A Source Book for Ancient Church History Part 42

This law appears again in the _Cod. Just._, I, 13, 3, for it appears to have been necessary even as late as the sixth century to prevent unauthorized destructions of temples which were in the cities and might be fairly regarded as ornaments to the city.

We prohibit sacrifices yet so that we wish that the ornaments of public works to be preserved. And that those who attempt to overthrow them may not flatter themselves that it is with some authority, if any rescript or, perchance, law is alleged, let these doc.u.ments be taken from their hands and referred to our knowledge.

XVI, 10, 21; A. D. 416.

Those who are polluted by the error or crime of pagan rites are not to be admitted to the army nor to receive the distinction and honor of administrator or judge.

XVI, 10, 23; A. D. 423.

Although the pagans that remain ought to be subjected to capital punishment if at any time they are detected in the abominable sacrifices of demons, let exile and confiscation of goods be their punishment.

XVI, 10, 24; A. D. 423. (Retained in _Cod. Just._, I, 11, 16.)

The Manichans and those who are called Pepyzit [Montanists] and also those who by this one opinion are worse than all heretics, in that they dissent from all as to the venerable day of the Easter festival, we subject to the same punishment, viz.: confiscation of goods and exile, if they persist in the same unreason. But this we especially demand of Christians, both those who are really such and those who are called such, that they presume not, by an abuse of religion, to lay hands upon the Jews and pagans who live peaceably and who attempt nothing riotous or contrary to the laws. For if they should do violence to them living securely and take away their goods, let them be compelled to restore not merely what they have taken away but threefold and fourfold. Let the rectors of provinces, officials, and provincials know that if they permit these things to be done, they themselves will be punished, as well as those who do them.

(_b_) Theodoret, _Hist. Ec._, V, 29. (MSG, 82:1256.)

The destruction of temples.

The following pa.s.sage is ill.u.s.trative of the temper of those who took part in the destruction of heathen sanctuaries. The imperial edicts for these acts were obtained in 399. Chrysostom, the leader in the movement, fairly represents the best thought and temper of the Church.

On receiving information that Phnicia was still suffering from the madness of the demons rites, he [John Chrysostom] got together some monks fired with divine zeal and despatched them, armed with imperial edicts, against the idols shrines. He did not draw from the imperial treasury the money to pay the craftsmen and their a.s.sistants who were engaged in the work of destruction, but he persuaded certain faithful and wealthy women to make liberal contributions, pointing out to them how great would be the blessing their generosity would win. Thus the remaining shrines of the demons were utterly destroyed.

(_c_) Socrates, _Hist. Ec._, VII, 15. (MSG, 67:768.)

The murder of Hypatia.

The fearful murder of Hypatia represents another aspect of the opposition to heathenism, in which the populace seconded the efforts of the authorities in a policy of extirpating paganism.

There was a woman in Alexandria named Hypatia. She was the daughter of the philosopher Theon, and she had attained such a proficiency in literature and science as to surpa.s.s by far all the philosophers of her own time.

Having succeeded to the Platonic school, which had come down from Plotinus, she explained all the principles of philosophy to her auditors.

Therefore many from all sides, wis.h.i.+ng to study philosophy, came to her.

On account of the self-possession and ease of manner which she had acquired by her study, she not infrequently appeared with modesty in the presence of magistrates. Neither did she feel abashed in entering an a.s.sembly of men. For all men, on account of her extraordinary dignity and virtue, admired her the more. Against her envious hostility arose at that time. For as she had frequent interviews with Orestes [governor of Alexandria] it was calumniously reported among the Christian populace that it was she who prevented Orestes from being reconciled to the bishop [Cyril]. Some men of this opinion and of a hot-headed disposition, whose leader was a reader named Peter, waylaid her returning home. Dragging her from her carriage they took her to the church called Csareum. There they completely stripped her and murdered her with tiles. When they had torn her in pieces, they took her mangled limbs to a place called Cinaron, and there they burnt them. This affair brought no little opprobrium, not only upon Cyril but also upon the whole Alexandrian Church. And surely murders, fights, and actions of that sort are altogether alien to those who hold the things of Christ. These things happened in the fourth year of the episcopate of Cyril [415].

