The other, seated on a low seat beside the Patriarch of Alexandria, is slight, fair and young; only his broad brow and keen, earnest eyes betray something of the spirit within; he shows no excitement. Serene and watchful, silent yet quick in his movements, he is like a young St. Michael leaning on his sword, ready to strike for the truth when the moment shall come--Athanasius the deacon.
The heresiarch is called upon to explain his doctrines. His discourse is long and eloquent. He uses to the utmost his powers of fascination.
He tries to hide the full meaning of his words under beautiful expressions, but his meaning is clear to all--"Jesus Christ is not G.o.d."
The Fathers and Confessors of the Faith, stricken with horror at the blasphemy, cry out and stop their ears. The indignation is universal.
Eusebius and his party are in consternation. Arius has been too outspoken. He has stated his opinions too crudely; such frankness will not do here; he is no longer among the ignorant. Eusebius himself rises to speak and, with the insinuating and charming manner for which he is famous, tries to gloss over what Arius has said.
The Son of G.o.d is infinitely holy, he says, the holiest of all the creations of the Father and far above them all. Very, very close to the Father Himself, so close that He is very nearly G.o.d. As a matter of fact, he declares, the Arians believe all that the Church teaches.
A letter is produced and read by one of the prelates; it was written by Eusebius himself to a friend. Full of heresy, it shows most clearly the double-dealing of the Arian Bishop and his party. The indignation breaks out afresh, and the letter is torn to shreds in the presence of the Council. Even Eusebius is abashed, but there are others to take his place. The Arians continue the argument.
Silent and watchful at his post sits the young man who is destined to be the champion of the Faith through all the troublous years to come.
He has not spoken yet, but now Alexander makes him a sign. The sword flashes from its scabbard; woe to those on whom its blows shall fall!
In a few words, sharp and clear as diamonds, Athanasius tears to pieces the veils in which the Arians had shrouded their true meaning.
"Who has deceived you, O senseless," he asks, "to call the Creator a creature?"
He is the champion of Christ, the champion of the truth. The Bishops marvel at his words, which are as of one inspired; they thank G.o.d who has raised up so strong a bulwark against error. Alexander"s eyes are aglow; it is for this that he has lived; he knew how it would be. His long life"s work is nearly at an end; he can go now in peace.
Athanasius is at his post.
But it is time to put an end to the discussion; Arius and his opinions are abhorred by everyone. A profession of Faith is drawn up by Hosius, the representative of Pope St. Sylvester, and presented for all to sign. It establishes forever the G.o.dhead of Christ. To this day it is the profession of Faith of the whole Catholic world--the Nicene Creed.
"Born of the Father before all ages, G.o.d of G.o.d, Light of Light, true G.o.d of true G.o.d, begotten not made, consubstantial with the Father . . ."
The Emperor has listened earnestly to the discussion, following it as well as he can with his limited knowledge of doctrine. He approves the profession of Faith with his whole heart; let it be presented to all to sign.
But first--one moment--this heresy must be stamped out once and forever or there will be trouble in the days to come. An addition must be made before the signatures are affixed. It runs thus: "And if any say, "There was a time when G.o.d was not; or if any hold that the Son is not of the same substance with the Father, or is . . . like a created being," the Holy Catholic Apostolic Church condemns him, as it condemns forever Arius and his writings."
The text is then presented to the Bishops to sign. All are content but the seventeen Arians. The Emperor expresses his entire satisfaction with the decisions of the Council; he will uphold the law of the Church with the law of the State, he declares, and those who rebel will be punished.
The ranks of the Arians begin to waver; several Bishops sign the Creed; soon there are only five left--Eusebius at their head.
The Emperor speaks of banishment.
The argument is a powerful one. Eusebius wavers. He receives a message from Constantia bidding him give way; resistance is useless. He signs the profession in company with Theognis of Nicea, his friend.
Arius, with several of his supporters, is then condemned to banishment, and his writings are to be burned publicly. The minds of all are at rest. Several other matters of less importance are settled satisfactorily. The Council is at an end.
