Parties began to group themselves afresh. The Anomoeans leaned to the side of Acacius. They had no favour to expect from Nicenes or Semiarians, but to the h.o.m.oeans they could look for connivance at least. The Semiarians were therefore obliged to draw still closer to the Nicenes. Here came in Hilary of Poitiers. If he had seen in exile the worldliness of too many of the Asiatic bishops, he had also found among them men of a better sort who were in earnest against Arianism, and not so far from the Nicene faith as was supposed. To soften the mutual suspicions of East and West, he addressed his _De Synodis_ to his Gaulish friends about the end of 358. In it he reviews the Eusebian creeds to show that they are not indefensible. He also compares the rival phrases _of one essence_ and _of like essence_, to shew that either of them may be rightly or wrongly used. The two, however, are properly identical, for there is no likeness but that of unity, and no use in the idea of likeness but to exclude Sabellian confusion. Only the Nicene phrase guards against evasion, and the other does not.

[Sidenote: Summons for a council.]

Now that the Semiarians were forced to treat with their late victims on equal terms, they agreed to hold a general council. Both parties might hope for success. If the h.o.m.oean influence was increasing at court, the Semiarians were strong in the East, and could count on some help from the Western Nicenes. But the court was resolved to secure a decision to its own mind. As a council of the whole Empire might have been too independent, it was divided. The Westerns were to meet at Ariminum in Italy, the Easterns at Seleucia in Isauria; and in case of disagreement, ten deputies from each side were to hold a conference before the Emperor. A new creed was also to be drawn up before their meeting and laid before them for acceptance.

[Sidenote: The 'Dated Creed' (May 22, 359).]

The 'Dated Creed' was drawn up at Sirmium on Pentecost Eve 359, by a small meeting of h.o.m.oean and Semiarian leaders. Its prevailing character is conservative, as we see from its repeated appeals to Scripture, its solemn tone of reverence for the person of the Lord, its rejection of the word _essence_ for the old conservative reason that it is not found in Scripture, and above all, from its elaborate statement of the eternity and mysterious nature of the divine generation. The chief clause however is, 'But we say that the Son is _like_ the Father in all things, as the Scriptures say and teach.' Though the phrase here is h.o.m.oean, the doctrine seems at first sight Semiarian, not to say Nicene. In point of fact, the clause is quite ambiguous. First, if the comma is put before _in all things_, the next words will merely forbid any extension of the likeness beyond what Scripture allows; and the Anomoeans were quite ent.i.tled to sign it with the explanation that for their part they found very little likeness taught in Scripture. Again, likeness in all things cannot extend to essence, for all likeness which is not ident.i.ty implies difference, if only the comparison is pushed far enough. So the Anomoeans argued, and Athanasius accepts their reasoning. The Semiarians had ruined their position by attempting to compromise a fundamental contradiction. The whole contest was lowered to a court intrigue. There is grandeur in the flight of Athanasius, dignity in the exile of Eunomius; but the conservatives fell ign.o.bly and unregretted, victims of their own violence and unprincipled intrigue.

[Sidenote: Western Council at Ariminum.]

After signing the creed, Ursacius and Valens went on to Ariminum, with the Emperor's orders to the council to take doctrinal questions first, and not to meddle with Eastern affairs. They found the Westerns waiting for them, to the number of more than two hundred. The bishops were in no courtly temper, and the intimidation was not likely to be an easy task.

They had even refused the usual imperial help for the expenses of the journey. Three British bishops only accepted it on the ground of poverty. The new creed was very ill received; and when the h.o.m.oean leaders refused to anathematize Arianism, they were deposed, 'not only for their present conspiracy to introduce heresy, but also for the confusion they had caused in all the churches by their repeated changes of faith.' The last clause was meant for Ursacius and Valens. The Nicene creed was next confirmed, and a statement added in defence of the word _essence_. This done, envoys were sent to report at court and ask the Emperor to dismiss them to their dioceses, from which they could ill be spared. Constantius was busy with his preparations for the Persian war, and refused to see them. They were sent to wait his leisure, first at Hadrianople, then at the neighbouring town of Nice (chosen to cause confusion with Nicaea), where Ursacius and Valens induced them to sign a revision of the dated creed. The few changes made in it need not detain us.

[Sidenote: Eastern Council at Seleucia.]