(_d_) Socrates, _Hist. Ec._, VII, 11. (MSG, 67:757.)

Novatians and the Church at the beginning of the fifth century.

Socrates is the princ.i.p.al authority for the later history of the Novatians. It is probable that his interest in them and evident sympathy for them were due to some connection with the sect, perhaps in his early years, and he gives many incidents in their history, otherwise unknown.

After Innocent [401-417], Zosimus [417-418] governed the Roman Church for two years, and after him Boniface [418-422] presided over it for three years. Celestinus [422-432] succeeded him, and this Celestinus took away the churches from the Novatians at Rome and obliged Rusticula, their bishop, to hold his meetings secretly in private houses. Until this time the Novatians had flourished exceedingly in Rome, having many churches there and gathering large congregations. But envy attacked them there, also, as soon as the Roman episcopate, like that of Alexandria, extended itself beyond the limits of ecclesiastical jurisdiction, and degenerated into its present state of secular domination. And for this cause the bishops would not suffer even those who agreed with them in matters of faith to enjoy the privileges of a.s.sembling in peace, but stripping them of all they possessed, praised them merely for these agreements in faith.

The bishops of Constantinople kept themselves free from this sort of conduct; in so much as in addition to tolerating them and permitting them to hold their a.s.semblies within the city, as I have already stated,(134) they treated them with every mark of Christian regard.

(_e_) _Codex Theodosia.n.u.s_, XVI, 5, 40; A. D. 407.

Edict of Arcadius and Honorius against the Manichans and other heretics. (Retained in _Cod. Just._, I, 5, 4.) _Cf._ Mirbt, n.

155.

What we have thought concerning the Donatists we have recently set forth.

Especially do we pursue, with well-merited severity, the Manichans, the Phrygians, and the Priscillianists,(135) since men of this sort have nothing in common with others, neither in custom nor laws. And first we declare that their crime is against the State, because what is committed against the divine religion is held an injury of all. And we will take vengeance upon them by the confiscation of their goods, which, however, we command shall fall to whomsoever is nearest of their kindred, in ascending or descending lines or cognates of collateral branches to the second degree, as the order is in succession to goods. Yet it shall be so that we suffer the right to receive the goods to belong to them, only if they themselves are not in the same way polluted in their conscience. And it is our will that they be deprived of every grant or succession from whatever t.i.tle derived. In addition, we do not leave to any one convicted of this crime the right of giving, buying, selling, or finally of making a contract. The prosecution shall continue till death. For if in the case of the crime of treason it is lawful to attack the memory of the deceased, not without desert ought he to endure condemnation. Therefore let his last will and testament be invalid, whether he leave property by testament, codicil, epistle, or by any sort of will, if ever he has been convicted of being a Manichan, Phrygian, or Priscillianist, and in this case the same order is to be followed as in the grades above stated; and we do not permit sons to succeed as heirs unless they forsake the paternal depravity; for we grant forgiveness of the offence to those repenting. We will that slaves be without harm if, rejecting their sacrilegious master, they pa.s.s over to the Catholic Church by a more faithful service. Property on which a congregation of men of this sort a.s.semble, in case the owner, although not a partic.i.p.ator in the crime, is aware of the meeting and does not forbid it, is to be annexed to our patrimony; if the owner is ignorant, let the agent or steward of the property, having been punished with scourging, be sent to labor in the mines, and the one who hires the property, if he be a person liable to such sort of punishment, be deported. Let the rectors of provinces, if by fraud or force they delay the punishment of these crimes when they have been reported, or if conviction have been obtained neglect punishment, know that they will be subject to the fine of twenty pounds of gold. As for defensors and heads of the various cities and the provincial officials, a penalty of ten pounds is to compel them to do their duty, unless performing those things which have been laid down by the judges in this matter, they give the most intelligent care and the most ready help.

(_f_) Leo the Great, _Epistula_ 7. (MSL, 54:620.)

Manichanism in Rome.

