教會史 第 1 章 第 14/18 段

And since they were unwilling to yield to the manifest impiety of the Arian madmen, he pronounces sentence — while all the people mourned before the tribunal — that, having removed from Alexandria, they should dwell in Heliopolis of Phoenicia, where none of the inhabitants can even bear to hear the name of Christ.

Having ordered them immediately to board a ship, he himself, standing at the harbor (for he had determined their condemnation nearby, in a public bath), displaying a naked sword, thinking by this to frighten those who had often wounded the hostile demons with the double-edged sword, thus he commands them to sail off, without embarking with necessary provisions, having no comfort whatsoever for their exile; and — the wonderful and incredible thing — the sea itself foamed, and, I think for this very reason, bore them with difficulty and, so to speak, was unwilling to share in the unjust command by receiving the men.

For it made plain, even to those who did not know, the barbarous purpose of the one who had passed judgment.

The heaven was astonished at this.

For the whole city groaned, and even to this day it mourns.

Some, striking their breasts repeatedly with their hands, sent forth a long sound of lamentation; others lifted up their hands together with their eyes toward heaven, protesting against the violence, all but saying:

"Hear, O heaven, and give ear, O earth, for what is happening is unlawful."

And altogether everything was filled with wailing, and dirges and lamentation went dancing through the whole city, and a river of tears, almost covering the sea with its flood, suddenly came upon all.

When, then, the aforesaid man, present at the harbor, ordered the oarsmen to raise the sails, then the mingled wailing of virgins and women, of old men and young, and lamentations intertwined with bitter tears — the cries of all — drowned out even the roar of the foaming sea as it dashed its surging mass of waves against the shore.

But thus, as the aforesaid men sailed away to Heliopolis — where everyone is superstitious, where are the devil's devices for pleasure, where are the fearsome dens of wild beasts (for mountains reach the sky all around on every side) — all the people, then, in the middle of the city, lamenting both together and each one privately, and sending up words of groaning, were not even permitted to weep, by the order of Palladius, the prefect of the city, who himself happened to be most superstitious.

For many of those who wept were seized and first imprisoned, then maltreated, flayed, tortured, and handed over to the mines of Phaeno and Proconnesus — men of the church, champions through divine zeal.

For most of them were monks, dwelling in the wilderness for the sake of ascetic discipline.

He, having endured torments beyond those suffered by murderers, was scourged for a long time with stones and leaden weights upon the very neck, and boarded a ship upon the sea just as the others did, having marked the sign of the divine cross upon his forehead, receiving neither care nor treatment, to be handed over to the mines of Phaeno.

The people asked that one city be given to them — this last consolation.

But oh, the great inhumanity of the one who judged, or rather of the one who condemned! Those who had contended for piety were not classed with murderers, yet their bodies remained unburied.

Those who had fought the good fight were thrown to beasts and birds as food.

Those who had wished to sympathize with the fathers, on account of conscience, had their heads cut off as though they had done something unlawful.

What law of the Romans, what judgment even of barbarians, ever punished those who sympathized with fathers in this way? Where did any of the ancients ever do such an unlawful thing? Pharaoh once commanded that the male children of the Hebrews be destroyed—

but envy and fear suggested that command.

How much more humane were the deeds of that time than those of now? How much more desirable, if a choice of wrongdoing had to be made? How much better by comparison of transgression, even though the evils are not wholly separable from one another? Incredible are the things being told — inhuman and terrible, cruel and barbarous, merciless and bitter.

But in these things the followers of the madness of Arius exulted, dancing with joy.

While the whole city lamented — for there was no house in which there was not a dead man, as it is written in Exodus — those who had trained themselves in an insatiable habit toward lawlessness did not rest again.

For, exercising their purpose toward ever worse deeds, extending their own venom of wickedness even to the bishops of the province, using as their instrument of injustice the aforesaid Magnus, count of the largesses, they handed some over to the council chamber, and ensnared the rest in whatever manner they wished, wanting from every side to hunt down everyone into impiety, leaving nothing undared.

For indeed, going about in all directions, after the manner of the devil, the father of their own heresy, seeking whom they might devour

And yet, like Hades never satisfied with the death of the brethren, these deranged and senseless men dared, in every part of the earth, to leave behind memorials of their own cruelty, wishing to have their mark made known through evil deeds.

For behold, again, clergy of the catholic church residing in Antioch, along with earnest monks who had set out to bear witness against their machinations, having sounded reports into the imperial ears against them, they caused them to dwell in Neocaesarea of Pontus, where perhaps they were even deprived of life on account of the harshness of the place. Such tragedies did that age receive — worthy indeed of silence and oblivion, yet set down in writings for the refutation of those who moved their tongues against the Only-Begotten.