Meanwhile the Easterns met at Seleucia near the Cilician coast. It was a fairly central spot, and easy of access from Egypt and Syria by sea, but otherwise most unsuitable. It was a mere fortress, lying in a rugged country, where the spurs of Mount Taurus reach the sea. Around it were the ever-restless marauders of Isauria. They had attacked the place that very spring, and it was still the headquarters of the army sent against them. The choice of such a place is as significant as if a Pan-Anglican synod were called to meet at the central and convenient port of Souakin.

Naturally the council was a small one. Of the 150 bishops present, about 110 were Semiarians. The Acacians and Anomoeans were only forty, but they had a clear plan and the court in their favour. As the Semiarian leaders had put themselves in a false position by signing the dated creed, the conservative defence was taken up by men of the second rank, like Silva.n.u.s of Tarsus and the old soldier Eleusius of Cyzicus. With them, however, came Hilary of Poitiers, who, though still an exile, had been summoned with the rest. The Semiarians welcomed him, and received him to full communion.

[Sidenote: Its proceedings.]

Next morning the first sitting was held. The h.o.m.oeans began by proposing to abolish the Nicene creed in favour of one to be drawn up in scriptural language. Some of them argued in defiance of their own Sirmian creed, that 'generation is unworthy of G.o.d. The Lord is creature, not Son, and his generation is nothing but creation.' The Semiarians, however, had no objection to the Nicene creed beyond the obscurity of the word _of one essence_. The still more important _of the essence of the Father_ seems to have pa.s.sed without remark. Towards evening Silva.n.u.s of Tarsus proposed to confirm the Lucianic creed, which was done next morning by the Semiarians only. On the third day the Count Leonas, who represented the Emperor, read a doc.u.ment given him by Acacius, which turned out to be the dated creed revised afresh and with a new preface. In this the h.o.m.oeans say that they are far from despising the Lucianic creed, though it was composed with reference to other controversies. The words _of one essence_ and _of like essence_ are next rejected because they are not found in Scripture, and the new Anomoean _unlike_ is anathematized--'but we clearly confess the likeness of the Son to the Father, according to the apostle's words, Who is the image of the invisible G.o.d.' There was a hot dispute on the fourth day, when Acacius explained the likeness as one of will only, not extending to essence, and refused to be bound by his own defence of the Lucianic creed against Marcellus. Semiarian horror was not diminished when an extract was read from an obscene sermon preached by Eudoxius at Antioch. At last Eleusius broke in upon Acacius--'Any hole-and-corner doings of yours at Sirmium are no concern of ours. Your creed is not the Lucianic, and that is quite enough to condemn it.' This was decisive.

Next morning the Semiarians had the church to themselves, for the h.o.m.oeans, and even Leonas, refused to come. 'They might go and chatter in the church if they pleased.' So they deposed Acacius, Eudoxius, George of Alexandria, and six others.

[Sidenote: Athanasius _de Synodis_.]

The exiled patriarch of Alexandria was watching from his refuge in the desert, and this was the time he chose for an overture of friendship to his old conservative enemies. If he was slow to see his opportunity, at least he used it n.o.bly. The Eastern church has no more honoured name than that of Athanasius, yet even Athanasius rises above himself in his _De Synodis_. He had been a champion of controversy since his youth, and spent his manhood in the forefront of its hottest battle. The care of many churches rested on him, the pertinacity of many enemies wore out his life. Twice he had been driven to the ends of the earth, and twice come back in triumph; and now, far on in life, he saw his work again destroyed, himself once more a fugitive. We do not look for calm impartiality in a Demosthenes, and cannot wonder if the bitterness of his long exile grows on even Athanasius. Yet no sooner is he cheered with the news of hope, than the jealousies which had grown for forty years are hushed in a moment, as though the Lord himself had spoken peace to the tumult of the grey old exile's troubled soul. To the impenitent Arians he is as severe as ever, but for old enemies returning to a better mind he has nothing but brotherly consideration and respectful sympathy. Men like Basil of Ancyra, says he, are not to be set down as Arians or treated as enemies, but to be reasoned with as brethren who differ from us only about the use of a word which sums up their own teaching as well as ours. When they confess that the Lord is a true Son of G.o.d and not a creature, they grant all that we care to contend for. Their own _of like essence_ without the addition of _from the essence_ does not exclude the idea of a creature, but the two together are precisely equivalent to _of one essence_. Our brethren accept the two separately: we join them in a single word. Their _of like essence_ is by itself misleading, for likeness is of properties and qualities, not of essence, which must be either the same or different.

