Pachomius had been one of a body of young soldiers seized against their will and forced to fight in the wars between Constantine and Maxentius. It happened one day during a journey that they landed at Thebes in Egypt, where they were treated with harshness and cruelty.
Hungry, poorly clad and miserable, the young soldiers were lamenting their ill fortune when a party of strangers approached them from the town, welcoming them as friends and brothers and giving them food, garments and all that they so badly needed.
"Who are these good men?" asked Pachomius of a bystander.
"They are Christians," was the answer. "They are kind to everyone, but especially to strangers."
"What is a Christian?" persisted the young soldier.
"A man who believes in Jesus Christ, the only Son of G.o.d, and does good to all," was the reply.
Pachomius reflected for a few minutes and then withdrew a little way from his companions. "Almighty G.o.d, who have made Heaven and earth,"
he cried, lifting his hands to Heaven, "if You will hear my prayer and give me a knowledge of Your Holy Name, and deliver me from the position in which I am, I promise You that I will consecrate myself to Your service forever."
Not long after, Pachomius was set free and, seeking out a Christian priest, received Baptism and instruction. Then, going at once to the cell of an old hermit called Palemon, famous for his holy and mortified life, he knocked at the door of his hut.
"Who are you, and what do you want?" asked the old man, opening his door a few inches.
"I am called Pachomius, and I want to be a monk," was the answer.
"You cannot be a monk here," said Palemon. "It is a hard thing to be a true monk, and there few who persevere."
"Perhaps so," replied Pachomius; "but all people are not alike."
"I have already told you," repeated the old man, "that you cannot be a monk here. Go elsewhere and try; if you persevere you can come back."
"I would rather stay with you," said Pachomius.
"You do not know what you are asking," answered Palemon. "I live on bread and salt; I pray and do penance the greater part of the night--sometimes the whole night through."
Pachomius shivered, for he was a sound sleeper, but he replied st.u.r.dily enough:
"I hope in Jesus Christ that, helped by your prayers, I shall persevere."
Palemon could resist him no longer. He took the young man to live with him and found him a humble and faithful disciple. After some years, the two hermits went together to the desert of the Thebaid and began the work to which G.o.d had called Pachomius, for Palemon died soon after.
Many monasteries were founded, and men flocked to the desert to give themselves to G.o.d. They slept on the bare ground, fasted continually and cultivated the barren earth or made baskets and mats of the coa.r.s.e reeds that grew in the marshes, selling them for the profit of the poor. Twice during the night the weird blast of the horn that summoned them to prayer broke the vast silence of the desert.
Hearing of the arrival of Athanasius, Pachomius came down from his lonely monastery of Tabenna, surrounded by his monks; but he hid himself among them from humility, or from the fear that Athanasius would do him too much honor. The Saint, however, detected the Saint, and they were soon firm friends. To the Patriarch, the monks of Egypt represented all that was best and strongest in the national spirit. On these men he knew he could rely, and his hopes were not disappointed.
The solitaries of the desert, to a man, would be faithful to Athanasius during the years of trial that followed.
Indeed, wherever Athanasius went throughout his vast diocese, the hearts of all loyal and n.o.ble men went out to him instinctively. He was a precious gift of G.o.d to Egypt--a precious gift of G.o.d to the whole Catholic Church.
Chapter 5 FALSE WITNESSES
THE storm of persecution which was to fall with such fury upon St.
Athanasius was already gathering.
Constantia, the Emperor"s favorite sister, who had always been strongly in favor of the Arians, became very ill. The priest who attended her on her deathbed, a friend and tool of Eusebius of Nicomedia, induced her to persuade Constantine, who visited her continually during her illness, that Arius and his friends had been unjustly condemned and that the judgment of G.o.d would fall on him and his empire in consequence. Constantine, always easily influenced by his immediate surroundings, began to waver. Constantia soon died, but the Arian priest continued the work that had been so successfully begun. Arius believed all that the Church believed, he pleaded; let him at least be allowed to come into the presence of the Emperor; let him have a chance to prove his innocence.
Although Constantine had heard with his own ears the blasphemies of the heresiarch, although he had approved so heartily of the decision of the Council which condemned him and had enforced it with the power of the State, he gave way before the persuasions of this stranger.
"If Arius can a.s.sure me that he believes the profession of Faith set forth by the Council of Nicea," he said, "he may return."
The good news was instantly made known to the heretic and his friends, and Arius hastened to Constantinople, where he was admitted into the Emperor"s presence.
"Is it true that you believe what the Church teaches?" asked Constantine.
"I take my solemn oath that I believe what I hold in my hand," replied Arius, unfolding the Nicene Creed.
In the hollow of his palm was concealed a statement of his own false doctrines, but this the Emperor could not know. He professed himself satisfied, and thus the seed was sown which was to bring forth bitter fruit during centuries to come.
