教會史 第 1 章 第 12/18 段

For when Auxentius—who had taken on the plague of Arius, and though entrusted with the church of Milan had been proscribed in a great many synods—had departed this life, the emperor summoned the bishops and addressed them with words such as these:

You know clearly, nurtured as you are on the divine oracles, what sort of man ought to be deemed worthy of the high priesthood, and that it is necessary to guide those under one's charge not by word alone, but also by life, and to set oneself forth as an archetype of every virtue, and to have one's manner of life bear witness to one's teaching.

Establish, then, such a man now upon the episcopal throne, so that we too, who direct the empire, may sincerely bow our heads to him, and may embrace the rebukes that come from him—for we are but men, and must inevitably stumble—as a healing remedy.

When the emperor had said this, the synod asked him to cast the vote himself, since he was both wise and adorned with piety.

'The undertaking is beyond our competence;'

'for you, who have been deemed worthy of divine grace and have received that splendor, will vote better.'

So they went out and deliberated among themselves;

but the people who inhabited that city fell into factions, some contending that this man, others that that man, be put forward.

For those who had a share in Auxentius's disease voted for men of like mind, while those of the healthy party in turn sought to have a leader of like conviction.

Ambrose, who had been entrusted with the civil governorship of that province, learning of this faction and fearing lest some upheaval should occur, hurried at once to the church.

And they, ceasing from that strife, raised a common voice, demanding that Ambrose be put forward to them as shepherd.

When the emperor learned of this, he ordered that this admirable man be immediately baptized and ordained;

for he knew that Ambrose's judgment was straighter than any plumb-line, and his decisions more precise than any rule.

He also supposed the vote to be divine, inferring this from the concord of those who held opposing views.

And when Ambrose had partaken of the divine gift of most-holy baptism and had received the grace of the high priesthood, the emperor, best of all men, is said to have offered this hymn to the Savior and Master—for he himself was present at what took place:

'Thanks be to you, Master Almighty and our Savior, that to this man I entrusted bodies, but you entrusted souls, and you have shown my judgment to be just.'

And when, a few days later, the divine Ambrose, speaking to the emperor with the utmost frankness, found fault with certain officials for things not rightly done,

the emperor said, 'This frankness of yours I have known for a long time already, and knowing it well, I not only did not oppose it, but became a fellow voter for your ordination.'

'Heal, then, as the divine law directs, the failings of our souls.'

These things, then, he both said and did at Milan.

Learning that certain persons in Asia and in Phrygia were disputing concerning the divine doctrines, he ordered a synod to be convened in Illyricum, and sent to those in dispute what had been voted and ratified by that synod.

Those who convened voted that the faith set forth at Nicaea should prevail.

He himself also wrote a letter, making his brother a co-signatory of it, charging that they abide by what had been decreed.

I shall now read out the edict as well, which clearly proclaims his piety, and likewise reveals the soundness that Valens then held concerning the divine doctrines.

The Emperors, Greatest, Ever-August, Victorious, Augusti, Valentinian and Valens and Gratian, to the bishops of the diocese of Asia, Phrygia, Carophrygia, and Pacatiana, greeting in the Lord.

When so great a synod had been convened in Illyricum, and much inquiry had been made concerning the word of salvation, the most-blessed bishops demonstrated the Trinity of Father, Son, and Holy Spirit to be consubstantial;

and this Trinity, without in any way shrinking from the duties incumbent upon them by right, they worship with the worship due to the great King.

Our power has commanded that this be proclaimed, but in such a way that no one may say we have deferred to the religion of the emperor who governs this land, refusing to submit to him who has enjoined upon us the things concerning our salvation.

For as the Gospel of our Christ says, which contains this ruling:

'Render unto Caesar the things that are Caesar's, and unto God the things that are God's.'

What say you, bishops and presiding officers of the word of salvation? If your demonstration stands thus, then, loving one another in this manner, cease to misuse the dignity of the emperor, and do not persecute those who minister to God with precision, by whose prayers wars also are brought to an end upon the earth, and the assaults of apostate angels are turned back,

and who through supplication silence all destroying demons, and who know how to render the public dues in accordance with the laws, and do not oppose the authority of the ruler, but sincerely keep the commandment of the King who is God above, and submit themselves to our laws.

But you have shown yourselves to be disobedient.

We indeed made use of the Alpha even to the Omega;

but you rendered judgment unto yourselves.