Who, having received the madness of blasphemy, attempt not only to shoot arrows at the Master of all, but have also taken up an implacable war against his devoted servants.

At that time the tribes of the Ishmaelites were plundering the regions bordering on the Roman dominion.

Mavia led them — a woman who paid no heed to the nature allotted to her, but possessed a manly, courageous spirit.

She, after very many engagements, made a truce, and then, having received the light of the knowledge of God, asked that a certain Moses, encamped on the borders of Egypt and Palestine, be appointed high priest for her nation.

Valens, having received this request, ordered the godly man to be brought to Alexandria, and that from there he should receive the grace of the high-priesthood.

for that city was rather nearer.

But when he had been brought there and saw Lucius attempting to lay his hand upon him—

"God forbid," he said, "that I should be ordained by your hand."

"On what grounds," he said, "do you say this — are you just guessing?" And he said:

"I do not guess," he said, "but I know clearly."

"For you fight against the apostolic doctrines and utter things contrary to them, and the things done unlawfully correspond to your blasphemous words."

"For what impious person has not, because of you, rioted against the assemblies of the church? Which of the praiseworthy men has not been driven out? What barbarous savagery has not been eclipsed by what you dare every day?" These things he said boldly, while the other listened, murderous with rage.

He longed for slaughter, but feared lest he rekindle the war that had ceased for a time.

For this reason he ordered him to be brought to other bishops — those whom Moses himself had requested.

Having received the grace of the high-priesthood with this admirable faith, he came to those who had requested him, and by apostolic teachings and by wonder-working he guided them toward the truth.

Such, then, were the things dared by Lucius in Alexandria, and such the things ordered by divine providence.

In Constantinople, the members of the unholy faction, having filled a ship with pious presbyters, set it adrift, without ballast, upon the open sea.

Then, having put some of their own accomplices on board another boat, they ordered them to set fire to the presbyters' ship.

When this was done, struggling against both fire and sea, they were finally consigned to the deep, and bound upon themselves the crown of martyrdom.

While Valens spent the greatest possible length of time in Antioch, he granted freedom to all alike—to Greeks and Jews and to all others who, wearing the name of Christian, preach things contrary to the teachings of the Gospel.

For indeed those enslaved to error performed the Greek rites, and this man permitted the deception, which had been extinguished by Jovian after Julian, to flourish once more.

But he was hostile only toward those who upheld the apostolic teaching.

For first he drove them out of the sacred houses;

for the all-renowned Jovian had given them even the newly-built church.

But since, gathering at the foot of the mountain, they honored the Master with hymns and enjoyed the divine oracles, enduring the hostile assaults of the weather—now rain and snowstorm and frost, now the most violent heat—he did not allow them to share even in this hard-won benefit, but sent soldiers and scattered them.

For since Meletius their own shepherd had been compelled to live far away, these men cared for the flock, arraying their own courage and wisdom against the wolves, while offering the sheep the treatment fitting for them.

So then, having been driven out from the foothills, they pastured the sheep along the banks of the neighboring river.

For they did not, like those taken captive by the spear in Babylon, endure to hang up their instruments, but hymned the Maker and Benefactor in every place of his dominion.

But not even this gathering of the pious in that place could he who was the enemy only of those who confess the Lord Christ as God endure.

So again the pair of those wondrous under-shepherds, gathering the divine sheep into the military exercise ground, set forth the spiritual pasture.

And he took no account of the distinction of his lineage, but gladly endured the hardship suffered for the faith.

He supplied an abundance of arguments and scriptural insights.

And while the others drew their bows against the blasphemy of Arius, he, as though from an armory, supplied arrows out of his own understanding;

indeed, speaking both privately and in public, he easily tore apart the snares of the heretics and showed their arguments to be mere spider webs.

The famous Aphrahat also strove alongside these men, whose way of life we have recorded in the Philotheus History.

For preferring the salvation of the sheep to his quiet retreat, he left behind his ascetic hut and endured the toils of a shepherd.

Now how great a wealth of virtue he amassed, I consider it superfluous to say here, having already written of these things in another work;

but I shall relate just one incident concerning him, one very fitting to this history.

From the north the river Orontes flows past the palace, while on the south a very great two-storied colonnade has been built onto the city wall, having tall towers on either side.

And between the palace and the river there is a great road which receives those going out of the city through the gates there, and leads them on to the suburban fields.