Thus the word rather suggests than excludes the limited idea of a sonship which means no more than a share of grace, whereas our _of one essence_ quite excludes it. Sooner or later they will see their way to accept a term which is a necessary safeguard for the belief they hold in common with ourselves.

[Sidenote: End of the Council of Ariminum.]

There could be no doubt of the opinion of the churches when the councils had both so decidedly refused the dated creed; but the court was not yet at the end of its resources. The Western deputies were sent back to Ariminum, and the bishops, already reduced to great distress by their long detention, were plied with threats and cajolery till most of them yielded. When Phoebadius and a score of others remained firm, their resistance was overcome by as shameless a piece of villany as can be found in history. Valens came forward and declared that he was not one of the Arians, but heartily detested their blasphemies. The creed would do very well as it stood, and the Easterns had accepted it already; but if Phoebadius was not satisfied, he was welcome to propose additions.

A stringent series of anathemas was therefore drawn up against Arius and all his misbelief. Valens himself contributed one against 'those who say that the Son of G.o.d is a creature like other creatures.' The court party accepted everything, and the council met for a final reading of the amended creed. Shout after shout of joy rang through the church when Valens protested that the heresies were none of his, and with his own lips p.r.o.nounced the whole series of anathemas; and when Claudius of Picenum produced a few more rumours of heresy, 'which my lord and brother Valens has forgotten,' they were disavowed with equal readiness.

The hearts of all men melted towards the old dissembler, and the bishops dispersed from Ariminum in the full belief that the council would take its place in history among the bulwarks of the faith.

[Sidenote: Conferences at Constantinople.]

The Western council was dissolved in seeming harmony, but a strong minority disputed the conclusions of the Easterns at Seleucia. Both parties, therefore, hurried to Constantinople. But there Acacius was in his element. He held a splendid position as the bishop of a venerated church, the disciple and successor of Eusebius, and himself a patron of learning and a writer of high repute. His fine gifts of subtle thought and ready energy, his commanding influence and skilful policy, marked him out for a glorious work in history, and nothing but his own falseness degraded him to be the greatest living master of backstairs intrigue. If Athanasius is the Demosthenes of the Nicene age, Acacius will be its aeschines. He had found his account in abandoning conservatism for pure Arianism, and was now preparing to complete his victory by a new treachery to the Anomoeans. He had anathematized _unlike_ at Seleucia, and now sacrificed Aetius to the Emperor's dislike of him. After this it became possible to enforce the prohibition of the Nicene _of like essence_. Meanwhile the final report arrived from Ariminum. Valens at once gave an Arian meaning to the anathemas of Phoebadius. 'Not a creature like other creatures.' Then creature he is. 'Not from nothing.' Quite so: from the will of the Father.

'Eternal.' Of course, as regards the future. However, the h.o.m.oeans repeated the process of swearing that they were not Arians; the Emperor threatened; and at last the Seleucian deputies signed the decisions of Ariminum late on the last night of the year 359.

[Sidenote: Deposition of the Semiarians].

Acacius had won his victory, and had now to pa.s.s sentence on his rivals.

Next month a council was held at Constantinople. As the Semiarians of Asia were prudent enough to absent themselves, the h.o.m.oeans were dominant. Its first step was to re-issue the creed of Nice with a number of verbal changes. The anathemas of Phoebadius having served their purpose, were of course omitted. Next Aetius was degraded and anathematized for his impious and heretical writings, and as 'the author of all the scandals, troubles, and divisions.' This was needed to satisfy Constantius; but as many as nine bishops were found to protest against it. They were given six months to reconsider the matter, and soon began to form communities of their own. Having cleared themselves from the charge of heresy by laying the foundation of a permanent schism, the h.o.m.oeans could proceed to the expulsion of the Semiarian leaders. As men who had signed the creed of Nice could not well be accused of heresy, they were deposed for various irregularities.

[Sidenote: The h.o.m.oean supremacy.]