But Constantine has not finished with the Bishops. Today begins the twentieth year of his reign, a day kept with great rejoicing by the Roman Emperors. A banquet has been prepared at the palace; he claims the honor of entertaining the Confessors and Fathers of the Faith.
Times have changed indeed. The soldiers of the Imperial Guard salute with drawn swords the guests of the Emperor as they pa.s.s between them into the palace--that Imperial Guard who in other days, which many there remember, had dragged the Christians to torture and to death.
The Emperor receives them with veneration, kissing devoutly the scars of those who have suffered for the Faith. The banquet over, he begs their prayers and loads them with gifts, giving to each of the Bishops a letter to the governor of his province ordering a distribution of wheat to the churches for the use of the poor.
The hearts of all are full of joy and thankfulness. Taking leave of the Emperor, they return, each man to his own country. The Council of Nicea is over.
But there were two in whose hearts there was neither joy nor peace nor thankfulness; they were Eusebius of Nicomedia and Theognis of Nicea.
Were they to return to their sees and confess themselves beaten? It would be a bitter homecoming. The officials of the palace were well known to Eusebius. He bribed the librarian to let him see once more the famous doc.u.ment that had just been signed by so many Bishops.
Then, seizing a moment when the guardian"s back was turned, the two Arians deleted their names from the profession of Faith and, returning home, continued to teach the doctrines which the Church had condemned.
They counted on the protection of Constantia and her influence with the Emperor, but they were mistaken.
Three months after the Council of Nicea, Eusebius and Theognis were deposed by Alexander and the Bishops of Egypt, who elected Catholic prelates in their stead. The Emperor supported the decision of the Church, p.r.o.nouncing a sentence of banishment on the rebels. "Eusebius has deceived me shamefully," he wrote to the faithful in Nicomedia.
Who could foresee that the Emperor, whose eyes were at last opened to the perfidy of his friend, would before long allow himself to be deceived more shamefully still by the very man whose dishonesty he had proved?
Chapter 4 THE CALM BEFORE THE STORM
WITH the enemies of the Church in exile, for a time there was peace.
The heathen came flocking from every side to embrace the Faith. Pagan temples were overthrown and Christian churches were erected in their place. The Emperor himself built no less than eight in Rome, under the direction of Pope St. Sylvester, and furnished them with all that was required for the worship of G.o.d.
But Constantine was a stranger in the capital of his kingdom; he had spent his youth at the court of Nicomedia, and looked upon the East as his home. Rome, moreover, had tragic a.s.sociations for him. It was there that he had caused his young son Crispus, falsely accused of treason by his stepmother Fausta, to be put to death. The young Caesar had been brave and upright and a favorite with all. Too late did his father learn that he was innocent. Fausta paid the penalty for her evil deed, but her death could not give life to the innocent victim.
Constantine resolved, therefore, to build himself an Imperial city in the land which he loved, far from the scene of the tragedy. He laid its foundations in Byzantium and gave it the name of Constantinople, or the city of Constantine. Everything was done to make the new capital the most magnificent city in the world. Works of art were brought from afar, the most skillful artists and builders were a.s.sembled from all the cities of Europe and of the East, enormous sums of money were spent, Christian churches were built; but Constantine could not give to his Imperial city what was wanting to himself--a pure and steadfast faith. Constantinople was destined to be the home of every heresy.
In the meantime the holy Patriarch Alexander had gone to his rest. As he lay on his deathbed he called for his beloved Athanasius, but there was no reply. Athanasius had fled from the city, fearing from certain words of the old man that he would be chosen to succeed him.
"Athanasius!" called the Patriarch once more.
There was one present who bore the same name, a not uncommon one in the East; they brought him to the bedside of the dying Bishop, but his eyes looked past him into s.p.a.ce.
"Athanasius!" he called once more, "you think you can escape, but it shall not be so." And with these words he died.
The same thought had been in the hearts of all. Athanasius was known for his zeal and learning, his mortified life and his ardent love of G.o.d. He was young, it was true, but he was wiser than many older men.