Along this road the inspired Aphrahat used to pass on his way to the military exercise ground, going to render the fitting care to the divine sheep.

The emperor, peering down from the royal colonnade above, saw him wrapped in a rough sheepskin cloak and, despite his advanced old age, walking briskly along;

and when someone said that this was Aphrahat, on whom the multitude of the city depended, he said to him:

And he replied, both wisely and fittingly:

"To pray," he said, "for your reign."

"But you ought to stay at home," the emperor said, "and pray indoors according to the monastic rule."

"You speak very well indeed, O king," he said;

"and I continued doing this right up until now, so long as the Savior's sheep enjoyed peace."

"But since it has now endured much turmoil, and great danger hangs over it lest it be seized by wild beasts, it is necessary to set every resource in motion and to save the flock."

"For tell me, O king," he said, "if I happened to be a young girl sitting indoors in a chamber, occupied with spinning wool, and then I saw fire fall in and consume my father's house, what ought I to have done—tell me? Sit indoors and watch the house burning and wait for the flame's attack, or, bidding farewell to the chamber, run about here and there, carrying water and quenching the fire? Clearly you will say this."

"For this is the mark of a shrewd and sensible girl."

"For since you have thrown fire into our father's house, we run about, trying to quench it."

These things the one said, but the other fell silent and made a threat.

And one of those attending the royal bedchamber, who had rather boldly threatened the divine man, suffered the following fate.

Entrusted with the care of the bath, he went down immediately after these words to prepare it for the emperor;

but once inside, and struck out of his senses, he went down into the hottest undiluted water and died.

Now the emperor sat waiting for that man to announce that it was time to enter.

But since a great deal of time had elapsed, the emperor sent others to report the reason for the delay.

And they, having gone inside and searched everywhere, found that man dead in the undiluted water, his body dissolved by the heat.

And when this became known to the emperor, they recognized the power of Aphrahat's prayer, but they did not depart from their impious doctrines; rather, like Pharaoh, they hardened their heart;

and even after learning of the miracle concerning the horse, that thunderstruck man remained raging against piety.

At this same time that much-celebrated Julian, whom I have also mentioned before, was compelled to leave the desert and enter Antioch.

And all the wonders he worked, both on his way there and back, and in that very great city itself, have been recorded by us in the Philotheus History, which those wishing to learn of these things may easily consult.

And that he gathered the whole multitude of the city into our congregation, I think no one who has studied human nature would doubt;

for it is the nature of marvels, for the most part, to draw all people to themselves.

And that he also worked great wonders, even the enemies of the truth themselves testify.

This same thing that great Antony had also done in Alexandria before this time, in the days of Constantius.

For leaving the desert, he went about that whole city, teaching all that Athanasius was a herald of the apostolic teaching, and that those of Arius's faction were adversaries of the truth.

So well did these divine men know how to adapt what was fitting to each occasion, and when it was necessary to embrace quiet solitude, and when to prefer the cities to the desert.

There were also others at that time who let shine forth the radiant sparks of the monastic philosophy;

in the desert of Chalcis, Abitus and Marcianus and Abraham, and besides these others not easily numbered, practicing in passible bodies a life free from passion;

and in the region of Apamea, Agapetus and Symeon and Paul;

and in that of Zeugma, Publius and Paul and others gathering the highest philosophy.

And in the region of Cyrrhus, the all-renowned Acepsimas was shut up in a small cell, and lived in this manner for sixty years, neither seen nor speaking;

And Zeugmatius, worthy of admiration, though deprived of his sight, went about strengthening the sheep and fighting against the wolves, on account of which they set fire to his ascetic hut.

But Trajan, the most faithful general, built him another one and provided for his other needs as well.

And in the region of Antioch, Marianus and Eusebius and Ammianus, Palladius and Symeon and Abraham, and besides these others who preserved the divine image undefiled.

And we have set down in writing the lives both of these and of those mentioned before.

And the mountain lying next to that greatest city was likewise adorned with similar meadows;

For on it Peter the Galatian shone forth, and his namesake the Egyptian, and Romanus and Severus and Zeno, Moses and Malchus, and very many others, unknown to the multitude but known to God.

And this man, using the Syriac tongue, sent forth the rays of spiritual grace;

for although he had not tasted of Greek learning, he refuted the many-branched errors of the Greeks and laid bare the weakness of every heretical sophistry.