The h.o.m.oean supremacy established at Constantinople was limited to the East. Violence was its only resource beyond the Alps; and violence was out of the question after the mutiny at Paris (Jan. 360) had made Julian master of Gaul. Now that he could act for himself, common sense as well as inclination forbade him to go on with the mischievous policy of Constantius. So there was no further question of Arian domination. Few bishops were committed to the losing side, and those few soon disappeared in the course of nature. Auxentius the Cappadocian, who held the see of Milan till 374, must have been one of the last survivors of the victors of Ariminum. In the East, however, the h.o.m.oean supremacy lasted nearly twenty years. No doubt it was an artificial power, resting partly on court intrigue, partly on the divisions of its enemies; yet there was a reason for its long duration. Eusebian conservatism was fairly worn out, but the Nicene doctrine had not yet replaced it. Men were tired of these philosophical word-battles, and ready to ask whether the difference between Nice and Nicaea was worth fighting about. The h.o.m.oean formula seemed reverent and safe, and its bitterest enemies could hardly call it false. When even the court preached peace and charity, the sermon was not likely to want an audience.

[Sidenote: The h.o.m.oean policy.]

The h.o.m.oeans were at first less hostile to the Nicene faith than the Eusebians had been. After sacrificing Aetius and exiling the Semiarians, they could hardly do without Nicene support. Thus their appointments were often made from the quieter men of Nicene leanings. If we have to set on the other side the enthronement of Eudoxius at Constantinople and the choice of Eunomius the Anomoean for the see of Cyzicus, we can only say that the h.o.m.oean party was composed of very discordant elements.

[Sidenote: Appointment of Meletius.]

The most important nomination ascribed to Acacius is that of Meletius at Antioch to replace Eudoxius. The new bishop was a man of distinguished eloquence and undoubted piety, and further suited for a dangerous elevation by his peaceful temper and winning manners. He was counted among the h.o.m.oeans, and they had placed him a year before in the room of Eustathius at Sebastia, so that his uncanonical translation to Antioch engaged him all the more to remain on friendly terms with them.

Such a man--and of course Acacius was shrewd enough to see it--would have been a tower of strength to them. Unfortunately, for once Acacius was not all-powerful. Some evil-disposed person put Constantius on demanding from the new bishop a sermon on the crucial text 'The Lord created me.'[13] Acacius, who preached first, evaded the test, but Meletius, as a man of honour, could not refuse to declare himself. To the delight of the congregation, his doctrine proved decidedly Nicene.

It was a test for his hearers as well as for himself. He carefully avoided technical terms, repudiated Marcellus, and repeatedly deprecated controversy on the ineffable mystery of the divine generation. In a word, he followed closely the lines of the Sirmian creed; and his treatment by the h.o.m.oeans is a decisive proof of their insincerity.

The people applauded, but the courtiers were covered with shame. There was nothing for it but to exile Meletius at once and appoint a new bishop. This time they made sure of their man by choosing Euzoius, the old friend of Arius. But the mischief was already done. The old congregation of Leontius was broken up, and a new schism, more dangerous than the Eustathian, formed round Meletius. Many jealousies still divided him from the Nicenes, but his bold confession was the first effective blow at the h.o.m.oean supremacy.

[Footnote 13: Prov. Viii. 21. LXX. translation.]

[Sidenote: Affairs in 361.]

The idea of conciliating Nicene support was not entirely given up.

Acacius remained on friendly terms with Meletius, and was still able to name Pelagius for the see of Laodicea. But Euzoius was an avowed Arian; Eudoxius differed little from him, and only the remaining scruples of Constantius delayed the victory of the Anomoeans.

CHAPTER VI.

_THE REIGN OF JULIAN._

[Sidenote: Earlier life of Julian.]

Flavius Claudius Julia.n.u.s was the son of Constantine's half-brother, Julius Constantius, by his second wife, Basilina, a lady of the great Anician family. He was born in 331, and lost his mother a few months later, while his father and other relations perished in the ma.s.sacre which followed Constantine's death. Julian and his half-brother Gallus escaped the slaughter to be kept almost as prisoners of state, surrounded through their youth with spies and taught by hypocrites a repulsive Christianity. Julian, however, had a literary education from his mother's old teacher, the eunuch Mardonius; and this was his happiness till he was old enough to attend the rhetoricians at Nicomedia and elsewhere. Gallus was for a while Caesar in Syria (351-354), and after his execution, Julian's own life was only saved by the Empress Eusebia, who got permission for him to retire to the schools of Athens.

