SAINT ATHANASIUSc. 297-373

THE FATHER OF ORTHODOXY

By F. A. [Francis Alice] Forbes

"Jesus said to them: Amen, Amen I say to you, before Abraham wasmade, I am. "--John 8:58

"In the beginning was the Word, and the Word was with God, and theWord was God. The same was in the beginning with God. . . . And theWord was made flesh, and dwelt among us. "--John 1:14

Nihil Obstat: J. N. Strassmaier, S. J. Censor Deputatus

Imprimatur: Edmund Canon Surmont Vicar General Westminster August 5, 1919

Originally published in 1919 by R. & T. Washbourne, Ltd. , London, aspart of the series _Standard-bearers of the Faith: A Series of Livesof the Saints for Young and Old_. 

"Born of the Father before all ages, God of God, Light of Light, true God of true God, begotten not made, consubstantial with theFather . . . "--From the Nicene Creed

CONTENTS

1. A Foreshadowing

2. Arius the Heresiarch

3. The Great Council

4. The Calm Before the Storm

5. False Witnesses

6. A Royal-Hearted Exile

7. The Day of Rejoicing

8. The Invisible Patriarch

9. A Short-Lived Peace

10. The Last Exile

11. The Truce of God

SAINT ATHANASIUS

"I and the Father are one. "--Words of Our Lord (John 10:30)

Chapter 1A FORESHADOWING

THE Patriarch of Alexandria, Egypt was expecting company. He stood atthe window of his palace looking down the long road, that at the firstsign of his guests' arrival he might go forth and welcome them. Beforehim, like a white pearl in the blue waters of the Mediterranean, laythe city of Alexandria--"the beautiful, " as men loved to call it. Across the harbor the marble tower of the great lighthouse soared upinto the clear Eastern sky, white as the white cliffs of the Island ofPharos from which it sprang. It was noonday, and the sunshine lay likea veil of gold over all. 

The Patriarch's thoughts were wandering in the past. He had beencelebrating the anniversary of his holy predecessor Peter, theprevious Bishop, who had won the crown of martyrdom during theterrible persecution of the Christians not so many years before. Several of the clergy present had come from afar to assist at thefestival, and these were to be his expected guests. 

The time of suffering was past and over, and yet it seemed toAlexander as if it had all happened yesterday and might happen againtomorrow. There stood the great palace of the Caesars, where the paganemperor had sat in judgment upon the lambs of Christ's flock; therethe famous temple of Serapis, where the Christians had been dragged tooffer incense to the gods; there the amphitheater where they had beentorn to pieces by beasts and slain with the sword for confessing theName of Christ. And all through those dark days, firm and steadfast asthe lighthouse on the cliffs of Pharos, had stood the Patriarch Peter, a tower of strength and comfort to his persecuted children. 

A hundred Bishops and more had looked to him as their head, for theSee of Alexandria in the East was second only to that of Rome in theWest, and the burden of responsibility was heavy. But, thanks to theexample of its chief, the Church in Egypt had borne the trial bravely, and if some had quailed before the torture and the rack and had fallenaway, by far the greater number had been true. Even the unheroicsouls, who had loved their lives better than their God, had not beenlost beyond hope, for they had come back during the lulls in thestorm, begging to be absolved from their sin. And Peter, mindful ofhis Master's words that he should not quench the smoking flax norbreak the bruised reed, received them back, after they had donepenance, into the fold of Christ with mercy and compassion. 

There were some who had not scrupled to protest against such mercy. "Were these apostates, " cried Meletius, Bishop of Lykopolis, "to bemade equal to those who had borne the burden and the heat of the day?"And he had rebelled against the decision of the Patriarch and made aschism in the Church. Even the martyrdom of the holy Peter had notbrought him back to his allegiance: the Meletians were rebels still, to the crying scandal of Christians and pagans alike. 

They were a hard people to govern, these Alexandrians--subtle, passionate and unstable, ready to follow any preacher of novelties. Alexander half envied Peter his martyr's crown as he stood musing overthe past. 

What was delaying his guests? he wondered, as he looked down the longroad, where there was as yet no sign of them. 

On the shore, at a little distance, a group of boys were playing, their bare legs and white tunics flashing hither and thither as theyran. One of them, a tall slim lad, whose aureole of ruddy hair seemedto catch every wandering sunbeam, was evidently directing the game, for all seemed to look to him for orders. "A leader of men, " smiledthe Patriarch to himself, as a vigorous wave of the boy's hand broughtall his companions round him. 

