E AR LY CHR I ST I AN L I T E RAT UR E P R I ME R S .

T H E A P OS T OL I C FAT H E R S AND T H E AP OL OGI S T S O F

T H E S ECON D E NT U R Y - 1 80 C D . , A . . 95

T H E FAT H E R S OF T H E I R E N U R Y D 1 80- 2 T H D . . . C T , A 3 5

T H E - 2 — . P O T E E EE H E 0 N I C N R K T R S D . S G F . . III A , A 3 5 75

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d ited b P ro essor GE OR E P G . FI H E R D E S . D y f , .

T H E MAR 1 2 1914

P OS T -N I CE N

K FAT H E R G R E E S .

o E A A KS ON E V G OR GE . C . R . J

N E W Y O R K : N D C O M P A N Y D . A P P L E T O N A ,

I A N D B O N D S R E E . , 3 , 5 T T 8 8 1 3 . COP YR I GH T BY D E T ON AND COMP ANY . APPL ,

1 8 8 3 . C O N T E N T S

P AGE C H R ONOL OGICAL T ABL E T H E AL EXAND R IAN AND T H E ANTI OCH IAN S CH OOL S S YM BOL S OF T H E F IR S T F OUR C OUNCIL S T he N i cen o-Co n st an tino po litan Cre ed T he Symb o l o f Chal ce d o n T H E P OST-N I C EN E GR EEK F ATH ER S : E u seoiu s T he E v angeli cal P reparatio n T h e E vange li cal D em o nstrati o n ” E c c l esi as ti c al H i s t o ry L i s t o f Wo rks A t/zanas iu s

T reati se ag a1nst the Gentil e s D isc o u rs e o n the I ncarnatio n ” H is t o ri cal T rac ts E pi stl e i n D efen s e o f th e N i c en e D e fin iti o n ” a o ns a a ns th e A ans I I V Or ti g i t ri , E x tracts fro m the s am e L e tt e r u po n th e B o o k o f P sal m s n L ife o f An th o y . F e s a E s e E x ac s T he t l pi tl , with tr t L i st o f W o rk s A riu s Cyril of j eru salem Cate ch e ti cal L e ctu re s On the Mys te ri e s E x trac ts fro m th e L e ctu res N T N T CO E S .

P AGE

m e e o n s Ad Cl e ru . S l c ti ” m n n o d e ec o ns On c o preh e di g G . S l ti ” T he R e e n ance o f N ne e S e e c o ns p t i v h . l ti On the D e ath o f Childre n P raye r in P ro sp e c t o f Ju dgm en t T he P e arl M arcellu s and Me Apollm arzz

Wo rk s u po n S c riptu re H o m ili e s o n the H e x am e ro n o n the P salm s o n B a sm o n B u n G e a o n F a pti ; ildi g r ter ith , with ’ B as s Co n fe s o o f Fa il s i n ith . Fro m Addres s o n re ading P ro fane Au tho rs Co n tro vers i al W o rk s “ A a ns E u n o m iu s and On the H o S g i t , ly pirit E x trac ts fro m Bo o k o n the H o ly Spirit L e tters T o e Am hilo hiu s W e s e n B s o s G o c . r g ry , p , t r i h p Asce ti c W o rks T he E cs R u s fo r o se n u s e thi , with le th i tr t d with the Wo rd M o nas ti c R u l es in ex tenso the sam e in e itom e e x ac o n Fu u e P u n m en p , with tr t t r i sh t ; Cano ns M o nas c Co ns u ons ti tit ti . P ri nc ipal W o rk s Greg ory N az ianz en D i sco u rse s On T h e o l ogy o n the D ign ity o f the P ri e s th o o d ; F a e e to Co ns an no e r w ll t ti pl . P anegyri c s and E u l ogi es— Of Grego ry L e tt e rs— T O T h e cl a P o e m s H ym n to Go d ' T o his S o u l and Bo dy Greg ory Nyssa T he Cat e ch eti c al D i sco u rs e s E x tract s On the S o u l and the R e s u rre cti o n E x trac ts Agai ns t E u no m iu s E x trac t s CON T E ZV T S .

P A GE On the Creatio n o f Man E x trac ts P rinc ipal Wo rk s D idym zis E pip/zanizts T he Fanari o n E x trac t s : On P rayers fo r the Dead ; o n R ep en t anc e afte r D eath ; o n the S eve ral Orders o f the Cl ergy o n I m ages in Chu rch es D iod oru s of T ars u s Cam/s os tom H o m ili e s

U o n Gene s s the P sa m s M a e o n Ac s p i , l , tth w, Jh , t , the E pis tl es ; u p o n the P arabl e o f the T al ent s ; u po n D o c tri nal S u bj ec ts ; M o ral D isco u rse s ; u o n F es D s and n the a n s a a o S . p tiv l y , i t S p ec i al S erm o ns m ns E x ac s f o m h S e r o o n the S tatu es . tr t r t e m sa e . T reati ses On the P e s o o E x ac s f om the sam e ri th d . tr t r L e tt e rs P ri nc ipal Wo rk s Synes iu s Od e T lieod ore of M ops u es tia T lzeopailu s Cyril of A lex and ria Co m m erbtaries L ett e rs An athe m as ag am st N e s to ri u s T reati se s ’ Of Go d s W o rship 1n the Spirit N es toriu s

T lzeod oret Co m m en tari es H i sto ri cal Writi ngs “ E ccl esi asti cal H i st o ry L ive s o f the ” n s M o k . CON T E N T S .

P AGE T reati ses “ E van istes Of H e re ti cal Fabl e s D is ” “ c o u rs e s O i P ro viden ce ; Cu re o f H eath en F al seli o o d s . L e tters

/z /zw c/z is torians T e C H .

S o c a e s S o z o m en P hilo sto r 1u s Eva riu s r t , , g , g . OtI zer Writers of the F ou rt/z and F if tfi Cen tu rzes

oan o D am as cu s j f . T he Fo u nt o f K n owl e dge “ “ D 1a1ec t1c s 2 Of H es es Of er i . 3 . the O o o x F a rth d ith . H ym n s Cano n fo r E as t e r— Ode I I d io m ela fo r All S ai nts P ri nc ip al Wo rk s 0tb er L ate Writers

T /ze Cree/e Hym nolog is ts Od e o f Co sm as H ym n o f S tephen

THE ALEXANDR I AN AND THE ANTI CHI AN CH L O S OO S .

T HE interaction of these two schools of thought and centers of influence constitutes the history Of n the Eastern Church duri g the period before us . There is a technical use of terms which would limit “ the Alexandrian S chool to the theological institution connected with the Alexandrian Church and “ the Antiochian S chool ” to a certain school of scripture interpretation originating in Antioch .

We , however, designate by the first the type of though t and the body of thinkers centering in the Alexandria from fourth century onward , and by the second the thought and thinkers peculiar at that period to the Orient . These two types of thought may be traced to a common source in the mind of Origen . This greatest theologian of the early Church was the culminating fruit of an earlier school at Alexandria . Five hundred years before

as he w born , the Greek conqueror founded , near the ’ mouth Of the Nile , within a few hours sail of either

S . Greece or yria , the city which bears his name T he population of this earliest cosmopolitan center 1 2 T H E A L E XAN D RI AN A ZVD

was Greek , Jewish , and Egyptian , in abou t equal numbers . There , on what may b e called neutral soil , were planted side by side the intellectual life of Greece an d the moral and religious life of Pal e stin e . Through the patronage of the Ptolemies and the influence of the great Alexandrian Library there grew up a school of literary and scientific men who made of Alexandria a second Athens . At the same time there sprang up among the H e w a bre residents school of the Rabbis , which was so famous as to be known among the whole nation as “ ” the Light of Israel . Th e interchange of ideas between these two schools was the first step toward universalizing the peculiar treasures , the knowledge and the religion , the reason and the faith , of these two peoples . But the Ptolemaic and Rabbinic : N e o - schools gave place to two others the Platonic , a school of philosophy colored by the religion taught by the Rabbis ; and the Christian , a school of faith enlightened an d broadened by its contact with the Greek intellect . The origin Of this Chris tian school was a catechetical class connected with P an tae nu s the Alexandrian church . , the first teacher to lift it to its high rank , was followed by Clement , the Christian philosopher, and he by Origen , under whom and his immediate successors t/ze Alexan drian

ar ex en e school p cell c completed its work . For we must now distinguish the work of the earlier and later Christian schools of Alexandria . The work of the school represented by Clement and Origen was to establish the claim s of Christianity upon the intellect of the world . These teachers had not to develop and formulate the interior doctrines of the T H E A N T I OCH I A N S CH OOL S . I 3

faith ; but , comprehending Christianity as a whole , as the revelation and redemptive power of the one S upreme God , to stamp it upon the human mind , in opposition to all polytheistic superstitions and fantastic philosophies . That work it successfully wrought , and thereby, above all other schools of thought , classical , ecclesiastical , or scientific , merited the first place in the estimation of an enlightened

’ . w Christian world But a mind hich , like Origen s , could so grasp and so impress Christianity, could not fail to reason profoundly upon its interior prob lems . We , for whom the grander que stions in the ology have so long been solved , forget that their solution was the work of centuries . Thus the pre vailing conception of God as triune , though founded S upon the criptures , was not fully formulated until the fourth century . The Christian consciousness u of the second cent ry, side by side with its belief in one God , had fixed indefeasibly upon the God hood of Christ . Then came , in the third century, an age of profound thought . Its chief work , as we have seen , was to reach God , not to define him . N evertheless , vigorou s thinkers who had reached him began to work on the problem which the pre ceding age had given , but had not itself the mind

n . ! to po der, viz , How one God with a divine Christ S ab elliu s One thinker, , now answered , The two n n ess is only seeming, since the theopha y in Christ an d is only economic and temporal , will end as it began wi th the work of manifestation and re demption . But to Alexandrian minds , imbued with the ideaof the Logos , this answer was not adequate . c o nc e To Origen , who completed the Alexandrian p z 14 T H E A L E XAN D RI AN AN D tion of the Logos by his doctrine of the Eternally S o n Begotten , the Eternal was as real and distinct S as the one upreme God ; and , as the chief expo nent of a school in which faith was wedded to sci ence , he sought to understand the relations of these n co ceptions . That , however, was not his achieve ment . Faith and science never brought him beyond S o n a conception of the as subordinate . But his faith had laid hold upon the two essential elements n i of the truth , the divineness and the eter al d stinc tion of the S o n ; and hisre aso n pronounced them - reconcilable . He , therefore , as the head master of the first Alexandrian school , whose work was now substantially done , handed over to the next age a two -fold task : to keep what faith pronounced ; to n complete what reason had u successfully begun . This was really a form of the work of which Alex n a dria had b een the recognized center, since ever e w Greek and J had met in the newly founded city, only that work was now far advanced . Instead of “ Are faith and reason reconcilable , the question ! now was , H ow are they reconcilable But Alexandria was no longer to monopoliz e T he a task which had been hers for four centuries . ’ n a last twenty years of Origen s life were spe t in Asi , and of the twofold w ork which he proj ected into - the fourth century, part , the faith task , was left to

c n the later s hool of Alexa dria ; an d part , the task

n . of reaso , to what we call the school of Antioch Perhaps n o better distinction c an be drawn betwee n these two schools than to say that Alexandri a repre n sented the believi g , the mystical , the intuitive Ori - d . gen , Antioch the broad minde , reasoning Origen T H E A N T I OCH I A N S CH OOL S . 1 5

c an We not wonder at this division of labor . Each champion to do best his specific work must approach the - task from a peculiar stand point , and while one profound mind like Origen ’ s might be developed in both the above directions , no body or school of men suffi ciently numerous to work out the grand problem presented could possess this complex char a . w T h cter Let us note just hat was to be done . e Christian consciousness as against Ebionism had n S o n lo g before acknowledged the , the Eternal

Word , as divine . The Christian intellect had Since affi n rmed that this eeded explanation , and had S sought such explanation first in abellianism , then in Subordinationism . The first of these did not s atisfy the intelligence , the second did not meet the S o demands of faith . the Church stood at the Of beginning the fourth century, a part resting with all its weight upon a divine Christ , a part in an intel lectual ferment , believing yet anxious until its intel lect should follow its faith . Without the anchorage furnished by the former party, the Church might drift upon the rocks of doubt ; without the sails

f . o the latter, she would never make a haven of rest That have n was to be the trinitarian dogma as completed at the Council of Constantinople . With out tracing the steps by which this dogma was for m u late d , we may briefly note the workers and the a characteristic work of Alexandria and of the E st .

S ince the days of Dionysius, who had for a time perpetuated the subordination views of Origen , the Alexandrian leaders had been asserting with more and more of earnestness and obliviousness to its intellectual b e arir gs the truth of the Godhood of 1 6 T H E A L E XA N D R I A/V A N D

Christ . To continu e this bold assertion in the face an d of all opposition , side by sid e with the asser S o n tion of a distinct Father and , was the part of

Alexandria . The one man who almost by his sole efforts performed this work was Athanasius . H e is rightly called the great Trinitarian ; yet his was not so much a constructive as a conserving work . His own mind was never perplexed with questions as to lzow S o n there is one God and the consubstantial .

The Christian consciousness , the devout , the relig ious element in the Church , had intuitively grasped N b oth these elements as facts ; and when , at ice , the bishop of Alexandria and his young deacon in

é ooéatov c o nse rv sisted upon the p , it was simply as ers of what was held by the fathers as a matter of S o profound faith . throughout his long career as N champion of the icene symbol , Athanasius , not withstanding his Orations against the Arians , was rather the living and inflexible embodiment of a faith in the several elements of the trinitarian doctrine than a philosophical exponent of that doc trine . But over against this conserving n io n c was the ‘ outreaching yvdro t g whose home was now in the

East . For although Arius first b roached his theory of subordination in Alexandria , his doctrines had previously been propounded by Lucian of Antioch , and it was in the churches of the Orient that the opposing theories of subordination and p atripas sio n ism found congenial minds and their chief sup N port . For fifty years following the Council of ice almost every prominent m ind of the Eastern Church shows sign s of unrest under the d efinitions of that

1 8 T H E A L E XAN D RI AN AN D

n man soul , but that i stead the Logos was the ani n mating pri ciple of his human body , the Council of

Constantinople repudiated this doctrine , and ex pressly recognized the human soul . But , like the N f Council of ice , it simply a firmed a truth , and left e it for the future to d fine and defend . The goal to be reached through long agitation and bitter con tro ve rs y was the definition of Chalcedon . The dis tinc tive task of faith was now , while admitting a m certain human p ersonality, to aintain the exclu iv l s e y divine in Christ . The task of reason was to make the human nature a real element in the Chris lo ic al to g conception . The faith of the whole Church had been over-ready to use terms which seemed to S o n favor the Godhood of the . One exp ression of that nature which h ad come into somewhat wide “ M ” V use was other of God , as applied to the irgin M ary . Phrases of this sort were in especial favor

. N in Egypt When , therefore , estorius , wh o had b een called from the church at Antioch to the patriarchate of Constantinople , took grounds against Os o réft o the in discriminate use of g, he at once found an opponent in Cyril of Alexandria . Whether ani mated by a holy zeal or moved by an unrighteou s N envy of his rival , Cyril launched against estoriu s inc o m twelve anathemas , enunciating the mystical , prehensible fact of the union of deity and human

o ne ity in the person of Christ , in such a manner that the predicates of the divine and of the human t e Christ could be u sed interchangeably . In the spouse made to these anathemas , we see not only

n c the A tio hian spirit , but also the work of the his toric Antiochian school of interpretation . More T HE AN T I OCH I AN S CH Ooz s . 1 9

D io d o ru s than fifty years before this , of Tarsus , then a priest and a teacher of the S criptures at an institution in the suburbs of Antioch , had devoted himself to the interpretation of scripture in an his t ric al n o and grammatical sense , breaki g away from the old allegorical methods . He had for his pupils M o su e stia Chrysostom and Theodore of p , the latter of whom succeeded him as the representative of this reasonable use of scripture in matters of doc d trine . By such usage Theo ore was led to scatter all those misty and unreal conceptions with which the traditional interpretation had enveloped the person of Christ , and to see in him not only the divine Logos , but also the real man d epicted in the N h gospels . estorius , if not an actual pupil of T e odore , was trained in the same institution at Anti och , and shared the opinions of this great father. His repudiation of the term Mother of God was in strict accord with the Antiochian spirit , and when denounced by Cyril he at once applied to his friend , John of Antioch , to have a reply made by o n e of their school . This work was assigned to r t Theo d o e , bishop of Cyrus . The controversy led

. 1 N s to the Council of Ephesus , A D . 4 3 , at which e to riu s was deposed , and the Alexandrian dogma of f N the one nature was a firmed . othing , however, t was settled by his action , which was grossly par ’ N e sto riu s s tisan . For although deposition was con S firmed , the yrians still contended for the biblical

Christ of a divine and a human nature , while the Alexandrians as stoutly contended for their tradi n l tio a , mystical Christ in whom the human was vir tu ally swallowed up in the divine . Cyril and Theo 20 TH E AL E XAN D RI AN A N D

doret continue this controversy , and when Cyril D io sc o ru s dies , his successor, , takes up the cause . ” “ ” God was born , G od suffered , were Alexan - drian rallying cries , which were taken up by monk s in the Egyptian interest in Palestine and at Con ino l E h s tant e . u t c es p The z eal of a certain y , one O of these monks , led at last to an pen rupture , and

. . n ew to the calling of a council , A D 4 4 9, for a de c isio n of the point at issue . This gathering fell Dio sc o ru s under the control of , who with his monk s conducted himself so outrageously that it has always

R oooer S o borne the name of the yn d . Changes a b court , however , soon made possi le the repudiation of this council , and the gathering of the fourth gen eral council at Chalcedon . H ere , although the N memory of estorius was branded , a creed was adopted which recognized the work of the Antio chian teachers ; and the Egyptian mysticism re c e ive d such a blow that it never again became dom inant T he o d o ret in the Church also , who had been deposed at Ephesus , was restored to his see . With this definition culminated the distinctive labors of the schools of Alexandria and Antioch ; for the subsequent struggles of the Monophysites and the defenders of Chalcedon were not contests of thought , but only quarrels for place and power. Both schools had sadly degenerated and soon sank into the worst caricatures of their former selves . It was indeed a lofty faith which had enabled Atha m n asi s for fifty years , through all perils , to advocate the consubstantial Trinity ; bu t it was only a piti able superstition which led the fanatic monks of ! Alexa ndria to shout for the Mother of God . S o T H E A N T I OCH I A N S CH OOL S . 2 1 it was an enviable rationalism which had enabled the three Cappadocians to j ustify to men ’ s reason a grand dictum of faith ; but it was only a miserable pedantry with which the later Orientals measured and defined the thousand-and-one points of ortho doxy . saw As we , in the work of Origen in the third century , a parallel to labors to which the present ro fit age is recurring, so had we space we might p ably note som e modern parallels to these parties of the fourth and fifth centuries . The Church has still her Alexandria, and her leaders to whom a traditional faith is more than all rational systems of She as belief. h also her Antiochian body, with its heterogeneous elements . As in that ancient time , so now , a part of this thinking body are so exalting reason that they forget the faith ; but the larger n portion , let u s hope , studying ratio ally the written word , are proving the Basils and Gregorys , the Dio r s heo d o res Chr so sto m s d o u se and T , the y and Theo

r ts new . d o e , of our age of biblical study SYMBOL S OF THE FI R ST FOUR CE CUME NI CAL C N I L OU C S .

S o much Of the Church literature of this age has reference to the doctrinal definitions of the first four councils that acquaintance with the sym bols which they adopted is necessary to an appre c i ation of the writings . The definitions of all fou r

t/zeolo ic al councils were strictly g , anthropology b e ing mainly left to the more practical West . There is w a noticeable distinction , ho ever, between the work of the first two and the two succeeding assemblies .

N . . 2 The Councils of ice , A D 3 5 , and Constantino

. 8 1 c o n ple , A . D 3 , formulated in their creeds the c e tio n S o n p of God in his entirety , as Father, , and

S . 1 Holy pirit The Councils of Ephesus , A . D . 4 3 ,

an d . 1 Chalcedon , A D . 4 5 , advanced to the more specific con sideration of the person Of the S o n.

At Ephesus no authoritative symbol was u ttered , the delegates being divided into an Alexandrian -n or one ature party , and an Antiochian or two natures party . These afterward compromised by the concurrence of the latter in the e x c o m m u nic a n N tio of estorius , champion of the two natures , S M B OL S OF E C M E N I CAL CO N CI L S Y U U . 23 and the consent of the former to a confession allow n ing the two atures . Thus was necessitated the n Council of Chalcedon , which propou ded a symbol since recognized by the Church Catholic as rightly

defining the person of Christ .

N C N O-CON T N T N O O T N C I E S A I P LI A REED .

I believe in one God the Father Almighty ; Maker

Of heaven and earth , and of all things visible and

invisible . And in one Lord Jesus Christ , the only S o n b e begotten of God , begotten of the Father

fore all worlds , God of God , Light of Light , very no t God of very God , begotten , made , being of one substance with the Father ; by whom all things an d were made ; who , for us men for our salvation , came down from heaven and was incarnate by the V n M Holy Ghost of the irgi ary, and was made man ; and was cr u cified also for us u n der Pontius Pilate ; he suffered and was b u ried ; and the third day he rose again according to the S criptures ; and

ascended into heaven , and sitteth on the right hand of the Father ; and he shall come again with glory to j udge both the quick and the dead ; whose king

dom shall have no end . I ! And believe in the Holy Ghost , the Lord and Giver of Life ; who proceedeth from the Father [and the S o n]; who with the Father and the S o n together is worshiped and glorified ; who spake by

the prophets . And one holy Catholic and Apos I tolic Church . acknowledge one baptism for the

A en e to ho w e e n e e e . T he N i ce ne Cre d d d h r pp d d it , “ was the fo o n ana e m a : B u t o s e who s a a eve r, ll wi g th th y th t ‘ ’ ‘ en H e was no t an d e fo e H e was b e th e re was o nc e wh , b r ’ a n o t and a f o m the n o t e n H e cam e to go tt en H e w s , th t r b i g ' b b e o r tho se who say that the S o n o f Go d is o f ano th e r su ’ ‘ ’ ’ ‘ ’ ss e n c e o r c ea e o r a e a e o r m u a e s tance o r e , r t d , lt r bl , t bl , ” na e m a z es the Cath o lic Chu rch a th ti . 2 S Y/V B OL S OF G CUM E N I CAL CO N CI L S 4 U . remission of sins ; and I look for the resurrection Of of the dead and the life the world to come .

Amen .

H Y B O OF C CE N T E S M L HAL D O .

We , then , following the holy fathers , all with one m e n n consent , teach to co fess one an d the same S o n , our Lord Jesu s Christ , the same perfect in Godhead and also p erfect in manhood ; truly God and truly man , of a reasonable soul and body ; consubstantial with the F ather ac c o rd ing to the ‘ Godhead and consubstantial with u s according to the manhood ; in all things like unto us , without sin ; begotten before all ages of the Father accord ing to the G odhead , and in these latter days , for the V M us and for our salvation , b orn of irgin ary, M the other of God , according to the manhood ; o ne S o n - n and the same Christ , , Lord , Only begotte , to be acknowledged in two natures , inconfusedly, n d istinc uncha geably , indivisibly, inseparably ; the tion of natures b eing by no means taken away by the union , but rathe r the property of each nature being preserved , and concurring in one person and two one sub sistence , not parted or divided into S o n - e persons , but one and the same , and only b a gotten , God the Word , the Lord J esu s Christ ; s the prophets from the beginning have declared c o n him h cerning , and the Lord Jesus C rist himself has taught u s , and the creed of the holy fathers has handed down to us .

6 P OS T —N I CE N E G E E F A T H E 2 R K E S .

the patriarchate of Antioch . He did not need this preferment , however , to give him prominence and influence in the Church . Born about the time of ’ Origen s d eath , and living until near the birth of

Jerome , he was a scholar worthy to connect the author of the “ H exapla ” with the author of the “ V ulgate . Among his earlier works were the l v elaborate apo ogetic writings , E angelic Prepara “ ” tion an d D emonstration . These were followed before the Council of N ice by the “ Chronicon and his chief work , the Church H istory . Either from the reputation gained by his earlier labors , or through his native talents as a courtier , he b ecame a favorite of the Emperor Constantine , who admit ted him to familiar personal intercourse and placed at his command the archives of the state as helps to his historical studies . On the breaking out of ffi the Arian di culty , Arius appealed to the Eastern n bishops for support , claiming that his opi ions were S like their own . ome of them , un der the leader N ship of Eusebius of icomedia , wrote to Alexan d e r B in behalf of Arius . Among these was use n a bi s of C esarea , of whose support of Arius Alex

n n . a der complai s somewhat bitterly But , while as senting to the views which Arius at first pro an pounded , Eusebius did not assume a p osition a n c o n t go istic to the Church . When the council N vened at ice , he held a mediate position between the parties of Alexander and Arius , and made an address to th e emperor in the name of the whole synod . It was h e also who submitted the first draft of the symbol adopted by the council , the only important addition to his langu age being the E SE ] U E US . 27 phrase s very God of very God and of one ” substance with the Father . Though demurring to these expressions , he subscribed the symbol , wrote to his church that the council was substantially in f accord with their own con ession , and never after N ward repudiated the icene faith . He did not, however , sympathize with Athanasius , and in con sequence was denounced by some of the later fathers as an Arian , particularly by Jerome , who him called the ringleader of those heretics . This charge is palpably untrue , and , had it come from a less learned and more candid man than Jerome, might have arisen from the confusing of the two i N E u seb i . Eusebius of icomedia was an extreme Arian who avowed doctrines far in advance of those first propounded by Arius and approved by the bishop of C aesarea . The doctrinal position of the latter has been characterized as “ chameleon ” “ the hued , a mirror of unsolved problems of the ” Church of that age . If he is classified at all , we should place him in the right wing of the Arianizing m party, which in ti e separated from the radicals - and was known as semi Arian . Of this party Athanasius came to speak as “ blessed and truly ” “ religious men , brothers who mean what we mean and dispute only about the word Most of these went over in time into full accord with the n Catholic bishops . We may define the ge eral posi tion of the Catholics and semi -Arians by saying that , until the traditional doctrines of the Church as defined at Nice had been scientifically examined and approved by the reason and faith of the fourth - c entury, the semi Arians always approached these 28 P OS T —N I CE N E G E E FA T H E S R K R .

doctrines from the side of reason , the Athanasians from the side of faith . Their ultimate agreement was assured by the substantial truth Of the Nicene utterance ; but such agreement could not come until the doctrines were thought through . It is noticeable that the above language of Athanasius 6 was used as late as A . D . 35 . Had Eusebius lived N until the period of Gregory yssa, he and Gregory and Athanasius would doubtless have been b rothers who not only meant , but also said , the same things .

T H E EV A N GELI CAL PREP ARA T I ON .

The obj ect of this work , which is in fifteen books , is to predispose the thoughtful to receive the Christian religion by dissipating their pagan p rej u d em o l dices . The first six books are employed in ishin au g the pagan systems of religion , which the thor shatters by his learned elucidations . The pure and reasonable character of the Christian theology and the blessings which the faith has brought to the world are set forth in contrast with the absurd teachings of polytheism . This system Eusebius

first traces back to its cradle among the Egyptians , whose alleged antiquity he attacks as chimerical , affirming that their annals are based upon a gross interpolation of S cripture records . He then fol lows the system as it spread among the Greeks and the other peoples of the world . He confutes the argument of pagans from the predictions of their oracles ; and combats the doctrine of a fatality or destiny stronger than the gods themselves , oppos ing to it the principle of human freed om . Then comes an examination of the H ebrew legislation in comparison with that of the other nations , the legis lator Of the chosen people being shown to be the

S overeign Author and Creator of all things . The E S E B I S U U . 29 remaining books oppose to the extravagance of paganism the Christian faith , which is first viewed in its origin as the religion of the Hebrews . Its wisdom is made to appear by showing the purity n and sublimity of its dogmas upon the u ity of God , the immortality of the soul , etc . ; the character of M fi u r the osaic law , which was confessedly only g a tive and preparatory ; and the holiness of the patri archs , prophets , and Essenes . The most celebrated men am o ng the Greeks have borne honorable wit n ess to this faith ; and philosophers , among others

Plato , have borrowed from it some of their dogmas . Three books are occupied in tracing Plato ’ s indebt e d ne ss S to cripture , and the conclusion is reached that this philosopher teaches truthfully only when he Copies ; left to himself he abounds in errors . The fourteenth and fifteenth books examine the other leading writers of antiquity, showing how they oppose and contradict one another . From all this the author concludes that Christi an s are right in abandoning a false theology in favor of that of the Jews .

N T T N T H E EV A N GELI CAL DEM O S RA I O .

Ten o nly of the twenty books of this work are d extant . The exordium eclares that the Christian religion is established by the prophecies which fore at f n told the birth Bethlehem , the suf eri gs and death of Christ ; and announced the establishment n I n and marvelous propagation of Christia ity . the first book the author proves that the law of the Jews was given for one only nation , while the N ew Testament is for all people in the world ; and that the religion of the patriarchs did not differ from that Of Christians , both having the same God and the same Word whom they adore . This is a confirmed , says the second book , by prophecies p 0 P OS T -N I CE N E G E E F A T H R S 3 R K E . plicable only to Jesus Christ . In book three Christ is shown to be the S aviour of the world ; and that he was no seducer is proved by his doctrines and his miracles . Book four proves that Jesus Christ is the S o n of God ; sets forth the reason why he “ ” became man ; explains the name Christ ; and shows how the prophecies an d other scriptures , as well as the events of Jewish history and the cere o f M monies the osaic ritual , looked forward to him . ho w Then we are shown , before his advent , the pre n u cise time of his appeari g was predicted , his a ces tors were designated , the place of his birth was

fixed , his forerunner was spoken of, the mission of his apostles was characterized , and the circum Of stances the treason of one of them were noted .

Christ , having fulfilled all these prophecies , is M proved to b e the true essiah , and there is no ex cuse for the incredulity of the synagogue . The extant books end with the words of Christ upon the ro he cross , the ten lost books having cited the p p h n cies concerning his deat , burial , resurrectio , and ascension , and concerning the conversion of the n Ge tiles .

“ Of thes e two bo oks D u P in s ays : T he E vangelical ’ ’ P reparation and Dem o ns trati o n are the l arges t wo rk that has b een m ade by any o f the anc ient s u p o n thi s s u bjec t a m an m a find m o o o fs s on s and a u where y re pr , te tim ie , rg m ent s fo r the truth o f the Chri s tian religion than in any T are o to ns u c and c o n nc all o ther . hey very pr per i tr t vi e a f I fine E u s s o s a s nc s c a u . n u th e th t i erely e r h ter tr th , ebi has o m itted no thi ng whi ch m ight s erve to u ndeceive m en ” u o f a fals e religi o n o r co nvi nce them o f the tr e .

ECC LESIAST I C AL HIST ORY. This first of church histories was written before the Council of Nice . The work must not be j udged by modern canon s of the historic art ; nor is its value to be gau ged by its literary merit , in which E SE B I S U U . 31 respect it illustrates what has been said of the early ecclesiastical literature as a whole . It is , how a -fille d - ever, well store house of the facts and doc u m e n ts out of which history is made . To appre c i ate its value rightly, we must imagine that the book had perished during the dark ages , and think of the ap which it would have left in our knowledge of the Church from the last days of Paul to the c o n version o f Constantine . Eusebius himself was not Ann o u nc unaware of the importance of his labors . ing the subject of his book— to recount the suc cession of the apostles and the important tran sac tions of the Church ; to notice her distinguished individuals and the characters of the innovators ; as well as to ' set forth the calamities of the Jews and the progress of the Churc h through hostility and martyrdom— he says that he is the first to enter this broad field , and that he has culled his materi the als from the writers of past , with the purpose O f No r rescuing them from oblivion . was this Father of Church History inappreciative of the l ofty nature of the subject upon which he was e ntering . For he begins , not on a terrestrial level , n o r in cloudy myths , bu t by treating boldly of the n ad S o of God , existing before the worlds , whose v ent and advancing work among men is his noble theme . His history consists of ten short books , or , better, chapters . Though his method may be likened to that of the first rude miner with his pan , and though he has thrown away unknown wealth and preserved some earth , the sands were so rich and the heavier nuggets were so easily gathered that these chapters are invaluable . Among other topics treated are the movements of the more prom in c u t apostles in fo u nding the leading churches ; the succession Of bishops in these churches ; various ecclesiastical writings ; the persecutions of the

Church , and her martyrs ; the demolition of the 2 P OS T —N I CE N E G E E F A T H E 3 R K RS . churches under Diocletian ; the death of the ene mies of the Church ; and her relief and exaltation under Constantine . The design of our books makes it unnecessary to characterize further the h x Ecclesiastical History , since appily it is an e c ep tion among patristic writings in bei n g accessible to all , and in the possession of most persons who are much interested in the early Church .

’ L ist E nseoins s m ost [m ortant Works now ex tan of fi t .