With Arius recalled, there was no longer any reason why Eusebius and Theognis, who declared that they shared his opinions, should remain in banishment. Once in Constantinople, Eusebius regained all his old influence over the Emperor.
From that day forth, the Constantine of the heavenly vision, the Constantine of the Council of Nicea, n.o.ble, wise and humble, disappears from the pages of history, and a man changeable, capricious and uncertain takes his place.
The first act of Eusebius and Theognis was to drive out the Catholic Bishops who had been elected to replace them in their sees; the second was to look about them to see who was likely to stand in their way.
Eustathius, the Bishop of Antioch, an intrepid defender of the Faith, must be gotten rid of at once, they decided, and they proceeded to plot his ruin.
They started for Jerusalem to visit--or at least, so they said--the beautiful Church of the Holy Cross which the Emperor had just built.
On their way home, they announced that they would stay for a short time at Antioch, and they invited all the Bishops who were likely to be friendly to meet them there in council. They were received with the greatest courtesy by Eustathius, who did all that he could to make their visit pleasant. They had, however, bribed an abandoned wretch of the town to enter while the council was sitting and accuse Eustathius before all present of a scandalous crime.
Affecting to be greatly grieved and horrified at the accusation, they deposed Eustathius and elected an Arian in his place, silencing those who opposed their unjust and unlawful conduct by declaring that they acted by command of the Emperor. Constantine was then appealed to, but in vain. The Arians were all-powerful.
The next obstacle to be removed was Athanasius, but Eusebius was clever enough to realize that this would be no easy task. Athanasius was not only the chief Bishop of the Eastern Church, but one who had defeated the Arians several times before on their own ground.
He began by writing a letter to the Patriarch in which he informed him that Constantine, having learned that the views of Arius were quite correct, had been pleased to recall him from banishment. It was only just and fair, therefore, that Athanasius should receive him into communion; Eusebius, indeed, had reason to know that the Emperor would be greatly displeased if he refused to do so.
Athanasius" reply to this threatening message was short and decided.
Neither threats nor persecution, he said, would induce him to go against the decrees of the Council of Nicea. Arius had been condemned by the universal Catholic Church; by that decision all true Catholics must stand.
Eusebius was not at all discouraged. He wrote to the Emperor and told him how lightly the Patriarch had treated his wishes. "Athanasius is much too young for such a responsible position," he wrote, "and is of a quarrelsome and obstinate temper. He is the last man in the world to fill a post which, if peace is to be kept in the Church, requires the greatest tact and charity." Perhaps, he suggested, if the Emperor himself were to write to him, he might be made to see the matter in a different light. A threat of banishment is always a powerful argument.
On receiving this letter, the Emperor--to his shame, be it said--wrote to the Patriarch as follows: "Being informed of my pleasure, admit all who wish to communion with the Church. If I hear of your standing in the way of any who seek it, I will send at once those who will depose you from your see."
The reply of the Patriarch was firm and courageous. "It is impossible,"
he answered, "for the Catholic Church to hold communion with those who deny the Divinity of the Son of G.o.d and who are therefore fighting against Him."
Eusebius was absent when the letter arrived, and the changeable Constantine was favorably impressed by its n.o.ble and fearless tone; the matter was therefore dropped.
Eusebius, still determined on the Patriarch"s ruin, looked about him for a tool. He found the Meletians always troublesome and ready to join in a plot against those in authority. Three of them, appearing suddenly at Nicomedia where Constantine was then staying, accused Athanasius of having usurped the Royal power by levying an unlawful tax upon the people. Unfortunately for the success of this little plot, there were present at Court at that moment two priests of Alexandria who were able to prove to the Emperor that the Patriarch was completely innocent. Constantine even wrote a letter to Athanasius telling him of the false charge brought against him, severely blaming those who had made it and inviting him to come himself to Nicomedia.
This was not at all what Eusebius wanted. He could not prevent the arrival of Athanasius; he therefore set to work once more to prejudice Constantine against him before he came. The Meletians were pressed into service again, and accused the Patriarch of treason. He had sent a purse of gold, they said, to a certain rebel, who had stirred up a rising against the Emperor. But when Athanasius appeared at Nicomedia, he was able to prove that the story was a falsehood; and, to the disgust of Eusebius and his party, he returned to Alexandria bearing a letter from the Emperor fully establishing his innocence and the perfidy of his accusers.
Rumors of what was pa.s.sing had even reached St. Antony in his desert solitude, and the old man, on hearing of all that his friend and disciple had had to suffer, came down from his mountain cave to praise him for his courage and to speak to the people.
"Have nothing to do with the Arians," he said; "you are Christians, and they say that the Son of G.o.d is a creature." Crowds came flocking to see the old man, for all had heard of his miracles and of his holiness. He blessed them all and exhorted them to hold fast to the true faith of Christ, so steadfastly upheld by their Patriarch, after which, having done the work he had come to do, he returned to his solitude.