We, however, wishing to keep ourselves clean of your guilt—just as Pilate too, at the examination of the Christ who dwelt among us, not wishing to put him to death, and on behalf of him who had been entreated to suffer, turned toward the regions of the East and asked for water for his hands, and washed his hands, saying:

'I am innocent of the blood of this righteous man'—so too our power has commanded throughout that no one persecute, nor overwhelm, nor act with envy toward those who labor in the field of Christ, nor drive away the stewards of the great King, lest, seeming today to prosper under our power, you should meanwhile suffer for the things of his covenant, him who was entreated to suffer, as happened over the blood of Zacharias.

...at the coming of our King from on high, Jesus Christ, they burst asunder, having been given over to a sentence of death, together with the destroying demon that had conspired with them.

And these very proceedings we have sent to you, that you may know what was done in the virtuous synod. To this letter he joined also the decrees of the synod, setting them forth summarized as follows:

We confess, in accordance with the great and orthodox synod, that the Son is consubstantial with the Father;

and we do not understand 'consubstantial' in the way that certain persons of old expounded it, without truly subscribing to it—nor as certain others now do, calling those men 'fathers,' while setting aside the force of the term, and following those who wrote that 'likeness' is what is signified by 'consubstantial,' according to which the Son would resemble none of the other creatures made through him, but would be made like to the Father alone.

For those who expound it in this way impiously teach that the Son of God is an exceptional creature.

We, however, hold—as do also the synods now convened at Rome and in Gaul—that the substance of the Father and the Son and the Holy Spirit is one and the same, in three persons, that is, in three perfect hypostases.

And we confess, in accordance with the exposition at Nicaea, that the consubstantial Son of God was made flesh of the holy Virgin Mary, and dwelt among men, and fulfilled the entire dispensation on our behalf, in his birth, his suffering, his resurrection, and his ascension into the heavens;

and that he will come again, restoring to us the divine likeness from himself, being God bearing flesh and man bearing God.

And we anathematize those who hold views contrary to what has been said above, and those who do not genuinely anathematize the one who said that before he was begotten the Son did not exist, but instead write that even before he was begotten in actuality, he existed in the Father potentially.

For this is also true of all created things that have not always existed together with God, in the same way as the Son is always with the Father, having been begotten by an eternal begetting. These things, then, the emperor has set forth in summary.

But I will also insert into this work the letter of the synod itself.

The bishops of Illyricum, to the churches of God and the bishops of the diocese of Asia, of Phrygia, of Carophrygia, and of Pacatiana, greeting in the Lord.

When we had assembled together and much inquiry had taken place concerning the saving word, we demonstrated that the Trinity of Father, Son, and Holy Spirit is consubstantial.

And it was right for us to draft a letter to you, writing of the worship of the Trinity not with sophistries, but having been counted worthy to do so in humility of mind.

We have sent this letter of ours through our beloved brother and fellow-minister Elpidius the presbyter.

For it is not by the letters that are in our hands, but in the books of our Savior Jesus Christ:

"I am of Paul," and "I of Apollos," and "I of Cephas."

"Was Paul crucified for you, or were you baptized in the name of Paul?" And these words alone would have sufficed for our lowliness, so as not to draft any letter at all to you, were it not for the great terror which you are proclaiming there throughout the whole province under your jurisdiction, separating the Holy Spirit from the Father and the Son.

We were therefore compelled to send to you our lord and fellow-minister Elpidius from the imperial seat of the Romans, bearing this letter, so that he might ascertain whether your teaching is indeed as it has been reported.

For let those who do not proclaim the Trinity to be consubstantial be anathema, and if anyone should be found in communion with them, let him be anathema;

but for those who proclaim the Trinity to be consubstantial, the kingdom of heaven has been prepared.

We exhort you, therefore, brothers, not to teach otherwise, not to hold new and strange opinions, but by always and in every respect proclaiming the Trinity to be consubstantial, to be able to inherit the kingdom of God.

With this in view we have drawn up this our letter, and concerning bishops who are to be appointed, or fellow-ministers who have already been appointed: if there be, from among bishops who have completed their term, sound candidates, [they should be chosen] from these; but if not, from the presbyterate itself.

and likewise presbyters and deacons should be chosen from the priestly order itself, so that they may be blameless in every respect, including with regard to the town council and to military office.

On this very matter, then, we did not wish to write at length, since one man out of all of us, our lord and fellow-minister Elpidius, has been sent, to ascertain diligently your teaching, whether it is indeed as we have heard from our lord and fellow-minister Eustathius.