H T O C T h C o n co n a m . e s u a u n IS RI A L hr i , m ry iver s al h s o r n c n o ca a s and a s c o f i t y , givi g hro ol gi l t ble ket h the m o s t i mpo rt ant hi s t o ri c al events fro m Abraham to Co n stantine a o o f m u c a u fo r s o f anc , w rk h v l e the tudy ient “ “ h E a a H s o . T f f hi t ry e cc les i s ti c l i s t o ry . L i e o Co n s tantine a o in fo u b o o s o f c P an c , w rk r k , whi h the eg yri m a c a a f n o is a an c y be lled fi th ; i deed , the wh le p egyri

a an a o a . A O OG T C AN D D OG T r ther th bi g r phy P L E I MA I C . ” D m o i E n P ra io E an c a . e ns trat o repa t v geli va geli ca. B o o a a ns H a c s n in f a on o f a o k g i t ier r h , writte re ut ti w rk a a ns C s ans u s at o u a Of g i t the hri ti . p bli hed the tbre k the D o c an s cu o n and o ne o f as a m s to i leti per e ti , the l t tte pt brand Chri s tianity by c o m pari ng its au tho r to Ap o ll o ni u s “ “ f a n Ma c u s and On the D o o T ana . A s c r n y g i t r ell . t i e n A an s m Ma c o f C u c . I n o o s u s had the h r h pp i g ri i , r ell virtually revived S abellianis m ; and in the abo ve wo rks E u sebi u s Opp o s es him and reas sert s the hyp o s t atical d is ” On E as n io ns T he T o an a . F s a ti c t . he ph i the ter e tiv l , a bo ok deem ed by Co ns t anti ne s o im p o rtant that he c au sed

n o a n E G T C . o m its i m m ediate trans lati o n i t L ti . XE E I A L C “ m entarie s o n P s a m s o u m no s s a a and The l (v l i u ) , I i h ” L u T he Ono m as c o n an a a ca d e sc ri ke . ti , lph beti l p o n n in S c s ti n o f pl aces me ti o ed the ripture .

N S S AT HA A IU ,

T H E great Trinitarian . For fifty momentou s years he was the central figure in the Christian world . His history is that of the Church in the

P OS T—N I CE N E G E E FA TH E R S 34 R K .

Of Gentiles and On the Incarnation the Word , the second of which suggests the habit of mind which afterward made him the great opponent of Arian ism . He accompanied Alexander to th e Council N of ice , and , though not a regular memb er of that body , he took a prominent part in the discussions d in the defense of the apostolic octrines . Five months later he was elected bishop of Alexandria . For a few years the decision of the council secured tranquillity ; but the reviving i n fluence of Eusebiu s of Nicomedia over Constantine led to a new recog n itio n of Arius , and to consequent opposition to the Alexandrian bishop as his most zealous an tago nist . Charges were preferred against Athanasius ,

. . b e which caused him , A D 335 , to be summoned fore a council at Tyre . Justice being denied him there , he fled to Constantinople , and in the streets of the capital appealed personally to the emperor .

Owing, however, to fresh charges by his enemies ,

Constantine caused his banishment to Arles , where 8 he remained until A . D . 33 , when he returned to his people . The Emperor Constantine yield ’ ing to the Arians , the Cappadocian Gregory was 0 in 34 appoin ted to the see of Alexandria, where upon Athanasius fled to Italy and appealed to the bishop of Rome for support . After six years of waiting, during which a co uncil at Rome and the Council of S ard ic a indorsed him and c o n m m de ed his enemies , Constantine was at last , upon the death of Gregory , induced to restore him to

. 6 his see . Here he remained until A . D 35 , when he was driven forth to another six years of exile , which ended u pon the accession of the Emperor A TH A N A S I S U . 5

Julian . He was expelled again for a few months the toward close of this reign , and yet Once more V 66 under the reign of alens ; but , in February 3 , he returned for the last time . The interval be fore his death , in 373 , was comparatively undi s tu rb e d , and was devoted to unceasing labors in t e futing heretics and establishing the faithful . His famous “ Historical Tracts and his chief ” the work , the Orations against Arians , were writ ten in intervals of his years of battling . To the more tranquil close of his career belongs his “ Life ” of Anthony . V aluable texts of the Tracts an d Orations ’ are made easily accessible in Bright s Oxford edition .

T T N T T H E REA ISE A GAI S GEN T ILES . Athanasius points out the origin of idolatry in the im human selfishness , which led man , made in o f age God , and free , to turn away from contem plating his Creator and regard himself and his own happiness . This happiness he thought to find in the senses , and that which gratified his passions he called good . The true idea of the Creator being n n lost , he saw nothing beyond his se ses . Everythi g became divine , and he erected altars to the ele and in se ns i ments , to heroes , to animals , to things ble and even imaginary . Then the genius of the s everal nations led them to take for their gods what e ver was like their Own characters . Poetry framed an d for these gods customs adventures , wants , weak an d n nesses lik e our own , philosophy gave crede ce thereto by silence or by apologies . After showing the extravagance of polytheism , and that the Cre ator is incorporeal and independent , the author points out the two natural ways of escaping idola 6 P S T —N I CE N E G E E F A T H E S 3 O R K R . try: through that internal light which in every man points to the one God , and through the contempla tion of nature in its unity . These , however , have not sufficed for m an and so it has been needful for

God to make himself kn own through his Word .

CO ON T H E N C N T ON DIS URSE I AR A I . The world was not made by chance nor from - n . pre existi g matter, bu t by God through his Word ’ ad The fall of man , who , made in God s image , d icted himself to what was corrupt , was the cause m n n . a of the i carnation For , God pitying , and his resolving to save him and restore immortality, this could be accomplished in no other way than by

s S o n 1 . e s the ending of his : Because , being the sen ti l f S o n a Image O the Father, the alone could 2 render man like God ; . Because , b eing the Wis f O . dom God , he only could teach men After speak in g of the benefits accruing from the incarnation , the author suggests that the ignominy of the cross ’ ’ was chosen to give to Christ s death a solemn eclat commensurate with the extraordinary character of n his resurrectio . The fact of the resurrection is proved by the wonderful conversions which are a wrought in the n me of Jesus Christ , conquests pos n o t sible only to one who is alive . True , he is n ow visible to ou r eyes , still he makes himself known . The blind man whose eyes are closed to the light of the sun none the less feels the grateful warmth a of its rays . The incarnation is proved by an p peal to the fulfillment of prophecy , to the cessation Of Of the oracles , and to the authenticity the mira cles wrought during our Lord ’ s life and after his death . The source of all this truth is the Holy S criptures , to understand which one should live like the authors Of these books . A TH AN A s z s a . 37

T H IS ORI CAL T RA CT S.

’ As the loss of E u seb iu s s history would have left in obscurity the career through which the Church advanced to its important position as a v isible insti “ ” tu tio n , so the loss of these Tracts would have thrown an obscuring cloud over the circumstances under which it elab orated , and the determined b struggle y which it maintained , its fundamental teachings . For, unlike our other sources of informa tion as to this period , these writings of Athanasius give u s original documentary evidence, of a kind which compels ou r acceptance . The work which commonly passes under the above title is a series o f papers described as follows :

’ A n E ncyclical E pistle ad d ressed to all B zsfi ops every

1 This letter was written by Athanasius , A . D . 34 , upon the coming of Gregory , whom a council at

Antioch had named bishop of Alexandria. It re ’ counts Gregory s violent seizure of churches , by the aid of the prefect P hilagriu s and a furious mob Of and heathens Jews , and the outrages which fol S lowed . The letter begins by citing the cripture ’ story o f the Levite s wife whose dismembered b ody was sent to all Israel , and closes with an earnest appeal to the bishops not to allow the church of

Alexandria to be thus trodden down by heretics , but to avenge its wrongs as being their own . The b ishops are also enj oined not to receive any com n m u nic atio from the Arian Gregory .

A n Apology ag ains t Me Arians

5 This work , written after the author return from his second exile , is a collection of numerous docu ments relating to many of the most important trans 00 0 actions o f the Church from A . D . 3 to 35 , and 4 T —N I E N E G E E FA TH E S 38 P OS C R K R .

vindicating the position of Athanasius . The more “ 1 note worthy of them are : . An Encyclical from ” are the Egyptian Bishops . Whereas charges made that Athan asius on his return was guilty of blood n shed and violence , we utterly de yit . The hostil ity of the Eusebians toward Athan asius began b e o f fore the death Alexander ; but , after the Council N of ice and his election to the bishopric , this oppo m s itio n bec ame more alignant . In their council at Tyre they charged him with being elected c lan d e s tin el y, whereas we testify that it was by a majority Of of the body bishops , and with the acclamation of all the people . They now assert that it was a day of mourni n g when he returned to the city after his exile , whereas it was a day of j oy , the people in running together their eager desire to see him . What sort of a council was that (of Tyre) to try n him , in which every one was his e emy , and which was conducted by secular officers ! There they Arseniu s charged Athanasius with the murder of , a who is alive , an d is now seeking dmission into the

Church . H aving found this council determined to crush him , Athanasius went himself to the emperor, b u t was followed by the bishops , who , dropping their former charges , falsely accused him of detain he - ing t corn ships in Alexandria . Thus they secured his banishment to Gaul . The charge made at the council of the breaking of a chalice could not b e proved , even though they sent a hostile committee o f into Egypt to take testimony . The presbyters M are o tis the deny i t , and the emperor himself de c lare d his accusers calumniators . And now Atha n asiu s is accused of appropriating to his own uses corn which was given by the emperor for the sup port O f widows ; b ut the widows themselves ac : knowledge that they have always received the corn . The Eusebians are in league with the Arians in their wickedness ; wherefore give no heed to their A TH AN A SI US . 39

2 communication . . Letter of Julius to the E u s e bians at Antioch . Herein is set forth that Atha n asiu s was fully vindicated by a council held at

Rome . The Eusebians , on the contrary, have been in communion with the Arians ; their proceedings against Athanasius have been of an ex parte nature ; and they have in an uncanonical manner elected an d Gregory to the distant see of Alexandria, caused him b e to inducted by military force . Even bodily inj uries have been inflicted on Catholic bishops .

They must correct this conduct , for in any case they are disregarding the canons of the Church . S ard ic a 3 . Letters of the Council of The Em perot s Constantius and Constans caused the bishops of the East and West to meet at S ard ic a in the most considerable council between the first and s . T he econd general councils Eastern bishops , b n who were chiefly Euse ians, withdrew on findi g t hemselves in the minority . The decisions of the c ouncil were set forth in letters to the church of Of Alexandria and to the bishops Egypt and Libya, an d in an encyclical . The latter speaks of the M persecution of Athanasius and arcellus of Ancyra , t he unsatisfactory conduct of the Eusebians in times past , and the flight of the latter from the c n ouncil . The proceedings again st Atha asius have ex arte M e ffe c tu been p . arcellus has in his book ally exposed the fraud o f the Eusebian s who have Asc le as accused him . p also has proved his inno cence . The Eusebians have received and pro

m . . oted Arians Outrages , too, have been permitted n M Asc le as Accordi gly , Athanasius , arcellus , and p are declared innocent , and the wolves who have n invaded their sees are excommu icated . Other Eusebian bishops the holy council deposes and de clares unworthy to commune with the faithful . For, as Arians , they come under the rule concerning “ n those who preach another gospel . 4 . Certai 0 P S -JVI CE N E G E E F A TH E R 4 O T R K S .

Imperial and Ecclesiastical Acts and Letters . These have to d o chiefly with the return of Atha n asiu s S ard ic a to his see after the Council of . 5 . “ Documents relating to Charges b rought by the ” Mile tian s f . This was a disaf ected p arty at Alex andria which had been secured as allies by the 6 “ Eusebians . . Documents connected with the th Council of Tyre . These are such as prove e al Of f sity the charge about the chalice ; also , a letter from th e Council of J erusalem calling upon the church at Alexandria to receive the Arians ; an d the letter from Constantine C ae sar on the first res to ratio n of Athanasius , saying that the latter had been sent to Gaul to rescue him from his enemies .

An E n cyclical of Ath anas iu s to B is/t ops of E gypt a nd ib L ya . 6 Written A . D . 35 , its chief historical value is in its reference to an attempt of the Arians to induc e the bishops to subscribe one of the Arian creeds devised by them as a sub stitute for the N icene sym bol .

lo a na in t on nti s Apo gy of A tlz s s o C sta u .

It was evidently written for delive ry before the s emperor, though never so delivered , and defend the author among other charges against imputation s upon his loyalty sinc e his second return . Its date 6 is A . D . 35 .

fit Apology of A tfi anasiu s f or lzis F lig .

Written A . D . 35 7 . The outrages of Gregory were such that the au thor must have perished had a n he f llen into his hands . H e therefore had take an d a counsel from scripture withdrawn , not as fe r ing death— for that would have been far more toler able than flight— but that he might continue to

P OS T - N I CE N E G E E F A T H E 4 2 R K RS .

t ed great cruelties . Athanasius , meantime , went o

Rome , where a council of fifty bishops received him and d enounced the Eusebians . The emperors Constantius and Constans having united in calling S ard ic a a council at , that council also vindicated

Athanasius . The Eusebians wh o had withdrawn S ard ic a from went on with their cruelties , having the secular power in their favor . At last their shame a lessness tu rned Constantius gainst them , and h e sent for Athanasius to come to Antioch . Dismissing r him thence to return to Alexandria, the empero swore solemnly that he would never again listen to n accu sations agai st him . The peace which followed , however , did not endure . Upon going to the West M ax en tiu s after the overthrow of , Constantius took M sides again with th e Arians at Arles and ilan . Word was sent to Alexand ria that the governmen t supplies of corn should be taken from Athanasiu s and t d elivered to the Arians . Orders were also sen to to all the cities , requiring the bishops either subscribe against Athanasius and hold communion with the Arians , or to go into banishment . By threats and promises many were thus induced to sub scribe . Among notable confessors wh o refused were four who , in the very presence of Constantius , u rged that this novel procedure was contrary to th e n : ca ons . To this the monarch replied Whatever

I will , be that esteemed a canon ; the bishops of S yria let me speak for them . Either , then , obey o r ” h re be banished . Liberius , bis op of Rome , long sisted , but at last , after two years of b anishment , H iu b e . o s s an d upon threats of death , subscribed , S ard ic a who presided at the councils of Nice and , n o u w a h ndred years old , after persistent refusals , was fi n ally comp elled to commune with V alens and U rsac iu s ho w , two Arian champions . H e did not , n ever, subscribe against Atha asius , whom , he said , “ we and the church of the Romans and the whole A TH AN A SI US . 4 3 M council pronounced to be guiltless . ost earnest efforts were now made against the church of Alex andria, from which Athanasius quietly withdrew . S enators and magistrates and wardens of heathen temples (l) were compelled to agree to receive as bishop whomsoever the emperor should send . An attack was made on the great church ; the worship ers were shockingly abused , and the sacred utensils were carried into the street and burned , while frank incense was thrown on the flames , and shouts went up , Constantius has become a heathen ! A gen e ral persecution followed , in which many endured martyrdom . Constantius , who thus persecuted the S b faithful , is worse than aul or Aha or Pilate . This is not to be wondered at , however, of one who has acted so murderously toward his own family . He has n o w begun the work of replacing the bishops of

Egypt and Libya with Arians , and disorder every I t where prevails . is not simply persecution , but a p relude to the coming of Antichrist . To the sees of venerable bishops are nominated pro fligate hea then youths , and men accused of crimes , who have gained these places by m oney or through political S influence . urely Constantius lacks no one of the marks of Antichrist .

i s o Arianinnnz an S eleu cia T b e Cou nc l f d .

rsac iu s V Urged by U and alens , the emperor first issued a call for a general council to meet at Nice ; but afterward the Western bishops were convoked

S . at Ariminum , the Eastern at eleucia There was no occasion for this council , which brought contempt

. upon the Church , as not yet knowing its own faith n u The division of a general council , too , was an - heard o f thing ; though this in the e n d led to good . There was a call for the N icene Council to fix the

Easter festival and to rebut a specific heresy , but P OS T -A' I CE N E E E F A 44 GR K TH E RS .

now no new heresy had arisen . The true aim of the originators of the council was simply to over throw the N icene doctrine . At Ariminum there r i gathered four hundred bishops . U sac u s and V a a lens produced paper, substantially the third S irmi an creed , and demanded its ad option . The council first required that the proposers should anathematize the Arians , and , when they refused it , declared in N favor of the icene creed , and published a decree condemning and deposing U rsac iu s and V alens and three of their companions . Th e fathers also wrote n n to Constantius , an ouncing their actio , and pray ! ing for liberty to dissolve and go home . At S eleucia one hundred and sixty bishops were - present . The semi Arian party predominated , and N n d they accepted the ice e octrine , save that they “ complai n ed Of the term consub stantial as o b scure and open to su spicion . They deposed and excommunicated Ac asiu s and many others of the extreme Arians . V arious statements of Arian doctrine were made ’ ” T halia in Arius s , j and in letters and papers of E u seb n Of re c o ni the and others , prior to any ficial g tion of the party . In A . D . 335 the council which convened at J erusalem for the dedication Of Con ’ s tan in d e c lar t e s magnificent church issu ed a letter , ing that Arius and his friends had been received to

an e T h ey we re s u b se qu en tly fo rc e d to ac c e pt an Ari c re d . 1 P art o f th e e x trac t give n b y Ath an as i u s :

T u s e e is a T ee no t in e u a o s . h th r hr , q l gl rie n s N o t i nt erm i ngli ng with e ac h o th e r are th e ir su b s i st e c e . One m o re gl o ri o u s th an the o th e r in th e ir gl o ri e s u nto im m e ns it y. F n in su s an c e is the F a e fo r he is o re ign fro m th e S o b t th r, u n o na e rigi t . U nd e rs t an d th at th e One was b u t the T wo was no t b e fo re wa i n it s n e x i st e c e . I t fo o s at o nce a o u the S o n was n o t th e F a e ll w th t , th gh , th r w ! as Go d . A T H AN /15 1 5 0 . 4 5 c n S ommunio . ubsequently eleven Arian and semi 1 Arian creeds were published , as follows . A short u E sebian creed , promulgated by the Council of An - ti h . 2 o c . 2 . , A D 34 . A fuller semi Arian creed by the same council , known as the Formulary of the

Dedication . 3 . A confession presented by Theo hro n iu s p of Tyana and accepted by this council . f 4 . A negative confession prepared a e w months later by these Antiochian bishops and sent into

Gaul to the Emperor Constans . 5 . Three years later the elaborate semi-Arian M ac ro stic h creed

6. S ir was prepared and sent into Italy . The first - . 1 mian creed , A D . 35 . It was semi Arian , the con f ssi n e o . being the same as in the last two creeds , the ff di erence being in the anathemas . 7 . The second

S . . . irmian , A D 357 It was Arian , and was the one H siu s 8 which o was tortured into signing . . A third S irmian creed , bearing the date of the consulate , was the suppressed by an edict of emperor, at the o f suggestion of its authors . 9 . The Arian creed fe re d Ac asian s Of S by the to the Council eleucia , - A . D . 35 9, and rejected in favor of a semi Arian 1 0 position . . The Arian creed imposed upon the n . 1 1 c o council at Ariminum . An extreme Arian

i n . 61 f ss o . e made at Antioch , A D 3 , in which it is “ ” said that the S o n is altogether unlike the Father . The semi-Arians are not to be regarded by the m Catholics as ene ies but as brothers . They rightly allege that the council against the S am o s aten e “ rej ected the term one in substance . We can say that the older au thorities employed it ; but the term as used and as rej ected had different mean e ffi N ings . The allowabl one was a rmed by the icene

Council . We would have these blessed men , who

o n e . are truly religious , and ourselves to be at They with u s recognize the many S cripture titles giving the S o n u n ity with the Father . Yet we must take care lest, giving these [divine]properties to a 6 P OS T —N I CE ZVE G E E F A T H E 4 R K RS .

foreign substance , we make two Gods . Pray then that , the Arian heresy being done away, there may “ be in the Church one Lord , one faith , one bap i m ” t s .

T I N F N OF T H E N C N F N T ON EPIS LE DE E SE I E E DE I I I S .

The Eu sebians , having in the council been con v ic te d an n of error, accepted the definition , d E se b iu s of C ae sarea wrote to his people of his accept ance . They are now committing a crime who Of o n S o n gainsay the decree an ecume ical council . : 1 S ship has two meanings , onship by adoption , 2 S or attained through merit ; and , , ubstantial son ship . The second is the Catholic definition ; the h divine generation , owever, being not m aterial but S n S o n spiritual . The very cripture ames of the e tc — Word , Wisdom , Power, . imply his divinity . “ ” “ The Arian expressions , out of n othing, once ” t n o . he was , etc , are n ot , on the other hand , to in be found S cripture . To prevent misunderstand in g, the fathers in the council insisted upon the “ the in expression from substance of the Father, “ ” stead of the Eusebian from the Father . They “ also introduced one in substance instead o f “ ” like , in order to negative all such terms as ” “ ” created , alterable , etc . But every corporeal though t is to b e banished from this subj ect .

In support of the definition of the council , T he o n o s tu s g , a disciple of Origen , u sed the phrase ” of the substance ; Dionysius of Alexan dria af “ firmed that the S o n was one in substan ce with n God ; Dio ysius of Rome declared that , as opposed alike to S ab elliu s and to the existence of three foreign substances , a Trinity was preached by the S N o r criptures but not three Gods . must our Lord “ ” n b e called a work as being created ; Orige , the ” “ lab o r~ lo v in c o g man , established the everlasting A TE A N A SI S U . 4 7

existence of the Word with the Father, and that he is not of another sub stance or subsistence but ” proper to the Father . In the face of these the Arian s can cite no father of understanding and “ ” n wisdom . The Arian term i generate , borrowed m S fro the Greek , should give place to the cripture m term Father, since baptis is in the name of the S o n Father, , and Holy Ghost .

O T ON G N T T H E R N RA I S A AI S A IA S .

isc D ou rse I .

A f rians , though af ecting the use of the S cript - ures , are not Christians , but Ario maniacs , since they take the name of another founder than Christ , ” an d follow the dissolute metres of the Thalia ! S S rather than cripture . ince some are misled by ’ Arian statements , I will put some questions . The poi n ts at issue are shown in the counter-statement 2 of our faith .

To the assertion , There was once when he was

: 1 . S not , we reply The criptures make the S o n c o - 1 eternal with the Father (John i , , The ” “ ” Arian phrases , he was not , before , are used by S cripture as appertaining to creatures , but are alien

. 2 . S o n to the Word As being proper of God , he is eternal ; for God was never imperfect nor unlike “ ” n n c S o n no t himself ; yet sayi g o e the was , they n rob God of his Word , the Light of its Radia ce , him e . i . . , make unlike himself But they say that the S o n is not of the substance of the Father but “ fro m nothing and S o n by participation Par S tic ipatio n of what ! we ask . urely of nothing ex

” T a a his c ef o A u s u s e fe s to I n thi s h li , hi w rk , ri th r r h1m s elf r ac a e I a e w e O n o ns Al o ng th e i tr k h v w lk d ith lik pi i , ’ I th e e fam o u s th e m u c su ffe n fo r Go s o , v ry , h ri g d gl ry ;

And au o f Go d I a e ac u e s o m and no e e . t g ht , h v q ir d wi d k wl dg 8 P OS T -N I CE N E G E E F A T H E S 4 R K R .

ternal to the Father , else he would not even be S . o second to him , bu t of his substance , being

S o n . . n proper , he is eternal 3 A s Creator , the S o Of is not a foreign substance , bu t con substantial o n e an d eternal ; also as of the Trinity , which never began to be ; and as Wisdom , for God is ever more the Fountain of wisdom ; and as the Word n through whom are all things , for as such he is o t one of the all ; and again as the Image of the

Father . The popular Arian arguments are as follows : h e He who is , did make him who was not from him who is , or him who was ! Therefore , did he S o n make the whereas he was , or whereas he was ! ” n o t And again , Is the Ingenerate one or two ! - and , Has he free will , an d yet does not alter at his own choice as being of an alterable nature ! for he ” is not as a stone to remain by himself unmovable . N ext they turn to women and address them in turn “ in this womanish language : H adst thou a 5 011 ! before bearing now , as thou hadst not , neither was ” the S o n of God before his generation . We answer

to the first , An architect can not build without mate c an rials , but God ; and so he begets not as man

but as God . Again , the question is irrelevant , since “ ” a b oth what is becomes , as in the c se of man m ” ade from the earth , and what is not becomes , as in the case of the earth from which man was we made . Their talk is thus only sophism . But - ask a counter question to show their absurdities , “ viz . , God who is , has he so becom e whereas he ! was not , or is he also before his generation whereas he n n he is , did make himself, or is he of othi g , and bei n g nothing before did he suddenly appear him ” self ! S uch an inquiry is indecent , yea indecent

and very blasphemous , yet parallel with theirs ; for

the answer they make abounds in irreligion . But , if it be blasphemou s and utterly irreligious thus to

0 P OS T —N I CE N E G E E F A T H E S 5 R K R . created or generated ; whereas the correlative to son is father . The more pious usage , therefore , is to call God Father, j ust in proportion as the Word surp asses things created . We are not taught to “ “ pray O God Ingenerate , but Our Father who ” in art heaven . We are not b ap tized into the I n S o n generate , but into Father , , and Holy Ghost . I n the question about the free -will of the S o n they simply trifle . The antithesis which they make is - not a true one . He has free will , but he is not alterable , since he is the Image of the Father . Wit “ S r ness the cripture , They shall perish , but thou e mainest ; they shall be changed , but thou art the ” same . The remainder of Oration I is devoted to the true interpretation of three texts cited by Arius to prove “ S o n 1 0 the alterable , viz . , Phil . ii , 9, . Here ex alted refers to his human n ature , just as he was “ ”

. 8 humbled in the incarnation Psalm xlv , 7, . “ m an The anointed is the Christ Jesus, become “ ” : such for us . Heb rews i , 4 Better does not f B e compare , but contrasts , as dif erent in nature . ” ing made is n o t spoken of the substance of the S o n , but refers to the incarnation .

D is cou rse I ].

The argument in this discourse and the n ext is S o n to Show that the , the Word , is not a work or creature , as is u rged by the Arians from variou s a w pass ges of S cripture hich are here expounded , 2 o b e c viz . , Heb rews iii , . This is only a verbal j S o n tion . The question is , I s the Lord , Word , Wis “ ! has dom This decided , made the meaning ” n m an begat . H e was made in becomi g , not as

6 . : . e . the Word . A cts ii , 3 i , manifested him to u s 2 2 Prov . viii , . As introductory to this passage , it is shown that God could not have created the Word A TH AN A 5 1 5 0 . 5 1 as a medium of creation ; else there must be an endless series of media . The Father operates in the Word , but through his creatures . The text re fers to the Word becoming flesh for the work of re deeming men from sin . He foun ded me before ” the worlds in the context refers to the eternally proposed mediatorship of Christ .

D isco e u rs [I ].

n 1 0 Here are expounded J oh xiv, ; xvii, 3 , 1 1 ; 2 M x . 1 8 M iii , 35 ; xii , 7 ; att x viii , ; xxvi , 39 ; ark . i 2 2 x ii , 3 ; Luke ii , 5 . The rule of faith is said to ‘‘ b e easily determined , if we now consider the drift of that faith which we Christians hold , and , u sing it as a rule , apply ourselves as the Apostle teaches ’ n S to the reading of i spired cripture . Returning, then , to Arian obj ections , it is replied , to the asser S o n tion that the exists by the will of the Father, that then there must be another Word before him .

S o n . Rather, the exists by nature H e is the will , n t o by the will of the Father .

D iscou rse I V .

S o n The Father and are two , yet the unity of the Godhead i s indivisible , and we preserve one origin ; whence there is a divine monarchy . And there is one substance , the Word being substantive , S n . . o t a sound The Word also is from God ince , c an now, that which is from another not be that

S o n . which it is , the Father and must be two And S o n they are one because the is not from without, but begotten of God ; they are one through their S e r consubstantiality . abellians fell into the same ror with the Arians in saying that the S o n was de v elo pe d — not created— that God through him might create u s . This involves the prior inactivity , and so the imperfection , of God . The theory of dilata 2 P OS T —N I CE N E G E E F A T H E R S 5 R K .

tion , by which one becomes three , implies passibility the in God , the cause being either creation or the incarnation . If the former , it involves the cessation of creation if the latter, the Father became flesh .

The Word being from the Father, surely he is o n S the S . This is proved by cripture appellations S o n of the Word and the S o n . The is not the S o n man whom the Word bore , since the made the N r . o S o n worlds is the Word and the man th e , S o n N o r since th e was before the flesh . , again , is the S o n the Word become man . The Old Testament as N S o n S well as the ew names the . The abellian view leads to the destroying of the grace of baptism 1 and to the annihilation of creation ; John i , and e x S o n n Psalm , 3, prove that the had no beginni g of being . Therefore , God the Word himself is M Christ from ary , God and man seen , I say, O not in his invisible G odhead , but in the peration of the Godhead through the human body and whole man , which he has renewed by appropriation to himself. To him be the adoration and the worship , h who was before and ever s all b e, even to all ages . Am en .

N E X T RA CT S F R OM ORA T I O S .

1 An . d the mockeries which he prates in it , repulsive and most impious , are such as these God was not always a Father, but there was when God was alone and not yet a Father , and afterward he became a Father. The S o n was not always , for , all things being made out of nothing, an d all existing creatures and works being made , even the Word of an d God himself was m ade out of nothing , there was when he was not ; and he was not before his generation , but he too had a beginning of creation . ’ For God , he says , was alone , and the Word as yet was not nor the Wisdom . Then , wishing to form us , he thereupon made a certain one , and named A T H AN A 5 1 05 . 53

an d S o n him Word and Wisdom , that through him ’ ‘ he might form us . Accordingly, he says , there are two wisdoms ; first , that which is truly c o existent with God , but in this Wisdom the S o n was gen e rate d f , and simply as partaking O it was named ’ ‘ Wisd o in and Word . For Wisdom , he says , by ’ the will of the wise God began to be in Wisdom . S o I S , also , he says that there another Word ln God S o n S o n besides the , and the , again , as having part S o n in it , is himself by grace called Word and . a And this, too , is an ide belonging to their heresy, as shown l n other works of theirs : that there are w ’ many po ers , one of which is God s own by nat ure and eternal but that Christ , on the other hand , w is not the true po er of God , but he too is one of ‘ so - the called powers , one of which , the locust and ’ the caterpillar, is called not only the power but the ’ T he . h great power others are many, and like t e S o n , of whom David sings , saying, The Lord of power [or of hosts]. And by nature , like all , so too 13 and the Word alterable , by his own will , so long as he chooses , remains good ; when , however, he k will , he too li e us can alter, being of an alterable ‘ ’ ‘ n nature . For God , on this accou t , he says , as foreknowing that he would be good , in anticipation , bestowed upon him this glory which afterward as a man he possessed from virtue . Thus from his w n works which he forekne , God caused that he bei g ’ — t 1 s e Ora . c such should come to be . , . 5 . 2 . For behold we speak freely from the divine

S criptures concerning the religious faith , and set it up as a candle upon a candlestick , saying, He is n very S o of the Father , n atural and genuine , proper n - to his substa ce ; Wisdom only begotten , and very and only Word of God is he ; he is not creature nor work , but proper offspring of the sub stance of n the Father . Wherefore he is my God , bei g one in substance with the very Father . But others , to P OS T -N I CE N E G E E F A TE E S 54 R K R .

‘ ’ whom he said , I said , Ye are gods , had this grace from the Father only by p articipation of the Word S through the pirit . For he is the impress of the ’

Father s essence , and light from light , and power, ’ and very image of the Father s sub stance . For ‘ this again the Lord said , H e that hath seen me ’ hath seen the Father . And he ever was and is , and never was not . For the Father being everlast ’ in g, everlasting must be his Word and Wisdom .

Orat. 1 sec , . 9 . “ 00d 3 . Besides , the g reason of what was done : I f G ln is apparent thus [God]had spoken his power, and the curse hadIb een dissolved , the power of him who commanded would have been shown , but man would have become like Adam b efore the trans re ssio n g , receiving grace from without , and not having it united to the body— for he was such when he was placed in Paradise— and even perhaps would have b ecome worse , because he had learned to transgress . Being then such a one , if he had been seduced by the serpent there would again have been need that Go d give command and break the curse ; n and thu s the need would have been intermi able , and men would h ave remained not less guilty, as an d being enslaved by sin , ever sinning, they would ever have needed one to pardon , and would n ever have become free , be ing of themselves flesh , and always overcome by the law on account of the ” — t se 68 fl h Ora c . infirmity of the e s . . . ’ 4 . I and the Father are one . Two are one , you say , either as one has two names , or as one is divided into two . If, now , the one is divided into n two , of ecessity what is divided is a body , and d an . neither is perfect , for each is a part not a whole

But , if one have two names , this is the explanation S ab e lliu s a S o n of , who s id that the Father and the are the same , and denied each , the Father when the S o n [was confessed]and the S o n when the A T H AN A S I S U . 55

Fatn r e . If the two are one , necessarily , while there are two , there is one according to the godhead an d according to the consubstantiality of the S o n with the Father, and the Word being from the Father himself ; thus there are two because there is Father S o n b u t and that is the Word , one because there is — t I V e . 0ra . s c . one God . , 9

T T ON T H E B OOK OF LE ER UP PSALMS .

This letter to Marcellinus observes that th e m Psal s have a peculiar character and grace , in that there is no one who m ay not in them find himself with his various passions and changeable will , to gether with the means of calming the first and fixing t S the second . The o her cripture books teach us the to do good and shun evil , or of coming of the

S aviour, or about the lives of kings and holy men .

