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The Ecclesiastical History of Theodoret (CCEL)
Chapter XIII. Extract from the Letter of Athanasius on the Death of Arius.
1 After Arius had remained a long time in Alexandria, he endeavoured riotously to obtrude himself again into the assemblies of the Church, professing to renounce his impiety, and promising to receive the confession of faith drawn up by the fathers. But not succeeding in obtaining the confidence of the divine Alexander, nor of Athanasius, who followed 2 Alexander alike in the patriarchate and in P. 52 piety, he, helped and encouraged by Eusebius, bishop of Nicomedia, betook himself to Constantinople. The intrigues upon which he then entered, and their punishment by the righteous Judge are all best narrated by the excellent Athanasius, in his letter to Apion 3. I shall therefore now insert this passage in my work. He writes:—
“I was not at Constantinople when he died; but Macarius, the presbyter, was there, and from him I learnt all the circumstances. The emperor Constantine was induced by Eusebius and his party to send for Arius. Upon his arrival, the emperor asked him whether he held the faith of the Catholic church. Arius then swore that his faith was orthodox, and presented a written summary of his belief; concealing, however, the reasons of his ejection from the Church by the bishop Alexander, and making a dishonest use of the language of Holy Scripture. When, therefore, he had declared upon oath that he did not hold the errors for which he had been expelled from the Church by Alexander, Constantine dismissed him, saying, ‘If thy faith is orthodox, thou hast well sworn; but if thy faith is impious and yet thou hast sworn, let God from heaven judge thee.’ When he quitted the emperor, the partizans of Eusebius, with their usual violence, desired to conduct him into the church; but Alexander, of blessed memory, bishop of Constantinople, refused his permission, alleging that the inventor of the heresy ought not to be admitted into communion. Then at last the partizans of Eusebius pronounced the threat: ‘As, against your will, we succeeded in prevailing on the emperor to send for Arius, so now, even if you forbid it, shall Arius join in communion 4 with us in this church to-morrow.’ It was on Saturday that they said this. The bishop Alexander, deeply grieved at what he had heard, went into the church and poured forth his lamentations, raising his hands in supplication to God, and throwing himself on his face on the pavement in the sanctuary 5, prayed. Macarius went in with him, prayed with him, and heard his prayers. He asked one of two things. ‘If Arius,’ said he, ‘is to be joined to the Church to-morrow, let me Thy servant depart, and do not destroy the pious with the impious. If Thou wilt spare Thy Church, and I know that Thou dost spare her, look upon the words of the followers of Eusebius, and give not over Thy heritage to destruction and to shame. Remove Arius, lest if he come into the Church, heresy seem to come in with him, and impiety be hereafter deemed piety.’ Having thus prayed, the bishop left the church deeply anxious, and then a horrible and extraordinary catastrophe ensued. The followers of Eusebius had launched out into threats, while the bishop had recourse to prayer. Arius, emboldened by the protection of his party, delivered many trifling and foolish speeches, when he was suddenly compelled by a call of nature to retire, and immediately, as it is written, ‘falling headlong, he burst asunder in the midst 6,’ and gave up the ghost, being deprived at once both of communion and of life. This, then, was the end of Arius 7. The followers of Eusebius were covered with shame, and buried him whose belief they shared. The blessed Alexander completed the celebration, rejoicing with the Church in piety and orthodoxy, praying with all the brethren and greatly glorifying God. This was not because he rejoiced at the death of Arius—God forbid; for ‘it is appointed unto all men once to die 8;’ but because the event plainly transcended any human condemnation. For the Lord Himself passing judgment upon the menaces of the followers of Eusebius, and the prayer of Alexander, condemned the Arian heresy, and shewed that it was unworthy of being received into the communion of the Church; thus manifesting to all that, even if it received the countenance and support of the emperor, and of all men, yet by truth itself it stood condemned.”
These were the first fruits, reaped by Arius, of those pernicious seeds which he had himself sown, and formed the prelude to the punishments that awaited him hereafter. His impiety was condemned by his punishment.