And since Harmonius, the son of Bardaisan, had long ago composed certain odes and, mixing impiety with the pleasure of melody, had charmed his hearers and hunted them down to their ruin, he took the harmony of that melody from him, blended piety with it, and offered to his hearers a remedy at once most pleasant and most beneficial.

And even now these songs make the festivals of the victorious martyrs more joyous.

He received through hearing the teachings of arithmetic and geometry and astronomy, and the syllogisms of Aristotle, and the eloquence of Plato—not as instructing him in truth, but as becoming weapons of truth against falsehood.

Moreover, he learned of the divine Scripture not only the letters, but also their inner meanings.

As teachers these men shone forth at that time.

Among the bishops there were the two Gregorys, the one of Nazianzus and the one of Nyssa—the latter being his brother, the former being the companion and fellow-worker of the great Basil.

These men, then, distinguished themselves in Cappadocia, valiantly championing piety.

And Peter also strove alongside them nobly, having had the same parents as Basil and Gregory, though he had not shared with them in secular learning, yet he sent forth the radiance of his life.

In Pisidia, Optimus, and in Lycaonia, Amphilochius, contending nobly for the faith of their forefathers, repelled the opposing assaults.

And together with these, those who were compelled to dwell in the remotest regions both strengthened their own people and overthrew their enemies by their writings.

For the Ruler of the universe gave pilots to counterbalance the magnitude of the storm, and set the valor of these commanders against the fierceness of the wars, and gave remedies to avert evil, suited to the difficulty of the times.

But not only did the loving Lord impart this providence to the churches; He also deemed them worthy of yet another care.

For, having stirred up the nation of the Goths to war, He drew to the Bosporus that man who had learned to make war only against the pious.

Then indeed, that vain man, recognizing his own weakness, sent to his brother, begging for an army.

But he wrote back that it was not holy to come to the aid of a man who was warring against God, but that it was just to put an end to his insolence.

These things filled that wretched man with even greater anguish;

yet he did not cease from his insolence, but persisted in warring against the truth.

For Terentius returned from Armenia, having set up trophies of victory;

he was an excellent general, and one adorned with piety.

Valens bade him ask for a gift.

And he asked for that very thing which a man reared in piety ought to ask.

For he asked neither gold nor silver, neither land, nor power, nor a house, but that one church be granted to those who were risking their lives for the apostolic teaching.

But he, having received the petition and learned what it contained, was angered and tore it up, and bade him ask for something else.

But he gathered up the torn fragments of the petition, and said:

"I have received it, O Emperor," he said, "and I have the gift, and I will not ask for another."

For the Judge of all things is the judge of intention.

When he had crossed the Bosporus and arrived in Thrace, at first he spent a very long time in Constantinople, in dread of the war;

but he sent the general Trajan with the army against the barbarians.

But when that man returned defeated, Valens reviled him bitterly, accusing him of softness and cowardice.

But he, using the frankness befitting a noble man, said:

"It is not I, O Emperor," he said, "who have been defeated;

but you cast away the victory, warring against God and thereby procuring His favor for the barbarians;

for, being warred against by you, He ranges Himself with them.

Victory follows God, and comes to those who are led into battle by God.

"Or do you not know," he said, "whom you drove out of the churches, and to whom you handed these over?" This both Arinthaeus and Victor (for these two were also generals) together confirmed to be so, and they advised the emperor not to be angry at reproofs that were joined with truth.

They also say that Isaac, who had a monastic tent there, when he saw him setting out with the army, cried out with a loud voice and said:

"Where are you going, O Emperor, campaigning against God, and having Him not as your helper? For He Himself has stirred up the barbarians against you, since you also have sharpened many tongues against Him unto blasphemy, and have driven those who sing His praises out of the houses of God.

Therefore cease from warring, and He will cease the war.

Restore to the flocks their best shepherds, and you shall obtain the victory without toil.

But if you go out to battle without having done any of these things, you will learn by experience how hard it is to kick against the goads;

for you will not return, and you will destroy your army besides."

But the emperor, enraged, said:

"I will indeed return," he said, "and I will kill you, and I will exact justice for your false prophecy."

But he, not fearing the threat in the least, cried out and said:

"Kill me, if the falsehood of my words should be found out.

I spoke of your testimonies before kings, and was not ashamed."

But he, despising those excellent counselors, sent the army ahead into battle array, while he himself sat in a certain village and awaited the victory.

But the soldiers, unable to withstand the onrush of the barbarians, turned to flight and were cut down as they were pursued;

and some fled with all speed, while others pursued with all their might.

And the barbarians, having overtaken that village where Valens, upon learning of the defeat, had tried to hide, threw in fire and burned, together with the village, the adversary of piety.