While not lacking in these particulars , the Psalms acquaint us with ourselves , and teach us to contend with our spiritual maladies . We have been taught to be penitent , to submit to adversities , to be thank ful to God here we are taught how to practice these graces . We have had the examples of others cited to us that we may emulate them here we are taught how to identify these with ourselves . When on earth , Jesus Christ gave us , in his own virtues , the most admirable example to follow ; but before his advent he had given us the Psalms as the most per fec t code of the virtues which we should practice .

Being prophetic , historic , moral , and devotional (as ’ is shown by the author s classification) , they are suited to all the varying circumstances and wants “ f of life . This book alone su fices for all the needs of the heart ; whether one desires to give him self u p to the emotions of contrition and penitence , o b or is tried by temptation or by adversity, as the j ec t of enmity, or delivered from some peril , in sor 6 P OS T—N I CE N E G E E F A T TI E R S 5 R K .

row or in j oy, the Psalms furnish to the soul that which strengthens or consoles ; they afford in abun d o f ance expressions praise , of gratitude , of blessing toward the Lord ; and the language of the prophet ’ becomes one s own . “ Take heed not to add to the words of the

P salms the pomp of strange ornament , as if they artifi c s needed the e of eloquence . It is permitted n either to transpose the expression nor to alter the n as text . They should b e recited and su g they are written , in order that the holy p ersons who have e transmitted them to us as simple depositaries , r cog niz in u s g their own langu age , may pray with ; that , S above all , the H oly pirit , who has spoken by their mouth , finding again the same words which he com m u n ic at d n e to them by his divine inspiratio , may ” - accord to u s , as to them , his all powerful aid .

F F N T ON Y LI E O A H .

Anthony had commend ed himself to Athana visit siu s by a . to Alexandria to oppose the Arians when upward of a hundred years Old ; and the monks of the desert had been the patriarch ’ s stanch est friends in his fugitive days . This panegyric , m therefore , solicited from Athanasius by onks out side o f Egypt, was written with the most entire sympathy with the man and with his order . It is Fialo n S An rather, says Eugene , a poem of aint “ thomy than a life . It is , in fact , less the life and the eulogy of a man than an ideal picture of a great ” institution . The work is of value to us as exhib ’ iting the literalness of Athan asiu s s conception of ’ c e rtam l Anthony s temptations . Our author was y not lacki n g in sound j udgment n o r devoid of the critical faculty , yet the supernatural appearances of demons and their violence toward the holy father of the monks seem not incredible to him .

8 P OS T -N I CE N E G E E FA TH E S 5 R K R .

in remembrance , an d stimulate one another not to be negligent , and especially that we should fast those days ; so that fasts may receive us in succes sion and we may duly bring the feast to a close .

The fast of forty days begins , then , as was before P ham en o th M said , on the sixth of ( arch and the great week of the passion on the eleventh of Phar muthi (April And let u s rest from the fast on the sixteenth of it (April on the seventh day , late in the evening . Let u s keep the feast when the first of the week rises upon us , on the seven te enth of the month Pharmuthi (April Let u s then add , one after the other, the seven holy weeks of Pentecost , rej oicing and praising God , that he hath by these things made known to us beforehand j oy and rest everlasting , prepared in heaven for those of u s wh o truly believe in Christ Jesus our Lord ; through whom and with whom be glory and dominion to the Father , with the Holy Ghost , for ”— . . F ro7n L etter x ix or ever an d ever Amen f A . D . 34 7 H aving enumerated as canonical the now com m o nl y received Old T estament books , with the ex c e tio n p of Esther an d the addition of Baruch , and all of the now received b ooks of the N ew Testa : are ment , th e author adds These the fountains of salvation , that h e who thirsteth may be satisfied with the words they contain . In these alone is proclaimed the doctrine of godliness . Let no man n add to them , either let him take aught from them . For on this point the Lord put to shame the S ad d u c ee s n n o t S , sayi g , Ye do err, knowing the cript S ures . And he reproved the J ews , saying , earch

S . the criptures , for they testify of m e

But for greater exactness , I add this also , con s id e ring it n ecessary so to write : that there are other books besides these , not indeed included in the canon , but appointed by the fathers to b e read AKI US . 59

by those who are come of late , wishing for ad m o n itio n in and instruction godliness . The Wisdom S the S h of olomon , and Wisdom of irac , and Esther, and Judith , and Tobit , and that which is called the S Doctrine of the Apostles , and the hepherd . But the former , my brethren , are included in the canon , the latter being [merely]read ; nor is there any in mention of apocryphal writings . But this is an ventio n m of heretics , writing the to favor their own views , bestowing upon them their approbation , and assigning to them a date , and producing them as ancient writings , that thereby they might find occa — F ro; n L etter sion to lead astray the simple . xxxix

or 6 . f A . D . 3 7

’ L ist o Atfianas iu s s M ost I m ortant Wor/és now ex tant f p .

A O OG T C A a ns G n s and On P L E I g i t the e tile , the ” H T O C — T he o Incarnatio n . IS RI AL w rks g iven in the tex t “ ” “ u nder His to rical T rac t s ; and the Defens e o f the N c o n D OG T C and CON T OV i ene Definiti . MA I AL R ERSIAL “ ” “ ” — O a o ns a a ns A ans E x o s itio fid ei r ti g i t the ri , the p , “ four E pis tles to S erapi on o n the S o n and the H o ly “ G o s and On ncarna o n a a ns t A o na s . h t, the I ti g i p lli ri — “ S CRIPT URAL E x p o s iti o n o f the P salm s and On the P T — F E s T itles o f the P s alm s . RAC I CAL T he estal pi ” t and L f o f An on . les, i e th y

ARIU S .

NEI T HER the extent nor the importance of this author ’ s writings would entitle him to a prominent place among the great ecclesiastical writers . His name , however, is so associated with the literature c an of the great church controversy, that we not understan d that literature without recognizing his in work . He was a presbyter the chu rch at Alex 60 P OS T —N I CE N E G E E FA TH E S R K R .

andria , and first attracted notice by an attack upon

his bishop , Alexander, on the subj ect of the Trinity . The outcome of the resulting controversy was the C N ouncil of ice and its doctrinal definition . After this council Arius was banished to I llyriu m and his

. fe w writings were publicly burned In a years , however, he was recalled , and through the influence n of Eu sebius , who p ersuaded Co stantine that he differed from the churchmen only in the words which he used , he was received with favor at court . An earn est effort was also made to restore him to u stand ing in the ch rch , but it was defeated by Arius ’ s sudden d eath (see page H e was a man of eloquence , and the purity of his moral char acter was unquestioned . H is chief work was his “ ” Thalia , a theological writing in prose and verse . He also wrote popular songs teaching his peculiar V iews .

F S M CYRI L O J E RU AL E .

T H E orthodox Arian ! N o better phrase could perhaps be chosen to define Cyril ’ s position among the rationalizing believers of his day . H e was b orn early in the fourth century, and his younger life was passed in Jerusalem . H e was made bishop 0 f as A . D . 35 , having previou sly o ficiated a priest at and Catechet Jerusalem , having there delivered the ical Lectures which constitute his title to remem brance as an author. There was much controversy ’ over Cyril s true position in the Church . One of his

A ac iu s a consecrators had b een c , Bishop of C esarea , leader of the extreme party among the Arians ; and C I L OF E R US AL E M YR j . 61

’ it was charged by Cyril s enemies that he Obtained his see as the price of his concessions to the Arians , who at the death of his predecessor had seized upon M ’ the church at Jerusalem . oreover, Cyril s party at

fi S ard ic a rst repudiated the action of the Council of ,

. S as did the Arians On the other hand , the econd General Council declared his consecration canon ical , while his lectures were so nearly in accord with the received orthodox opinions that no one not ’ acquainted with the nice points of distinction would suspect that he differed from the maj ority

N - B e of the iceno Constantinopolitan confessors . ing one of those men who , in times of heated con tro ve rs y, have the (for themselves) unhappy faculty h of seeing trut on both sides , he was persecuted by the Arians as too orthodox , and branded by the orthod ox as Arianizing . His real position was among the conservative an d religious members of the semi -Arian party with whom even Athanasius was willing, in his later life , to commune , and whom “ f he acknowledged as most holy men , dif ering from the orthodox only in the choice of a word . His experience was like that of Athan asius in being repeatedly driven from his see by the Arians . H e sat as a lawful bishop in the Council Of Constanti “ n o le p , which commended him as most reverend ” “ and religious , and as a withstander of the Ari ” 86 n n . . ans . He died A . D 3 His only exta t writi gs U n of any moment are the Catechetical Lectures . like many of the ancient works on the o lo gyythey are by no means antiquated and , barring some few cruditi es due to the writer s age , might profitably b e read to -day as a text -book upon Christian doc 62 P OS T—JVI CE N E G E E R R K F A TH E S .

trines . The appended lectures on the Mysteries are of considerable value as registering the develop ment of the church ritual in the middle of the fourth century .

C A T EC HE T I C AL LEC T URES .

I ntrod u ctor Ad d ress to tfie Cand id ates or B a tism y f p .

Honesty of purpose alone will make you called ; without this your b odily presence and baptism will S M be nothing . imon agus was baptized , but he was not enlightened . You m ay have come here because you are paying c ourt to some one ; still , having come , do you remain for a b etter end . Pre p are as for thy wedding . Attend diligently to the catechisings , for they will be thy armor . Baptism n is ra som and remission , the death of sin . Beware ye of unbelief.

M in ne essar L ectu re I T fie P u r ose o d c . . p f y You are to b eware of hypocrisy ; to abandon the world ; to forgive all . Though remission of sin may com e to all in baptism , the communion of the

Holy S pirit will be according to your faith .

I I T fie P ower o R e entance . . f p

S in - , being a self chosen evil , though fearful , is n o t N o t incurable . n ature alone , bu t also the devil , once an archangel , prompts to sin . But the lost may b e saved through the blood of Him who died for u s . Even multiplied sins find forgiveness ’ n upon repe tance , as is shown in God s mercy to N n Adam , Rahab , D avid , ebuchad ez zar, Peter, and

h . others . Do you then eartily confess you r sins

i m H ol B a t s . I I I . y p

Baptism is an occasion of j oy and of solemnity . S For baptism , both by water and by the pirit , is 0m 1]. OF E R US AL E M j .

necessary , that even the virtuous may enter heaven . Dead in sin thou goest down into the water ; quick ened in righteousness thou comest up . Thou art then equipped to wrestle , being purified , and hav ing received the Holy Ghost .

I V . T en P oints o F aiik f .

I 2 . There is one only God the Father . . Like to him in all things , not separate from or confused ’ with him , is Christ ; from everlasting God s Wis d w Artifi o m, an d Po er, and Righteousness , the c e r of all things . 3 . Who was truly made flesh , and was man and God was truly crucified and bu ried ; and who rose the third day, and ascended into

. . Co heaven . 4 He will come again in glory 5 , n S o n h ordi ate with Father and is the Holy G ost . 6 . Thou art thyself soul and body, and thy soul is free and immortal . 7 . Thy body, as thy soul , is 8 from God , and is to be kept pure . . All shall rise from the dead ; the just to praise God eternally, ff the wicked to su er everlasting torment . 9 . The 1 0 Lord has given to us the laver of regeneration . .

All these things are taught in the Divine Scriptures , N w composed of the Old and the e Testaments .

Great dignity is now conferred upon you in your promotion among the faithful . Faith is not

: peculiar to Christians , but is exercised by all who accomplish important ends . Faith is of two kinds ’ 1 . An acquiescence in God s m essage ; this will 2 save the believer . . A special gift , by which we may accomplish great works . Cherish thou the m a first , that Christ y bestow upon thee the second .

God tko One P rinc le. VI . ifi

In place of the one God , heathens and heretics have recognized two principles , one of good and 6 P OS T —N I CE N E G E E F A T HE R S 4 R K . one of evil ; have distinguished between the good God and the j ust God ; and have otherwise de graded the divine idea . But fold thou with the sheep . VI I God Me F u Mer . . God is eternally and by nature the Father of the - Only Begotten . Though allowing u s men to call “ ” him ou r Father , he is such only through our adoption . ’ I I I od er nt G s S ov e . V . ig y

God is truly Almighty . I t is only by sufferance that the devil has power against the good .

X d Me reator I . Go C .

Artific e r God the , the Contriver, is to be seen by u s in all his wonderful works .

Ou r L ord cs u s Ckrist. X. 7 That Christ was Lord with the Father before his incarnation is proved by the Old Testament . He was called J esu s becau se he saves ; Christ b e cause of his priesthood The “ new name of the prophet is Christian .

- B e otten eternal Me Creator. XI T tie Only g ly,

Christ is the S o n of God in th e true sense , that

n o t m e n . is by n ature , and by adoption , like His ’ generation was apart from all time . He is very God , not foreign to the Father, not separated from him or confused with him . H e did not begin to be at so ver Bethlehem , but he is eternally . H e is the e ign Creator by the will of the Father .

XI ] T fi e I ncarnation . The wound of man ’ s nature through sin was

S o n h sI CI an . sore , and God sent his to be our p y

- 66 P OS T N I CE I VE G E E FA T H E S R K R . the sanctifying principle of all things made by God “ through Christ . Ou r hope is in the Father and S o n the and the Holy Ghost . We preach not three Gods— let the M arcionites be mute— but we preach S o n one God , by one , with the H oly Ghost . The faith is indivisible ; religious worship is undistracted .

We neither divide the H oly Trinity like some , nor S d o we , as ab ellians , introduce confusion . But we know , according to godliness , one Father, who sent S o n S S o n his to b e ou r aviour ; we know one , who promised that he woul d send the Comforter from the Father ; we know the H oly Ghost , who spoke in the prophets , and who on the day of Pentecost d escended on the Apostles in the form of fiery tongues here in Jerusalem , in the Upper Church of ” the Ap ostles . The Holy Ghost is the suggester of o f all good , the teacher the church , the comforter of believers . Before the day of Pentecost the S — o u pirit was only partially bestowed prophets , j udges , etc . , as on Daniel .

T b e H o kost in M e N VI I . G ew s t X ly T e am ent.

in The Holy Ghost possesses , and invests , and o f b elieve rs b e in fuses the souls , g the personal , hal lowing power in them of u nderstanding . He is present in baptism , but only if thou come sincerely .

VI I I T b e R es u rr ction and M e H o aMolic fi u r /z . e C c X ly C .

The doctrine of the resurrection is the spri n g of hope to the church . To all obj ections thereto we ’ allege God s power, and also cite the analogies of n o e tc . the springing grain , the ph e ix , , as well as the examples of rising from the dead found in Script u res . We say Catholic b ecause the Church is through out the whole world , teaching everywhere one d oc su b u trine , and all the doctrines ; and because it j C I L OF E R US AL E M YR j . 67

gates all classes of men . We say Church , as assem bling men together . We call it Holy, as distin u i h m g s e d fro all wicked assemblies . This Church o f God , which once furnished martyrs , now extends its sovereignty throughout the whole world . Trained in the Church , we shall attain unto life everlasting . Am en .

ON T H E Y T M S ERIES . S ubsequent to the baptism of the candidates to w hom the above lectures were given , Cyril delivered “ the M to them five lectures On ysteries , in which he explains the rites by which they have been ad m t in it ed to fellowship the church . He dwells par tic u larly upon the rites of the renu nciation of S atan and his works , of anointing with oil , of baptism , of anointing with the holy chrism , and of partaking of the body and blood of Christ . Of the communion service he traces the several steps : the symbolical washing of hands ; the kiss of peace ; the several summonses of the priest and responses of the peo ple ; the prayers , among them the prayers for the ‘ ’ n dead , and the Lord s Prayer, upo the several peti “ tions of which he comments ; the chant , O taste and see that the Lord is good the partaking of the bread and of the wine ; and the final prayer and thanksgiving . T he firs t eighteen lectu res were g iven in the B asilica o f the H o ly Cro s s erec ted b y Co ns tantine ; the las t five in c the c hu rch upo n the s ite o f the H o ly Sepul hre .

T CT EX RA S .

1 S o n . The , therefore , is truly God , having the

Father in himself, not changed into the Father ; for

S o n . the Father was not incarnate , but the For let the truth be spoken freely . The Father did not suffer for us ; but the Father sent Him who should N o r e suffer for us . let us say there was onc when 68 P OS T —N I CE N E G E E F A T H E R S R K . the S o n was not ; n o r allow that th e S o n is the n Father ; but let us walk in the royal road , swervi g neither to the right nor the left . Let u s not , with the S o n the thought of honoring , call him Father ; th e nor, with the idea of honoring the Father , call

o n . S one of the creatures But let the one Father , S o n through the one , be worshiped , and let not the S o n worship be separated . Let the one b e pro claimed , sitting at the right hand of the Father, before the ages : not possessing this seat in time after the passion , as received by promotion ; bu t — 6 eternally . Cat . xi , . 2 S ! . And from whence did the aviou r rise H e S n S says in the o g of ongs , Rise up , my love , and ’ ‘ come away ; and afterward , in the Cleft of the ’ ‘ rock . The cleft of the rock is what he calls the

Cleft which was at the door of the sepulchre , and

out of the rock itself, as is the custom here with - N o w rock hewn sepulchres . , indeed , it d oes not c u t ac appear, b ecause the entrance was away on

o f . count the present adornment For , before this decoration of the sepulchre through royal zeal , there was a cleft in the front of the rock . But where is the rock which had the cleft ! does it lie in the midst of the city , or near the walls and the ! outskirts Or is it inside the ancient walls , or the ! S outer walls built afterward H e says in the ongs , ‘ ’ In the cleft of the rock near the outer wall .

Cat . xiv , 4 . “ - ew 3 . Death was terror struck seeing a n visit ant descending into hell , not bound with the chains thereof. Wherefore , O keepers of th e gates of hell , ! were you terrified , seeing him What unbounded a fear seized upon you ! De th fled , and the flight betrayed his cowardice . The holy prophets ran to M him , oses the legislator, and Abraham , and Isaac , S and Jacob , David , and amuel , and Isaiah , and

John the Baptist , who spoke and bore witness , Art C I L OF E R US AL E M YR j . 69

Thou he that should come , or do we look for an other ! All the holy whom death had devoured were redeemed . For it was fitting that the King who had been heralded should be the redeemer of his noble heralds . Then each of the just said : 0 ! death , where is thy victory O grave , where is thy ! ’ sting For the Conqueror hath redeemed us . 1 0 Cat . xiv , . 4 Then we commemorate those who have slept before us , first patriarchs , prophets , apostles , martyrs , that God , on account of their prayers and interventions , may hear our petition . Then for the holy fathers and bishops who have fallen asleep b e fore us , and for all who in time past have slept a mong us we pray, believing that it will b e of the greatest advantage to the souls for whom prayer is o ff ered , while the holy and awful sacrifice is pre sented . “ And I would persuade you by an illustration .

I know that many say, What is a soul profited which m has departed fro this world , either with or with o u t if b e N o w sins , it commemorated in prayer ! , if a king should send into exile certain who had o ff ended him , and afterward their friends weaving ff a crown should o er it in behalf of those banished , would he not grant a reprieve to those punished ! f In the same manner also we , of ering prayers to H im for those who have slept , although they be sin f ners , do not indeed weave a crown , but o fer up

Christ , sacrificed for our sin , propitiating Him who M s is merciful both toward them and ourselves ( y . “ 6 : v , , Compare , however, the following And ! Th e if it be said , dead do not praise Thee , O ’ Lord , this indicates that , repentance and forgive ness having their appointed time in this life only, for which they who enjoy the privilege ‘praise

Thee [the Lord], after death it no longer remains to those who are in sin to give praise as the rec eiv P OS T-N I CE N E E E F 70 GR K A TH E R S .

ers of blessings , but to bewail . For praise is theirs who give thanks ; but to those who are under the lash is lamentation . Therefore the j ust shall then give praise ; but those who have died in sin have no ”— season left for confession . Cat . xviii , 7 .

E P H R AE M S YRU S ,

T H E S yriac preacher in song . It is doubtful whether he could even speak Greek , yet he deser ves an honorable place among the Greek fathers , as having had his works translated into Greek during his lifetime , and as being so revered throughout the entire East that his books were read in many of the S churches after the criptures . H e was a deacon of the church at E dessa , was born in the reign of Dio l ian c t . e . . , and died A D 3 73 H e lived ascetically in the retirement of a cell , though he constantly came forth to preach . Once only he broke away from this quiet life and made a long j ourney to v 15 1t a Basil at C esarea . The Oriental poet is seen in hi s ' meeting with this bishop . He had arrived in Basil s church while the latter was preaching . After the sermon Basil met him and asked if he were not “ “ E hrae m that servant of Jesus Christ , p . I am ! that Ephraim , very far from the way of heaven , said he . Then bursting into tears , and raising his voice , he cried , O my Father, have pity on a mis e rab le sinner and deign to lead him into the true ” way ! Basil , embracing him , asked why he had “ thus praised him with a loud voice . Because , “ E hraem saw said p , I over your right shoulder a dove of spotless white , which seemed to be suggest E P H R AE M S YR US . 7 1

o u ing to y what you were saying to the people . ' E phraem s is the chief name connected with the S somewhat abundant literature of the yrian Church .

These writings are for the most part in metrical form . E hraem p , noting the influence which the Gnostic B ard e sane s had exercised over the people , by put o ting his doctrine into hymns and des , sought to give currency to the truth by the same means . ” E hraem The blessed p , says his biographer, see ing that all men were led by music , rose up and o pposed the profane games and noisy dances of the young people , and established the daughters of the ’ t e convent , and taught them odes , and scales , and u spo ses , and conveyed in the odes intelligent senti l ments in a sententious form , an d things of spiritua ” H e wisdom . not only composed and taught such h e and c odes and hymns , but wrote prea hed his homilies in a metrical form , not unlike that of the

Old Testament prophecies . His work was prolific .

Besides commentaries on much of the Bible, writ i ten n prose , we have of his some two hundred metrical discourses , as well as numerous hymns and briefer homilies . The following selections from these works were translated from the S yriac of the V atican edition by

M . he . . . t Rev J B orris and the Rev Henry Burgess , who have given considerable portions of the hymns “ On and homilies to English readers . The first , M speaking of the Divine ysteries , is from one of eighty-six homilies Ag ainst Captions Qu estioners the e C second , from one of three homili s of a similar har M “ acter Concerning Me F ai . The Repentance of ” e an m N ineveh , in r ality epic p oe , appears in the 2 P OS T -N I CE N E G E E F A T H E 7 R K RS .

Syriac works as one of a collection of eleven dis o u S courses separate texts of cripture , all of which “ were doubtless delivered by the author. On the ” Death of Children is from a collection of eighty-fiv e

Canones F u neb res , or pieces relating to death . The “ Prayer is one of seventy-six hymns or b rief homilies known as the P arenetica or E x /tortations to P ’ enitence . Among the most beautiful of E phraem s compositions are seven homilies forming a complete T /ze P ear work known as l. In addition to the above may be noted thirteen discourses On Me ' - D irt/z of C/trzst and fifty six discourses Ag ainst H e esies r .

A D CLERUM : ON SPEA K I N G OF T H E DI V I N E M YS '

T E R I E S .

S h : peak on , harp , for silence is t ine enemy n speak thou whatsoever is to be spoke , for whatso ever we have no right to speak , if it be spoken to n the righteous it will be blasphemy . Unto the u believers is he nigh akin that dares to p ry ; on th e very edge of death the rash standeth , in that he hath left the faith in his disputation to go down and search into the ocean of hidden things . S e t thy soul then in tune , and sing without discord . Purify thy strains and sing unto us , but not of hidden things . Be a disciple to all the things revealed , speak fair things which are free of h danger ; weig ou t , then , thy words , sounds which may not b e blamed ; weigh also an d sing strains c an that not be reproved , and let thy song be , my son , comfort to the servants of thy Lord , and then - shall thy Lord reward thee . n o t Do , therefore , sing things hurtful to man kind , neither divide , by thy disputation , brethren at .

P OS T -N I CE N E G E E F A T H E R S 74 R K .

a ments that c n not b e reckoned . How much can vile dust do which giveth to each of them its ! e increase To the fruits it giveth th ir tastes , and with their tastes their colors ; to the flowers it giv eth their odors , and with their odors their orna ments ; flavors it giveth to the fruits , and to the roots aromas ; it giveth beauty to the blossoms , the ’ n flowers it clothes with adornme t . It is the seed s handicraftsman , it bringeth up the wheat in the ears ; the stem is strengthene d with knots as a - b uilding with bond timbers , that it may sustain and b ear up the fruit , and hold out against the tram le r le x e th winds . If the dust thou p st pe p thee in thy search into it , how wilt thou search out the Maj esty of Him who with contemptible things k — Concernin ma eth thee perplexed From Homily , g

T H E R E N T N C OF N N V EP A E I E EH . The argument of the earlier part is summarized in the ope n i ng lines :

T he j u s t m an Jo nah o pened his m o u th ;

N i neveh li s tened and was tro u bled . For at the preaching of the prophet the city was n moved to repentance , the ki g setting the example to his subj ects . We recognize quickly the tender author of the Ca nones F u neb res in his description of

T he n a n o f o n s ge tle w ili g the little e , and the vain efforts of the parents to assume a ’ cheerfulness which they can not feel , Abraham s assurances t o Isaac being used as an illustration . : The king , convoking his armies , addresses them

As s u has a a a ns o h r ro red g i t the w rld , n B u t the vo i ce o f Jo ah ro ars agai nst her . Beh o ld the vo i ce o f Nim ro d — the m ighty o ne o I s alt o gether bro u ght l w. E P H R AE M S YR S U . 75

no w He urges them , though they can not conquer in their wonted manner, to take to themselves hid no den weapons , prayer and repentance, which will t be spurned by the righteous God . He tells them how he has tried to shake the prophet

a was no t n c I fl ttered him , but he e ti ed, s o u to f him b u t not I ght terri y , he trembled ; s o him r c s b u t a I h wed i he , he l ughed at them, ” A o a so b u t a o s s sw rd l , he lt gether de pi ed it . And Urges

I n b a s a c on n s ttle ye h ve quered ki g ,

N ow c o nqu er S atan by prayer .

The people thus repenting, Jonah is filled with wonder, and compares them with the obdurate Isra M elites . eantime , through all the forty days , the earth has not ceased to quake , and the signs of their doom have convinced all hearts . The dreaded day comes :

E ac m an as u s h gr ped the d t , And ca o u u o n Go d lled l der p ,

The sackclo th wall s S hed tears

The air its elf was affrighted A nd the heaven trem bled h u n n o T e c l o d a d thick darknes s e vel ped it .

T he n m et its f o s thu der ell w ,

And light ni ngs pres s ed o n lightning s . E ac h m an beheld the earth W co ns na o n and c o o o n o f ar ith ter ti mm ti he t, n Fo r he thought it was near to ru i . E ach m an c alled to his c o m panio n T hat he m ight s ee him and be s ati sfied with his presenc e ; c m end w his T hat his s pee h ight ith , h h And they m ig ht descend t oget er to t e g rave . 6 P OS T —N I CE N E G E E F A T H E S 7 R K R .

But evening came , and twilight , and night In ” the morning it would come , they said ; but morn ing came , and

At the moment when hope was c u t off o n s o f c was ffo The go d ew mer y a rded .

The earthquake suddenly ceased , and the people knew themselves saved . In their j oy they flock forth from th e city to J onah , whom they find brood ing in prophetic spirit , and speaking to himself in two persons :

a o f o d and a o f o Th t G th t the pr phet .

Hearing the colloquy about the gourd , the peo ple shout their praises to God . They also seize with f a fection upon Jonah , whom they bear in triumph

th . into e city H e is loaded with presents , and the king causes him to be conducted back to his own country in royal state . Jonah will not allow the cortege to enter the l N Heb rew cities , est the inevites see the corruption which there abounds ; but they see from the hill tops the evidences of idolatry and crime , and are

filled with horror .

Retu rning home , they call upon all classes of their countrymen to hymn p raises to God for their own deliverance . E phrae m concludes with a comparison of the repentance of the Ninevites with that of his hear ers , which he calls but a shadow , and with the ascription

B s s H e who o o le ed be l ves the righte us ,

Who m u ltiplied penitents in A s shu r . — S e 7nones E x e etici 2 . r . g On Jonah , iii , , 3 E P H R AE M S YR US . 77

ON T H E T OF C N DEA H HILDRE .

Let the little children be pledges with Thee ,

And above , in heaven , let them be thy guests

Let them be intercessors for all of us ,

For pure is the prayer of childhood .

Blessed is He who entertains them in his pavilion . S Our aviour took children in his arms ,

And blessed them before the multitude ,

And showed that He loved childhood , fil m Because it is pure and free from d e e ent . Blessed is He who makes them dwell in his taber l nac e .

saw The Just One that iniquity increased on earth ,

And that sin had dominion over all men , And sent his messenger and removed

A multitude of fair little ones ,

And called them to the pavilion of happiness .

Like lilies taken from the wilderness , Children are planted in paradise ; And like pearls in diadems

Children are inserted in the kingdom ,

And without ceasing shall hymn forth praise . Who will not rejoice at seeing Children taken to the heavenly pavilion ! Who will weep for childhood That has fled from the snares of sin ! Lord ! make me happy with them in thy habita ‘

tron . Glory be to Him who hath taken away

The little ones , and made them meet for paradise ; Glory be to Him who hath removed Children And placed them in a garden of pleasure

Lo ! they are happy there without danger . — N e rosizna . From c , Canon xliii 8 P S T -N I CE N E G E E F A TH E R S 7 O R K .

Y I N O C T OF G N T A P RA ER PR SPE JUD ME . Before my o ffenses Are brou ght against me the At tribunal of j ustice , And cause me to stand the In the presence of Judge , With confusion of face

H ave mercy on me , O Lord , for

Thou art abundant in mercy . Before thou shalt close n Thy door agai st me , S o n Thou of God , And I become Food for the fire Which dieth not in hell

Have mercy on me , etc . Before the wheel of time S hall run its course

Ab ove the well , And the pitcher Of all tribes of men Be broken at the fountain

Have mercy on me , etc . Before those who have made A vain profession “ S c r hall y, Lord ! Lord

And Thou answerest them ,

I know you not , Who ye are

Have mercy on me , etc .

Before the voice of the trumpet S hall shout aloud To an n ounce thy coming ;

O Lord J esus , E P H R AE M S YR US . 79 Have pity on thy servants Who pray earnestly to thee

Have mercy on me , etc . P arwnesis x x x u From , .

T H E : CON C R N N G F T PEARL E I AI H . Onc e on a tim e

I took up , my brothers , A precious pearl ; I saw in it mysteries Relating to the kingdom ; Images and types M Of the high ajesty .

It became a fountain , And I drank from it The mysterious things of the

M en who had put o ff their clothing w Dived and dre thee forth , A precious pearl ! It was not kings Who first presented thee To the children of men ;

But the mystically naked ,

Even men who were poor,

And fishermen in occupation ,

And natives of Galilee . For bodies which are clothed Have not the power To come near to thee ; n But those which are destitute of raime t,

Like little Children .

They buried their bodies in the sea,

And descended to thy side .

And thou didst receive them kindly, And didst intrust thyself to them

Who so much loved thee . — From Homilies i and v . 80 P OS T -N I CE N E G E E F A T H E R S R K .

M S AN D AP OL L I NAR I I ARCELLU T H E . THESE writers are deserving of special notice as representing phases of thought which leading

' writers gave some of their best e flo rts to combat

' M arcellu s of A ncyra d ifle re d in no appreciable degree from Athanasius as to his faith in the re vealed and intuitively-discerned fundamentals of

Christianity . When i t came to defending them M against the Arians , however , arcellus took dis tin c tiv l S e y abellian grounds . H e wrote many vol umes , chiefly against the Arians , and was answered , a among others , by Eusebius of C esarea . Driven from his see by the Arians , he was in exile at the

West in company with Athanasius , and shared with this father in the vote of confi dence of the Council of Laodicea .