They were building some kind of a platform now, on to which he of theruddy locks was promptly hoisted, while the others appeared to beforming a procession. 

"A church ceremony, " murmured the Patriarch to himself, rememberinghis own boyhood days. Presently a little boy advanced solemnly andpresented some kind of a vessel to the youthful bishop, who, with amagnificent gesture, beckoned to the procession to approach. Then, asthe foremost boy advanced and knelt at his feet, he raised the vesseland poured some of its contents over his head. 

"The baptism of the catechumens!" exclaimed the Patriarch; "but thislooks a good deal too much like earnest!"

Hastily calling a servant, he bade him go down to the shore and bringup the band of boys who were playing there. Summoned thus hastily toappear before authority, they approached with some uneasiness, andthere was a certain amount of scuffling among them which resulted inthe appearance of the would-be bishop in the forefront of thegroup--and where should a bishop be if not at the head of his flock?

"What were you doing down there on the shore?" asked the Patriarch. 

The boy's clear eyes looked at him with interest, but without avestige of fear. 

"We were playing, " he said. "It was the baptism of the catechumens. Iwas the bishop, and they"--pointing to his companions--were thecatechumens. "

"Are you a Christian?" asked Alexander. 

"Yes, " answered the boy proudly. 

"And these?"

"Catechumens. "

"What did you do?"

"I poured the water on them and said the words. "

"What words?"

The boy repeated the formula in perfect Greek. 

"Did you pour the water as you said the words?"

"Yes. "

The Patriarch's face was troubled. 

"It is a dangerous game to play at, " he said. "What would you say if Itold you that you had really baptized them?"

The boy looked at him in amazement. 

"But I am not a bishop, " he said. 

The Patriarch could not help smiling. 

"Although the bishop usually does baptize the catechumens, " he said, "it is not necessary that it should be a bishop, not even necessarythat it should be a priest. "

The boy-bishop looked grave, his companions frightened, the Patriarchthoughtful. 

"What is your name?" he asked suddenly, laying his hand on the ruddylocks. 

"Athanasius, " answered the boy. 

"What would you like to be?" he asked. 

"A priest, " was the prompt answer. 

"A bishop perhaps?" asked Alexander with a smile; "you think it is aneasy and a glorious life?"

The boy's eyes looked straight into the Patriarch's. 

"The blessed Peter was a martyr, " he answered. 

"You need much learning to be a priest. "

"I love learning, " said the boy. 

Alexander noted the broad, intelligent brow, the keen eyes and theclear-cut face before him. His heart went out to this frank andfearless lad who loved the martyrs. 

"Come to me this evening, and we will talk of this, " he said, for hisguests were at last to be seen approaching, and his duty lay withthem. 

That evening the boy and the Patriarch had much to say to each otheras they walked under the palm trees in the garden of the episcopalpalace. Alexander learned how Athanasius had been brought up in theChristian Faith under the shadow of the great persecution, among thosewho counted it the highest honor to shed their blood for Christ. Hehad been well taught in the famous Greek schools of Alexandria and wasfull of enthusiasm for the great Greek philosophers and poets. Strongof will, noble of heart and keen of intellect, the boy was born tosomething great--of that the Patriarch felt assured. The Church hadneed of such men in these troublous times, when the dangers of heresyhad succeeded to those of persecution. 

Alexander at once resolved to take Athanasius into his household andto bring him up as his own son, an inspiration for which he was oftento thank God in the years to come. The boy soon grew to love thegentle and holy Patriarch, who could act with such strength anddecision when it was needful for the good of the Church. He wasconstantly in touch with men of every rank and country, for Alexandriawas a city where people of all nations and of all creeds met. Pagans, Jews and Christians lived side by side in their various quarters;there even existed a set of philosophers who tried to make a religionfor themselves out of an amalgamation of several others. 

Athanasius was still very young when he began to act as secretary tothe Patriarch, accompanying him on all his journeys throughout hisvast diocese; and he himself tells us how he stayed for a time amongthe monks in the desert of Egypt and how his young soul was set onfire by the holiness of their lives. 