Finally, if you have at any time fallen into error, put off the old man and put on the new.

For indeed this same brother and fellow-minister Elpidius will teach you to proclaim the true faith:

that the Holy Trinity, consubstantial with God the Father, together with the Son and the Holy Spirit, has been sanctified, glorified, and made manifest — the Father in the Son, the Son in the Father, together with the Holy Spirit, unto the ages.

For once this has been made manifest, we shall be able openly to confess the Holy Trinity as consubstantial, according to the faith set forth long ago at Nicaea, which the fathers also confirmed.

When this faith is thus proclaimed, we shall be able to escape the wiles of the accursed demon;

for when this has been quenched, we shall be able, living in peace, to greet one another with letters of peace.

We have written to you, therefore, so that you may know the deposed Arian-madmen, who do not confess the Son and the Holy Spirit to be of the substance of the Father — whose names we have appended below:

Polychronius, Telemachus, Faustus, Asclepiades, Amantius, Cleopatrus.

And so let these things be, to the glory of the Father, the Son, and the Holy Spirit, unto the ages of ages. Amen.

We pray that you may fare well, in the Father and in the Son our Savior Christ, together with the Holy Spirit, for many circling years. Such, then, was the great concern the most illustrious emperor showed for the apostolic doctrines.

And a certain Audaeus, a Syrian both by race and by speech, arose about that time as the inventor of new doctrines, having long before begun the wicked labor pains of his heresy, but only then becoming manifest.

For in the first place, having foolishly understood the words "Let us make man according to our image and likeness," he supposed that the divine possesses a human form, and imagined that it is furnished with bodily members, not having perceived the meaning of the divine Scripture.

For Scripture frequently applies the names of human members to the divine operations, since those who are unable to comprehend more subtle matters more readily learn of God's providence through such expressions.

To this impiety he added also other similar errors.

For, having borrowed from the error of Mani, he asserted that the God of all is the creator neither of fire nor of darkness.

But these things, and whatever else is of this kind, those of his faction keep hidden.

They claim that they have separated themselves from the assemblies of the church because some in it exact the accursed practice of usury, while others cohabit with women outside the law of marriage and live unlawfully, and those who are free from such practices associate with them without scruple.

For these reasons, they say, they live apart by themselves, thereby concealing the blasphemy of their doctrines.

Yet this pretext is indeed full of arrogance, and is the offspring of Pharisaic teaching.

For those Pharisees also accused the physician of souls and bodies, saying to the holy apostles:

"Why does your teacher eat with tax collectors and sinners?" And concerning such people God also says through the prophet:

"Those who say, 'I am clean, do not touch me' —"

"this is smoke in my nostrils."

But to refute their folly is not the task of the present occasion;

for this reason I shall proceed to the remainder of the narrative.

At this time also the heresy of the Messalians sprang up:

those who translate the name into the Greek tongue call them "Euchites" [Praying-people].

For they are also called "Enthusiasts," since they receive the operation of a certain demon and suppose this to be the presence of the Holy Spirit.

Those who have wholly received this disease turn away from manual labor as an evil, and, giving themselves over to sleep, call the fantasies of their dreams prophecies.

"He who eats my flesh and drinks my blood shall live forever."

Attempting to conceal their disease, even after being refuted they shamelessly deny it, and they publicly disown those who hold the very views which they themselves carry about within their own souls.

Now Letoius, who governed the church of Melitene, a man adorned with divine zeal, on seeing that many monasteries had drawn deeply from this disease — or rather, that they were robbers' dens — burned them down and drove the wolves out of the flock.

Likewise also the most illustrious Amphilochius, who had been entrusted with the administration of the metropolis of the Lycaonians and governed the entire nation, upon learning that this pestilence had also attacked there, rose up again against it and freed the flocks under his care from that plague.

Flavian, the much-renowned high priest of Antioch, on learning that these people were residing in Edessa, injecting their own poison into those who came near them, sent a company of monks who brought them to Antioch; and when they denied the disease, he refuted them in the following manner.

He said that the accusers were slandering falsely and the witnesses were lying;

and gently calling forward Adelphius, who was a very old man, he bade him sit down close by him:

"We," he said, "O old man, having lived the longer life, have learned more precisely both human nature and the devices of the hostile demons, and by experience we have also been taught the bestowal of grace;

but these men, being young and knowing none of these things precisely, cannot bear to hear more spiritual discourse."