T /ze A ollinarii p were father an d son , the former a gramm arian of Alexandria who , upon becoming a priest at Laodicea , devoted himself so much to profane learning as to awaken the opposition of his bishop . The latter, a man of very great learning, S ard ic a was made bishop of , and was esteemed highly by Athanasius , Basil , and others among the leaders of the age . Later, however , h e fell into certain errors of doctrine as to the Incarnation , and became the founder of a sect which b ore his name . H e composed many b ooks against heresies and on

S . the criptures , as well as many homilies His prin c ipal work was a defense of religion against Por h r p y y the philosopher . Julian having forbidden A o llina the study of the classics by Christians , p

82 P OS T — JVI CE N E G E E F A T H E S R K R . ments were su ch that he might have succeeded without great labor.

H e was as yet unbaptized , and his studies were — those of the Greek curriculum rhetoric , grammar, philosophy, and medicine being his favorite depart ments . Of the latter science he acquired the prae tice , a proficiency to which he was prompted by his own feeble constitution . H e began active life by a in teaching rhetoric at C esarea ; but , through the flu enc e M t o of his sister acrina , he was soon led o r embrace a religious life . Being baptized and dained as a reader , he made a trip to Egypt and n Palestine , visiti g the famou s monks and hermits of those countries . Profoundly impressed with the l spiritual va ue of an ascetic an d contemplative life , but appreciating the loss to the world through a self n ish withdrawi g of men into solitude , he soon estab lish e d in Pontus a convent , where the advantages of seclusion and self-denial could be coupled with the - re mu tual aid of like minded b rethren . T o this treat he enticed his friend Gregory , and , in the lit tle time which they there spent together, the two , in addition to th eir manual labors , devoted themselves to the study of Scripture and to compiling selec tions from the works of Origen . But Basil had entered upon the monastic life in a practical spi rit , and had no thought of being content with the spirit u al culture of himself or a narrow circle of friends . H is evangelistic labors reached out into the prov inc e s e s of Pontus and Cappadocia , and led to the tab lishm n e t of many religious communities , and to the wide preaching of the gospel of unworldliness among a most worldly people . Amid this monastic A SI L B . 83 work Basil did not forget other interests of the whole Church . By his writings and his personal influence he was a firm supporter of the N icene faith , and he used this influence , though in vain , to keep the Bishop of Caesarea from subscribing to the creed of Arianism . At the death of this bishop , and the election of Eusebius , a civilian , as his suc E u n o m iu s cessor, Basil , whose work against had him now given prominence , seemed likely at once to have the real administration of the see confided to him . Owing to the j ealousy of the bishop , this was delayed for a season ; but soon the troubles arising from divisions in the Church and from Arian opposition compelled Eusebius to call for assistance , and Basil thus became the actual head of the dioces e of Caesarea some years before he a 0 was m de bishop in name . It was A . D . 37 when he succeeded to the chair of Eusebius , which he occupied until his death in A . D . 379 ; and , though

ve r ' d elic ate in y health , probably no bishop ever crowded into a shorter space so much and such good m work as he acco plished in these nine years . An important part of his labors was the reforming of the Clergy of his diocese , into which body would seem to have been received many incompetent and

. n o u nworthy men He also resisted , as did other bishop in the East , the encroachments of the Arian n V government . O ce , at the coming of alens to

ae M C sarea , odestus the prefect summoned Basil to an interview , hoping to secure his submission to the faith of the Arian emperor . The bishop appeared , but confronted the o flic er with such firmness that he exclaimed indignantly that he had never before 8 P - 4 OS T N I CE N E GRE E K F A T H E RS .

been addressed in such tones . Apparently you t e have n ever before met a bishop , was the prou d in ply . But , if somewhat imperious temper , he was also princely in his ideas of the b e ne fic ent work becoming a bishop . The charitable institutions a which he carried on in C esarea , the hospitals and asvlu m s served by his monks , might well have chal lenged the admi ration , if they did not awaken the j ealousy an d the emulation , of the state authorities . Happy would it have been for the Church and for the world if asceticism and monasticism had always resulted in such practical b en efic en c e ! His own example , in giving away his whole fortune in a time - of famine , gave him a vantage ground as a preacher - of self denial , and in nothing does he become more eloquent than in his appeals to the rich in behalf of the poor . Beyond his own province his influ ence was mainly felt as a supporter of the orthodox faith , and a promoter of the peace of the Church . Espe c ially did he labor to interest the b ishops of the West in b ehalf of the confessors of the Nicene creed in the East .

S till Basil was not Me defender of orthodoxy , n o r Me superlative preacher of his age . That he could receive such an extravagant eulogy as he received from Gregory N az ian z e n ; that he filled so large a place in the regard of the Church that e e t the fathers at Chalc don , s ven y years later, could “ h ” call him the greatest of the fat ers , must be

to o attributed , not his b oks nor to his sermons , but to the remarkable personality which h e threw - into the practical every day work of the Church , B A S I L . 85 and with which he impressed himself upon all his associates . S uch was this personal impression that men far and near came to copy his individ u al ’ N o t habits . simply to accept Basil s opinions , but to be a Basil , was the ambition that he aroused in ’ Athanasiu his contemporaries . s s greatness was due not a little to the reflex upon him of the great cause which he advocated . Basil gave greatness to an institution by becoming its champion .

W O K ON C T R S UP S RIP URE . The most important of these are in the form of fift - homilies and addresses , of which y eight are now extant . The nine homilies of Basil upon the Hex am e ro n have been deemed by some critics the finest of all his works . They explain the S cripture ac count literally, yet with elevation and breadth of thought and with elegance of expression . Though n are evinci g great erudition , they said to have been prepared hastily, and preached morning and evening N a during the Lenten fast . Gregory ys s affi rms that and c hild ren men , women , . of the humbler classes

flocked in crowds to hear these discourses , and tes a tifie d their appreci tion of them by their applause . “ “ h e The most simple , says , understood well his ” discourses , and the wisest admired them . The first homily is here given almost entire :

M e H ex am eron H om il I on . y , ” c ea e the ea en and the ea t — en 1 1 I n the b eg inning God r t d h v r h . G

1 . A fitting intro duction for one about to set forth the system of the world is to recount before his address the beautiful order of things visible . For the creation of th e heaven and the earth is about to b e treated— a creation which was not th e work of 8 86 P OS T -N I CE N E G E E F A T H E R S R K . n cha ce , as some have imagined , but which had its origin in God . What hearing is worthy of the gran deur of the theme ! With what preparation of soul ought one n o t to come to the heari ng of so great thi ngs ! He must be free from the passions of the flesh , not blinded by worldly care , toilsome , apt at inquiring into everything surrounding him whereby he may secure a worthy knowledge of God .

But before noting the precision of the words , and tracing how great is the significance of these few i utterances , let us consider who is discours ng to us .

For, although we may not attain to the full meaning of our author , on account of the feebleness of our intellect , yet , considering the authority of the speak th er, we shall be led spontaneously to consent to e ’ n M things spoke . [Brief sketch of oses educa an d Go d tion , career , intimate relations with ]This , then , is he who , alike with the angels deemed wor o f thy beholding God face to face , speaks of the things which he heard from God . Listen , then , to the words of truth , not as speaking the persuasions of a human wisdom , but the oracles of the Holy

Ghost ; their aim being, not the applause of those who hear them , but the salvation of those who are instructed by them . “ 2 I n Me b e innin God mad e Me lzeaoen and Me . g g cart/z M . y speech pauses , from wonder at its sen tim e n t ! . What shall I say first How shall I begin my theme ! S hall I speak of the vanity of those without ! or shall I sing praises to our own truth ! The sages of Greece h ave b uilt upon nature a mul titu d e of systems ; but not one has had a strong n and solid consiste ce , the one which follows always overthrowing the one which has preceded it . Thu s

we have not the work, of refuting them , since they suffice one another fOr their own overthrow . In w their ignorance of God , they did not kno that an intelligent cause presided at the creation of the B A S I L . 87

universe ; but they paused with the order of events , as was appropriate to their ignoran c e of the first S princi ple . ome took refuge in materialistic argu s ment , positing the cause of all things in the ele ments of the universe ; others represe n ted that at an d n oms , i divisible parts and masses , and fibers n é ov n ( p g) contained the nature of thi gs visible . Truly they weave spiders ’ webs who speak n these thi gs , who thus posit fragile and baseless foundations for heaven and sea . For they have not “ n known how to say, In the begin ing God made the heaven and the earth . Wherefore , on account hav d e c e ive d of their atheism , they e , themselves into believing that all things are without a govern ’b o r . , unarranged , as if directed y chance That we m ight not be influenced by which [opinion], the writer of the creation , almost in the first words , illumined our minds by the name of God . In the beginning God made . How beautiful the order !

He establishes at first a beginning, that one may n o t believe that the world has had no beginning . “ H e adds immediately made , to show that the maki n g is the least part of the power of the Crea a tor . Like potter who , after having made with an equal energy a great number of vessels , has e n ha sted neither his art nor his power, so the sov re i n M e g aker of the universe , to whom belongs a cre tive power, not restricted to our world , but without bounds has fixed the greatn ess of things b visi le at what it is , solely by his own will . If, then , the world has had a beginning and has been c re a nn ted , seek ye who has given to it this begi ing, in who has been its creator . Rather, lest through n quiry by huma reasoning you turn from the truth , he anticipates this by his teaching, putting forth the most honorable name of God as a seal and preser “ n vation , saying, In the begin ing God made . The N blessed ature , the Goodness without measure , the 88 P OS T —N I CE N E G E E F A TH E S R K R .

- Best Loved by all who have reason , the Beauty much desired , the Principle of all which exists , the S ource of life , the Light which lightens minds , the Wisdom “ — H e m impenetrable , in the beginning , ade the “ heaven and the earth . 3 . Heaven and earth shall p ass away . The preannouncement of the dogmas concerning the end and transformation of the world had already been given in brief, in the elementary instruction of inspiration : In the b e ” ginning God made . All thin s begun in time of S necessity end in time . 4 . ets forth that pro fic ien c y in the human sciences , as in knowledge of the heavens , brings men into greater condemnation e when they do not discern Go d ] 5 . Ther was a certain order of things older than the crea tion of the world , suited to the celestial powers , fit transcending time , eternal , perpetual . It was ting that to this pre -existing world should be added a new world , which should be both the school and place of discipline of human souls, and in general h r a home suited to all w o a e born and who die .

At the same moment with the world , and the ani mals and plants therein , b egan th e procession of time , always u rging and rolling on , never ceasing in its course . Is not this time , that of which the past is no more , the future is not yet , and the present 6 escapes before it is observed ! and 7 . [H ere it is shown that the beginning was no part of time ; 8 and that the creation was not formal bu t real . ] . As to what is the essence of the fi rm am en t we are satisfied by what was spoken by Isaiah , who in commonplace words set forth a conception of I ts “ e s nature suitable for u s when he said , Who hath ” t ab lishe d the heavens as smoke , that is , has fixed n for the co n stitution of the heaven a delicate ature , not solid and not crass . And as to the form , that

ah 11 6 L x x . I sai , , ,

0 P OS T -N I CE I VE G E E F A T HE R S 9 R K . thi ngs to come ; it recalls to mind historic facts ; it lays down the laws of life ; it prescribes the things to be done ; and , in a word , is a common treasury of wholesome instruction , discovering diligently that which is suitable to each . It h eals the old wounds of souls , and brings a speedy cu re to those but recently hurt ; what is ill it relieves , what is sound it preserves . In short , it eradicates the evils in the life of men , spread skillfully under whateve r n form in their souls , and that by a certain win ing of souls which produces chaste an d sweet and wise

. S thought For, since the Holy pirit saw the race of men restive toward goodness , an d u s heedless of the right life by reason of a proneness to pleasure , what did he do ! H e mingled with precepts the agreeableness of harmony , in ord er that through the smoothness an d softness of the sound we might draw from th e words that which is useful , just as wise physicians , giving their more bitter medicine s s c u to the ick to d rink , frequently smear the p with honey . Youths either in age or disposition may think of the melody , but they instruct their n o minds with the truth . For one of the easy going multitude has passed away who has ever c ar ried easily in his memory the apostolic and pro he tic p precepts , but they chant the words of the Psalms at home and sound them around the market v n place . And when any one whose soul is iole tly agitated at once begins to sing a psalm , he is imme d iate l n y calm , havi g soothed the agitation of his soul by the melody .

Psalmody is the tranquillity of souls , the arbiter of peace , soothing the turbulence an d violence of a the thought . For it represses the p ssion of the a soul and ch stens its license . Psalmody is the bond of friendship , the union of those separated , the reconciliatio n of those at enmity . For who is able still to cherish enmity toward one with whom he B A S I L . 91 has lifted up one voice unto God ! Psalmody puts c demons to flight , pla es u s under the protection of angels , arms against nocturnal frights , rests from the fatigue of the day . It is a support to infancy , the ornament of youth , the consolation of old age , the most beautiful dress of woman . It makes deserts habitable , and moderates the forum . It is a start n to those b eginning, progress to those advanci g, and support to those nearing the end . The lan guage of the Church , it makes glad her festal days , w it inspires the sorro which is according to God . t Psalmody draws a tear from the hear of stone .

Psalmody is the work of angels , the employment of heaven , the incense of spirits . O wise invention of e the teacher, who causes us at onc to sing and to find out what is useful ! What is not there to the b e learned ! Are not firmness of courage , per i n fe c t o of j ustice , grave sobriety, consummate pru dence , a model of penitence , a standard of patience, whatever yo u can mention of good ! Here are a perfect theology, the prophecy of the coming of the Christ in the flesh , threatening of j udgment , the the hope of the resurrection , fear of punish ment , promises of glory, the revelation of mysteries . all As in a great public treasury, things are stored m in the b ook of Psal s .

E x tract rom H omil o n P sa m f y l XL VI I I . You had need of a Redeemer to secure the freedom which you had lost when conquered by the power of the devil , who , bringing you under his

sway, would not release you from his power until , persuaded by a suitable ransom , he should choose

to exchange you . It was needful , then , that the ran som should not be of the same nature with those in n f bo ds , but should di fer greatly , in order that the

captive might be willingly released from bondage .

Wherefore a brother could not release you . For no 2 P OS T —N I CE N E G E E F A T H E S 9 R K R . man is able to persuade the devil to release one e once under him from his pow r, since none is able to make atonement for his own sins to God . H ow , ! S then , could he d o this for another eek not , therefore , thy brother for thy redemption , but some on e who surpasses thy nature , and not a man , but - the God man , Jesus Christ , who alone is able to ‘ make atonement to God for u s all , because him d id God set forth to be a propitiation through faith ’ in his blood . What c an a man find of such value that he should offer it for the redemption of ! his soul Yet one thing was found , the equivalent for all mankind , which was given as a price for the redemption of ou r souls , namely , the holy an d precious blood of J esu s Christ , which he shed for u s all . Therefore are we bought with a price . n H e who redeemed us , consi dered as to his ature , as was neither our brother nor man ; but , regarded to his gracious condescension to us , he calls u s brethren , and comes down to humanity .

u m m ar om i on B a tism S y of H ly up p .

and Those not baptized are still in darkness , the Church ceases not to solicit them to come and b e renewed in the sacrament of regeneration . Decide , S then , to be baptized without delay . how the seal o f the child of God . The true motive for delay is a desire to indulge yourself in evil . There will be nothing to commend in giving yourself when sated u n c e r with pleasure and ready to die . Life , too , is ’ tain ; also , one s ability to receive baptism if so de — layed . I t may b e too late at last , and then the fires of hell !

E x tract from H om ily on pu lling d own and b u ild ing

g reater. ! Who , then , is the miser He who has n ever ! enough . Whom do you account a robber H e B A S I L . 93

! who despoils others You would not be a miser, a robber — you who appropriate to yourselves what you have received only to dispense ! You would call a robber him who strips from the clothed his dress ; but does he , who , being able , does not give ! to one who is in want , merit any other name The bread which you hold back is his who is hungry ; the Clothing which you ‘keep in your closets is his who is naked ; the shoes which you let rot are his who is unshod ; that gold which you bury is his who S o has none . that you do wrong j ust so far as you w allo tears .

’ B as il s Con ession o F aiM in H om i u on F aiM f f ly p .

We beli eve in and we confess that there is one - God , sole principle of all good , Father all powerful , author of all things , God and Father of our Lord

Jesus Christ , also God . And [we believe in]his S o n one only Jesus Christ , our Lord and God , alone u m e tr e , by who all things hav been made , whether m visible or invisible , and in who all subsist ; who w as in the beginning was with God and God , and afterward was seen upo n earth and lived among S the men , according to the criptures ; who , having m for of God , did not think it a prize for himself to be equal to God , but emptied himself ; and by birth m b e from a virgin took the for of a servant , and , m a co ing man in likeness , accomplished all which n had bee written concerning him , in accordance with the will of the Father, being made obedient

. b e u nto death , the death of the cross And after ing raised from the dead the third day, according S to the criptures , he was seen by his faithful disci ples an d others , as it was written . And he ascended into the heavens and is seated at the right hand of the Father, whence he will come at the end of this age , to j udge the dead , and to render to each one — H E R S 94 P OS T N I CE N E GRE E K FA T . according to his works ; when the just will enter into eternal life and the kingdom of heaven , and the wicked will be reserved to an eternal punish ment where their worm dieth not and their fire is not quenched . And [we believe in]one only Holy

Ghost , the Paraclete , by whom we have been sealed S for the day of redemption , the pirit of unity, the c r S pirit of adoption , by whom we y Abba, Father ; an d who determines according to his own will , dis tributes to each one -the gifts of God according to their utility ; who teaches us and suggests to us all things whatsoever he hears from the S o n ; who is c o n good , and who directs u s into all truth ; and firms all believers in a certain knowledge an d an accurate confession , an d a piou s worship , and a spiritual and true adoration of God the Father and S o n of his only begotten , our Lord and God Jesu s

Christ , and of himself.

E x tractfrom A d d ress to You ng M en on read ing Me P ro ane A u Mors f .

a M [After citing the ex mples of oses and Daniel , it continu es “ It is sufficiently proved that thi s pagan learning is not without u se to the soul . Con

sequently , we n ow say in what manner it is needful for you to share in it . First , to commence with the

works of the poets , as they offer discourses of every kind , the mind is not to fix upon all things in their

order . When they show you a good man , whether n ne c e s they recount his actio s or his words , it is

sary to love him , to take him for a model , and to

make all effort to resemble him . Do they offer the example of a bad m an ! I t is necessary to shun a the imitating of su ch , shutting you r e rs , as they

say that Ulysses did , so as n ot to hear the songs of n a c o n the sire s . For the habit of he ring words trar y to virtue leads to the practice of vice . It is B A S I L . 95

necessary, then , to watch incessantly in guarding our souls , lest that , charmed by the attraction of the words , we receive in our ignorance some bad im n u pressions , and with the ho ey introd ce into our bosoms poisonous fluids . Thus , we do not approve the poets when they put into the mouths of their characters revilings and sarcasm , when they depict love or drunkenness , or when they make happiness to consist in a table well served and effeminate songs . S till less should we listen to them discours ing of their god s I am able to say as much of n the historia s . As to the orators , we should keep ourselves from im itating their art of lying : for v in falsehood can ne er become us , neither the tri bunal nor in anything— u s who have chosen the true and right way of life But we should collect c arefu lly the recitals of thes e authors when we see there the praise of virtue or the con demnation of the an d vice . We rej oice only in perfume the colors of flowers , while the bees know how to find in them honey : so those who are not content to seek for the agreeable and the seducing in the e m works of the pagans , are abl even to find in the ” treasures for the soul .

CON T OV W O K R ERSIAL R S .

A ains t E u nom iu g s .

This work , in five books , was written in refuta “ E u no m iu s tion of the Apology of , which was a defense of Arian doctrines . It has in part the form E u n o m iu s of a dialogue between Basil and , and was deemed by the ancients one of the most valu o f able the controversial works of the Church .

k n e H i i B oo o M oly Sp r t. This work was composed upon complaints being made that Basil held unorthodox views as to the 6 P OS T -N I CE N E G E E F A T H E S 9 R K R .

S Holy pirit , since he closed his sermons with th e o n words Glory b e to the Father, and to the S , ” ” it/z w S . the Holy pirit The expression of whom , says Basil , which should be applied to the H oly S S o n f pirit as to the , denotes the e ficient cause . S The Holy pirit is in no wise inferior to the Father . The j udgment of the Church with regard to the S Holy pirit is received by tradition , and is in accord S . S n with the criptures The pirit is a person eter al , n infi ite , unchangeable , who p erfects and strength 1 ens us and gives u s life . That the Holy Ghost is to be j oined with the Father and the S o n is estab lishe d o b ec by the formula of b aptism . Certain j tions , however , are made to this assertion , but we — 1 answer . That baptism is sometimes performed in the na me of Christ alone does not militate against n our truth , since the nam e of Jesu s Christ de otes h the whole Trinity . The ordinance , owever, ought m not to be performed in the na e of Christ alone . 2 S . The Holy pirit is j oined with th e Father and the S o n S f n , in cripture , in a far dif erent se se from that in which the angels are so j oined . 3 . To the asser tion that the S cripture speaks of baptism into M oses , we reply that such baptism was only typical . Another sophism of the heretics is that we are bap tiz e d in water, which , however, is not honored as divine . This is ridiculou s ; the water does not bap tiz e S us , bu t the pirit ; the water is j oined with the S pirit as the Sign of the d eath and burial of the old

S . man , but it is the pirit who gives new life Bap tism is administered by dipping three times into

the water , and by invoking the Trinity three times . The baptism o f Jesus Christ is very different from

that of John , which was truly only a baptism of

water , whereas the baptism of Christ is the b aptism

of the Holy S pirit an d of fire . Besides , the mar tyrs who have suffered death for Jesus Christ have not needed the baptism of water in order to receive

8 P OS T —N I CE N E G E E F A T H E 9 R K RS .

(of Rome and Alexandria) , Eusebius , Origen , Afri n Firm ilian M can s , Gregory Thaumaturgu s , , and eli tius , as well as the prayers of the Church , and the consent of the Eastern and Western Churches . The Chur’ch in her present unhappy condition is like a naval fleet tossed by a tempest during a an d battle , obliged to struggle at once with the waves and with furious enemies .

E x tract . Let u s explain what are our ideas concern ing the S pirit ; as well those gathered from S crip ture as those which we have received from the unwritten n tradition of the fathers . Who , the , but is elevated S in soul when he hears the very name of the pirit , and seizes upon thoughts of the highest nature ! H e is called the S pirit of God and the Spirit of

Truth , which proceedeth from the Father , the righ t S S S pirit , the ruling pirit . Holy pirit is his leading and distinctive title . Impossible , then , that he who hears of the S pirit should picture in his mind a circumscribed nature subj ect to change or altera tion , or in any way like to a creature ; but , soaring to the highest thought , he must conceive a rational substance , boundless in power, unlimited in great a ness , immeasurable by time or by eons , bountiful in his good gifts ; unto whom all thi n gs turn when n they need holiness , whom all things lo g after that live according to virtue . Perfecting all others , himself wanting in nothing, not living himself by removal but the giver of life ; not growing by acces sions , but at once complete , stablished in himself and existing everywhere . The source of holin ess ; the intellectual light ; givin g to every ration al power a certain enlightenment from himself for the d is c o ve r a y of truth . By n ture unapproachable ; corn n p rehensible by his own graciousness . Filli g all things by his power, yet communicable to the wor BA SZ L . . 99

thy alone . N o t communicated to all in the same measure , but distributing his energy according to the proportion of faith . Uncompounded in his - essence ; various in his powers . Wholly present to each , and wholly present everywhere . Divided without passion ; being shared , yet remaining whole , ra him like a y of the sun , whose favor to who him enjoys it is as if to alone , but which shines n over land and sea, and is diffused i to the air . S he Even so the Holy pirit , while is wholly present to every one capable of receiving him , infuses into ffi all a grace complete an d su cient , so that partak ers enj oy him according to the measure of their ability, not of his power . Cleansed , then , from d efiled the disgrace which through wicke dness has , and turned back to what is by nature good , and a having, like a royal image , stripped off the old p earanc e o ne p through cleansing, so alone it is that approaches the Paraclete H e shines upon such as are purged of all stain , and makes them spiritual through communion with himself. And e su n as clear, transparent bodi s , touched by the , become glowing, and send forth from themselves S - another splendor, so pirit bearing souls , illumined S by the pirit , become themselves spiritual , and trans mit grace to others . Hence the foreknowledge of things to come , the comprehension of mysteries , the discovery of secrets , the diffusion of gifts , the heavenly citizenship , the Choral song with angels , the everlasting j oy, the perseverance in God , the likeness to God , then the goal of all desires to ”— . 2 2 2 become God . (Cap ix , secs . , 3 .

T T LE ERS . To trace Basil ’ s correspondence fully would be to write the history of the Church in his day, to fathom its controversies , to point out its secret and 100 P OS T-N I CE N E G E E F A T H E R S R K .

n Open enemies , and to detail the unhappy relatio s n of the East an d the West . We must be conte t with extracts from a few of his three hundred and sixty extant letters .

’ F rom R e l to Gre or I Vaz ianz en p y g y . [Gregory had written to inquire about Basil ’ s m ann er of life in his monastic retreat . ]

I am ashamed to write . For, although I have left behind me the diversions of the city as the cause n of in umerable evils , I have not yet been able to m leave yself. I am like those voyagers who are not accustomed to the sea ; the m otion of the vessel which bears them gives them an unendurable sick no t ness ; for , on quitting the land , they have left u pon shore the bile an d the humors with which their stomachs are surcharged . That is precisely S o my case . long as we bear about the germs of disease , we are everywhere subj ect to like disturb

anc e s . . I have not found great fruits in my solitude

But what we are to do , and how we are to begin to be firm in the footsteps of him who has pointed out — ‘ the way of salvation for he said , If any one will and come after me , let him deny himself take up his cross and follow me — is this : We must t ry to have a pe aceful Spirit . [Being ensnared by the n world , ]The o ly escape is separation from worldly things . What I call flying from the world is not ’ merely to separate one s self from it in body, but to ’ detach all one s affections ; to be without country , u m home , business , society , property ; to be poor, occupied , unsociable , untaught in human sciences , prepared to receive in the heart the can ons which N o w thI S 1t spri n g from the divine teachings . , for , is necessary to begin by destroying in one ’ s mind all anterior prej udice . You can not impress upon wax n ew characters until after you have effaced the old : so divine instruction c an not have place in a

1 02 P OS T —N I CE N E G E E F A T H E R S R K .

- continually maintain self control , manly vigor , right e o u sne ss , prudence , and the other virtues of this — sort everything which makes for life , and leads on e into the right way . m ff To know well the path of duty , a ost e ectual - e S way is to meditate upon our God giv n cripture .

After the lesson comes prayer , and occupies the n soul filled with new stre gth and power, and f stirred with a longing for God . Prayer is ef e ctual to awaken in the soul a clear apprehension of God .

And therein consists the dwelling of God in us , that we have God enthroned in us by thought . Thus we become a temple of God when constant reflection is not interrupted by worldly cares , and the spirit is n o t disturbed by sudden desires ; but when he who loves God flies all , and devotes h im self to God who drives away the bad inclinations a which le d him to intemperance , and employs him ” self in works which lead to virtue .

L i i F rom etter to B iM op Ampk loM u s . Indicate to me the suitable time and the place in which we may bring together ou r brothers with ourselves , that we m ay take proper measures for the government of the Church according to the ancient discipline ; also , for seeking to unite the brethren whom different opinions have divided . Let us treat them and receive them as if they were of our party and our friends . For it was once the glory of the Chu rch that the faithful went from one end of the earth to the other, with short letters of - fi n d recommendation instead of traveling money , ing in each church their fathers and their brothers . The enemy of Jesus Christ has deprived the Church of this advantage as well as of several others . We are limited to our city . Every one hold s his neigh b or in suspicion . Whence is the cause of this , if not that we have suffered our love to grow cold , b y B A S I L . 1 03

h whic alone , according to the judgment of our Lord , we may, as by a seal, recognize his disciples !

T o M e Western B iM o s p .

We implore you to give your attention , and to ’ a m bandon yourselves without a oment s delay, to the zeal which love should inspire in you . Do not e xcuse yourselves by reason of the distance , of your d ff omestic a airs , or of any other pretext . It is not o ne or two churches alone which are exposed to u this furio s tempest , heresy spreads itself from the c onfines o f Illyria to the Thebaid . The infamous Arius sowed the first seeds of it ; it has been s trengthened by multitudes who have sustained his i mpiety with ardor, and we see now its fatal fruits .

The dogmas of the holy doctrines are abolished , the unity of the Church is destroyed , the passion o f ruling has seized upon the souls of those who fear not God , and the bishoprics are abandoned to the them as price of their impiety . He who has s poken most horrible blasphemies surpasses all his competitors , by the suffrage of the people ; we no longer see marks of sacerdotal gravity ; there are no longer pastors who have sufficient learning to instruct and feed the flock of the Lord ; and the ambitious have converted to their o wn u ses the alms de signed for the subsistence of the poor . The e xact following of the canons no longer obtains ; sin is committed with impunity, with great license . Judgment 15 no longer given with equity : each one follows the movement of his own corrupt desires . Those who administer public offices do not dare to speak , because they are slaves to those who have procured the offices for them . A species of war fare rs made upon those who follow the good doc trine , and men cover under the veil of an apparent piety the hatred which they have I n the heart . You have heard of what has been seen in several cities : 10 P OS T-N I CE N E G E E F A T E 4 R K H RS .

men , women , children , old men , remaining faithful , are thrust without the walls of the city , and there offer their prayers an d suffer with an i n credible courage all the inj uries of the open air, awaiting S the help of the Lord . end u s the most that you c an of your brothers ; that the number may b e s u fficient to constitute a legitimate synod and that the merit of the envoys may contribute to re -estab lish the faith , by renewing that which the fathers N of the icene Council ordained , and by cutting up re entirely the root of heresy . It is the means of n n storing peace to the Church , and of bri gi g in those who have cut themselves o ff by a diversity of O pinion .

C T W K AS E I C OR S .

N o works of Basil have exerted a m ore power ful influence upon the development of the Church relim i than his ascetic writings . B esides some p nary discourses , there are

T b e E Mics 1 . . This is a body of rules of morality drawn from h the S criptu res . The rules are eig ty in number, h each divided into c apters , and each chapter sub stan tiate d by quotatio n s from the N e w Testament .

As a reason for so basing his ethics , he alleges that S whatever is outside of inspired cripture , being ” not of faith , is sin . Rule seventy is a body of laws for the conduct of the minister of the Word . Th at it embodies so faithfully the permanent prin c iple of ministerial labor is suffi cient reason for giv ing it in full .

R u le f or Mose intru sted wiM Me Word .

1 . Those who take into their care the preaching su lic atI On of the gospel ought , with prayer and pp , to appoint, whether as deacons or presbyters , those

106 P OS T -N I CE N E G E E F A TH E R S R K .

9 . It is n ot permitted to lay upon others the necessity of doing what one does no t himself per — 6 form . Luke , xi , 4 . 1 0 . One appointed to the Word should give an example of all good to others , performing first what — M i 2 8 2 — s . x 1 2 1 he teache att , , 9 ; John , xiii , 5 ; 1 1 1 1 2 Acts , xx , 35 ; Cor . xi , ; Tim . iv, . 1 1 . One appointed to the Word should not b e content with what is right of itself ; but the peculiar and chosen work of his profession is to see the s — M 1 betterment of believer att . v , 3 ; John , vi , 37

0 1 . 1 4 ; Thes ii , 9 . 1 2 . One app ointed to the Word ought to visit hi — M all the cities and villages intrusted to m att . 2 1 iv, 3 ; Luke , viii , . 1 3 . I t is necessary to summon all to the obedi ence of the gospel , and to preach the Word with all boldness , although some may forbid and may pur -M 2 2 8 8 su e even unto death . att . x , 7, ; xxii , , 9 ; 20 2 — 2 2 2 1 John, xviii , ; Acts , v , 7 9 ; xx , 3 , 4 ; Thes . 11 1 2 , , . 1 b eliev 4 . It is right to pray for the progress of e — 2 0 ers , and to give thanks for the sam John , xvii , , 8 8— 1 1 2 1 2 2 1 . . , 4 ; Luke , x , ; Rom . i , , 9 ; Philip i ,

1 5 . Those things which are done rightly by the grace of God should b e made known to others to o — 1 0 2 6 the glory of G d Luke , ix , ; Acts , xiv , ; 2 1 2 2 Eph . vi , , . 1 6 . It is necessary to have the care not only of those present , but also of those absent , and to d o all things as the wants of the structure may require .

n 1 6 1 . 1 2 . Joh , x , ; Thes iii , , 1 7 . We must give heed to those who summon u s — 8 M 1 8 1 A . to good deed s att . ix , , 9 ; cts , ix , 3 1 8 . It is necessary to establish those who have - received the word of truth by visitation . Acts , xv, — 6 1 1 1 8 1 . 3 ; Thes . ii , 7, ; iii , 3 1 9 . It belongs to him who loves the Lord , in B A S I L . 1 07

great charity toward those who are taught , with much zeal to train them in every way ; although it b e needful to persevere in teaching publicly and h — 1 1 1 — 1 privately even unto deat John , x , xxi , 5 7 ;

1 1 2 0 2 1 1 1 . Acts, xx , 7, , , , 3 ; Thes ii , 9 . 2 0 . He who is intrusted with the Word should be merciful and compassionate , and especially to o f - ward the souls those who are evil disposed . M 1 1 — 1 6 att . ix , 3, 3 . 2 1 . It is fitting to think compassionately even of the bodily wants of believers , and to care about — M 2 M 0 A — . . 1 1 them att xv, 5 ; ark , i , 4 , 4 ; cts , vi , 3 . 2 2 . One intrusted with the Word should not be trifl zealous to work with his own hands upon es, to the neglect of a fit attention to greater affairs . — 2 . Acts , vi , , 4

2 3 . It is not right to try to win applause or to seek to make gain of the word of teaching by the

flattery of the hearers , to the assurance of their pleasure or profit ; but to beseech or speak unto — e M . the glory of God for his own sak att xxiii , 5 6— 1 8 2 1 —6 1 0 1 1 . . ; John , vii , ; Cor . ii , 7 ; Thes ii , 3

24 . One intrusted with the Word should not ex e rc ise his authority insolently toward those under him , nor be arrogant toward them ; but ought rather to use his rank as the opportunity for lo wli — — M . 1 mindedness toward them . att xxiv, 4 5 5 John , — — 1 1 2 2 6 1 1 2 xiii , 3 , 4 ; Luke , xxii , 4 ; Acts , xx , 7 9 ; — 1 2 1 . Cor . xi , 9 2 5 . It is not right to preach the gospel through — an M . strife , or envy, or rivalry toward y att xii , — 1 8 1 . 1 1 . , 9 ; Philip i , 5 7 2 6 ad van . It is not proper to employ worldly n tages for the preachi g of the gospel , lest by them — M 2 1 . d . the grace of God be obscure att xi , 5 Cor 1 1— i , 7 ; ii , 5 . 2 h s 7 . It oug t not to be thought that the succe s of preaching is effected by our own talents , but 108 P OS T—N I CE N E G E E FA TH E S R K R .