Neither science nor logic nor philosophy offered any difficulty to thebrilliant young scholar, whose knowledge of Scripture and of theologywas to astonish the men of his time. Alexander himself as he grewolder leaned more and more on Athanasius, consulting him, young as hewas, on the most important matters. So the years rolled on, and theboy grew into manhood, "gentle and strong, " as we are told by one whoknew him, "high in prowess, humble in spirit, full of sympathy, angelic in mind and face. " That he would make his mark on the world ofhis time, few who knew him doubted; but of the dauntlesssoldier-spirit that slumbered behind that gentle mien, of thesteadfast will that no human power could shake, they knew but little. God's moment had not yet come. 

Chapter 2ARIUS THE HERESIARCH

THE night before the martyrdom of the Patriarch Peter, as he had lainin prison praying and waiting for that dawn which was to be his laston earth, there had come to him a few of his faithful clergy. They hadbraved many dangers to look once more upon the face of their belovedBishop and to obtain his blessing and his last instructions; they hadcome also to plead for one who had asked their help. 

But a short time before, a certain man called Arius had beenexcommunicated by the Patriarch for having joined the schism ofMeletius. He it was who that very day had visited them, beseechingthem with tears to use their influence with Peter to obtain hispardon. The clerics knew the tenderness of their Bishop's heart andhis readiness to forgive the erring; they were therefore greatlysurprised when their petition met with a stern refusal. 

"Never, " said Peter. "Arius is separated from the glory of the Son ofGod both in this world and in the next. "

Then, as Achillas and Alexander, his dearest and most intimatefriends, had drawn him apart to ask the reason for such unusualseverity--

"This night, " he said, "as I prayed, Our Lord appeared to me in glory, but His robe was rent from top to bottom. 'Who has treated Thee thus, my Lord!' I cried, 'and rent Thy garments?'

"'It is Arius, ' He replied, 'who has torn My robe, and tomorrow theywill come to you to intercede for him. Therefore I have warned you tokeep him from the fold. But you shall die for Me tomorrow. '"

Then Achillas and Alexander, and they that were with them, prayed oncemore with their Bishop, and he blessed them and bade them depart inpeace. And when the morning came, the promise of Christ was fulfilled, and His faithfu1 servant received the martyr's crown. 

Achillas succeeded Peter as Patriarch, and in course of time, yieldingto the entreaties of Arius and deceived by his apparent good faith, hereceived him back into the fold and gave him charge of one of thelargest churches in Alexandria in a district called Baukalis. 

Tall and striking in appearance, with a certain eloquence and a greatpretense of holiness, Arius soon became a popular preacher. He hadeven hoped, it was said, to succeed Achillas as Patriarch; and when, on the death of Achillas, Alexander was elected to take his place, Arius' anger and envy knew no bounds. Since he could find no faultwith the conduct of the new Patriarch, whom everyone acknowledged tobe blameless and holy, he proceeded to find fault with his doctrine. "In teaching that Christ was the Eternal Son of God, " said the priestof Baukalis, "Alexander and his clergy made a great mistake. SinceChrist was the creation of God the Father, how could He Himself beGod?"

It was a heresy that struck at the very roots of Christianity. Alexander remembered, too late, the warning of Peter. Gentle andpeaceful by nature, he tried at first to win Arius by kindness. "Lethim explain his difficulty, " he said, "and discuss the question withtheologians"; but all such suggestions were met with pride andobstinacy. Arius at last sent a haughty statement of his opinions, which were condemned by nearly all the Bishops of Egypt. He wastherefore deposed and forbidden to preach, but he was not the man totake his defeat humbly. 

Hastening to Caesarea in Palestine, where he had influential friends, he gave himself out as "the very famous, the much suffering for God'sglory, who, taught of God, has acquired wisdom and knowledge. " Manywere seduced by his insidious persuasions, among them Eusebius, theBishop of Caesarea in Palestine, who, thoroughly taken in by thedeceits and false holiness of the heretic, wrote a letter to Alexanderin his favor. 

The Patriarch replied by a detailed account of Arius' teaching and histrial, giving the reasons why the Synod had thought fit to depose him. This letter had an effect on the clergy and Bishops of Palestine whichArius was quick enough to see. He therefore retired into Syria, wherehe made great friends with another Eusebius, the clever and craftyBishop of Nicomedia, who had gained an unfortunate influence over theEmperor. 

It was now nearly twelve years since Constantine, himself a pagan, though the son of St. Helena, had prayed to the God of the Christiansto give him the victory over his enemies. His prayers had been heard. In the brightness of the noonday sky there appeared a sign whichoutshone the sun in splendor--the image of the Cross of Christ. "Inthis sign thou shalt conquer" was traced in fiery letters across it, and the Emperor and all his army saw and believed. 