This epistle, addressed to the bishops throughout Italy, shows the way in which zealous bishops could, and were expected to, co-operate with the secular authorities in putting down heresy.

Leo the Great [440-461], the greatest of the popes before Gregory the Great, was equally great as an ecclesiastical statesman, as theologian, and universally acknowledged leader of the Roman people in the times of the invasions of Attila and Genseric.

Without being the creator of the papal idea, he was able so to gather up the elements that had been developed by Siricius, Innocent, and others, as to give it a cla.s.sical expression that almost warrants one in describing him as the first of the popes in the later sense of that term. His literary remains consist of sermons, of which ninety-six are genuine, in which, among other matters, he sets forth his conception of the Petrine prerogative (see below, 87, _b_), and letters in which he deals with the largest questions of ecclesiastical politics, especially in the matter of the condemnation of Monophysitism at the Council of Chalcedon. See below, 91.

Our search has discovered in the city a great many followers and teachers of the Manichan impiety, our watchfulness has proclaimed them, and our authority and censure have checked them: those whom we could reform we have corrected and driven to condemn Manichus with his preachings and teachings, by public confession in the Church, and by the subscription of their own hands; and thus we have lifted those who have acknowledged their fault from the pit of their impiety, by granting them opportunity for repentance. But some who had so deeply involved themselves that no remedy could a.s.sist them have been subjected to the laws, in accordance with the const.i.tutions of our Christian princes, and lest they should pollute the holy flock by their contagion, have been banished into perpetual exile by the public judges. And all the profane and disgraceful things which are found, as well in their writings as in their secret traditions, we have disclosed and clearly proved to the eyes of Christian laity, that the people might know what to shrink from or avoid; so that he that was called their bishop was himself tried by us and betrayed the criminal views which he held in his mystic religion, as the record of our proceedings can show you. For this, too, we have sent you for instruction; and after reading them you will be able to understand all the discoveries we have made.

And because we know that some of those who are involved here in too close an accusation for them to clear themselves have fled, we have sent this letter to you, beloved, by our acolyte; that your holiness, dear brothers, may be informed of this, and see fit to act more diligently and cautiously, lest the men of Manichan error be able to find opportunity of hurting your people and of teaching these impious doctrines. For we cannot otherwise rule those intrusted to us unless we pursue, with the zeal of faith in the Lord, those who are destroyers and destroyed; and with what severity we can bring to bear, cut them off from intercourse with sound minds, lest this pestilence spread much wider. Wherefore I exhort you, beloved, I beseech and warn you to use such watchful diligence as you ought and can employ in tracking them out lest they find opportunity of concealment anywhere.

(_g_) Leo the Great, _Epistula_ 15. (MSL, 54:680.)

An account of the tenets of the Priscillianists. Leo is answering a letter sent him by Bishop Turribius of Asturia, in which that bishop had given him statements about the faith of these sectaries. It appears that these statements which Leo quotes and refutes in brief are not wholly correct and that the Priscillianists were far from being as heretical as they have been commonly represented. See articles in the recent encyclopdias, _e.g._, New Schaff-Herzog, and Encyclopdia Britannica, 11th ed.

The change in opinion is due to the discovery of writings of Priscillian himself. Nevertheless, these statements, defective as they may be, represent the opinion of the times as to these heretics and the general att.i.tude toward what was regarded as heretical and savoring of Manichanism.(136)

1. And so under the first head is shown what impious views they hold about the divine Trinity; they affirm that the person of the Father, the Son, and the Holy Ghost is one and the same, as if the same G.o.d were named now Father, now Son, now Holy Ghost; and as if He who begat were not one, He who was begotten another, and He who proceedeth from both yet another; but an undivided unity must be understood, spoken of under three names, but not consisting of three persons.

2. Under the second head is displayed their foolish and empty fancy about the issue of certain virtues from G.o.d which He began to possess, and which were posterior to G.o.d in His own essence.

3. Again the language of the third head shows that these same impious persons a.s.sert that the Son of G.o.d is called only begotten for this reason that He alone was born of a virgin.