— 2 that the whole is wrought by God . Cor . iii , 4 6 ; iv , 7 .

2 8. It is not proper for one who has been in trusted with the preaching o f the gospel to acquire possessions beyond what is necessary for his own — M 1 0 u se . 2 att x , 9, ; Luke , ix , 3 ; Acts, xx , 33 ;

Tim . ii , 4 . 2 9 . One should not give himself solicitude for the worldly affairs of those who are busy with too h s — 1 1 2 much care for these t ing Luke , xii , 3 , 4 ;

Tim . ii , 4 . 0 3 . Those who through obsequiousness to their s e ak fre el hearers neglect to p , y the will of God , making themselves servants of those whom they l wish to please , fa l from their service of the Lord . — hn 1 0 0 . J , v , 4 4 ; G al i , . 1 3 . The teacher should propose as his obj ect to m train all to a full anhood , according to the meas ures of the statures of the fullness of Christ , and —M 8 each one in his own order . att . v , 4 ; John , v 2 0 2 1 1 1 — 1 x ii , , ; Eph . iv, 3 . 2 3 . Opposers should be instructed with forbear ance and meekness , expecting their repentance , until the full measure of effort for them is filled up . — — 6. M 1 2 0 2 . 2 2 att . xii , 9, ; Tim ii , 4

33 . It is right to yield to those who , through fear or reverence , seek excuse from the presence of the preacher of the Word ; and not to urge c o n — te ntio u l . s . y Luke , viii , 3 7

34 . It is proper to withdraw from thos e wh o , through obstinacy , do not receive the preaching of f b the gospel , and not to suf er ou rselves to be ene fi t e d b y them in things requisite for bodily wants . — M 1 1 0 1 1 6 att . x , 4 ; Luke , x , , ; Acts , xviii , 5 , b e 35 . After completing all manner of effort in o f half the disbelieving , it is proper to withdraw — e M . 8 6 from th m . att xxiii , 37, 3 ; Acts , xiii , 4 , 4 7 ; 1 0 1 1 Titu s , iii , , .

1 10 P OS T -N I CE N E G E E F A T H E R S R K .

‘ ing of the hell of fire , added , Where their worm dieth not and their fire is not quenched while these and similar expressions occur many times in S artifi e the inspired criptures , this is one of the c s of the devil , that most men , as if forgetting such words and sentiments of the Lord and so many of them , may prescribe an end to punishment , to their p resumption in sin . For, if once there is an end to e the punishment of ternity , eternal life also will no m a n doubt end . But , if we y not endure to thi k this r of life , what reason is the e for putting an end to ' n ! ainn nov eternal pu ishment For the addition , , ‘ h ’ b elongs alike to both . For t ese , it says , shall go away into eternal punishment , but the righteous ’ n into life eter al . S ince , then , things are confessedly ‘ n an so , it must be certain that to beat with ma y d ‘to beat with few indicate not a cessation but a ” f n dif erence of pu ishment . The above conception of punishment as u n en d . ing is used by Basil with great rigor in his sermons and in his letters to transgressors .

n n on M onastic P enalties . 4 . Ca o s

M onastic Constitu tions . 5 . A work upon the principle which should govern n the lives of ascetics , as well those who dwell alo e as those who live in communities .

P rincifial E x tant Works of B as il.

H OMI LET I CAL : N i ne h o m ilies u pon the Hex amero n two u p o n the Creati o n o f Man o ne u po n P arad i se . “ - twenty-two u p o n T he P s al m s twenty fo u r ho m il ies D OG T C : and ad d res s es upo n vari o u s s u bjec t s . MA I A L “ “ ! E G T Agai ns t E u no m iu s On the H o ly S pirit . XE E I CAL : Co m m ent ary o n firs t s i x teen chapters o f Is aiah . E T O Y 6 s A C T C :T he o s m en PIS LAR :3 5 letter . S E I AL w rk tio ne d in x s a C N ON C A the te t u nder thi he d . A I AL letter G E GO Y N A Z JA N Z E N R R . 1 1 1 to Am hilo chiu s a n o n - p , l yi g d w eighty five c anons o f C u c h d s c n h r i ipli e . L T I URGI CAL :T he E astern Chu rch s till u ses a liturgy ” no n as L o f Ho B as W a k w the iturgy the ly il . h t part o f is f this ro m the h and o f B asil it is now im p o s s ib le to tell ; b u t there c an be little do u bt that it c o rres p o nd s in part h a fo m o f s c a s fa wit r ervi e prep red by thi ther .

N AZ I AN Z E N GREGORY ,

S N u UR AMED by the Eastern Church Theolog s . 2 H e was born A . D . 3 5 , the son of Gregory , bish o o f N az ianz u s N p , and of onna, a holy woman , by whom he was devoted to the service of God from his infancy . After a preliminary training at Caesa rea of Cappadocia , he studied successively at C aesa ac rea in Palestine , at Alexandria , and at Athens , n quiri g a finished classical education . In Athens he became intimately associated with Basil in a - friendship which proved life long. He also had w- for a fello student Julian , afterward the a postate b e emperor . Having completed his studies , he came perple x ed over the choice between a life of ac i i o n e t v ty and of retirement , a question upon which he seems always to have remained perplexed . Few men ever filled the place of Gregory, in the eyes of the world , who had such divided interests . We never wonder that Basil won the surname of the

Great, for he had one sole aim . He gave himself to the monastic life , but he ever used his asceticism as a means to the one end of becoming a more e fficient bishop . With Gregory , however, there was a painful hesitation . He never could quite forget 1 1 2 P OS T —N I CE N E G E E FA T H E S R K R . himself in monastic contemplation— the wants of the world were too apparent , and conscience was too keen for that ; nor could he throw himself with — akandon into the work of the world for that he a - w s too self conscious . The first public betrayal of

N az ian z u s this spirit was in his running awayfrom , where he had been ordained as an assistant to his father, into a monastic retreat , whence after a littl e he returned and made a public defense of his vacil l ating course . Later he permitted himself, under S pressure , to b e consecrated bishop of asima , a ’ small town in Basil s diocese , but never undertook h the duties of his Charge , preferring to remain wit ’ N az ian z u s his father at . At his father s death , A . D . S 374 , he retired into eleucia, where , some four years th later , he received an invitation to undertake e care of the little remn ant of orthodox ( T rim tarian)

Christians in Constantinople . It was an opportune n an work for Gregory . A m an of versatile tale ts , orator of consummate eloquence , he w ent to the capital of the Christian world , as the champion of a truth , j ust upon the eve of a political revolution , which was to restore to that truth the patronage of n the state . The , too , the Arian intellectual move in ment , which was the nature of things temporary , had now spent its strength ; and , among a people ever ready to bow before the rising fortunes of an idea or of a prince , it only needed a brave spiri t an d an eloquent tongue to crystallize the ac c u m u lated truths of half a century of controversy and stamp them indelib ly u po n the popular mind . That ’ c o n spirit and eloquence were Gregory s . The little re atio n g g , gathering first in a private house , swelled

1 1 P OS T —N I CE N E G E E F A T H E S 4 R K R .

four of his discourses are extant , of which we give fe w account of a of the most important .

' F zr/e D iscou rs es on T keolo gy .

In these discourses , d elivered in Constantinopl e shortly before the second ge neral council , it has been said that Gregory , in a few pages and a fe w hours , summarized and closed the controversy of a century . They were his master efforts in th e de fen se N of the icene faith , and won for him his titl e of Theologian . Together they form a complete treatise upon the Trinity . The first is upon the use to be made of divine truth , and is especially directed against the current habit of even the mul titu d e of arguing upon the most augu st m ysterie s th of religion at all times and m all places . Only e the few , it is here claimed , are fitted to discuss nature of the divine essence , and even they should so choose time and place as to speak with pro found reverence . The second treats of the mys te r e y of the divine essence , an awful theme befor M he which the speaker recoils , as if, like oses , were penetrating the Cloud to have intercourse with f r God . Would at least that some Aaron might o fe n and himself as a companion of my asce t , might stand near me , even if himself without the cloud ! For souls the most elevated are able neither to express nor to comprehend perfectly what God is . It is doubtful if celestial intelligences are able by e their own unaided powers . We know that ther is a God . Our eyes and ou r reason tell u s tha t there is a creative and preserving cause called God , as the sound of a lyre reveals to us a maker and ! a performer . That is all . What is this God Of what essence is H e ! We know not ; his nat w u re escapes us . We kno that the first cause is not corporeal ; but such negation is not definition .

N o more are we able to say where God is . If G E GO N A Z I A N Z E /V R R Y . 1 1 5

c an ! we say nowhere , I ask how he exist If he is somewhere , he is surely in all things or above all

. c things If he is in all , he is ontained , which is impossible for the Infinite . If he is above all , where is he Must there not then be a limit which separates all things from what is above all ! This limit constitutes a place . H e is then in a place , and

ffi . we are again in the same di culty Besides , where was he before the world existed ! All is impene trahle mystery. The nature of the divine essence is then above all conception by human intelligence . It is , more it — 1 over, well that is so . For . We shall esteem this knowledge more highly when it is given to us . 2 . We should , perhaps , lose ourselves through pride ,

. T he like Lucifer, if it were given us too soon . 3 certainty of one day attaining it sustains us , in the trials and combats of this life , of which it will b e the just and worthy recompense . The cause of the impotence of our soul to at tain , here below , to the perfect knowledge of the S upreme Bei n g is above all the body which is united and f to it , which prevents it from rising su ficiently above things sensible .

God , to accommodate himself to our weakness , S S has in Holy cripture called himself pirit , Fire ,

Light , Love , Wisdom , Justice , Knowledge , Word . But all these names suggest only comparison s or n images drawn from created thi gs . The soul ex hau sts itself in vain , seeking to comprehend the nature of the Infinite , as it is in itself. It yield s before the task , and , unable to seize it , is forced to come back again toward created beings . Thus , either, through a deplorable bewilderment which causes idolatry, it makes gods of these , or it makes use of them as steps to lift itself to the knowledge and of God the creator, the ordainer, preserver of all things . That is all that it is given to man to 1 1 6 P OS T -N I CE N E G E E F A TH E S R K R . w comprehend of God here belo . The saints them selves , who have seen God , have not seen him in his essence , but only in form .

Far from being surprised at this , we should re fle c t that the nature even of created beings an d their mode of existence are equ ally involved in mystery . Gregory then shows this by a d etailed examination of the nature of man , animals , plants , the elements , the stars , and celestial spirits . I n the third and fourth discourses Gregory e u ters into the heart of the great subj ect of th e Trin : ity There is only one God , who is the sole mon arch of the universe ; but this God is not limited to a single person . He is three distinct persons , having the same essence , the same nature , an equal dignity , and always united by concord of will , by community of action , and by a perpetual aspiration toward unity . The Father , who is not b egotten ,

S o n . S o n begets the The is begotten of the Father . S The Holy pirit proceeds from the Father . This generation and procession are eternal . The man ner of the d ivine generation is and ought to be im M an c an penetrable . not understand his own , much c an less he comprehend the divine , generation . n A gels even do not know the manner thereof.

Having met and refuted obj ections of the Arians , Gregory brings forward the passages of S cripture establishing the divinity of the S o n and those rep resenting him as inferior to the Father ; an d by tracing rapidly the p rincipal features of the life of

Christ , shows that they apply to his double nature .

Ten principal texts are especially treated , and the expositions given have since been generally received and employed by defenders of the Catholic faith . S As to the names to be given to God , the upreme n Being is i deed ineffable , and the name which he has given to himself is that which least d efines his ‘ ’ n ature , namely , I am that I am , or simply, H e

1 1 8 P OS T -N I CE N E G E E F A TH E R K RS . h ad been called to the priesthood ; but his grasp of the theme made it a grand tre atise upon the duties and dignity of the priesthood . H e had not fle d ,

. h he said , from insensibility to duty It is true t at , in the Church , some are to b e pastors and teach ers , those namely who are superior to the rest , as the mind to the body ; nor should this order b e neg l c te b e d . Let no one a surdly suppose that I c o v eted a higher rank . I was won by a love of that retirement in which the soul may become as a mir ror reflecting divine rays . Besides , unworthy men are rushing into the ministry led by ambition . Then

I thought of the difficulty of governing men , which is so much greater than the leading of flocks . It is f i so di ficult for men to obey , how much more d ffi it cult is to command men , especially in divine mat ters , in which the greater the authority committed to one the greater is his peril ! N othing is easier ’ than to have one s bad examples followed ; but how . rarely goodness draws to virtue ! A little worm wood will make b itter a great deal of honey, but N r much honey will not sweeten the wormwood . o i s one fitted for the ministry by simply being him l m self free from evi . One must not only depart fro evil but must do good , and a p astor is guilty if he no t does day by day approach a higher perfection .

H e must lead his flock with tenderness , not with con d o straint and violence . But even with all virtue , I not see how one c an undertake without fear such a leadership . For , to rule men , the most variable of all animals , seems t o me th e art of arts , the science of sciences . This appears when we compare the curing of souls with the curing of bodies . The aim of the physician is to give health to a body destined n to corruption , a health which is ever uncertai and is an indifferent possession . Over against this is the aim to give wings to the soul , to d raw it away m fro the world and give it to God , to preserve the G E GO Y N A Z I A N Z E N R R . 1 1 9

divine image , yet remaining, or succor it in peril , or d to recall it , being lapse , to its pristine state , to ad mit Christ through the Holy Spirit to the domicile of the breast , and , to sum up all , to make God and give supernal blessedness to him who is of the su pernal order . Unto this end tended the law and the prophets , and the consummation and end of the law spiritual , Christ . For this purpose have all the mysteries of God been revealed . Therefore the V generation , the irgin , Bethlehem , the choir of n a gels , the shepherds , the magi , the baptism , the m temptation , the ministry, the cross , the to b , the An d resurrection . of this medicine we are minis ters who are placed over others . The great diver sities among men increase the task of this minis n try . Our principal duty is the proclaimi g of the divine word . All think themselves fitted for this , m and I wonder at their te erity , not to say folly ; for n a it seems to me to dema d rare t lents . For it is n necessary to speak of all doctri es , above all of what should be believed of the august and blessed in Trinity . Herein is peril ; lest , on the one hand , n n S o n speaki g against ma y gods , Father, , and Holy n n Ghost si k into mere ames , an d on the other, speaking of these dis tinctions , we give an idea of an d n three distinct foreign subsiste ces . There is need of other things to make such discourse effect ’ S an d ive , namely , a mind illumined by God s pirit n a tale t for speech on the part of the preacher, and docility an d purity of heart on the part of the audi ence . And what shall I say of those who preach from a thirst for glory or a desire of power ! of the ignorant who , like swine , tread the holy doctrine ! n o c e r under their feet and of those who , having n n an d tai opi ions , follow the thought of the hour are as the blind leading the blind ! What various talen ts should not he have who must lead differe n t minds each by its own suitable method ! And who 1 20 P OS T -N I CE N E GR E E FA T H E K R S . is sufficient unto these thi n gs ! Among the H e b o f S rews , the reading certain criptures was wisely n allowed only to those of a fi xed age . But amo g u s there is no limit to those who may learn and teach , and many who are wise only in their own eyes assume to instruct .

Let us take example from the Apostle Paul .

Passing by his sufferings , and persecutions , and labors for his own support , what shall I say of the tribulations of his mind in b ehalf of the churche s ! n of his entire devotio , his burning zeal , his willing ’ r thre n s ! ness to be acc ursed for his b e sake of how , -sac rifi c e after Christ , he was the first in self for the salvation of men ! S uch as unworthily assume the place of pastors incur the denunciations of the prophets of old against the false prophets . Who , l ! therefore , sha l rashly give himself to this work S hall one wholly u n fitte d allow himself to be at the head of a flock of Jesus Christ ! I tremble at the danger to which he thereby exposes himself. N otwithstanding all this , Gregory declares that e h e has returned to his p astorate , led by lov for his - fellow townsmen , by the need which his parents e s have of him , by the perils of disobedience , and e c iall p y by the example of J onah .

o le F a rewell to M e Cku rck at Consta ntin p . In this address delivered before the fathers of ac the second General Council , Gregory gives an count o f his administration of the Constantinopoli tan Church , and of the condition in which he found in and which he was now leaving it . H e sets forth ha the faith which h e d preached , protests his dis interestedness , and asks permission to retire . Fol lowing is his peroration “ What say you ! Have we by these words per s u ad e d you and conquered ! Or is there need of N a words more urgent ! y, then , by the Trinity

1 22 P S —N O T I CE N E GRE E K FA TH E RS .

. c r chiefly to God Clap your hands , y aloud , raise aloft your orator . That tongue depraved and loqua C io u s to you is silenced ; but it will not be silent altogether, it will comb at through hand and pen . n As to the rest we are o w silent . “ — Farewell great city , friendly to Christ for I will heed the truth— but whose zeal is not accord ing to knowledge ; the separation makes u s more friendly . Come to th e truth ; even thus late be converted ; honor Go d m ore than in the past .

Change brings no shame , but continuance in evil is fatal . Farewell , Orient and Occident , for whom and with whom I have contended . He is witness who makes you at peace , whether any will imitate re my conduct . For those will not l ose God who nounce their thrones , but will have a seat ab ove far - more exalted and secure than these . Finally and before all I cry , Farewell , angel protectors of this church , and of my soj ourn and my departure , so ’ only as my affairs be in God s hands . m Farewell , O Trinity , y care and my glory . a Be safe mong them and keep them safe , my p eo — ple for they are mine , though I am directed in a different way— and announce to me that tho u art in every way exalted and glorified by word and act .

Children , keep that which I have confided to you ; remember my strivings . And may the grace of ou r Lord J esus Christ b e with you all !

PA N EGYRI C S A N D EUL OGIES .

N o t least noteworthy among the addresses of the preachers of this age were their panegyrics of the martyrs and their eulogies upon the recently N a . o dead longer, like the pagan or tors , commem orating virtues which had ceased to be , but cele b rating the careers of those who now looked down m ad upon them from glory , they rose to a war th of G E GO N A Z I AN Z E N ' R R Y . 1 23

dress , a sense of sympathy with the dead in which the noblest of pagan eulogies are lacking, and which lifts their Christian eloquence above that of the most faultless of classical eulogies . We have eulogies of Gregory pronounced upon his father, brother, and sister, and upon Athanasius and Basil . In these he seems to recognize the con tinned interest and influence of the departed in and upon the affairs of this world .

E u lo o Gre or Me E ld er gy f g y .

his Addressing Basil , who is present as friend the N and as metropolitan of the azianzene Church , Gregory calls upon him to assure the flock that n their good pastor is still prese t in their midst , m leading the in the sacred pasture , marching at n their head , knowi g his sheep and known by them ; that , if not seen in a sensible manner, he is with th them spiritually, fighting for his flock against e wolves and robbers who would turn them away from the holy doctrine . He is assuredly the more able to do this now by his prayers than formerly by his doctrines , as he is the nearer to God , and freed m the fro the trammels of body . b e fin d The people , he says , will too happy in ing as a successor, not indeed the equal of their n pastor, but one who is not too much his i ferior .

After sketching the career of his father, recounting f his virtues , and a firming that God had honored his a o stro piety by extraordinary signs , Gregory thus p “ phizes him : M ake me to know in what glory thou art , what light surrounds thee , and receive into the the same tabernacle , after a little , thy wife , and h children w ose funerals thou hast before prepared , f and mysel , either suffering no longer , or for a brief ” time , the ills of this life . N o n He closes with these words to his mother , : e 0 na The natur of God and of man , mother, 1 2 P OS T -JVI CE N E G E E F A T H E S 4 R K R .

n is not the sam e ; o r, rather , of b ei gs divine and earthly . Theirs and that of their belongings is are changeless , immortal , for firm the things of the ! r firm . But what of ours It is fleeting and c o ru tib le p , and liable to constant Change . Life and death , though they seem so opposite , revolve around one another and give place to one another . The n former, beginni g in the corruption of the mother, passing on through the corruption which is ever u around us , comes to an end in corr ption at the d issolution of life . The latter , which frees from present evils , and frequently leads to life supernal , w h I kno not whether it is properly called deat , which is , in name rather than in its nature , fearful . And how absurdly we seem to be affected who dread those things which should b e the least depre c ate d , and cling to what should be feared as the rather desirable ! One thing is life , to anticipate : life . One thing is sin for it is the destruction of the soul . Other things of which we think so much are waking visions , making sport of realities , delu sions , spectres of the mind . If, O mother , we fi x upon these things , we shall not think too highly of life , nor be too much cast down by death . What we so great misfortune , then , do we suffer, if attain u to the true life ; if, freed from the vicissit des , the and deceits , the disgusts , the exactions of this n shameful tribute , with things stable , not fleeti g , we become lesser' lights revolving around that great light ! But d oes the separation pain thee ! Let the hope of reunion delight thee ! You have lost sons in the vigor of manhood , full of life , and you have borne it with as much of courage as of - wisdom . To day, as you have witnessed the yield ing of a body borne down under the weight of was years , and which surviving itself, although the vigor of his soul still kept each of the senses intact ,

Show yourself equally firm . You have no one to

1 26 P OS T-N I CE N E G E E K F A T H E R S R .

blessed brother . I say blessed , for I have no doubt as to this . But , having been prevented from com ing to you , I am compelled to have recourse to a letter to address to you some philosophical words upon your situation . S Who , then , gave to us the illustrious acerdos , that worthy servant of God who is such to -day as ! ! N in the past God . Where is he now ear to no t God . I see too that it is without pleasure that he has escaped from envy and struggles with the spirit of evil . And whence did we come ! Was it n o t from the same sou rce ! Whither are we going ! M ! Is it not to the same aster Yes , without doubt , and let us be able to do so with the same assurance .

Worshipers of the same God , we have b een upon the earth , and we shall go from it in the same man n er, after having suffered here some little things little at least in comparison with the hopes of the other life— and these little things we perhaps suffer only that we may learn to appreciate the happiness .

That father, mother , and brother, who have gon e ! before us , what are they A succession of travel ers who deserve our praises . Thecla , the servan t of God , who holds the fi rst rank among good a people , will soon follow them , fter having tar — ried a little long enough to honor the dead , and to b ecome to many persons a model of philos

o h . p y in this respect Let us , then , p raise that

Power always immutable , and accept his decisions with sentiments more elevated than those o f the vulgar .

For the present , receive these lines in place of my visit , and cherish these thoughts , although you may yourself find better ones . If, besides , it shall b e granted me in person to see you and those who are with you , my thanks to my Benefactor shall b e ” more abundant . GRE GOR Y N AZ I AN Z E N 1 27

O P EMS . Gregory was the first of the Greek Christian poets to approach , even if at some distance , the M poets of antiquity . ost of his poems were writ te n during the leisure of his closing years . They more than suggest to us the Alexandrian pro fe s u sio al poets , but , on the other hand , let it be said ,

first , that no writer of verses ever surpassed Greg ory in that elegant culture and that experience of the vicissitudes of life which are fitted to equip a poet ; and , secondly , that Gregory was not without the true poetic fire . Alexandria could only pro w duce elegant forms ; for the old faiths ere decayed , M and no use spoke through her polished measures .

But behind Gregory, heir of the Alexandrian and N ew Athenian culture , was Christianity . emotions , n o w of which the old poets never dreamed , were awaiting utterance , and Gregory so voiced them as to create a new order of poetry , that of religious meditation or philosophic reverie . A distinguished “ critic has said : It was in the n ew forms of a c o n te m lative p poetry , in that grieving of a man over ’ melancolie intime e himself, in that so littl known to the ancient poets , that the Christian imagination was especially to contend with them without d isad vantage . There , out of it , was born that poesy which modern satiety seeks , the poetry of reflection ’ which penetrates to man s heart , describes his most ” intimate thoughts and vaguest longings . N o t all of Gregory ’ s modern successors in this department of p oetry have uttered so well the Christian hopes , and fears , and sorrows . Certainly no one else de serves recognition as the father of our modern po ets , who analyze our feelings and reveal us to our selves , as does Gregory . n M His verses umbered thirty thousand . odern — I 2 editors have classified them as . Dogmatical ; . 1 28 P OS T —N I CE N E G E E FA TH E R S R K .

M . oral ; 3 . Personal poems ; 4 Epistolary ; 5 . Epi ta hs 6 p ; . Epigrams . The dogmatical poems , num - b ering thirty eight , are in p art metrical theses on the great mysteries of the faith , part pieces to aid S in the memory of cripture , and in part hymns and prayers . An admirer has likened Gregory to Dante in his importation from theological science into po e tr y of gran d an d exalted ideas , which would never h ave been reached by the unaided imagination . Following is a translation of one of the hymns

H m n to G y od . O Bein g ab ove all beings ! for how else may we rightly celebrate thee ! H ow c an tongue praise ! thee for thou art speakable by n o tongu e . H ow c an mind comprehend thee ! for thou art compre h ensib le by no mind . Alone thou art ineffable ; since thou hast brought forth whatever speaks . Alone tho u art i n comprehensible ; since thou hast b rought forth whatever thinks . All things , speak ing and silent , celebrate thee . All things , rational an d irrational , d o thee homage . The common de sires and pangs of all are around thee ; to thee are raised all prayers . Thee do all who compre hend thy bei n g celeb rate with on e accord in silent n canticles . In thee alo e all things abide . To thee at once do all things move . Thou art the : end of all , the only , the all , and none of these not a the only , not the all . H ving all names , how shall I designate the e wvho alone canst not b e named ! What celestial mind shall penetrate the veils above ! the clouds Be propitious to us , Being above all ! beings , for how else may we rightly celebrate thee

There are forty of the moral poems . Their evident aim is to Show the vanity of worldly things , ’ and d etach men s hearts from the world ; to c o m bat vice and celebrate virtue ; and to fix moral

1 0 P OS T - N I CE N E G E E F A T HE 3 R K RS .

’ O r pre fe rre st Midas fate H e who died in golden state All things being changed to gold ! n Of a golden hunger dyi g, “ - Through a surfeit of would I ing .

Wilt have j ewels brightly cold , O r may fertile acres please !

Or the sheep of many a fold , ! Camels , oxen , for the wold N ay! I will not give thee these !

These to take thou hast n ot will , These to give I have not skill ; S ’ ince I cast earth s cares abroad ,

That day when I turned to God .

l h What then wou dst t ou , if thy mood ! Choose not these what wilt thou be , O my soul ! a deity !

A God before the face of God , S tanding glorious in his glories, Choral in his angels ’ chorus !

Go ! upon thy wing arise ,

Plumed by quick energies , Mount in circles up the skies ; An d win éd I will bless thy g passion ,

Help with words thine exaltation ,

And , like a bird of rapid feather, l Out aunch thee , soul , upon the ether .

fle shl But thou , O y natu re , say,

Thou with odors from the Clay ,

S ince thy presence I must have ,

As a lady with a slave , What wouldst thou possess or be That thy breath may stay with thee ! N a n y! I owe thee aught beside ,

Though thine hands be open wide . GR E 0OR N A Z I A N Z E I V Y . 1 31

Would a table suit thy wishes , Fragrant with sweet oils and dishes Wrought to subtile niceness ! where

S tringed music strokes the air, - And blithe hand clappings , and the smooth

Fine postures of the tender youth , the And virgins wheeling through dance , With an unveiled countenance

Joys for drinkers , who love shame , - ’ And the maddening wine cup s flame . ’ ! Wilt thou such , howe er decried Take them— and a rope beside !

Nay! this boon I give instead Unto friend i n satiated : M a y some rocky house receive thee , S - elf roofed , to conceal thee chiefly ;

Or if labor there must lurk , Be it by a short day ’ s work ! ’ -haI r And for garment , camel s , e As the righteous cloth d were , Clothe thee !

And thus I speak to mortals low ’ Living for the hour, and o er m Its shadows , seeing nothing ore n But for those of nobler beari g, Who live more worthily of wearing A portion of the heavenly nature u To low estate of clayey creat re , ’ S e e , I bring the beggar s meed , N utriment beyond the need !

Oh , beholder of the Lord , Prove on me the flaming sword !

Be mine husbandman , to nourish

Holy plants , that words may flourish s m Of which mine enemy would poil e , Using pleasurehood to foil me ! - N E G E E F A T H E 132 P OS T N I CE R K RS . Lead me closer to the tree ’ Of all life s eternity ;

Which , as I have pondered , is The knowledge of God ’ s greatnesses

Light of One , and shine of Three , Unto whom all things that be Flow and tend ! Many of these personal poems of Gregory have been published under the title of S ongs of the

S wan .

The epistolary poems are seven in numb er, the H elleniu s three addressed to , to Olympiade , and N em e siu s to , being especially remarkable for their beau ty . The extant epitaphs number one hundred and - w twenty nine . They al ays express some profound l an d y moral Christian thought , and many of them ’ have been called petits Mcfs-d ce u ore of grace and sentiment . We have ninety -four short poems classed as epi grams , though not all of them would conform to n t M the strict requireme s of that title . any of them are directed against sins p revailing among the clergy. They are thought to have been mostly ’ written in the author s early life .

N S S GRE G ORY Y A .

OF the three great Cappadocians , the most vig o ro u s n was N and original thi ker Gregory yssa . S trikingly akin to Origen in the freedom and often in the fancifulness of his thinking, he yet was a d recognize champion of the trinitarian doctrine , and contributed largely , perhaps more than any o ne other father , toward the logical completion of the Nicene Confession by the Council of Constan

1 P OS T -N I CE N E G E F A T H E R 34 R E K S .

T H E C T C T C CO A E HE I AL DIS URSE .

This work is in forty chapters , preceded by a preface , which shows that the argument for Chris tianit y must be adap ted to its hearers . In oppos ing severally pagans , J ews , and heretics , we must meet them on common ground . T o an atheist we prove the existence of God by the creation . A Jew must b e led to understand the S criptures by comparing them with reason , and may then be shown the existence of the Divine Word from S cripture testimony . Chapters one to thirteen are devoted to proving the divinity of the S o n an d the S in pirit , an d the next fifteen chapters treat of the carnation . We reason to the incarnation from the m an fact that , who had fallen into sin by his own fault , could only be raised up again by his Creator ; u nwo r hence cam e the Divine Word . It was not o f and thy God thus to be b orn die , nor did the S divinity thereby lose its divine pe rfection . uch a union of the divine and human is no more inc o m prehensible than the union of soul and body . That

Christ was divine is proved by his miracles . H e - became man out of good will to men , such incarna tion being the most natural remedy for our miser ies , and something agreeable to the goodness and - the justice of God . Chapter twenty nine propounds the question why sin was not checked in its inc ipi and n ency , answers it by declaring that sin eeded to work itself out in all th e forms which it shows in history , in order that the healing might extend to d N the u tmost limit of the isease . ext is discussed the fact that only a limited number receive the h grace of faith . If it were true that we eld that faith is apportioned by the divine will , then one might rightly obj ect to this mystery ; but , since the n o t calling is mad e alike to all men , God must be accused because the Word does not gain the mas G E GO N S SA R R Y Y . 1 35

ter . n o t y over all In calling men to faith , God does take away their liberty ; that is why many of them still perish . Christ needed to die , that he might become wholly like us , and that by rising again he might prove our resurrection .

Passing on to the Christian ordinances , chapters - - thirty three to thirty six treat of baptism . In this rite three things conduce to the immortal life th prayer, water, faith . In the triple burial in e water is imitated our Lord ’ s death of three days ’ e duration . It is the divin virtue accompanying ff the rite which e ects the transformation . Without this sacrament no one can be washed from sin , because only by it can the divine virtues be made ff are e ectual for us . Those who not thus purged 1 fi re must be purged by [Here , as in chapter eight , the Origenistic doctrine of restoration i s made prominent]

But man is of a double nature , is soul and body, and , while the soul may attain to salvation by faith , u T he the body m st come to it in an other way . c an body b e immortal only as , by communion in with the immortal , it becomes a partaker of ’ the corruption . This it does in receiving Lord s 2 “ c an body . We must consider how it be that that one body distributed evermore to so many thousands of believers throughout the world is wholly in each one by a part, and remains entire ” in itself. S re en eratlo n piritual g has this peculiarity, that he who is thus born knows from whom he is born and unto what life ; for in this kin d of birth it de h pends upon man what e will become . But this regeneration is unprofitable if, after receiving the sacraments , one continues in sin . Dost thou not know that m an does not otherwise become a child of God but by becoming holy ! 1 6 S T -N I CE N E G E E FA TH E S 3 P O R K R .

E x tracts .

1 . [God]willed that which should happen , and has n ot restrained free -will ; so that he perhaps willed that man should swerve from the good , since he foreknew all and saw the future alike with the past .