With the Cross as standard, Constantine marched against his enemiesand defeated them. From that day forth he became a catechumen and theprotector and friend of the Christians. His first act was to publishan edict, the Edict of Milan, which gave them full liberty to practicetheir religion, build churches and preach. Thus the Church came forthat last from the dark night of persecution, but her life on earth isever a warfare against the powers of evil, and other dangers layahead. 

The Emperor began by making humane laws. He abolished the punishmentof crucifixion out of reverence for the Son of God, who had died uponthe Cross, put a stop to the cruel games of the arena and bettered thecondition of the slaves. 

Constantine's nature was really a noble one, but there was much in himstill of the pagan and the barbarian. Unfortunately for himself andfor the world, he fell under the influence of Eusebius, Bishop ofNicomedia. 

This man, who was said to have apostatized during the persecution ofMaxentius and who had intruded himself, no one quite knew how, intothe See of Nicomedia, had begun by winning the good graces ofConstantia, the Emperor's sister. During the time when Constantia'shusband, Licinius, was at war with her brother, Eusebius was hisstaunch friend, upholding him in his rebellion against the Emperor;but on the defeat of Licinius, the Bishop at once transferred hisfriendship to the conqueror, Constantine. Bishop Eusebius resembledArius in his want of reverence and of honesty, and had taken Arius'side against the Patriarch, Alexander, praising openly the teaching ofArius and declaring that his only wish was that all men should sharehis opinions. He had even dared to write in Arius' favor to thePatriarch, declaring insolently that he had been unjustly deposed. 

Alexander was growing old, but the Faith was in peril; it was a momentfor vigorous action. Moreover, at his side, like a faithful watchdog, stood his secretary, the young deacon Athanasius. Circular letterswere sent to Pope St. Sylvester and to all the Bishops warning them ofthe new danger that was threatening the Church. "Since Eusebius hasplaced himself at the head of these apostates, " wrote Alexander, "itis necessary that it should be made known to all the faithful, lestthey should be deceived by their hypocrisy. "

Eusebius and Arius were both astonished and disgusted at the firmattitude of the Patriarch. Athanasius was at the bottom of it, theydeclared, and they vowed an undying hatred against him. The EmperorConstantine, who happened at this moment to be visiting Nicomedia, where he had spent a great part of his youth, heard Eusebius' versionof the story. It was only a question of words, said the wily Bishop;what was really distressing about it was the spite and the venom withwhich the Patriarch of Alexandria had pursued an innocent and holy manfor having dared to differ from him in opinion. Arius was thenpresented to the Emperor as a faithful and unjustly persecuted priest, a part which he knew how to play to perfection. 

It was well known to Eusebius that the great desire of Constantine wasto preserve and maintain peace in his empire. If this quarrel wereallowed to go on, said the Bishop, there would soon be strifethroughout the whole of the East, for there was much bitternessalready. On the other hand, Constantine was known to all Christians asthe protector and generous benefactor of the Church. Would it not bewell for him, suggested Eusebius, to use his influence for good and towrite to Alexander, bidding him lay aside this most unchristiandispute and make peace with Arius and his followers? The Emperor, asEusebius had hoped, took alarm at the prospect of disunion in hisdominions. A catechumen himself, and knowing but little of the greattruths of Christianity, he was easily deceived by Eusebius' story andhastened to take his advice. 

It was a scandalous thing, he wrote, that the peace of the Churchshould be disturbed for such a trivial matter. Let Alexander and Ariusforgive one another; let them each keep their own opinion if theychose, but in concord and in quiet. He ended by begging both to givehim peace by making peace among themselves and by putting an end toall such quarrels. 

The letter was entrusted to Hosius, Bishop of Cordova, a confessor ofthe Faith, venerated throughout the Church for his wisdom andholiness. He was to deliver it personally to the Patriarch ofAlexandria. 

Now, Hosius was a Bishop of the Western Church and had heard but vaguerumors of the doings of Arius and his followers in the East. His firstinterview with the Patriarch of Alexandria opened his eyes to theimportance of the matter. It was no question of a war of words or adifference of opinion--Christianity itself was at stake; the Emperormust be warned, and warned at once. A letter was therefore written bythe two Bishops, assisted probably by Athanasius, in which the Emperorwas earnestly begged to take steps to summon a universal Council ofthe Church to decide the question. It was dispatched to him by atrusty messenger and in due time reached his hands. 