"Tell me, then, how you say both that the hostile spirit withdraws and that the grace of the all-holy Spirit comes to dwell."

Beguiled by these words, that old man vomited forth all the hidden poison, and said that no benefit at all accrues from divine baptism to those who receive it, but that only fervent prayer drives out the indwelling demon.

For he said that every person who is born inherits from the forefather, just as he inherits nature, so likewise also enslavement to demons;

and when these demons are driven out by fervent prayer, the all-holy Spirit thereafter comes to dwell, signifying its own presence perceptibly and visibly, and freeing the body from the movement of the passions, and delivering the soul entirely from the inclination toward what is worse — so that thereafter there is no longer any need either of fasting to afflict the body, or of teaching to restrain it and train it to walk in good order.

Not only is the one who has attained this freed from the leapings of the body, but he also clearly foresees the future and beholds the divine Trinity with his own eyes.

Thus the divine Flavian, having dug open the foul-smelling spring and caused the deadly waters to be laid bare, said to the wretched old man:

"You who are grown old in evil days, let your own mouth convict you, and not I;

and let your own lips testify against you."

When this disease had thus become manifest, they were driven out of Syria, and withdrew into Pamphylia, and filled that region too with their plague.

I shall now narrate the remainder of the history, and shall show the beginning of the storm which stirred up the many towering waves against the churches.

For Valens, upon assuming the imperial rule, at first adorned himself with the apostolic doctrines.

But when the Goths crossed the Ister and were plundering Thrace, he resolved to muster an army and march against them.

...having been fortified with the full armor of the all-holy baptism.

And this indeed seemed to be well and very wisely done:

But what happened after this reveals great softness of soul and betrayal of the truth.

For the wretched man suffered the same misfortune as Adam our forefather.

For he too, beguiled by the words of his consort, was enslaved, and became not a captive taken by the spear, but obedient to deceitful and womanish words.

For she, having herself first become prey to the Arian deception, hunted him down as well, and persuaded him to fall with her into the pit of blasphemy.

Eudoxius led the way, acting as guide and initiator into these mysteries.

For he still held the helm of the church of Constantinople, not steering the vessel but sinking it.

At that time, then, at the very moment of initiation, he bound the thrice-wretched man with oaths, both to abide in the impiety of the doctrine and to drive out from everywhere those who thought otherwise.

Thus that man, having abandoned the apostolic teaching, went over to the opposing party.

And after a short time had passed, he fulfilled the rest of what he had sworn.

For he drove the great Meletius out of Antioch, and the divine Eusebius out of Samosata, and deprived Laodicea of Pelagius, its admirable shepherd.

This man, while still a young man, had taken upon himself the yoke of marriage, but on the very bridal night, on the first day of the wedding, he persuaded his bride to prefer chastity to conjugal union, and taught her to hold toward him a sisterly affection instead of the marriage bond.

Thus indeed he achieved chastity.

And he also possessed within himself, dancing together with it, the sister virtues of chastity.

For this reason, by common vote, he received the presidency of the see.

But nevertheless not even the rays of his virtuous conduct shamed the enemy of the truth.

But he sent him off to Arabia, and sent the divine Meletius to Armenia, and Eusebius, drenched in apostolic labors, to Thrace.

For he, learning that many of the churches were bereft of shepherds, put on the garb of a soldier and covered his head with a cap, and went about Syria and Phoenicia and Palestine, ordaining presbyters and deacons and filling up the other orders of the church.

And if ever he chanced upon bishops of like mind, he would also put forward presidents for the churches in need.

How much courage and wisdom he displayed upon receiving the imperial edict which ordered him to reach Thrace, I think it necessary for those who do not know to learn.

For the man carrying this edict arrived about late evening.

And he charged him to keep silent and to conceal the reason for his arrival.

"For if the people, nurtured on divine zeal, should learn of it," he said, "they will pierce you through with spears, and I shall be made to pay the penalty for your death."

Having said this and performed the evening liturgy as usual, about the very onset of sleep, trusting only one of his servants, the old man went out alone on foot.

And the attendant followed, carrying only a pillow and a book.

And reaching the bank of the river (for the Euphrates flows right by the very walls of the city), he boarded a ferry-boat and ordered the oarsmen to row to Zeugma.

When day came, he reached Zeugma, while Samosata was filled with wailing and lamentation.

For when that servant had disclosed to their acquaintances the instructions given—both who ought to accompany him abroad, and which books to bring—all lamented the loss of their shepherd, and the river crossing became full of those sailing after him.