But , as he saw his aberration , h e also reflected how ” — he could turn him back again to the good . Chap 8 ter . For not all who through the resurrection return again into being attain to the same life , but there is a great difference between those who are purified an d those who lack purification . Those who in this life have been cleansed through the bath of regen eration attain to a condition suited to them ; purity corresponds to freedom from suffer ing, but at all events there is freedom from suffer m ing . But those in who passion has been arrested , and who have not shared in the cleansing from pol lu tio n , nor in the mysteriou s knowledge [gained in baptism], nor in the invoking of the divine power, n m nor in the improvement through repenta ce , ust also attain to a condition suited to them— the melt ing-pot is suited to unrefined gold— that the si n s n clingi g to them may be , so to speak , melted out , and , after many centuries , a pure nature and God m ay be attained . Fire and water possess a purify n i g power . Therefore they who have been purified from the fil th of sin through the mysteriou s water need not the other kin d of purification . But those who have not shared in that purification must n eces il ” — sar fi re . y be cleansed by . Chap ter xxxv “ 2 in . The body [of Christ]was through the dwelling o f the Word of God raised to a divine dignity . Rightly, therefore , d o I now believe that bread sanctified by the Word of God is tra n sm u ted into the b ody of the Word of God . For that body was virtually bread . It was , however, sanctified by the indwelling of the Word , which dwelt in the

flesh . Therefore , as in that body the transmuted

1 8 P OS T —N I N A H E 3 CE E GRE E K F T RS . is indeed wrapped u p to some degree in material a expressions , yet most men who inquire c refully n are led by these to a spiritual understandi g . When the Lord speaks of a great gulf which sepa rates the bad from the good , and leaves the rich man in hell to long for a drop of water reached forth with the finger , and gives to him who had been miserable in this life the bosom of Abraham for a - resting place , he has already spoken of their death an d burial ; so that , for him who reads the Word with understanding, this points to another than th e apparent meaning . What kind of eyes are they which the rich man lifted up in hell , when he had already left his bodily eyes in the grave ! How could he who is without a body feel the flames ! What kind of ton gu e is that which he wished to have cooled by a drop of water when he no w had no corporeal to n gue ! What finger was to bring him the drop ! And what means the bosom in which the poor man rested ! The bodies are in the grave , but souls are neither corporeal nor have they parts ; consequently the account can n ot be tru e if we must interpret all literally . We mu st thus understand all

figuratively , and by the gulf which separates the two places must not conceive of an earthly distance ; for what difficulty were it for a Spiritual and incor r al p o e being to fly through never so large a space , when a spiritual being c an transport itself in th e twinkling of an eye whithersoever it will ! — S ou l and R es u rrection

A G AI N ST E UN OM I US . Thi s was not only the most elaborate treatise by

Gregory , but was accounted one of the chief books of the age in defe n se of the consubstantiality of the S o n an d the divinity of the Holy Spirit . It is in twelve books , in the fi rst of which Gregory de fends Basil agai n st calum n ies b rought against him G E GO Y N YS SA 1 R R . 39

’ E u n m iu s - by o in the latter s reply to Basil . The f a aith of Christians, it i s sserted , comes to them , n o t from men but from J esus Christ the Word of

n . c an God , in perso and through his apostles It ‘ S o n not be changed or added to . Father, , and S c o - Holy pirit are ordinate , each with each other, h in t e one God of our faith . The leading aspect which th e person of the S o n is presented and de - fended is as the Only begotten . The work main t the ains his consubstantiality with Father, the full n the ess of his divinity, eternity of his generation v i n the bosom of the Father, his distincti e charac M b e n e fic e nc t e r as ediator, and the e of his medi at rial S o work . The divinity of the Holy piri t is a E u no m iu lso proved , as against the assertion of s t hat he is the first creative and s upreme work of the n u the S o . The arg ment adduces common des “ ” i nati n S o n S r g o of Father, , and pi it as holy ; ’ s hows that the S pirit s work as Comforter is also ’ as cribed to both Father and S o n ; cites the Lord s d 2 6 the S eclaration (John , xv, ) that pirit proceeds from the Father — which is said by the Lord of no c reated being ; points out the office of the Spirit in the birth of the children of God ; sh ows that the “ m saw Lord , who Isaiah high and lifted up , is by x 2 S Paul (Acts , x viii , 5) called the Holy pirit ; ’ 8 quotes the Lord s words (J ohn , iii , ) as proving u E u n o m iu s him to be free, not s bj ect , as had said , to the S o n ; and shows that the S pirit has ascribed ’ him S o n to all the attributes of the Father and the , an d that he performs works ascribed to God .

Gregory makes use of abstract reasoning, argu e S ments from nature , and xpositions of cripture E u n o m iu s passages which had interpreted falsely . Among other calum n ies which he charges upon E u n o m iu s is his assertion that his opponents make Christ a mere man ; whereas Gregory affirms that the Only -begotten S o n of God assumed human 1 0 F OS T —N I CE N E G E E F A T H E S 4 R K R .

flesh , and , becoming mediator b etween God and f an d m an man , su fered d ied as a , but as God was impassible and incorruptible . He disposes of such 6 passages as Acts , ii , 3 , by showing that Christ was “ ” not made as to his essence . This he does by citing the declaration that Christ was made sin for us . The name Lord refers to th e dignity , not to n the essence , of Christ . The true ame of the divine S o n th e essence is unkn own to men . The is to the the Father as the brightness i s to flame , as faculty of seeing is to the eye . There are many o n kinds of generation , but the generation of the S Mov o em was unique ; for that reason he is called y jg.

N o t S o n . God the Father alone , but also the , is good I t was through his benignity and goodness that he formed , and , by his cross and death , reformed man . E u n o m iu s has made use of Egyptian fables against h . a t e Christian do ctrine H e has lso , by making his work of Christ a necessity instead of free act , robbed him of his claim upon the gratitude of men .

E x tra ct . If the life -giving power which is in the Fathe r S o n the S ac and the is shown also in Holy pirit , cording to the declaration of th e gospel ; if he i s n incorruptible and unchangeable , permitti g no evil ; n if he is good , and right , and commandi g, an d works all in all as he wishes ; if we may see all such things to be the same in Father an d S o n and Holy Spirit— ho w is it possible through this identity to — ! 1 . discern diversity of nature Book I I , 4

ON T HE T ON OF M A N C REA I . The thirty chap ters of this treatise han dle such n questio s as the creation of the world , the forma m an n a an d tion of , and the ture origin of the soul .

The soul , it is held , is a spirit , and is equally in all - n parts of the body ; it has no pre existe ce , but comes into being at the same moment with the

1 2 P OS T -N I CE N E G E E F A T H E R S 4 R K .

be appropriate to u s after we had fallen into sin . 1 Chapter 7 . P rinci al Works p . D OGMAT I C The Orati o Catecheti c a Magna On “ ” Fo m a o n o f Man H x ae m o n a o e x the r ti the e er , w rk pl aining the o rder o f c reati o n as rel ated in Genes i s ; On “ S o u a s s to T a an On S o u and the l , ddre ed ti ; the l the R s u c o n On F i a a ns A ans ac e rre ti a th , g i t the ri ; tr t “ A a ns Fa T o Ab laviu s a a ns T h s s g i t te , g i t rit ei t ; “ twelve books Agains t E u no m iu s Of Great Ab ra ” ham o n n o f S on and S Of U h , the divi ity the pirit ; the tim ely Death o i Infant s T reati se o f Comm o n N o o ns a s s to G s and x a n n m s ti , ddre ed the reek e pl i i g the ter “ u sed with referenc e to the T ri nity ; T en Syllo gi sm s agains t the M ani chae ans ; two trac t s agains t the Ap o lli “ narians . ASCET I C and P RA CT I CAL : On V irgi nity ” L f o f Mo s s a a s c o nc n n rf c f the i e e , tre ti e er i g the pe e t li e , ab ounding in allego ri c al i nterpret ati o n ; On P ilgrim ages to r sa d s s ad n f o m s u c m a s o n ac Je u lem , i u i g r h pilgri ge , c o n o f c o u o n a n n m and a n u t the rr pti tte di g the , rem rki g that c h ange o f pl ace d oes not c au se the nearer appro ach “ o f Go d s o -ca Cano n ca E s a n d o n the lled i l pi tle , l yi g w u s o f nanc E G T C an d H O T C : r le pe e . XE E I AL MI LE I AL “ On ns c r o ns o f P s a m s On S x the I ipti the l , the i th ” “ P sa m On F s T C a s o f E c c s as s l , the ir t hree h pter le i te , ” ’ ” On the Can c s On L o s P a and On ti le , the rd r yer, B a u a o u s s m o ns am o n h m a no c the e tit des v ri er , g t e ti e ’ ho s c u a a o ne o n 1 Co r. x v 28 in c au ble , , whi h the t r pe li r P N GY C : On views as to the fu tu re are advanced . A E RI S m ar S n m a T o o Fo t Mar the tyr tephe , the rtyr he d re , the r y s G o T au m a u s the E s s P ac a E hra tyr , reg ry h t rgu , mpre l ill , p em S u s B as Melitiu s . yr , il ,

M D I DY U S . DIDYMUS the Blind was the most disti n guished successor of Origen in the c atechetical School of

Alexandria , and the last before the school sank

into obscurity . Though blind from his fifth year , he yet became one of the most famous scholars of his n age . H e ack owledged Origen as his master, and E P I P H AN I 1 US . 43 wrote an interpretation and defense of his Prin ” ciples . That , notwithstanding this , he was visited by Jerome , and acknowledged by him as his master, is the highest possible testimony to his rank as a scholar and his pre -emi n ence as a theologian and S expounder of cripture . H is life nearly covered the fourth century, his death , at an advanced age , occurring A . D . 394 or 399 . Jerome gives a long catalogue of works by D idymus , bu t we have left on ly ( 1 ) a Latin translation by Jerome of a work S 2 N on the Holy pirit , ( ) a Latin translation of otes on all the Canonical Epistles , and (3) a book against M ae the anich ans in the original . The work on the Holy Spirit was declared by Jerome to be the source from which the Latin writ ers drew all that they wrote upon this subj ect . It is a methodical and exhaustive treatise , proving that S the Holy pirit is not a name or a property, and not a creature , but a real existence , of the same nature as the Father and the S o n .

E P I P H AN I U S .

LEARN I N G and credulity are seldom attendants

upon the same man through a long life , but they E i han iu s were united in the service of p p . Born

. . 1 0 about A D 3 , in Palestine , he was a student from

his youth , and acquired a considerable command of

languages and of pious learning . H e became de voted to an ascetic life from an early residenc e in u n n Egypt , and continued in this habit after ret r i g

to Palestine , becoming finally president of a monas 1 P OS T —N I CE N E G E E FA TH E S 44 R K R . te r 6 y. In 3 7 he was n ominated Bishop of S alamis in Cypru s . His zeal was not limited to the defense of the orthodox faith ; he must needs root out , so far as he was able , every heresy . In this interest it was that he wrote the work against heresies by which he is now best known . Had this been his n o ly method of opposing error, he might have been remembered by the Church with n o other th an a kindly regard ; but he had conceived such a dislike to Origen , and all who advocated any of his doc trines , that he entered into a virulent qu arrel upon this subj ect , fi rst with J ohn of J erusalem and then

. f c with Chrysostom In the latter a fair, which o curred toward the close of his life , the old man allowed himself to b e made a tool by Theophilus ,

Bishop of Alexandria , who , j ealous of the Bishop of ffi Constantinople , had craftily a xed the red rag of heresy to him and sent the credulous saint stamp ing and roaring into the very precincts of the im E i ha perial court . Coming to Constantinople , p p u ni s was very bitter, and eager to denounce Chrys o sto m in his own church ; but , upon further confer ence with certain Origenistic monks from E gypt , he fou n d that he was quarreling with good men in the interests of a selfish prelate , and sadly h e set b e out for his home . H e died , as it is supposed ,

S . . 02 . fore reaching alamis , about A D 4 H is wo rks are characterized by strange crudities m of beliefs , no father having given currency to ore improbable and absu rd legends . We have from

s him , be ides his work against heresies , and an “ ” Anc ho ratu s abridgment of the same , The , or

an epitome of the Christian faith , a treatise on

P I P H AN I S E U . 14 7

and longer the opportunity, those who have been conquered have been rej ected . For all things are complete and perfect whe n we go out from this ! ’ —H ae life r . 59 .

S eral r e o M e ler On Me ev O d rs f C gy. Or ho w can a presbyter be called equal to a bishop ! Truly some excessive boldness or ambi A riu tion has deceived this é s . For that he may de c e ive as well himself as his hearers , he makes this o bj ection : The apostle writes of presbyters and i e . deacons [. , as embracing the entire clergy], not

o f . bishops Also , addressing a bishop , he says , u re Neglect not the gift that is in thee , which tho c e ive d st through the laying on of the hands of the ’ presbytery . Then in another place [he says]bish ’ an d o ps deacons , so that bishop seems to be the i s ame as presbyter . But this man being surely g n o ran t of the lineage of the truth , and not versed in its more recondite history, does not understand that the apostle , while the teaching of Christian truth was yet recent , wrote according to the circum s tances ; for when n o w bishops had been con sti fr t u t . e ed , he wrote to bishops and deacons For quently the apostles were not ab le to administer all ' in things . And the work was indeed , at the first , trusted to presbyters and deacons , by both of whom e cclesiastical affairs are truly able to be ad m inis t re d n o ne e . Wherefore , whe as yet no appeared worthy of the episcopate , no one was made a bish

O . n p in that place Yet whe necessity required , and there was no lack of those who were worthy of the episcopate , then bishops were constituted . But where there was not a great multitude , none could be found who might be made presbyters ; where f S ore they were limited to a bishop only . till , there

c an n . be no bishop without a deaco Wherefore , the a e p o stle took car that, for the giving of thanks, dea 1 8 P OS T - N I CE N E G E E FA T H E R S 4 R K .

n cons should be prese t with the bishop , Therefore while as yet the Church could not be completed in h statu s all its functions , during t at time a aros e N o r suited to the several places . , indeed , is ther e c o m anything which , from its beginning, has been le te p in all its part s ; bu t as time passes , with all its c opportunities , the arrival at p erfection at las t o — H aer . curs . . 7 5

On Me Use o I m a s in f g e Cku rckes .

’ E i haniu s s On a visit to Palestine , p p zeal against error had led him to a violent act , of which h e “ speaks as follows When I en tered into the church An ab latha of a village of Palestine called , I found there a curtain hanging over the door whereon was painted an image like that of J esus Christ or som e — o n o t saint for I d remember whose picture it was . But seeing in the church of Christ the image of a S man , contrary to the authority of holy cripture , I tore it down and gave order to the chu rch -warde n n to bury some d ead body in this curtain , and whe they answered me in a murmuring way that if I would tear this cu rtain I should give them another,

I promised to do it , and n ow I perform my prom - /zn o eru salem L etter to o . ise . f f f

D I ODOR U S S S OF TAR U ,

T H E father of Biblical Interpretation . The fourth century seems a late period to acquire this title , but previous to this time the Alexandrian alle go ric al methods of interp retation had so vitiated the results of biblical stu dy that there was no true Dio d o ru s science of interpretation . was a priest an d monk of Antioch , where , in the absence of

1 0 P OS T —N I CE N E G E E FA T H E R S 5 R K .

Flavianu s and afterward presbyter by . The larger part of his active career was passed in preaching in r the chu rch at Antioch , where he gaine d such e nown that in 398 he was made bishop of Constan tin l h o p e . It was while p resbyter at Antioch that e

first preached most of his published sermons , among which were the famous discourses On the S tatues .

in as While retirement , before he b egan preaching, r is supposed , he had written his work on the P iest hood . Into his new sphere , as admin istrator of r the the archdiocese of Constantinople , he ca ried same unworldly principles which had thus far to marked his life and preaching . It seems not have occurred to him that there could be o ne standard of morals for humble life an d another fo r ministers an d princes . In the midst of the luxury am and profuseness of the capital , with ple reve his nues at command , he maintained his own sim n ple habi ts of living and labori g . Instead of grac ing the court with eccle siastical retinues , soothing flatte rie s princes and ministers with delicate , and he entertaining idle prelate s at a bountiful table , gave himself to the preaching of righteousness , th e - rebuking of sins , whether of senator or shop man , the building of hospitals , the establishment of mis S a sions among the cythians , the reform of buses among the bishops an d clergy under his care , and the casting of contempt upon the crowds of idle H e monks who hung upon the skirts of the court . was more zealou s in the establishment of holy shrines , and the conduct of toilsome processions in honor of the saints , than in the p olitic apportion ment of the emoluments in his gift . This course CH R YS OS T OM' . 5 1 was not calculated to attach to him the powers that S were . upported enthusiastically for a time by the w a empress, she after ard turned gainst him , and to accomplish his overthrow she summoned to Con s tantino le his p bitterest enemy, Theophilus , Bishop n i of Alexa dria . A pretext for a charge of O r gen ff ism had been a orded by Chrysostom , in the kindly reception which he had given to four monks who had been driven from Egypt by Theophilus becaus e they would no t subscribe a condemnation of Ori gen . Aided by the court , Theophilus convened a synod at Chalcedon , which , overriding all semblanc e ’ u Chr so sto m s of law or j stice , decreed y deposition . N a He was at once arrested and taken to ic ea . The

e storm raised by the populace , who idoliz d him , soon compelled his recall , but it was only for a brief season . He knew no other aim of preaching but the to denounce sin and win to righteousness , and sins of the court could not escape him . Certain profane honors which had been paid to a statu e e rected to the Empress had also been denounced he by him , and the report was spread abroad that had begun a discourse with the words , Herodias ’ is again furious ; Herodias again dances ; she onc e ” more demands the head of John . Though this report was not true , the hostility of the Empress was so aroused that another council was convened , which , on the pretext that he had reassumed his ffi w o ce without a regular restoration , confirmed ane

. Cu c u su s his deposition He was exiled now to , in

M . I n the Taurus ountains this solitude , b esides carrying on a correspondence with bishops , East e and West , he continued to prosecut missionary 1 2 P OS T -N I CE N E G E E F A TH E S 5 R K R .

work , sending out preachers among Goths and Per sians , and to care for churches in Armenia and

Phoenicia . But such activity was not to the minds of his enemies , who persuaded th e Emperor to order P it u s u his transportation to y on the E xine . He never reached this place , for on the j ourney thither, 0 worn out with fatigue and illness , he died , at C mana in Pontus , A . D . 7 . His exile had led to a schism of his more devoted followers , who were called Johannists . Thirty years after his death , n however, the schism was healed by th e bri ging back of his relics to Constantinople , and the act of the Emperor Theodosius I I , in publicly imploring the forgiveness of God for his ancestors ’ sins against the saint . Un questionably the greatest preacher of the early Church , we admire in Chrysostom th e man n above the preacher, and in his preachi g we admire the moral ab ove the intellectual . It was an age to l cal forth such a preacher . There was now a lull in theological controversy, between the Councils of

Constantinople and Ephesus , and energies which in Athanasius and the great Cappadocians had been turned to the overthrow of heresies were now left free for the attack of vice and corruption . To this an d sole end Chrysostom directed his powers , with such success that people wept and princes trem — ’ bled his reward a martyr s crown , unsullied by being sought , and unmarred by being feared . To understan d this power we must notice both how he N az ian z en spoke and what he uttered . Gregory was a great orator, but somehow we think of him ’ hr so to m s as posing for effect . C y s eloquence was

1 P OS T -N I CE N E G E E F A T H E R S 54 R K .

might understand , he then drove home the truth with the authority of God , and summoned men before the bar of the Almighty to answer for their disobedience .

Translations of many of the homilies , and of the treatise on the Priesthood , fortunately make this author more accessible than are m ost of the Greek fathers .

O H MILIES . Under this head may be included the greater ’ Chr so sto m s part of y voluminous works . The hom ilie s examine an d comment upon a large part of S n n the criptures , besides treati g of ma y individual an points of morals d doctrine .

H om ilies u on E ntire B ooks p . GEN ESI S — The sixty-seven homilies upon this book are rather of the nature of commentaries than sermons . They interpret the text literally, their subj ects being commonly the various examples of virtue and vice contained in the history . The style is plain in comp arison with that of most of Chryso s ’ I n tom s sermons . addition to this series there are e x tan t n ine other homilies upon various passages in

G enesis . P s A L M s — . These , too , are of the hermeneutical order . They are sixty in number and treat upon n S e tu a early half of the psalter . They follow the p n gint version , but make freque t references to the differences of ancient versi ons , and sometimes quote the Hebrew text . Besides these plainer homilies a upon the text , we have a number of more el b orate discourses up on particular passages of the

Psalms . M A T T H w — n n E . . The number of these is i ety a They were preached at Antioch , and , as is gener lly CH R YS OS T OM . 1 55

s . upposed , in the latter part of his ministry there

Their main obj ect is moral . Their plan is to search out the meaning and application of particular pas n e x ho r sages , and then to conclude with a stirri g t n S atio to some particular virtue . ome of the most - ivin whic h noteworthy appeals are in favor of alms g g, virtue was given a very exalted estimate by Chrys

o s to m . He also op poses the theatres , praises the n an d mo ks , attacks heresies , particularly the Ano m oean and M anich ae an . In the fifty-fifth homily we fin d quoted the fol lo wm g form of grace before meat which was used o n e in of the monasteries near Antioch . It is char ac te ristic of Chrysostom that he commends this u e particularly for its ending, beca s it puts men in the are mind of j udgment, at a time when they too apt to become dissipated .

E x tract . Blessed God who feedest me from my youth up , who givest food to all flesh , fill our hearts with o f j y and gladness , that always having all su ficiency, we may abound u n to every good work I n Christ : Jesus our Lord with whom be unto Thee glory, honor, and might , with the Holy Ghost , forever . e Amen . Glory to The , O Lord , glory to Thee , O ri Holy One , glory to Thee , O Ki g, that Thou hast given us meat to make us glad . Fill u s with the n Holy Ghost, that we may be fou d well pleasing e befor Thee , not being ashamed when Thou ren ” d e re st to every man according to his works .

O N — - J H . Eighty seven homilies are devoted to the fourth Gospel . Compared with those on M at w an d the , they are shorter more controversial . e They were delivered at Antioch , to s lect audiences , early in the day . The doctrinal arguments are o directed chiefly against the Anom eans , who held 1 6 P OS T —N I CE N E G E E F A T H E S 5 R K R . that the S o n was not born of like substance with the Father . The rhetorical connection of the senti ments and arguments of the text is traced with _ much ingenuity . Among other exhortations is urged n (Hor . xviii) the duty of Christians to be able to defend their faith with arguments . As in all his preaching , Chrysostom he re u rges (see extract) the terrible nature of retribution as a motive to right action . E x a t tr c .

What are we if we fail of that spectacle , if no one grant u s then to behold our Lord ! If thou who seest not the light of the sun endure a life more bitter than d eath , what is it likely that they who are deprived of that light must suffer ! For in the one case the loss is confined to this one privation but in the other it does not rest here ; for he who beholds not that light must n ot o n ly be led into darkness , but must be burned continually and waste away and gnash his teeth and suffer ten thou u s sand other dreadful things . Let not permit our selves , then , by making this brief time a time of carelessness and remissness , to fall into everlasting punishment ; but let us do all things and make it all our business to attain to that felicity, and to keep far from that river of fire which rushes with a - loud roaring before the terrible judgment seat . For he who has once been cast in there must re main forever there is no one to deliver him from his punishment , not father , nor m other, nor brother .

Revolving these things , then , and reflecting an d upon them continually , let u s cleanse ou r life t make it lustrous , tha we may see the Lord with boldness , and obtain the good things promised , through the grace and loving-kindness of our Lord b Jesus Christ , y whom and with whom , to the S Father and the Hol y pirit , be glory for ever and A — H m x o . n ever ! men . .

1 8 P OS T —N I CE N E G E E F A T I I E R S 5 R K .

by it . Take the Bible in thy hand ; hold fast that which thou u n d e rstan d e st ; ruminate over those parts that are at present dark to thee ; and if by repeated reading thou canst n ot discover the mean ” ing, then go to the teacher an d ask guidance . m x n olossians o o C . H i .

A writer of the seventeenth century ( Du Pin , 1 6 English translation , 93) thus comments upon the introductory commentaries and concluding exhorta “ t ion of these hom ilies : In the commentary he gives a reason of the contents of the Gospel , examines all th e circumstances thereof, weighs th e words , and discovers in those places which seem most plain great numbers of fine things , to which no attention would have been given had he not taken notice of them . He keeps still to the literal sense , and of all explications he always chooses not the most subtle b ut the m ost natural . He seeks for no allegorical - no or figurative sense . H e useth no far fetched tions to prove his opinions ; avoids all entangled and hard questions , contenting himself to make clear and u seful observations upon the history and

t . upon the text of S . Paul He gives a perfect light to all the places of this apostle ’ s epistles which seem most d ifficult , and particularly to those which are a a thought to speak of predestin tion and of gr ce . His expositions remove all that which at the first view makes them appear terrible and fearful . Every where God is represe n ted as a good and merciful being, an d willing to save all men , and who afford s M e n them all necessary means of salvation . are exhorted to an swer that call of God , since it is their own fault if they be not saved , for those that are damned damn themselves . H e tells them often that G od requireth no impossible thing of them ; ’ that with God s help they m ay keep the command ments and practice virtue . “ S t All the exhortations that conclude . Chrys S T M 1 CH R Y OS O . 59

’ o sto m s homilies are ordinarily about certain points of morality, as about the fear that men ought to ’ re stand in of God s j udgments , the necessity of e ntanc e p , the contempt of riches , forgiving of ene mies , humility, abstraction of the heart from worldly n S things , dilige t meditation upon the holy criptures ’ and God s laws , an abhorrence of plays and shows , an d charity toward the poor, alms hospitality, broth erly reproof, the duties of husbands to their wives , e of parents to their children , of masters to their s rv o f ants , laymen toward their pastors , patience in fliic io n s e a t , that holiness wherewith men should com th e to the sacraments , benefit of prayer and the ad conditions required therein , of fasting and the o f vantages a monastical and solitary life , assiduity ffi in divine o ces , attention to preaching , sobriety , purity, modesty, meekness , clemency , contempt of death , and many other like subj ects , which he hand leth with such familiar and yet such solid and c o n v inc ing reasons that there are no discourses more e capable of inspiring notions of piety and virtu .

He does not go about , as most preachers do, to set forth studied notions which direct the understand in n o t g, but do touch the heart . H e goes to the ’ bottom of things , searches the secret folds of man s e heart , and , not contented to hav discovered and described vice , he begets a horror of it ; he sets forth the most powerful motives to deter Christians m fro it , and the most proper means to correct it h and to practice true and solid virtu e . He stretc es nothing too far, but distinguishes exactly the mat ter of a precept from the advice therein c o n tain e d . He is neither too meek nor too severe ; he is neither too familiar nor keeps too much dis tance ; never complies beyond what is meet, nor te rrifies e x ho r to discouragement : in a word , his tatio n s are an excellent pattern of preaching to the people . P OS T -N I CE N E G E E F A TH E S 1 60 R K R .

H om ilies u on P articu la r P assa es p g .

From the numerous sermons of this class , most N e w of wh ich are upon Testament passages , we give almost entire the homily on the Talents , it being a characteristic discourse .

On Me P ara kle o Me T alents M att x v iii f ( . ) . Therefore is the kingdom of heaven likened unto a certain king which would take account of his ” servants . Let u s not p ass lightly over these words , but pause over that rigorous j udgment which is to take place . Entering into thy conscience , examine whatsoever d eed s thou hast done in thy whole life , and as the account is here given of the king who would take account of his servants , picture to your self. all men gathered at the feet of the sovereign — Judge kings , empe rors , generals , governors , rich “ an d — u and poor , bond free for we m st all appear ” - before the j udgment seat of Christ , says the apos tle . If thou art rich , reflect that thou wilt have to render an account of thy wealth : whether thou u flatte rers an d hast expended it pon courtesans , , parasites , or upon making glad the poor ; whether in the service of luxury or in doing good ; whether upon the pleasures of the table or for the‘ solace of the afflicted . Thou wilt have to respond not only as to the u se of thy possessions , but also concern ing their acquirement . Hast thou gained these by ! honest toil , or by violence and craftiness Are n they a heritage from ancestors , or dost thou e joy them at the cost of despoiling the widow and the orphan ! God will do toward u s as we have done toward our servants : we compel them to account to us , not only for the money which they have spent , — o f but also for what they have received whom , m an how , and when they received it . The poor also must give account of his poverty , whether he

62 P OS T —N I CE N E G E E F A TH E S 1 R K R . from thy memory ; they are always present to the eye of God , unless thou hast expiated them by pen

ite n c e . , confession , and sincere conversion Why will he cause us to give account ! N o t that he who knows all things befo re they come to pass is igno n o f ra t our works ; but to convince thee , his serv ant , that thou legitimately owest thy debt to him ; or rather, not simply that thou mayst recognize all thy debts , but that thou mayst pay them . With this purpose it was that he gave to his prophet to proclaim to the house of Israel their iniquities , that they might perceive th em , and , above all , correct them . “ u And when he had beg n to reckon , one was brought u nto him which owed him ten thousand M n . a y talents , when he gets the master of c o n ratu his debtor, thinks of him as his prey ; he g an d lates himself, n eglects no mean s for making m him pay . If the poverty of the debtor akes it him n impossible for to obtain anythi g, he gets his pay out of his person in the bad treatment to which c o n he makes him submit . God does quite the tr r a y. He leaves nothing undone to set the debtor free . We enrich ourselves with the debts which are paid to us . God is enriched in remitting our debts . a But forasmuch as he had no t to p y. He had nothing to pay ! A new proof this of his u n “ had fai thfulness . He not to pay m eans that he was destitute of good works ; that he had nothing to compen sate for his sins ; that he had to redeem him neither good works nor sufferings . As says the apostle , who declares , in connection with good “ works , that when a man worketh not but b elieveth u stifi e th a on him who j the ungodly, his f ith is count n ed for righteousness and as to tribulatio s , that “ such a man is to be delivered unto S atan for the ” d . estruction of the flesh , that his soul may be saved This man devoid of all good works was overwhelme d H R S OS T OM 16 C Y . 3

with the great weight of his iniquity . But foras much as he had not to pay, his lord commanded N o f him to be sold evertheless , the rest the par the able proves that order was not executed , thanks to the indulgence of the lord . If he had intended ! to do it, who would have prevented him Why ! then command it , if he did not wish to sell him him the That he might intimidate by threat , might H e make him a suppliant , and so do him favor . e could without doubt hav remitted his debt , par n e d o e d him before being besought by him , b efor making him give an account ; he preferred , how ever, to make known to him first the greatness of

. are his debt , then to remit it to him entirely You to see ho w harsh and unmerciful he was toward his companion after these menaces to himself and after the pardon which was granted him : what would it have been if the Lord had not employed these means to soften him ! T he Lord did everything that was possible to subdue the harshness of his “ no t it n o t soul ; if he was corrected , was the fault the of the master, but of himself, who refused all means used for his correction . “ He fell down and worshiped him , saying,

Lord , have patience with me and I will pay the e ” all . . Let us all learn , if negligent in praying, fi I S ! what ef cacy there in prayer The servant had , no r to bring forward , neither fasting, voluntary pov e rt y, nor any sort of merit ; but he prays , and this is enough to ob tain for himself commiseration .

Let us not cease , then , to pray ! You have not “ n heard this man so stai ed with iniquity say , I am afraid , I dare not speak to my lord ; how shall I ! bring myself to speak to him The language , this , of those sinners whom the demon of fear over O comes . Thou art timid , my brother ! for this u reason it is that thou shouldst approach , that tho mayst gain confidence . Is he whom thou wouldst P OS T —JVI E N E R S 1 64 C GRE E K F A TH E .

appease a man , that thou shouldst blush to pray to ! N o him , it is God , who more than thou thyself desires to remit to thee thine offenses ; is more in u tent than thou thyself pon thy salvation . How many proofs has he not given thee ! Thou lackest n ! n confide ce That , indeed , is the very thi g which should give it to thee . The less we think ourselves

n . worthy of grace , the surer we are of obtai ing it To pretend to b e just in the eyes of God would b e the strangest kind of temerity , and , whatever j us tice one might have with regard to everything else , this presump tion would destroy all merit of it . But to be persuaded that one is the last of men is a real title to j ustice : witness the Pharisee and the n o t publican . Let u s , then , lose courage ; let not the sen se of our si n s cast u s down in dej ection ; but let us d raw nigh to God , cast ourselves at hi s h t e . feet , implore his mercy as servant did here Happy had he persevered — but his conduct was soon t o belie itself. “ v Then the lord was mo ed with compassion , ” and loosed him and forgave him the debt . The servant had asked only for d el ay ; the lord gives to him a full discharge ; he has thus obtai ned more

' S aint P au l than he aske d . This is what led to say, He who is able to do exceeding abundantly N o more than we c an ask or even think . , thou knowest not ho w to imagine all that God is able to do for thee . Have , then , no shame ; if thou blush est , let it be only on account of thy sins , but d o n not despair ; do n ot give up p rayer ; draw igh , n si ner that thou art , in order to soften thy master and give him occasion to signaliz e his mercy in the p ardon of thy sins . But the same servant went out and found one - of his fellow servants , which owed him three hun n d red pe ce , and he laid hands on him and took

. him by the throat , saying , Pay me that thou owest

1 66 P OS T -N I CE N E E E K FA TH E S GR R .

discussion . Thou wicked servant , I forgave thee all that debt Wicked ! when the offense was per sonal to himself he had not u sed this term . It is only as the servant shows himself harsh toward his - a n fellow servant that he is irrit ted and indig ant , in order to teach us that he pardons our offenses toward himself more easily than our sins toward our brethren . “ And his lord was wroth , and delivered him to ” the tormentors . What , then , more fatal than the ac t the spirit of vengeance , since it recalls an of divine bounty ! What the other sins have not been ’ able to do to the heart of God , hatred against one s neighbor has effected . However, it is written , The ” n gifts of God are without repenta ce . Why, then , revoke his favor in this case ! Because there is no sin more odious than the spirit of vengeance . Oth m a ers y find favor ; this alone , far from obtaining pardon , causes even those to revive which pardon ff had e aced . The spirit of vengeance thus pro d : in e x c u s uces a double evil first, that of being in a able the sight of God ; gain , that of recalling and reproducing all other si n s even after they have n b een pardoned . Let u s labor to ba ish from o u r affec hearts all resentment , to conciliate the tions of those whom we might have for enemies , n persuaded that either prayer , nor fasting , nor alms no r giving, participation in the holy mysteries , noth i n d g, in a word , will be able to efend u s in the last d ay if we have mai n tained animosity against our n an d eighbor ; that if, on the contrary, we give up m a our resentment , whatever y be the number of

our sins , we may be able to obtain pardon . It is n o t I who say this , but God himself, who is to judge “ ”

. S o us , likewise , he says to u s in his gospel , “ sh all my heavenly Fathe r do also unto you if ye from your hearts forgive not every one his brothe r ” their trespasses . H R YS S T OM C O . 1 67

n n D oct inal S u b ects S erm o s upo r j .

fe w These are comparatively in number, the more noteworthy among them being six sermons against the Jews , six upon the incomprehensible o nature of God , against the Anom eans , and a dis course upon consubstantiality .