When the Bishops of the Church a.s.sembled to elect their new Patriarch, the whole Catholic population surrounded the church, holding up their hands to Heaven and crying, "Give us Athanasius!" The Bishops asked nothing better. Athanasius was thus elected, as St. Gregory tells us, by the suffrages of the whole people and by the choice of the Bishops of the Church.
It was a heavy burden to be laid on the shoulders of a young man scarcely thirty years of age. There were trials and combats ahead before which, if Athanasius had seen them, even his bold and undaunted spirit might have quailed. But the will of G.o.d, once made known to him, was accepted bravely. He would bear the burden with all the courage of his strong heart until the time came to lay it down.
The first few years of Athanasius" rule were years of peace during which he devoted himself to the work he loved, the conversion of the pagans and the visitation of his huge diocese, the Patriarchate of Alexander. He traveled from city to city confirming and strengthening the Church and making friends with the holy men over whom he had been called to rule.
One day, when he had been but a few months Patriarch, a message was brought to him from a stranger who wished to speak with him. His name was Frumentius, and he had traveled from a distant country. Athanasius was presiding at a meeting of Bishops. "Let him be brought in," he said, "and let him tell us what he desires." The stranger was a man of n.o.ble bearing and gentle manners. He had a wondrous tale to tell. He and his brother aedesius, left orphans at an early age, had been adopted by an uncle who was a learned man and a philosopher. Desiring greatly to undertake a voyage to Abyssinia to study the geography of the country and unwilling to interrupt the education of his two young charges, he took them with him, that they might continue their studies under his care. His work finished, he set sail for home with the two boys, but the boat, having put into a port for provisions, was set upon by savages, and everyone on board was killed.
Now, it happened that the boys had landed and were reading together under a tree on the sh.o.r.e. The savages had pity on their youth and, instead of killing them, carried them off and presented them to their King as slaves. The boys, who were intelligent and lovable, soon gained the affections of their barbarian master. Arrived at manhood, they were given positions of trust in the kingdom and loaded with every honor. Frumentius, the elder, was especially beloved by the King, over whom he gained a great influence for good. But the King fell sick and, being near to death, called his wife, to whom he had left the guardianship of his young son. "Let Frumentius help you in the government," he said; "he is wiser and more faithful than any in the kingdom."
The Queen Mother accordingly appointed Frumentius as the tutor of the young King, and Governor of the State, while his brother aedesius was given a less important position. Frumentius, whose earnest desire was to see the land that he governed Christian, summoned all the Christian merchants who came to trade in the country and, giving them presents, begged them to build houses of prayer and to do their utmost to win the barbarians to the Faith. There were many conversions, and by the time the young King had reached his majority, several Christian communities were scattered throughout the State.
His task being now at an end, Frumentius asked leave to return to his own land with his brother aedesius. They had a hard task to persuade the King and the Queen Mother to let them go, but at last they prevailed.
Frumentius, whose heart was yearning over the country to which he owed so much, had come straight to the Patriarch of Alexandria to beg of him that he would send a Bishop to preside over the growing number of churches in Abyssinia and to preach the Faith in the districts where it was not yet known.
The Patriarch and the Bishops had followed the story with the greatest interest. When Frumentius ceased speaking, there was a moment of silence, broken suddenly by Athanasius himself.
"Who is more worthy of such a ministry," he cried, "than the man who stands before us?"
The suggestion was approved by all. Frumentius was ordained by the Patriarch, who gave him his blessing and bade him return to his mission. He was honored as a Saint in Abyssinia, where he labored zealously all his life for Christ. aedesius, his brother, became a priest also and helped in the good work.
Athanasius, as we have already seen, had spent a part of his youth with the monks of the desert. It was his proudest boast that he had acted as acolyte to the great St. Antony. He resolved, therefore, to visit the district known as the Thebaid, where St. Pachomius, the father of monasticism in the East, had founded many monasteries and drawn up a rule for the monks.