And when they arrived and saw the beloved shepherd, wailing and groaning and pouring forth fountains of tears, they tried to persuade him to stay, and not to abandon the sheep to the wolves.

And when they failed to persuade him (for they heard him reading the apostolic precept which clearly commands submission to rulers and authorities), some brought him gold, others silver, others clothing, others servants, as to one setting out for a foreign and far-distant land.

Taking some of his more intimate acquaintances, and having armed all with teachings and prayers and having charged them to fight for the apostolic doctrines, he departed for the Danube.

And they, returning to their own city and encouraging one another, awaited the attacks of the wolves.

For when those of the faction of Arius, having stripped the flock of its altogether best shepherd, put forward another president in his place, none of those dwelling in that city—neither poor nor rich, neither servant nor craftsman, neither farmer nor gardener, neither man nor woman, neither young nor old—came as usual to the church assembly.

But that man lived on alone, no one either looking at him or exchanging a word with him, although they say he had lived with much gentleness.

And I shall tell also a proof of this.

For when he wished to bathe, his servants shut the doors of the bath-house, preventing those who wished to enter; but seeing a crowd before the doors, he ordered them to be thrown open, and commanded that all should share the bath without fear.

And he did this same thing also inside, in the vaulted chambers.

For seeing them standing by while he was bathing, he bade them share in the hot water together with him.

But they stood in silence.

And he, taking their standing there as a mark of respect, quickly got up and went out.

But they, supposing that the water itself had partaken of the pollution of the heresy, sent that water off into the drains, and ordered other water to be mixed for themselves.

When he learned this, he departed, abandoning the city, judging it foolish and utterly senseless to dwell in a city that hated him and held toward him a common hostility.

When Eunomius (for that was his name) had abandoned Samosata, they put forward Lucius in his place, a manifest wolf and plotter against the sheep.

But the sheep, though bereft of a shepherd, performed the works of shepherds.

For they continued to guard the apostolic teaching inviolate.

And how all abhorred this man too, another story will show.

For young boys in the marketplace were throwing a ball back and forth to one another, delighting in the game.

It happened that the ball, falling out, passed between the legs of a donkey.

And they cried out, supposing that the ball had become filled with pollution.

And he, understanding, ordered one of his attendants to stay behind and find out what was being done.

And the boys, kindling a fire and hurling the ball through the flame, in this way supposed they were purifying it.

And I know that this is a boyish thing, and a remnant of old custom.

But nevertheless it is sufficient to prove how great was the hatred that city held toward the faction of Arius.

Lucius, however, did not emulate the mildness of Eunomius, but persuaded the rulers to banish many others of the clergy, and those especially who fought vigorously for the divine doctrines he sent off to the very ends of the Roman dominion.

Evolcius, who had been deemed worthy of the diaconate, he sent to Oasis, to the much-talked-of desert; and Antiochus, who was adorned by kinship with the great Eusebius (for he happened to be his nephew), and who was distinguished by many personal achievements, and who indeed had also been deemed worthy of the priesthood, he sent to a certain remote region of Armenia.

And how this man contended for the divine doctrines, what follows will show.

For when the divine Eusebius, after his many struggles and equally numerous victories, received the end of the martyrs, the synod of the province assembled as usual, and there also came Jovinus, who was then bishop of Perrha.

This man had for a short time tolerated communion with those who Arianized.

But this happened not long afterward.

But at that time he was led away to inner Armenia.

And the divine Eusebius was living by the Danube, while the Goths were plundering Thrace and besieging its cities, as the letters written by him make clear.

As for Barses—whose fame is even now great, not only in Edessa, which he governed, and the cities neighboring it, but also in Phoenicia and in Egypt and the Thebaid (for he passed through all these nations, being carried about by the brightness of his virtue)—Valens first ordered him to dwell on the island of Arados.

But when he learned that countless multitudes were streaming toward him from every side (for, being full of apostolic grace, he drove out diseases by his word), he sent him off to Oxyrhynchus, the Egyptian city.

But when there too his fame gathered everyone together, this old man, worthy of heaven, was led away to a remote fortress bordering on the barbarians there (Phenoe was its name).

And they say that on Arados his bed has remained even to this day, deemed worthy of very great honor.

For many of the sick, lying down upon it, reap health through faith.

Again, then, Valens, having stripped the flock of its shepherd, set a wolf over it in place of a shepherd.