M ral D iscou rs s o e .

It is only for convenie n ce that we give this ’ Chr so sto m s name to a single class of y discourses , for they almost all enforc e strenuously some moral obligation . The score or more of homilies , how u ever, which are so designated treat of s ch topics - as penance , fasting, prayer, alms giving , gluttony, laziness , meekness , despair, etc .

i i n stival D a s and on Me i H om l es upo F e y S a nts .

’ Among these are sermo n s upon Christ s nativ ity, baptism , passion , resurrection , and ascension , upon the Holy Week , and upon Pentecost . The o ne panegyrics embrace upon all the saints , one upon all the holy martyrs , and about thirty upon and various scriptural later saints and martyrs .

C ON SPE IAL SERM S . We have sermons preached when he was made a priest , when he was banished , when he returned m fro his exile , etc . ; but the most celebrated of all these special discourses are the sermons o n the statues , of which we give an account .

S m ons on Me S tat er u es .

In preaching this series of sermons , Chrysostom found the opportunity of his life for winning men from the world unto God , an opportunity which he 1 68 P S T—N I CE N E G E E FA TH E O R K RS .

m nobly used . Other sermons of his were ore care in fully elaborated , these being preached almost daily succession an d in the midst of the most dis tracting scenes ; others , like the homilies on John , moved upon a higher plane of thought ; but viewed with regard to the true en d s of preachin g the Word — to reprove , rebuke , and exhort , to comfort and convert— the homilies on the statues were the grand est sermons of the grandest preacher of what was only then ceasing to be a grand age of Christianity . The occasion of these sermons was the throwing d own by a m ob of the statues of the imperial fam h a ily in the city of Antioc , and the consequent p prehension of the vengeance of Theodosius upon N 0 the city . public calamity could , in these days of respon sible power, be foreboded with such feel ings of terror as racked the citizens of Antioch . h What Theodosius was capable of doing, and w at they might expect from his unrestrained wrath , was shown three years later, when for a seditious offense , he gave over the city of Thessalonica to the fury of barbarian troops , wh o in three hours butchered M seven thousand people . any of the wealthier citizens fled from what they thought a doomed b e town . The great mass who remained cowered fore the expected blow, which could only be avert o f ed by the intercession the bishop , Flavian , who had hastened to Constantinople to implore the Em ’ e ro r s p mercy . It was now at the beginning of Le n t ; never was a penitential season more m arked with gloom , and never d id a Christian preacher meet the demands upon him of such an occasion more worthily than did Chrysostom . The first sermon of the series had been preached a few days before the sedition , and the burden of its exhorta tion had been the sin of blasphemy to which the Antiochians would seem to have been especially addicted . The heroic treatment which J ohn sug

1 - N E G E E F A T H E S 70 P OS T N I CE R K R . ages the people by foretelling the favorable influ ence of Flavian upon the emp eror . The very ap “ aranc pe e of the saint will have power . He will also call to his aid the season , and bring forward the sacred festival of the Passover , and will remind him of the season when Christ remitted the sins of the whole world . He will exhort him to imitate his Lord . He will also remind him of the par able o f the ten thousand talents and the hundred he pence . I know the boldness of our father, that will not hesitate to alarm him from the parable and ‘ to say , Take heed lest thou also hear it said in that day, O thou wicked servant , I forgave thee , After declaring the m ore than princely dignity of the bishop , and showing that the peo ’ ple s hope is in God , he add resses himself to his 2 work of awakening penitence . Fasting is a true medicine , but it must be rightly used , and is use less except we abstain from sin “ Evil and calum n nio s speaking is to be abj ured , for as we judge we shall be judged . But , if we may not thus lift n a m e up our to gues gainst n, how much more hei nous is our conduct toward God ! Notwithstanding n this , what a co trast there is between the forbear ance of God and the dreadful punishme n ts n o w being meted out by the authorities of the city !

Blessed be God , begins homily four , for already the people are flocking from all sides to the church n as a refuge from the storm . The exhortatio , con tin u e d also in the next homily, is mainly upon forti tude and patience , the examples of J ob , the thre e N v n children of Babylon , and the ine ites bei g u sed .

Both homilies , as indeed do most in this series , conclude with an appeal agai n st the use of oaths . ’ The subj ect of the fear of death , which had been b rought u p in the fifth , is treated further in the h an d sixt homily , men are u rged to fear not them that kill the body but are not able to kill th e soul . S 1 CH R YS O T OM . 71 Hope is held out that Flavian will succeed with the emperor, and the usual exhortation is given upon a o ths . In the several homilies following, the preacher gets entirely away from the present , and discourses upon the truths of revelation and upon variou s N o t fe w themes of natural theology . a pagans had been driven to the church as the only place where they could now find solace . To these Chrysostom would offer something besides his scathing denunci

atio n s . of sin , and happy words of con solation They must know the grounds of his hope , and the scop e of the argument upon which he now enters shows that he was laying for them broad an d sure fo u n d a tions upon which they might step forward into the e fold . Homily thirteen onc more gives a large space to the affairs of the city at the time when the f and court was sitting to try o fenders , pictures of the misery which Chrysostom had then seen are used to soften the hearts of his hearers . The next dis course treats for the most part of the use of rash vows , enj oining the people therefrom by the e x amples of ’

S . Herod , Jephthah , and aul At the beginning of the fifteenth , the advantages of fear are set forth f and the happy ef ect upon the city of their troub les . A scathing rebuke is given the people in the six te enth , on account of their pusillanimity on the o c casion of the entrance into the church of the prefect , a heathen , who had come to assure them again st a n alarm which had been started in the city . The fol lowing discourse speaks o f the band of monks who c ame into the city from the neighboring mountains and met the imperial commissioners , and by their saintly presence compelled their mercy u ntil they should receive further instructions from the Emper or ; also o f the part that the clergy had borne in the deliverance of the city . After mentioning the humiliation which the Emperor had justly put upon their once proud metropolis , and speaking of the 1 2 P OS T —N I CE N E G E E FA T H E S 7 R K R . puerile lamentations over the s ame which he had heard in the forum , the preacher ass erts that the true title of A n tioch to greatness is h er relations to Christianity : because there first the d isciples were called Christians ; because of the charity of those early Christians at the time of fami ne ; and bec ause of their zeal to uphold pure doctrines in opposition to Jewish Observances . The three succeeding ser mons treat of various practical subj ects appropriate to the penitential season , such as fasting , sympathy ffl — e n for the a icted , imp atience , swearing, malice te rtaining which we should not communicate— care lessness in devotion , perseverance , and repentance , the twentieth closing with threats of discipline to ward those who shall have failed to free themselves n e tirely from the habit of swearing , before E aster .

The last homily, pronounced after the return of ’ Flavian , gives an account of the bishop s mission “ his an d to the emperor, his reception , add ress , the ’ emperor s magn animous response . The series con e ludes with an appeal to the people , in view of such “ signal blessings , to show the true gladness . What , therefore , ye did then (when the news of pardon came) in crowning th e forum with garlands , in light b e ing lamps , in spreading couches of green leaves fore the shops , and keeping high festival , as if th e no w city had been j ust born ; this d o ye , although : in anothe r manner, throughout all time being crowned not with flowers bu t with virtue ; lighting up throughout your whole souls the luster th at is from good works ; rej oicing with a spiritual glad ness .

T CT EX RA S .

1 . But since our discou rse has now turned to the subj ect of blasphemy , I desire to ask one favor of you all , in return for this my address and speech b e with you : which is , that you will correct on my

P OS T - N I CE N E G E E F A TH E R S 1 74 R K . as soldiers burnish our weapons ; and as husband men , let us sharpen our Sickle ; and as sailors , let us order ou r thoughts against the waves of e x trava as gant desires ; and travelers , let us set out on the j ourney toward heaven ; and as wrestlers , let us strip for the contest . Hast thou observed the wrestler ! Hast thou observed the soldier ! If thou art a wrestler , it is necessary for thee to engage in the conflict naked . If a soldier, it behooves thee to stand armed at all points for the battle .

How , then , are both these things possible , to be naked and yet not n aked ! to b e clothed and yet ! not clothed ! How I will tell thee . Divest thy wre s self of worldly cares , and thou hast become a

' tler . Put on the spiritual armor, and thou hast be S come a soldier . trip thyself of worldly thoughts , for the season i s one of wrestling . Clothe thyself with a spiritual panoply, for we have a heavy war — H om iii . fare to wage with d emons . . , 3

3. Permit me that I now say to you at a fitting time , Brethren , be not children in understanding ; ’ h owbeit in malice be ye children . For this is a childish terror of ours , if we fear death , but are not n fearful of sin . Little childre , too , have a fear of n o t masks , but fear the fire . On the contrary , if n they are carried by accident ear a lighted candle , they stretch ou t the han d without any concern to ward the candle and the flame ; yet a mask which te rrifi e s h is utterly contemptible them , whereas t ey n n have o d read of fire , which is really a thi g to be a fraid of. Just so , we too have a fear of death , which is a mask that might well b e despised ; but have no fear of sin , which is truly d readful , and , S o even as fire , devours the conscience . that , if we were once to consider what death is , we should at no time be afraid of it . What , then , I pray you , ! is death Just what it is to put off a garment . For the b ody is abou t the soul as a garment , and after CH R YS OS T OM 1 75

laying this aside for a short time , by means of death , we shall resume it again with the more splendor . ! What is death , at most It is a j ourney for a sea a S o son ; sleep longer than usual . that , if thou fearest death , thou shouldst also fear sleep . If, for . those who are dying, thou art pained , grieve for n those too who are eating and dri king, for as this n is natural so is that . Let not natural thi gs sadden rathe r le t thee ; , things which arise from an evil choice make thee sorrowful . S orrow not for the d ying man ; but sorrow for him who is living in ! - m H o . sin . 3 . “ 4 . Wherefore it is necessary for me again to have recourse to the same entreaty that I made b e f ore . For lately I besought you that each one tak

ing the head , of John , j ust cut off and the warm blood dropping from it , you would thus go hom e and o u think that y saw it before your eyes , while it e mitted a voice , and said , Abhor my murderer, the ’ o ! f ath What a rebuke did not ef ect , this oath f ’ ffi ef ected ; what a tyrant s wrath was insu cient for, n this , the necessity of keepi g an oath , brought about . And when the tyrant was publicly rebuked in the hearing of all , he bore the censure n obly ; but when he had thrown himself into the fatal n e c e ssit ff y caused by oaths , then he cut o that blessed e head . This sam thing, therefore , I entreat ; and n o t W e cease entreating that wherever we go , go w bearing this head , and that we sho it to all , crying

. l aloud as it does and denouncing oaths For , a though we were never so listless and remiss , yet , beholding the eyes of that head fearfully glaring upon us , and threatening us if we swear, we should b e more powerfully kept in check by this terror n an tha by y curb , and be easily able to restrain and c urb the tongue from its inclination toward oaths . -H om x i I . v, . S eest thou what advantage is come of fear ! 1 6 P OS YL N Z CE N E CR E E /Y F A T HE 7 E S .

n o t If fear were a good thing , fathers would not h aw ave set schoolmasters over their children , nor l c an givers magistrates for cities . What b e more grievous than hell ! Yet nothing is more profitable than the fear of it : for the fear of hell will bri ng n u s the crown of the ki gdom . Where fear is , there is no envy ; where fear is , the love of money does not disturb ; where fear is , anger is quenched , evil c concupiscen e is repressed , and every un reasonabl e An d passion is exterminated . even as in a house n o where there is always a soldier under arm s , rob - - ber, nor house b reaker, nor any such evil doer will s o also r dare to make his appearance , , while fea holds possession of our minds , none of the unruly passion s will readily attack u s , but all fly off an d n are banished , being driven away in every directio e by the power of fear . And not only this advantag do we gain from fear, but also another which is far n greater . For not o ly, indeed , does it expel ou r evil passions , but it also introduces every kind of virtue with great facility . When fear exists , there i s - and zeal in alms giving, intensity of prayer , and n h tears warm and frequ e t , and groans fraught wit compunction . For nothing so swallows up sin , an d n e makes virtue to i crease and flourish , as th e natur e of a perpetual dread . Therefore , it is impossibl who for him does not live in fear to act aright ; as , on the other hand , it is impossible that the man a who lives in fear c n go wrong . “ n Let u s not , the , grieve , beloved , let us not b u t despond on account of the present tribulation , let us admire the well -devised plan of God ’ s wis n w the dom . For by these very m ea s through hich devil hoped to overturn ou r city , hath God restored and corrected it . The devil animated certain law less m e n to treat the statues of the emperor c o n tem tu o u sl p y. in order that the very foundations of the city might b e razed . But God employed

P OS T -N I CE N E R F A T H E R S G EEK . w son provoked or inflamed , but of one in sorro ; not of one enraged , but rather d ej ected , and under constraint of extreme pain . [The emperor pleaded his benefactions to th e city and his declared purpose to visit it , and urged that he had not deserved such unkind treatment . The bishop responded in words from which the fol lowing are taken “ We must confess , O emperor, this love which c an you have shown toward our country . We not

. deny it “ On this account especially we mou rn that , thus beloved as she was , the d emons should have n u n e vied her, and that we should have app eared grateful toward her benefactor, and have provoked w her ardent lover . And although you ere to over throw, although you were to bu rn , although you were to put to death , or whatever else you might v re do , you would ne er yet have taken on us the n ve ge we deserve . We ourselves have , by antici

atio n . p , inflicted on ourselves a thousand deaths For what can be more bitter than when we are found to have unj ustly provoked our benefactor, and one who loved us so much , and the whole world knows it and sets u s down for the m ost mon strous ingratitude ! “ o u But yet , O emperor, if y are willing, there i s an d e a remedy for the wound , a medicine for thes o c evils , mighty as they are . Often , indeed , h as it curred among private individuals that great and insufferable offenses have become a fou n dation fo r great affection . Thus also did it happen in th e m an an d case of our kind . For when G od made , placed him in paradise , and held him in much honor, the devil could n ot bear this his great prosperity , n and envied him , and cast him out from that dig ity which had been granted . But G od was so far from forsaki ng him that he even opened heaven to u s instead of paradise , and in so doing both showed H R YS S T OM 1 C O . 7; his o wn loving-kindness and punished the devil the . S o more severely , now , also do thou ! The ff demons have lately used all their e orts , that they f may ef ectually , rend from your favor that city which was deares t of all to you . Knowing this, then , de mand what penalty you will , but let u s not become ’ ’ —H om x x zz outc asts from your former love ! . .

T T REA ISES .

The treatises of Chrysostom are few compared with his discourses , and with one exception are o f minor importance . This exception i s his celebrated work on the priesthood .

' Ckr s ostom on Me P rzestfiood y .

The work , which is in six books , is arranged in the form of a dialogue between Chrysostom and his friend Basil . The friendship of these two had bee n i very ntimate , and Basil , in order to have more of the companionship of Chrysostom , who at that time the frequented courts and the stage , proposed that they take up a common residence . This Chryso s ’ ho tom s mother strongly opposed , urging w much ’ n need she , a widow, had of her so s company .

While this question was pending, it was rumored that both the friends were to be ordained to the in Chr s o s priesthood , a report which awakened y N tom great fear and perplexity . evertheless , when n e his frie d cam to consult about it , he led him to think that he should not avoid ordination , lest Basil e also should refus , and through this deception Basil was ordained , while Chrysostom was not . When all ’ was known , Basil was in great grief over his friend s desertion ; bu t he passed over his personal grie v ance in his great anxiety to obtain from Chryso s tom some answer which he might make to the charges which men were making that he , a strip 1 80 P OS T -N I CE N E R FA T H E R S G EEK .

ling , had shown arrogance and contumely in rej ect ing an o ffice which older and wiser men might have coveted . First answering for the deception of his ’ friend , Chrysostom says that , it being to Basil s a profit , such dece it was j ustifi ble , since the evil of “ deceit i s not in the act but in the intent . Fo r - deceit , when well timed and practiced with a righ t n i tention , is so profitable that many have often been ! punished because they have not circumvented . This principle he end eavors to sustain by illustra tions from military and medical practice , and also S from cripture examples . £ 00k I f . Chrysostom claims that by his course Basil has been led to give evidence of his love for “ Christ , for said the Lord to Peter , Lovest thou ! “ me and when he assented , th en said he , Feed k c an my sheep . This wor of feeding th e sheep be intrusted only to men who are pre -eminent over “ their fellows . Let the distance between the pas tor and his charge be as great as the difference b e tween rational men and irrational creatures , that I say not even greater ; because the d anger affects much greater interests . This because the loss to one who loses his sheep is the loss of his ow n soul , n d a because his enemies are very terrible . The ’ infirm itie s priest must be abl e to discern men s , and , using persuasion , not force , he must not be too e t tender nor y too severe , so holding the high h spirited and winning back the scatte red s eep .

Basil asking if, then , Chrysostom does not love

Christ , he replies that he d oes , but that , through n his weak ess , he is incompetent for such a high trust ; unskillful , he would have done harm . H is friend , on the othe r hand , he says , has the requisite l ove , which is the distinctive Christian mark , and also the needed prudence . As to slights given to men by his refusal of ordination , Chrysostom claims that he has no need to give account to men when it

1 82 P OS T -JVI CE N E R F A TH E G EEK RS .

f siring the o fice will be no excuse , as witness the case of S aul and others . Those who hastily ordain others are truly without excuse , for they do not so buy a slave . S till their guilt will not excuse the one o r dained . And how great is the trust of a church of Christ A minister must have great powers for pub lic discourse , must be able to understand and repel n m all heresies , and must k ow how to divert men fro ” ” unprofitable reasonings . But Paul , says Basil , “ confesses himself to be mean of spe ech . Were ” this so , Chrysostom answers , he had miraculous gifts to sustain him ; but he was not without great power in speech , for he was abundantly skilled in doctrine . His eloquence appears everywhere in his ” speeches and his epistles . k B oo V. Great lab or must b e given by the preacher to preparing his discourse , and he must learn to despise applause . H e must n ot b e wholly unmindful of criticism , nor must he unduly fear it . The learned even more than the unlearned must be diligent , as so much is demanded of them . One should not be too much dej ected by the want of ap preciation by the ignorant . Only let him prepare his discourse with a sole view to serving God , and forego applause . B ook V]. The watchman set to guard the peo “ ple will be responsible for their sins . The soul of the priest should b e pu rer than the very solar rays , t S m a a tha the Holy pirit y never le ve him desolate , ‘ n o t and that he may be able to say, I live , yet I , but Christ liveth in He must be more cir c u m s e c t p than monks , as his charge is so much greater . H e has not only himself but the world to n o t care for . What a man should he be to pray for 3 fli c e the world ! To exercise this o one must b e , n o t n o n e a n i deed a worldling, but h vi g such a knowledge of the world that he can preserve him in self his integrity . In th e exercise of his duties CH R ys os T OM . 1 83

no par t must be neglected . The women as well as r the men must be conversed with , consoled , and e N o r b u ke d . must one subj ect himself without ex planation to any suspicion of evil : for even Paul “ ” took precautions against being called a thief. But , f says Basil , do you , who have avoided this o fice , think you can save yourself without trying to save “ ’ others ! Truly n ot, is the reply, yet my peril is not now so grea t since I do not imperil the souls of others . In my retirement , too , I am measurably se cure from the outbreak of my passions . But , beyond all these considerations , my shrinking is from the grief which it would have give n me to see the Church

in . o f God unworthy hands That were like one ,

' u o f espoused to the fair da ghter a king , seeing her married to a base and contemptible servant . I t were like the intrusting of a great military and naval w armament , confronted by fierce and po erful ene mies , to the command of a country stripling . For m e to have taken this trust would have been to b e B u t come a general for the devil . why, my friend ! am do you weep I rather to be congratulated . ” “ ! H o w r Yes , replies Basil , but I shall I answe ! for myself You , who led me into this place, do not now abandon me . I will be true to you , “ s u ays Chrysostom , and enco rage you amid your u cares , and I shall hope that thro gh your boldness in the ministry yo u may receive me also into your ” eternal tabernacle if I am in danger at that day .

T CT EX RA S .

r ffi . The priestly o ce is discharged upon earth , but holds the rank of heavenly things , and very rightly so . For not man , nor angel , nor archangel , nor any other created power, but the Paraclete him self instituted this order, and induced those who yet abode in the flesh to make manifest the minis ~ P OS T -N I CE N E R E F A T H E R S 1 84 G E K .

it try of angels . Wherefore behooves him that i s consecrated to b e pure as one who stands in heaven itself among those powers . Fo r when you behold the Lord sacrificed and prostrate , and the priest standing over the sacrifice an d praying, and all stained with that preciou s m blood , do you then suppose you are a ong men and standing upon earth ! are you n o t immediately transported to heaven ! and casting out every c ar nal idea from your soul , do you n ot with n aked soul and pure mind contemplate thi ngs which are in heaven ! O the m arvel ! O the love of God to man ! He who sits with the Father on high is at that moment held in the hands of all , and gives himself to those who are willing to embrace him d o and receive him , and then all this by the eyes a b e [of faith]. Do these things ppear to you to worthy to b e despised , or to be such that any one — B oo/e [I ] c/za ! . can be lifted up again st them , p

w.

2 . For if no one can enter the kingdom of heaven except h e be regenerated by water and the S pirit , and if he who does not eat the flesh of the

Lord , an d drink his blood , is excluded from eternal life , and if these things are accomplished only by h an those holy ands , the priests I mean , how will y one b e able without them to esc ape the fire of Ge ! a r henn , o to obtain the crowns which are in store — B ooé Map .

3 . What a man ought he to b e who is embas sador for a whole city— and why d o I say for a city ! for all the world — and who prays that God n o t will be propitious to the sins of all men , of the n ! n o t n livi g only , but of the departed I do thi k the boldness of speech of Moses and of Elij ah by an y means adequate to su ch supplication . For he draws nigh to God , as though the whole world were committed to his care , and he himself the father of

1 86 P OS T—N I CE N E R F A T H E R S G EEK .

Of Co m punc tio n o f Heart three bo oks Of P rovi ” “ d ence ; a bo ok Of V irginity two ex ho rtatio ns T o ” T o o s in c u s s s o n to u n f o he d ru , whi h he rge thi per ret r r m a secu l ar to a retired life a few m ino r wo rks ; L E T T E R S -five r n x and n . two hundred twe ty , w itte in e ile

S YN E S I U S .

A P L AT ON I C S ne siu s philosopher of Cyrene , y 2 0 was converted and , in 4 , chosen bishop of P to le mais , the chief city of the Pentapolis . He was f o fli c e with di ficulty persuaded to take the , urging his philosophic habits and his u nfitn ess for admin i trative s duties , as well as his dissent from some of the beliefs of the Church . Besides holding the - Origenistic belief in the pre existence of souls , and in some other peculiar doctrines , he did not believe the resurrection of the dead in the literal sense in N o t which this doctrine was held by the Church . withstanding this dissent , and his unwillingness to leave his wife , the churches felt so much the need of his strength that he was ordained , and he becam e a bishop whose i n tegrity and faithfulness was u n surpassed . His few treatises are rather philosoph ical and rhetorical than theological . They are a “ very frank discourse Of Reigning well , pro n o u nc e d before the Emperor Arcadius ; a discourse an d in praise of philosophy astronomy , and another defending the study of poetry and rhetoric ; an in g en io u s work e ntitled The Praise of Baldness “ two books Of Providence , containing a romance T tio n of two brothers , Osiris and y , kings of Egypt ; “ b o o k and a On Dreams . We have also numer S YN E SI US . 1 87

S nesiu s fe w ous letters of y , a of which are upon ecclesiastical subj ects , and ten hymns or odes . We th M rs e . give more space to this poetry, since Browning has recorded her opinion that Syn e siu s was the chief, for true and natural gifts, of all our ” Greek Christian poets . The spirit and style of the od es may be gathered from the following close rendering by M rs . Browning of a part of the ninth :

ODE .

- - Well beloved and glory laden , ’ Born of S olyma s p u re maide n !

I would hymn thee , blessed Warden, Driving from thy Father ’ s garden ’ n Blinking serpe t s crafty lust , With his bruised head in dust !

Down thou camest, low as earth , Bound to th ose of mortal birth ;

Down thou camest , low as hell , Where shepherd -death did tend and keep A thousand nations like to sheep ,

While weak with age , old Hades fell S hivering through his dark to view thee !

And the dog did backward yell ,

With j aws all gory, to let through thee ! S o t , redeeming from heir pain

Choirs of disembodied ones ,

Thou didst lead whom thou didst gather,

Upward in ascent again , With a great hymn to the Father Upward to the pure white thrones !

King, the demon tribes of air Shuddered back to feel thee there !

And the holy stars stood breathless , Trembling in their chorus deathless ; A lo w laughter filled ether 1 88 P OS T —N I CE N E R E A TE E R S G EEK . Harmony ’ s most sub tle sire

From the seven strings of his lyre , S troked a measured music hither Io p aean ! victory !

T H E ODOR E OF MOP S U E S T I A ,

AN illustrious victim of a hypercritical ortho doxy . Like Chrysostom , with whom he was a fel

- L ib aniu s Dio d o ru low pupil of and afterward of s, Theodore was the son of an Antiochian family of M high station . ade a priest , he won the applause o f his native city and , later, of Tarsus , by his learn 0 ing and eloquence . About A . D . 39 h e was chosen M o su e stia bishop of p in Cilicia, which see he held 2 until his death , abou t A . D . 4 7 . He is said to have e N and b en a teacher of estorius , also to have o r dained him ; but , whether or not this was true , he belonged to the same school of thought with N es t r o ret o iu s and T h eo d . H is writings were numer ous , embracing commentaries on nearly the entire S n criptures , besides volumi ous treatises upon doc trinal and polemical subj ects . What Chrysostom did for the right interpretation of Scripture by c o m homilies , that and more Theodore did by his m en taries and by his treatise Of History and Al ” le o r g y against Origen . H is writings , more than ’ ’ T he o d o re t s any one s else save , put an end to the extravagances of S cripture allegorizing . But The

was odore to b e pl aced by posterity , n ot by the side

N T he o d o re t. of Chrysostom , bu t of estorius and Whereas the cloud resting upon Chrysostom at his

1 0 P OS T -N I CE N E R F A T H E 9 G EEK RS .

ings were a treatise against Origen , a book against the Anthropomorphites , and a treatise for the monks S c itha of against Chrysostom , all of which are lost . We have of his works only a few letters and frag ments .

X N CYRIL O F ALE A DRIA ,

H E T Anathematizer . Inheriting the spirit of his f uncle with his o fice , Cyril marked his accession

1 2 u to the see of Alexandria, in 4 , by seizing pon N the churches and church property of the ovatians . S oon afterward , the Jews of the city having don e some wrong to the Christians , he put himself at the head of a mob of infuriated monks , who assaulted the synagogues and then sacked and plundered the whole Jewish quarter, driving many thousands of the Jews from the city . A quarrel with Orestes , n the gover or, ensued , in the c ourse of which the latter was set upon in the streets by a mu ltitude of monks , and only escaped by the opportune inter

e ntio n f . v o some of the people One of the monks , who had wounded Orestes with a stone , was put to m death on the rack , whereupon he was im ediately canonized by Cyril as a saint and a martyr . But this was not the worst . Hypatia , the celebrated teacher of philosophy in Alexandria, was a friend en c o u r of Orestes, and it was suspected that she aged his animosity toward Cyril . Accordingly, the m o b from which he had escaped attacked her in the “

. S re streets ocrates says : Observing her, as she turned home in her carriage , they d ragged her from Caesareu m it and carried her to the church called , YR L F A L XA N D RI A 1 1 C I O E . 9

where they completely stripped her, and then mur dered her with shells . After tearing her body in a pieces , they took her mangled limbs to a pl ce called ” Cinaron and there burned them . This atrocious outrage , for which Cyril was , at the least indirectly, responsible , gives a key to the spirit with which

Cyril dealt with those who opposed him . It ex N plains his malignant hostility to estorius . The latter having declined to accept the doctrine of one M nature in Christ , or to approve of the term other ” an ath of G od , Cyril launched against him twelve e mas . Others at that time dealt in anathemas , Pope N Celestine and estorius himself having issued them , but no one breathed them as his native air like Cyril , and , of all ecclesiastical haters , none so merits the name of the An athematizer . At the Council of N Ephesus , he proceeded against estorius without waiting for the arrival of the Eastern bishops , and afterward he would listen to no compromise which ’ N e sto riu s s did not involve condemnation . But , “ rapacious , immoderately ambitious , the worst of ” d re heretics against the sprea of the gospel , and “ solved , as he was , that if the meek inherit the earth , the violent should have p ossession of the sees ( l) Cyril was a very distinguished man in his age , and , according to the standards of his day, a great theologian . He aspired to be to the doctrine of the Person of Christ what Athanasius had been w to the doctrine of the Trinity . He was , ho ever deservedly — the last conspicuous representative of the Alexandrian church and theology . M His works , which fill ten volumes of igne , consist of commentaries , paschal homilies , sermons , 1 2 P OS T-N I CE N E R F A T H E R S 9 G EEK .

N and letters , chiefly against estorius, and various theological treatises .

C O N T E MME ARI S . Besides fragments upon almost every part of

S cripture , we have elaborate commentaries on the o n m r h Pentateuch , on Isaiah , the twelve inor p o p

ets , and on John . That upon the Pentateuch , enti ” tle d Gla h ra m p y , is of the extre e allegorical order, referri ng every point of the history and every c ir c u m stan c e or precept in some way to Christ , or to N ew u the Testament . Those pon the prophets are m n ore rational , dealing more with the atural sense u n of the text . The commentary pon Joh , which is very full , deals somewhat with the theological topics of the times . LE T T ER S

As mentioned , these are devoted very largely to th e Nestorian controversy, but they also refer to ’ most of the ecclesiastical events of Cyril s day . They contain long historical and theological d isqu i i i n s t o ns, sent out for the enlighte ment of variou s of the bishops , or of the clergy or people of Alexan dria . One of these letters , which begins , Cyril an d the synod assembled at Alexandria , in the prov - N ince of Egypt , to their fellow minister estorius , - Go d most pious and well beloved of , greeting in ” the Lord , closes with the famous twelve anathemas of Cyril , which are here given .

' ’ V storzu s . Cyril s A natkem as ag a inst 1 o

n o t 1 . If any one does confess that Emmanu el an d V I s is truly God , that , therefore , the holy irgin the Mother of God— since she brought forth accord — him ing to the flesh the incarnate Word of God let be accursed . 2 . If any one does not confess that the Word of

1 P OS T -N I CE N E R F A TH E R S 94 G EEK .

9 . If any one says that the one Lord Jesus Christ has been glorified by the S pirit as bein g e n dowed with another power than his own , and that having received ability from him , he has power over m e n evil spirits and works miracles among , and does not the rather say that it is his own Spirit by which he works miracles , let him b e accursed .

1 0. The holy S criptures declare that Christ was - the high priest and apostle of our confession , and gave himself for us as a sweet-smelling savor unto

God the Father . If, therefore , any one says that the Word of God himself did not become our high priest and apostle wh en he became flesh and man for us , but that it was another than he , the man born of a woman ; or if any one says that for him self also he presented this offeri n g and not for u s on ly (for he who knew n o sin had no need of an offering) , let him be accursed . 1 1 an e . If y one do s not confess the flesh of the - a ro riat to Lord to be life giving , and pp p e the Word f of God the Fath er himsel , but as belonging to some other than he united with him in honor, that is to say , merely possessing a d ivine dwelling, and - not the rather life giving as we have said , so that it became appropriate to the Word who is able to give life to all things , let him be accursed . 1 2 an . If y one does not confess that the Word f of God suf ered according to the flesh , in the flesh b e was crucified , in the flesh tasted of death , and fi rs t- came the born from the dead , so that he is the an - d d . life as God life giving, let him be accurse ‘ E ) iszle x vii C ril to N osioriu s. 1 , y

T T REA ISES . The principal treatises of Cyril w ere a The sau ru s upon the T rinity ; seven dialogues upon the Trinity , and two upon the Incarnation ; five YRI L OF A L XA N D RI A C E . 1 95 books against Nestorius ; an explanation of and an apology for his Twelve Chapters against Nestorius ; an apology for Christianity against the attack of the “ ’ Emperor Julian ; and seventeen books Of God s ” Worship in the S pirit . The last , which is the most e considerable , is deserving of notic as representing n S the Alexandria idea of cripture interpretation . Following is an outline of the work as given by D u Pin ° 7 ’ W ry/zi in tke S irit Of Goa s o p p .