Thus, then, did that man pay the penalty even in this present life for the things in which he had transgressed.

But I think it profitable to teach those who do not know how these barbarians received the Arian disease.

When they had crossed the Ister and concluded peace with Valens, at that time Eudoxius, of ill-omened name, being present, suggested to the emperor that he persuade the Goths to enter into communion with him;

for long ago, having received the rays of the knowledge of God, they had been nurtured in the apostolic doctrines.

"For," he said, "a common mind will make the peace more secure."

Valens, approving this counsel, proposed to their leaders agreement in doctrines;

but they said they would not endure abandoning their ancestral teaching.

At that time Ulfilas was their bishop, whom they obeyed very readily, and they regarded his words as immovable laws.

Eudoxius, having beguiled him with words and enticed him with money, contrived to persuade the barbarians to embrace communion with the emperor.

And he persuaded him by saying that the strife had arisen out of rivalry, and that there was no difference at all in doctrines.

For this reason, even to this day, the Goths say the Father is greater than the Son, but they will not tolerate calling the Son a creature, although they are in communion with those who say so.

But nevertheless, they did not altogether abandon their ancestral teaching;

for indeed Ulfilas, in persuading them to enter into communion with Eudoxius and Valens, said that there was no difference of doctrines, but that the division had been produced by vain contention.

Concerning the piety of the Emperor Gratian.

Concerning the return of the bishops.

Concerning the contentiousness of Paulinus, and the innovation of Apollinarius of Laodicea, and the philosophy and love of God of Meletius.

Concerning Eusebius, bishop of Samosata.

Concerning the generalship of Theodosius.

Concerning his reign, and the dreams which he saw.

Who the notable champions of the impiety of Arius were.

Concerning the council assembled at Constantinople.

A synodical letter written by the council assembled at Constantinople to the western bishops.

Another synodical letter of the same council, against various heresies.

Concerning the death of Gratian, and the tyranny of Maximus.

Concerning Justina, the wife of Valentinian, and the plot formed against Ambrose.

Concerning the things declared by the tyrant Maximus to Valentinian the younger.

Concerning the things written by the Emperor Theodosius about this.

Concerning Amphilochius, bishop of Iconium

Concerning the massacres that took place in Thessalonica

Concerning the boldness of Ambrose the bishop and the piety of the emperor

Concerning Placilla the empress

Concerning the sedition that took place in Antioch

Concerning the idol temples destroyed throughout the earth

Concerning the bishop of Apamea, and the idol temples destroyed by him

Concerning Theophilus, bishop of Alexandria, and the events that took place there in the destruction of the idols

Concerning Flavian, bishop of Antioch, and the division with the Westerners that arose on account of Paulinus

Concerning the tyranny of Eugenius, and the victory of the emperor Theodosius through faith

Concerning the death of the emperor Theodosius

Concerning the emperor Honorius, and Telemachus the monk

Concerning the piety of the emperor Arcadius, and the ordination of John the bishop

Concerning this bishop's godly boldness

Concerning the idol temples in Phoenicia destroyed through him

Concerning the church of the Goths

Concerning the provision he made for the Scythians, and his zeal against the Marcionites

Concerning the demand of Gainas, and the refusal of John the bishop

Concerning the plots fabricated against him

Concerning the events that befell on his account

Concerning Alexander, bishop of Antioch

Concerning the repentance that later came upon those who had warred against John the bishop, and the translation of his relics

Concerning the faith of the emperor Theodosius and his sisters

Concerning Theodotus, bishop of Antioch

Concerning the persecution in Persia, and those who were martyred there

Concerning Theodore, bishop of Mopsuestia

For the lover of mankind, employing, as it were, certain scales and weights of mercy and justice, whenever He sees someone exceeding the measures of loving-kindness by the greatness of his offenses, restrains by just punishment his further headlong course.

Gratian, son of Valentinian and nephew of Valens, took over the whole dominion of the Romans.

For long before, after his father's death, he had already received the scepter of Europe;

and indeed while his father was still living, he shared in the sovereignty.

He therefore also added Asia and the remainder of Libya, when Valens perished childless.

Immediately, however, he made manifest the piety which he possessed, and offered the firstfruits of his reign to the King of all.

and after Liberius he had received the stewardship of the Church;

and together with the law he also sent forth Sapor, the general who at that time was most renowned;

and he commanded that the heralds of Arius's blasphemy be driven out of the sacred sanctuaries like wild beasts, and that these be restored to the best shepherds and to the divine flocks.