In 355 he was made Caesar in Gaul, and with much labour freed the province from the Germans. Early in 360 the soldiers mutinied at Paris and proclaimed Julian Augustus. Negotiations followed, and it was not till the summer of 361 that Julian pushed down the Danube. By the time he halted at Naissus, he was master of three-quarters of the Empire.

There seemed no escape from civil war now that the main army of Constantius was coming up from Syria. But one day two barbarian counts rode into Julian's camp with the news that Constantius was dead. A sudden fever had carried him off in Cilicia (Nov. 3, 361), and the Eastern army presented its allegiance to Julian Augustus.

[Sidenote: Julian's heathenism.]

Before we can understand Julian's influence on the Arian controversy, we shall have to take a wider view of the Emperor himself and of his policy towards the Christians generally. The life of Julian is one of the n.o.blest wrecks in history. The years of painful self-repression and forced dissimulation which turned his bright youth to bitterness and filled his mind with angry prejudice, had only consolidated his self-reliant pride and firm determination to walk worthily before the G.o.ds. In four years his splendid energy and unaffected kindliness had won all hearts in Gaul; and Julian related nothing of his sense of duty to the Empire when he found himself master of the world at the age of thirty.

But here came in that fatal heathen prejudice, which put him in a false relation to all the living powers of his time, and led directly even to his military disaster in a.s.syria. Heathen pride came to him with Basilina's Roman blood, and the dream-world of his lonely youth was a world of heathen literature. Christianity was nothing to him but 'the slavery of a Persian prison.' Fine preachers of the kingdom of heaven were those fawning eunuchs and episcopal sycophants, with Constantius behind them, the murderer of all his family! Every force about him worked for heathenism. The teaching of Mardonius was practically heathen, and the rest were as heathen as utter worldliness could make them. He could see through men like George the pork-contractor or the shameless renegade Hecebolius. Full of thoughts like these, which corroded his mind the more for the danger of expressing them, Julian was easily won to heathenism by the fatherly welcome of the philosophers at Nicomedia (351). Like a voice of love from heaven came their teaching, and Julian gave himself heart and soul to the mysterious fascination of their lying theurgy. Henceforth King Sun was his guardian deity, and Greece his Holy Land, and the philosopher's mantle dearer to him than the diadem of empire. For ten more years of painful dissimulation Julian 'walked with the G.o.ds' in secret, before the young lion of heathenism could openly throw off the 'donkey's skin' of Christianity.

[Sidenote: Julian's reorganisation of heathenism.]

Once master of the world, Julian could see its needs without using the eyes of the Asiatic camarilla. First of all, Christian domination must be put down. Not that he wanted to raise a savage persecution. Cruelty had been well tried before, and it would be a poor success to stamp out the 'Galilean' imposture without putting something better in its place.

As the Christians 'had filled the world with their tombs' (Julian's word for churches), so must it be filled with the knowledge of the living G.o.ds. Sacrifices were encouraged and a pagan hierarchy set up to oppose the Christian. Heathen schools were to confront the Christian, and heathen almshouses were to grow up round them. Above all, the priests were to cultivate temperance and hospitality, and to devote themselves to grave and pious studies. Julian himself was a model of heathen purity, and spared no pains to infect his wondering subjects with his own enthusiasm for the cause of the immortal G.o.ds. Not a temple missed its visit, not a high place near his line of march was left unclimbed.

As for his sacrifices, they were by the hecatomb. The very abjects called him Slaughterer.

[Sidenote: His failure.]

Never was a completer failure. Crowds of course applauded Caesar, but only with the empty cheers they gave the jockeys or the preachers.

Mult.i.tudes came to see an Emperors devotions, but they only quizzed his s.h.a.ggy beard or t.i.ttered at the antiquated ceremonies. Sacrificial dinners kept the soldiers devout, and lavish bribery secured a good number of renegades--mostly waverers, who really had not much to change.

Of the bishops, Pegasius of Ilium alone laid down his office for a priesthood; but he had always been a heathen at heart, and worshipped the G.o.ds even while he held his bishopric. The Christians upon the whole stood firm. Even the heathens were little moved. Julian's own teachers held cautiously aloof from his reforms; and if meaner men paused in their giddy round of pleasure, it was only to amuse themselves with the strange spectacle of imperial earnestness. Neither friends nor enemies seemed able to take him quite seriously.