The work is composed in the form of a dialogue , w law M as and its design is to sho that the of oses , well as the precepts and all the ceremonies which it the prescribes , being understood aright , relate to adoration of God in spirit and in truth , which the e gospel hath discovered . To prov this proposition , the author seeks out all the allegories in the his tories of the Old Testament . In the first book he shows that that which happened to Adam , Abra ham , and Lot teaches men how they fall into sin , and after what mann er they may raise themselves again . The pleasure which allures them is figured by the woman , by the delights of Egypt , by earthly good things ; the grace of our S aviour by the call ing of Abraham , by the protection which God vouch safed Lot , by the care which he takes of his people ; t e u lastly, repentance , fligh from sin , lov of virt e , by the actions of the ancient patriarchs . In the second and third , he makes use of several places of the law to show that the fall of man could not b e repaired but by the coming of Jesus Christ ; that he alone can deliver him from the lamentable c o n o f sequences sin , which are death , the tyranny of the devil , an inclination to evil and concupiscence ; lastly, that he alone can redeem and j ustify men . He finds baptism and redemption by Jesus Christ

figured in many places of the law and prophets .

In the fourth , he uses the exhortations , promises , 1 6 P OS T -N I CE N E R F A T E E 9 G EEK RS . and threateni n gs laid down in the law to incline

Christians , whom Jesus Christ hath redeemed , to follow their callings , renounce vice , and embrace f virtue . In the fifth , he a firms that the constancy and courage of the ancients in sufferi n g evils and opposing their enemies is a figure of the strength and vigor with which Christians ought to resist their vices and irregular passions . In the sixth , he dem o nstrate s that the law commands the worship and o ne love of God only , and that it hath cond emned all superstitions and profaneness contrary to that worship . In the two following books he also pre scribes charity toward our brethren and love toward our neighbor . In the ninth and the tenth , h e finds infinite resem blan ces between th e tabernacle and the church . The priesthood of the old law , the - consecration of the high priests , the sacerdotal vest e tc ments , the ministry of the Levites , . , furnish him with abundance of matter for allegories , which he treats of in the three following b ooks . The pro

fane and unclean persons under the law , who, were fi shut out of the tabernacle and temple , are the g ure of sinners , which ought to be expelled out of churches , and do teach u s that none but those that are pure may present themselves before God . Clean and unclean b easts are the subj ects of some alle o rie s n th e fif g , bei g the subj ect of fourteenth and te enth books . Lastly, the obligations and sacrifices of the law are types of the spiritual obligations f which we ought to of er to God , and the solemn fes tivals of the Jews denote to u s the celestial rewards — this is the subj ect of the last two books . It is easy to j udge , b y what we have said , how mystical a work this is , and how full of allegorical and unusual explications . H e must n eed s have an inexhaust ible fund of them to fur n ish out seventeen books so long as these are , which are all along carried on with continual allegories .

1 8 P OS T -N I CE N E R F A T E E S 9 G EEK R . t riu s o himself, in 4 35 , was by imperial command banished to the Greater Oasis in Upper E gypt , in

ff . which exile , after various su erings , h e died By an imperial edict , his books were condemned to be burned , an d all persons were forb idden to read them . From the few letters and fragments of his writings preserved in the works of others , he would appear an d to have been a thoroughly orthod ox b eliever, none claimed that he was not a good man . The annals of religious controversy can not furnish a more shameless abandonment of a man by interested brethren who , at heart , believed as he believed .

T H E D OR E T O .

T HE Blessed T heo d o re t is the hesitating title which the Church has bestowed upon this father, while granting to his antagonist Cyril the full hon ors of a saint . Be it so ; but men still have their Opinions as to the comparative saintliness of the two men , which opinions are not in favor of the saint . ’ T he o d o re t s name , the Gift of God , was bestowed — at by his mother, who received his birth Antioch , — . 86 c o n se A D . 3 as a special answer to prayer , and crated him from his infancy to the service of God . As a child he was much under the i n fluence of holy m men who had counseled his other , particularly of re a monk , Peter, to whom he was often taken to c e iv e his blessing . We are told that he was entered

E u re iu s at the monastery of p p , near Antioch , when only seven years of age ; though he would seem to have lived for the most part with his parents until TH E OD R E T Q . 1 99

- twenty three years old . But , if not a constant in o f T h mate this biblical school of Antioch , eo d o re t grew up in its atmosphere, and was imbued with the Dio d o ru s principles of , and Theodore , and Chrys sto m d istri o . After the death of his parents he b u te d his fortune to the poor, and went to a monas t r e y at some distance from Antioch . Th ere he re mained seven years , when he was made bishop of

Cyrus , a small and seclu ded city on the Euphrates .

Though unattractive as a home , his diocese , which included eight hundred villages , gave him abundant - room for labors , which he performed with self sacri n fic ing zeal . Besides dischargi g faithfully his dio c o n cesan duties , both as to spiritual and temporal n cerns , he was frequently summoned to A tioch ,

’ where he preached with great eolai before the most he o d o ret cultivated audiences . But T is known to the world not so much as Bishop of Cyrus , or as a great preacher, as by the commentaries which he wrote , and for the part which he took , by voice and N ’ pen , in the estorian controversy . Cyril s twelve chapters and anathemas launched agai n st N esto riu s were equally in opposition to the whole Antiochian N school , and estorius naturally looked to the schol T he o d o re t ars of Antioch for help . was the man m e e r e nc . and for the g y, , stepping to the front , he became , above patriarch and metropolitans , the real leader of the Oriental bishops in their opposition to ’ the Egyptians . He wrote a reply to Cyril s chap ters , accusing them of Apollinarian heresy . He was one of the bishops at the Council of Ephesus , and amon g the deputies sent by them to Constan tin l o p e . When , later, John of Antioch arranged a 200 P OS T—N I CE N E R FA T H E S G EEK R .

w T he o d o re t peace ith Cyril , , while agreeing to the N theological settlement , refused to sanction estori ’ b e us s condemnation . H olding a place midway tween those who weakly yielded everything to Cyril and those who would yield nothing, he conserved and strengthened the Antiochian spirit , so much

th e o inc reas needed by the Church , in opposition to ’ ing narrowness of Alexandria . For, if Cyril s the ology was open to question , that of his successor, Dio sc o ru s , an equally bad man and a far worse theologian , was positively a reproach to the Chris O tian intelligence . In pp osition to his m onophysite T he o d o re t error, maintained the broader doctrine ” -S of the Church . For this the Robber ynod , held and at Ephesus in 4 4 9, condemned him , , the civil power concurring , he was deposed from his see . In h this emergency, most of his old Antioc ian friends b eing dead , he appealed to Pope Leo for assistance .

He gave him his sympathy and aid , and in the Coun c il 1 of Chalcedon (A . D . 4 5 ) he was restored to his see . Returning to Cyrus , he continued in quiet , 8 composing his commentaries , until his death in 4 5 . T heo d o re t may fairly be called the greatest

Greek churchman of his d ay . In his death the Eastern Church lost its last great writer and theo lo ian g . The ecclesiastics who in the next century saw quarreled over what they did not understand ,

fit , at the fifth general council , to con demn his writ ’ ings in common with Theodore s , and thus to cast a cloud over his name . It is in consequence of this that the Church has withholden from him the full honors of sainthood . Instead of such a formal canonization , let the Church u niversal think rever

202 P OS T —N I CE N E G E E FA TH E R K R S .

The commentaries are upon nearly the entire S criptures . Those upon the historical books of the 2 Old Testament , from Genesis to Chronicles , are in the form of questions and answers upon the more difficult passages . The author intended the m work , he says , first , to stop the outh of cavilers by showing that there is neither falsity nor contra in S u diction cript re and , secondly , to content those n who are truly inquiring by satisfyi g their doubts .

The first question raised is , Why did not the author of the Pentateuch make a discourse upon the being and nature of God before he spoke of the crea ! tion To which it is answered . that he conde scended to the weakn ess of those he had to instruct by speaking first of the creatures which they knew ; that he could su fficiently make known the Creator n n by setting forth his eter ity , wisdom , and bou ty in the history of creation ; and , lastly , that he spoke to n perso s who already had some idea of God , since M oses had already taught them that he is what he V n is , a name that signifies eternity . ariou s questio s n in regard to angels are considered , and amo g the answers it is declared that every person has his n guard ian angel . In a swering a question upon the ’ making of man in God s image and likeness , The o d o re t Dio d o ru s cites , Theodore , and Origen to prove that the like n ess is to be understood not of

. re the body , but of the soul He also has frequent course to the various Greek versions of S cripture ’ an d to the Hebrew text as given in Origen s Hex ” strai htfo r apla . The comments are ordinarily g f ward explanations o the natural sense of the text .

But , in revolting against the old allegorical method , T he o d o r t e was n o extremist ; and where , as in the law sacrifices and ceremonies of the old , there is a plain foreshadowing of what appears in the law of

. a Christ , he recogni zes it and explains it He lso d raws instruction as to manners and morals out of T H E OD O E T R . 203

N most of the ordinances of Leviticus and umbers . There is a special preface upon the later historical books whi c h reads quite like the criticisms of mod ” : ern scholars There were many prophets , it says ,

who have left u s no books , and whose names we learn out of the history of the Chronicles . Every one of thes e prophets wrote ordinarily what hap pened in his time . For this reason it is that the first book of Kings is called by the Hebrews and th S yrians e prophecy of S amuel . We need only to read it , and we shall be convinced of the truth of this . They , then , that composed the books of

Kings wrote them a long time after, from these ancient memoirs . For ho w could they that lived in the time of S aul or David write that which hap pened afterward under Hezekiah and Josiah ! H o w N e b u c had ne z z ar could they relate the war of , the siege of Jerusalem , the captivity of the people , and N ! the death of ebuchadnezzar It is , then , appar ent that every prophet wrote what passed in his own time , and that others , making a collection of their m memoirs , have co posed the books of Kings . And e after these cam other historiographers , who made a collection of what the first had forgotten , of which ” they composed the two books of Chronicles . T he o o re t In the preface upon the Psalms , d gives his idea of what a commentary ought to be , and says that “ we ought to know above all things that a prophecy is n o t designed only to foretell what shall happen , but also to be a history of what is present and past ; since Moses has written a history of the creation , not from the records of men , but by S the ins piration of the pirit , wherein he speaks of what happened in his own time , as the plagues of

Pharaoh , and foretells things to come , as the advent ” of Jesus Christ . S The Song of ongs is construed spiritually, the preface , after a somewhat extended apology for the 0 P OS T -N I CE N E G E E F A T H E R S 2 4 R K .

book , saying , We do nothing extraordinary, then , n S S when we u derstand the ong of ongs spiritually , and so much the rather because the apostle has ex pounded who is the bridegroom and the spouse spoken of in this book . Jesus Christ himself is called the bridegroom ; the spouse is his Church ; her companions are the souls who are n o t yet per fe c t enough to be spouses of Jesus Christ ; they that converse with the bridegroom are either th e ” a prophets or apostles , or more likely the ngels .

A commentary upon Isaiah is lost , but we have b ooks upon all the other prophets . The writings up on the N e w Testament embrace all the Epistles of Paul , and have been thought to excel all the other commentaries of T he o d o re t in solidity and elegance . Theodore and Chrysostom ‘ u h aving already wri tten pon these books , Theo doret explains that h e makes u se of their writings . n that , in fact , he does othing more than abridge the works of others . This is literally true of his use of Chrysostom , whose commentaries he ab ridges by simply cutting off the moral reflections .

W HIST ORI CAL RI T I N GS .

a istor E ccles iastic l H y.

Next after his fame as a commentator, Theo doret is best known as a chu rch historian . H e be gins his narration with the rise of the Trinitarian circa 1 2 2 controversy, 3 , and comes down to 4 9 , the eve of the controversy upon the Person of Christ . ’ E u seb iu s s The history is thu s a continuation of , as it is supplementary to those of S ocrates and Sozo au men , treating of important events which these thors omit . Its style is superior to theirs , and it cites original authorities , but it is not at all explicit in matters of chronology .

206 P OS T —N I CE N E G E E F A T H E R S R K . but we are se n sible that ch arity ought to be pre ferred before fasting, for that is commanded , but an d fasting is left to our own liberty , we ought to prefer the - law of God before any private in stitu ” tions .

T T REA ISES .

’ S T he o d o re t s ome of treatises are lost , among them five b ooks against Cyril . We have his c o n fu ’ tatio n of Cyril s twelve chapters and the four c o n sid erab le works which follow :

' E v am sios or P ol m or ku s y p . This name is suggested by the many forms as sumed by the error which the book combats . The first p art of the work consists of three dialogues upon the nature of Christ , in which one speaker pro poses ques tions and raises obj ections , and the other defends the true faith . The doctrine advocated is that Jesu s Christ is both God and man , the human and the divine nature being united in one person , yet each subsisting without mixture or confusion with the other . Following the dialogues , which are written in a familiar style adapted to general read ers , is a more scholarly synopsis of the argument .

H eretical F ables Of . The first four of these five books give an b istori c al sketch o f the various heresies after the manner an d na . of Ire eu s , Hippolytus , Clement In the fourth N book the estorian heresy is described , but it is sup re N e s posed that this part is a forgery, for it t ats i to r u s with great severity , making him a veritable n T he o d o re t instrume t of the devil , whereas was

always ki n dly disposed toward him . It is notice able that n either Pelagians nor Origenists are named

among the heretics . Book five gives a summary of TH E OD O E T 20 R . 7

the true faith , and then treats of various points of morals . D iscou rs es o P rovid ence f . These are ten discourses upon natural theol e th e ogy, delivered probably at Antioch . In th m author argues a providential design from the posi tion of the heavenly bodies , the order of the ele ’ inve n ments , the contexture of man s body, the the tion of the arts , and the dominion of man over beasts . H e answers some objections by showing u that poverty and misfort ne , which even just men have to endure , have their compensations ; that vir tue is profitable even though it be not recompen sed in this world . In the last discourse it is taught that the love of God for man thus proved was chiefly n shown in the incarnation of the S o .

cls Cu re of H eaiken F alsekoo . w This is a work of vast learning, quoting up ard of a hundred heathen writers . The discourses , b twelve in num er, are elaborate in their style , and will compare favorably with any of the works of antiquity in defense of Christianity .

T T LE ERS .

’ T heo d o ret s letters , which are numerous , are generally divided into two classes , public and pri vate epistles . The former relate chiefly to the troubles with the Egyptian p arty in the Church N over the estorian question . Dupin says of The ’ o d o ret s letters that they all discover a great deal of piety, charity, and humility, and of the private let ters that they have all the qualifications which ren der letters valuable , for they are short , plain , neat , elegant , civil , pleasant , full of matter, wit , and holi ness . P OS T -N I CE N E G E E FA TH E S R K R .

T H E CH URCH H I S T ORIA NS .

EUSEB IUS so far exhausted the materials for the earlier history of the Church that his successors did S not venture upon the same ground . ocrates , S o z o m en T he o d o re t , and , the three historians next in and rank to Eusebius , who all wrote abou t A . D . 0 35 , began their works where his history left off. Of the last of these , as well as of the Father of Church

~ History himself, we have already spoken . In addi tion to the authors given below may be named S Philip of ide , a friend of Chrysostom , who wrote - a H istory of Christianity in thirty six books , the loss of which has been no great calamity to the world ; Basil , of Cilicia, who wrote three books of no w Ecclesiastical History , lost ; and Theodorus S the Reader, who made a summary of ocrates , S o z o m en heo d o ret , and T , which he continued in two books , also lost .

S o c R AT E s

Of the three n early contemporaneou s writers

a S . bove named , ocrates probably wrote first Born and educated in Constantinople , he for some years a practi ced law in that city , but gave up his profession l work to devote himself to ecclesiastical studies . His history , which is in seven books , and comes down to d the year 4 4 5 , evinces large research and good ju g m ent , and , though containing some evident mis m takes , is for the ost p art accu rate . Its style is plain and simple , to adapt it , as the author says , to M all classes of people . uch care is taken in the au matter of dates , and recourse is had to original tho ritie s as , such public records , pastoral letters , and acts of synods . A noticeable peculiarity of

21 0 P OS T -N I CE N E G E E FA TH E R K RS .

E V A GR I US .

E va riu s g , an advocate of Antioch , wrote near the close of the sixth century , and continued the histories of the preceding century . Beginning with N the estorian heresy, he comes down to the year

594 . The history , about equal in volume to that of T he o d o re t — , is written in a good style Photius says with elegance and politeness . It gives much space , a professedly, to the secular ffairs of the period ; but is earnest in its defense of orthodoxy , and makes frequent mention of prodigies an d miracles .

OTH E R WRIT ERS O F TH E FOURT H AND N S FIFTH C E T URI E .

T H E really great writers of the fourth century mak e authors , who two centuries later might have been prominent , seem insignificant . We , therefore , E m is a only refer to Eusebius of , Basil o f Ancyra ,

Ac ac iu s a fE tiu s E u no m iu s of C esarea , , and , Arian or semi -Arian writers whose works are now lost ; au Peter and Timothy , Patriarchs of Alexandria , thors of certain penitential canons ; E u stathiu s and M elitiu s o f , Bishops of Antioch , authors some minor works ; Am philo c hiu s of Iconium ; several authors M ac ariu s by the name of , one of whom has left u s fifty homilies and seven spiritual treatises ; S era M An pion , who wrote against the anichees ; and Orsie s is tony , Pachom iu s , , Paphnutius , Theodorus , and Isaiah , all of E gypt , who wrote upon monastic rules . Worthy of notice i n the fifth centu ry were

S e ve rianu s of Gabala , author of a few extant ora V tions ; ictor of Antioch , who claimed that his OTH E W I TE S R R R . 2 1 1 commentary o u Mark was the first to be written on Am asea that gospel ; Asterius of , author of various “ n e L au siac homilies ; Palladi s , who wrot the His ” o r tory, lives of the holiest monks of whom he had knowledge in Egypt , Libya , and Palestine , a book full of wild fancies , and also a life of Chrysostom ; d P e lu siu m Isi ore , a monk of , from whose pen we have two thousand epistles , arranged in five books , S on cripture , on doctrine , on discipline , on advice and instruction , and on the discipline and life of monks ; Theodotus of Ancyra , a zealous oppo N nent of estorius , and writer of an exposition of N E u theriu s the icene Cre ed ; , Bishop of Tyana, a N e sto riu s courage ous defender of , who was deposed rather than conform , and who has given an account of the inquisitorial zeal with which his party were u e n persec t d ; Proclus , Patriarch of Consta tinople, author of seven extant sermons and of an epistle to

. o n N the Armenians their faith ; ilus , an illustrious citizen of Constantinople , who became a monk and who left some hortatory sentences or proverbs ; S fE neas Basil , of eleucia , author of some sermons ;

az u s G e , a Christian philosopher, who wrote a dia T he o hras logu e , called from one of the speakers p N e m e siu s tus , on the nature of the soul ; and , also a philosopher, who left a treatise on the nature of o f m an . To the close the fifth century is thought

seu cl to belong the p . Dionysius Areopagitica , whose “ mystical works On the Celestial Hierarchy and “ On the Ecclesiastical Hierarchy had much in flu enc e on the succeeding age . Among the Greek Christian poets of the fourth n a d fifth centuries are named , in addition to Greg 2 1 2 P OS T —N I CE N E G E E F A TH E S R K R .

Naz ianz en S n esiu s Am hilo c hiu ory and y , p s of Ico m nium , who , besides so e sermons , left a poem which is sometimes assigned to his frien d Gregory ; N o n Dio n siac a nus , who as a pagan had written a y of twenty-two thousand lines and after conversion wrote a paraphrase of John 5 Gospel in hexameter verse ; and the Empress Eudocia, whose only re maining work is known as Homeric Centos c o n cerning Christ , being a compilation of Homeric verses to describe certain events in the life of our

Lord . To these , all of whom wrote classic verse , Anato liu s should b e added , Patriarch of Constanti n o le p , author of certain hymns u sed in the divin e office of the Greek Church .

M S JO H N OF DA AS CU .

T H E engrosser of the theology of the Greek fa thers . Yet this last of those fathers was not a mere copyist . H e was born at Damascus , n ear the close

u u of the seve nth cent ry . His father, tho gh a Chris n u S to tia , held a high office nder the aracen Caliph , which office at his death John succeeded . His Arabic name was Mansur ; from the Greeks he later hr rrho as - received the surn ame C yso (gold pouring) , on account of his eloquence . His education was w gained from a learned monk , Cosmas, hom his 0 father had redeemed from slavery . About A . D . 73 John wrote certain treatises in favor of the worship of images as against the iconoclasm of the Emperor s Leo the Isaurian , which so incen ed that monarch ac that , it is said , he forged a letter to the Caliph

2 1 P OS T—N I CE N E G E E FA TH E R S 4 R K . this kindling was the last flicker before the fire went out ! The more the honor which we should bestow upon it , and the higher the estimate which we should put upon the great Damascene . The author himself refers to his three most im portant works by the collective and ambitious title of T H E FO N T OF K N OW G U LED E .

D ia ec i I . l t cs . This treatise is a philosophical introduction to the other two and is substantially a summary of the “ Categorie s of Aristotle , to be employed as a test of truth in theology . The work is an important o n e , as having thus first applied the Aristotelian method to theology and as having (probably) intro d u c e d Aristotle to his earlier Arabian admirers and translators .

The first part of this work is a reproduction E i haniu s of earlier writings , chiefly those of p p . The more important later heresies treated are those of the N M M e storians , the onophysites , the onotheletes , S - the aracens or Ishmaelites , and the Image Break ers . The book concludes with a confession of the true faith . ' koa x a iik O Me Ort o F . 3 . f

This is a formal system of theology, the ele ments of which had been wrought out by the fathers a of four centuries , principally by Athanasius , B sil , E i han iu s o f the two Gregorys , p p , Chrysostom , Cyril T h e o d o re t Alexan dria , Theodore , and (who , how ever , were no longer recognized as authoritative ’ an senO theologi s) , and the p . Areopagite . As the “ ” first complete Body of Divin ity, and as thus crystallizing th e opinion s of the Greek fathers , it has been a work of large i n fluence u pon the su b se OH N OF D AM A S C S j U . 2 1 5

quent history of theology . The four books into which modern editors have divided its hundred “ chapters treat respectively Of the Bein g and N a ” ture of God , Of the Works of Creation and the ” N M an ature of , Of Redemption through the I n carnation , and Of Ecclesiastical Usages . n Of God it is said that , beyond his existe ce , we c an affirm n othing save what the Holy S cript u res have revealed to us . As evidence of his existence we may urge the concurrent opinions of those who an d n o t have those who have this revelation . Rea f n son also a firms this , since the cha geableness of all things proves that they were created , and , if a crea N o twithstan tion , then there must be a Creator . d ’ in g his basing all knowledge of the mode of God s h e being upon revelation , endeavors to argue the n S o n existe ce of the from the fatherhood of God , an d predicates the being of the Spirit from the anal ogy of the breath in the nostrils of man . The S s a s ro c e e d s Holy pirit , he y , p alone from the Father . ’ The motive to creation was God s goodness . n In the descriptio of the physical universe , refer ence is made to the opinions of various writers , as e of Aristotl and Ptolemy, that the heavens are spher ical , and of Chrysostom that they are hemispherical . The four rivers of paradise are said to be the Gan N c o n ges, ile , Euphrates , and Tigris , which are - n e c te d with the circumambient ocean stream . In treating of the faculties of man , chief stress is laid m on the freedo of his will , in virtue of which he n fell i to sin . In discussing the Incarnation much prominence is given to the double nature and the twofold will and operation of the o n e person of Christ . The “ N title Mother of God is defended , and estorius is sharply condemned . Christ endured hunger, n weariness , sorrow , and fear only as he was huma , an d in that sense only could he increase in wisdom 2 16 F OS T -N I CE N E G E E F A T flE R S R K .

and knowledge . His divinity, which remained with in d . him even eath , was ever impassible He needed to not pray, as being himself God ; but he did pray, to give us an example . The most d istinctive part of the fourth book is that devoted to the cross , which he says should be worshiped , and to images and pictures in churches , which he says were first introduced to teach the u n o f learned truth , which their ignorance of letters would else deprive them . He gu ards himself by saying that it is not the material of which cross and image are composed which is worshiped , but that an d which these represent . His view of the bread wine of the sacrament is that they are “ not a type of the body and blood of Christ— God forbid ! but the ” n su ernatu very deified b ody of the Lord , bei g p rally changed through the invocation of the Holy

S pirit . In the list of N ew Testament books which he gives is included the Apostolical Canons , which he supposes to have been written by Clement . Concluding the work with some reflections upon the resurrection and the final j udgment , the author says that then the devil , and his angels , and the ungodly shall be delivered up to everlasting fire , which hell a fire shall not be m terial , as that among u s , bu t ” such as God knows . Elsewhere he explains this to mean the un qu en chable flame of sinful desires .

Y N H M S .

For a brief notice of the character of the hym no lo m a gy of this period , reference y be had to the c o n closing pages of this volume . With common sent , J ohn takes rank as the chief of the Greek ” h nm o i t y d s s . H e wrote four hymns in classical ” “ ” E i han an d verse : the Birth of Christ , the p p y, “ n Anac re Pe tecost in iambics , and a Prayer in n tic s au o . He is chiefly known , however, as the

2 1 8 P OS T —N I CE JVE G E E F A T H E R R K S .

an d Invisible visible , Their notes let all things blend For Christ the Lord hath risen

Our J oy that hath no end .

I d iom ela or All S aint f s . Those eternal bowers M an hath never trod , Those unfading flowers Round the throne of God Who may hope to gain them After weary fight !

Who at length attain them , Clad in robes of white ! H e who gladly barters All on e arthly ground

H e who , like the martyrs , S “ w ays , I ill be crowned ! He whose one oblation Is a life of love ; Clinging to the nation

Of the blest above .

Shame upon you , legions

Of the Heavenly King, Denizens of regions Past imagining ! What ! with pipe an d tabor

Fool away the light , n Whe he bids you labor , When he tells you “ Fight !

While I do my duty ,

S truggling through the tide, Whisper thou of beauty On the other side ! OTH E L A T E W I T E S R R R . Tell who will the story Of our now distress ; ! Oh , the future glory

Oh , the loveliness !

— P N C W O K . B s s o s n o n RI IPAL R S e ide the w rk me ti ed , we a a D a o a S a ac n c n s n h ve i l gue with r e , hiefly i tere ti g as being written s o near the ri s e o f Is lam i s m a D ial ogu e a Man c aean a s s On T wo N a u s with i h tre ti e the t re , ” Of T wo W s On T s a o n u o n T n the ill , the ri gi , p the ri ity and the Inc arnatio n ; three o rati o ns o n Im ages ; fo u rteen ’ o rati o ns o r s erm o ns Co m m ent aries o n P au l s E pi s tles d a n c f o m C r s o s o m and S ac P a a s r w hiefly r h y t ; red r llel , his wo rk nex t in val u e to m o dern readers to the Fo u nt ” o f Kno n a c o c o n o f o n ns o f wledge , it bei g lle ti the pi i o the early fathers o f the Chu rch u po n vari o us p o in t s o f m o ral an o n T he u o a o ns ar ity d religi . q t ti e c l as s ified by s u b ec ts and a an u n c o r s o n n as sa s o f S c j , rr ged der re p di g p ge rip ture .

OTH ER LATE WRITERS .

T H E most important works of the fourth and fifth centuries had been in some way connected N an with the Arian and estorian controversies , d often owed as much to the greatness of their themes as to the abilities of the writers . The correspond ing themes of the sixth , seventh , and eighth centu c u l ries were the monophysite controversy, which ’ minate d in Justinian s edict condemning the three he o d o ret chapters of Theodore , T , and Ibas , and in m h . o no t e the fifth general council (A . D the at lite controversy , which was provoked by the tempt o f the Emperor Heraclius to conciliate the h now schismatic monop ysites , and culminated in the

. l sixth general council (A D . which dec ared in favor of two wills and two natural modes of work 2 20 P OS T -N I CE N E G E E F A T H E S R K R . i ing united without schism and without confus on , ” as well as without change ; and the iconoclastic controversy which gave rise to the seventh and last general council (A . D . which is recognized by the Eastern and Western Churches . The sixth century produced no single writer of prominence , since the most of the monophysite question s had all been extracted in the previous age , and the dry bones were now handled chiefly as n a matter of politics . Followi g are the names of the noteworthy writers : S everus , a leader of the monophysites , who first cited Dionysius the Are o a ite A a and p g ; ndrew of C esarea Procopius Gaza , M ax e ntiu s writers of commentaries ; , author of sev eral controversial works in favor of monophysitism ; E hraem p of Antioch, all of whose works are lost ; L eo ntiu s Mo , a favorer of Origen and Theodore of p s u estia , who wrote a book concerning the sects ; the

Emperor Justinian , who by courtesy is placed among ecclesiastical writers because of his edict of the I n d ic 0 le u ste s Three Chapters ; Cosmas p , who vis ite d India and who wrote a work on Christian to o ra h p g p y, of some value as showing the extensive organization of the Church at that time at the far S in aita n East ; Anastasius , author of certain co tro v ers ial works John Climacus , a monk , author of “ S ” the Climax , or cale , a work in thirty chap ters , each of which , as a step in th e scale , treats of some point of Christian conduct ; J ohn S c ho lasti c u s E u stratiu s , who made a collection of canons ; , who wrote on the posi-mortezn condition of souls ;

E u lo iu s and g , Bishop of Alexandria, who wrote on

Church government .

22 P OS T —N I CE N E G E E F A T H E R S 2 R K .

o n century, wrote a descriptive poem the church of

‘

S t. S o hia at p Constantinople ; the latter, in the sev nth e century , was author of several poems , the most “ ’ ” ix ambitious of which was on the S Days Work .

YMN S S T H E GRE E K H OLO GI T .

WI T H the eighth century b egan a new epoch of — Greek Christian poetry that , namely , in which it f el aborated the divine o fice of the Greek Church . The hymn s composed for this purpose were not poetry at all in the old classical sense , but rather metrical prose more resembling the Hebrew psalms m than classical odes or our odern hymns . There h ad been some contributions to this ecclesiastical

Anato liu s hymnology previous to this time , as by in the fifth century , but the period of chief production , an d which has some claim to originality an d fresh ness , was that of the iconoclastic controversy . As already stated , John of Damascus ranks first among these ecclesiastical poets . Other names which come within our period are Andrew Cretensis ; G ermanns ,

Patriarch of Constantinople ; Cosmas of Jerusalem , and S tephen the S ab arte . N ext in rank t o John - was Cosmas , his foster brother . Retiring together

S t. S to the monastery of abas , the two vied with each other in thu s hymning the divine praise as they d id in devotion to ascetic d uties . Cosmas was

M aiu m a . afterward made bishop of , near Gaza A stanza from Ode I X of his “ Canon for Christ ” N mas Day has been rendered by Dr . eale as follows : T H E G E E H M N OL OGI S T S R K Y . 223

O wondrous mystery, full of passing grace ! ’ The grot becometh Heaven ; the V irgin s breast

The bright Cherubic Throne ; the stall , that place ' Where He who fills all space vouchsafes to rest ;

Christ our God , to whom we raise Hymns of thankfulness and praise !

S S ab arte n tephen the was a ephew of John , and was o nly ten years old when taken by him to the f monastery where he passed his life . Of the e w hymns which he left , the following, under the sym N pathetic touch of Dr . eale , its translator, has taken its place as o n e of the most beautiful hymns f N o o modern times . happier leave could be taken of the Greek fathers than in these lines which show that under the rough garb of a monk , who had fallen upon sad days when the Cross was bowing

c e before the Cres ent , ther beat the same loving, loyal heart with which the disciple of to -day b ows before his Lord :

Art thou weary, art thou languid , Art thou sore distressed ! ” Come to me , saith One , and , coming, Be at rest '

Hath he marks to lead me to him If he be my guide ! - In his feet and hands are wound prints , ” And his side .

M Is there diadem as onarch , That his brow adorns !

Yea , a crown in very surety, ” But of thorns . 22 P OS T - N I CE N E G E E F A T H E R S 4 R K .

If I find him , if I follow , What his guerdon here ! M any a sorrow, many a labor, ” Many a tear .

I f I still hold closely to him , What hath he at last ! S orrow vanquished , labor ended , ” Jordan past .

ask If I him to receive me , Will he say m e nay ! N o t till earth , and not till heaven , Pass away !

n n Finding, followi g, keeping , struggli g, Is he sure to bless ! a Angels , m rtyrs , prophets , virgins, ‘ Yes ! Answer,

I

T HE E ND .