I shall now turn my narrative to the piety of the emperor. He addressed a letter to all the subjects of the Roman empire, exhorting them to renounce their former errors, and to embrace the doctrines of our Saviour, and trying to guide them to this truth. He stirred up the bishops in every city to build churches, and encouraged them not only by his letter, but also by presenting them with large sums of money, and defraying all the expenses of building. This his own letter sets forth, which was after this manner:—
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The letter was written to Serapion, Bishop of Thmuis, not Tmi el Emdid, in Egypt. St. Anthony left one of his sheepskin to Serapion, the other to Athanasius. Cf. Jer. de Vir. illust. 99. ↩
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Athanasius, chosen alike by the designation of the dying Alexander, by popular acclamation, and by the election of the Bishop of the Province, was, in spite of his reluctance and retirement, consecrated, a.d. 326. ↩
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The name does not vary in the mss. of Theodoretus, but Schulze would alter it to Serapion on the authority of the mss. of Athanasius. ↩
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συναχθήσεται. The word σύναξις , originally equivalent to συναγωγή , and little used before the Christian era, means sometimes the gathering of the congregation, sometimes the Holy Communion. Vide Suicer s.v. Here the meaning is determined by parallel authority. (Cf. Soc. I. 38.) ↩
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ἱερατεῖον. The sacrarium or chancel, also τὸ ἅγιον. Cf. Book V. cap. 17, where Ambrosius rebukes Theodosius for entering within the rails. ↩
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Acts i. 18 ↩
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We are not necessarily impaled on Gibbon’s dilemma of poison or miracle. There are curious instances of sudden death under similar circumstances, e.g. that of George Valla of Piacenza, at Venice circa 1500. Vide Bayle’s Dict. s.v. ↩
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Heb. ix. 27 ↩
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Histoire de l'Église
CHAPITRE XIII.
Réfutation des Ariens de ce temps, par les livres d'Eusèbe Evêque de Césarée.
EUSEBE déclare ouvertement que le terme de Consubstanciel n'étéit pas un terme nouveau, qui eût été inventé par les Evêques du Concile de Nicée, mais que c'était un terme ancien, et que les pères avaient fait passer depuis longtemps à leurs enfants. Il assure tant dans le même Ouvrage, que dans un autre, où il donne des louanges extraordinaires à Constantin, que les Evêques de ce Concile approuvèrent d'un commun consentement la doctrine de la foi, qui y avait été expliquée. Voici ses paroles.
« Constantin ayant fait ce discours en latin, qui fut expliqué en grec par un interprète, il permit aux: principaux du Concite, de dire ce qu'il leur plairait. Alors les uns commencèrent à se plaindre de ceux qui étaient proche d'eux, et ceux-ci à se défendre, et à se plaindre à leur tour. L'Em- 143 pereur écouta patiemment tout ce qu'ils voulurent proposer de part et d'autre, repéra leurs raisons, leur donna un .nouveau jour, et apasfa leurs différends. Il leur parlait à tous avec une grande douceur, et leur parlait en grec, car il n'ignorait pas cette langue. Il se rendit agréable et charmant dans cette assemblée, en persuadant les uns, en fléchissant les autres, en louant ceux qui avaient parlé à propos, et les réunit de telle sorte, qu'ils firent tous profession de la même foi,.et convinrent de célébrer au même jour la fête de Pâques. Ce qui acait été ordonné, fut rédigé par écrit, et signé par tous les Evêques. »
Eusèbe ajoute un peu après.peu après.
« L'empereur leur donna congé et la permission de retourner en leur pays. Depuis qu'ils y furent retournés avec une extrême joie, ils y demeurèrent unis dans le même sentiment, et comme joints tous ensemble pour ne plus faire qu'un corps. Constantin fort content de l'heureux succès de cette grande .entreprise, en fit sentir le fruit par ses lettres à ceux qui en étaient le plus éloignés.Il fît de grandes largesses tant aux habitnts des Villes qu'aux peuples de la Campagne, afin qu'ils fissent des réjouissances publiques pour la vingtième année de son régne. »
Bien que les Ariens aient accoutumé de combattre l'autorité des Pères, ils devaient déférer au témoignage de celui-ci qu'ils admirent parmi tous les autres, et croire que la profession de foi fut signée dans le Concile d'un commun consentement. Mais s'ils méprisent si fort leurs propres Auteurs, ils devaient au moins s'éloigner avec horreur de l'impiété d'Arius,lorsqu'ils apprirent l'étrange genre de sa mort. Comme il est probable qu'il n'est pas connu de tout le monde, j'en ferai ici un récit très fidèle.