Constantine, who was really anxious to do what was right, appealed tothe Pope, St. Sylvester, to unite with him in summoning a Council. Tothe Bishops who were too poor to undertake a long journey with theusual attendance of clergy, the Emperor offered the necessary means. He undertook also to house and provide for the members of the Councilas long as it lasted. The town of Nicea in Bithynia, about twentymiles from Nicomedia, was chosen as the meeting place. It was hoped byall devout Christians that peace and unity in the Church would be theresult. 

Chapter 3THE GREAT COUNCIL

IN the early summer of the year 325 the Council of Nicea met. Threehundred eighteen Bishops were present, besides a multitude of priests, deacons and acolytes. It was like the Day of Pentecost, said thepeople: "men of all nations and of all tongues. "

Many bore the glorious marks of the sufferings they had endured forChrist; others were wasted with long years of prison. There were thehermit Bishops of Egypt, Paphnutius and Potamon, who had each lost aneye for the Faith; Paul of Neo-Caesarea, whose muscles had been burnedwith red-hot irons and whose paralyzed hands bore witness to the fact;Cecilian of Carthage, intrepid and faithful guardian of his flock;James of Nisibis, who had lived for years in the desert in caves andmountains; Spyridion, the shepherd Bishop of Cyprus, and the great St. Nicholas of Myra, both famed for their miracles. 

Among the Bishops of the West were Theophilus the Goth, golden-hairedand ruddy, who had won thousands to the Faith; and Hosius theSpaniard, known as "the holy, " who had been named by the Pope as hisrepresentative; together with the two Papal Legates, Vito and Vincent. Among those of the Eastern Church were the venerable St. Macarius, Bishop of Jerusalem, and St. Amphion, who had been put to the torturein the reign of Diocletian. 

Last but not least came the aged Patriarch of Alexandria, the chiefprelate of the Eastern Church, who had brought with him as hisassistant the young deacon Athanasius. 

Of the 318 Bishops present, seventeen, headed by Eusebius ofNicomedia, were in sympathy with Arius. They were but a small number, it is true, yet Eusebius was the adviser of Constantine and the friendof his sister Constantia. He relied on his influence with the Emperorand his well-known powers of persuasion. 

* * * * *

The day has come for the opening of the Council. The Bishops andclergy are assembled in a great hall which has been prepared for thispurpose. In the center, upon a splendid throne, lies a copy of theFour Gospels, symbol of the presence of Christ in the midst of HisChurch. At the upper end a small gilt throne has been erected for theEmperor, while the Bishops and the clergy sit on seats and benchesrunning the whole way around the hall. 

A quick whisper suddenly breaks the silence: "The Emperor!" and thewhole assembly rises to its feet. Few of those present have seen theman whose name is on every lip, a Caesar and a Christian!

Alone and unattended, with bent head and humble mien, the Emperorcrosses the threshold. A man of noble presence and of royal dignity, he wears the robe of Imperial purple blazing with gold and preciousstones; the Imperial crown is on his head. There are some there whohave seen that Imperial purple before, but under what differentcircumstances--"Hail, Caesar; those about to die salute thee!"

He advances slowly and with faltering footsteps between the ranks ofBishops standing to do him honor. Constantine the Great, the conquerorof the Roman world, trembles in the presence of these intrepidConfessors of the Faith who bear upon them the marks of the conflict. In the midst of that august assembly he, the catechumen, is as alittle child. He will not even take his seat upon the throne preparedfor him until the Bishops urge him to do so. 

The Emperor speaks to them with deference and courtesy. It is not forhim, he says, to dictate to them, for here he is but fellow servantwith them of a glorious Lord and Master. They had met to preservepeace and concord in the Church and to put an end to all causes ofstrife. Let them do what they can to that end. 

There are two men in that assembly on whom all eyes are bent. One ofthem is about sixty years of age, tall, thin and poorly clad, as onewho leads an austere life. A wild shock of hair overshadows his face, which is of a deathly pallor; his eyes are usually downcast, owing toa weakness of sight. He has a curious way of writhing when he speaks, which his enemies compare to the wriggling of a snake. He is given tofits of frenzy and wild excitement, but has withal, when he chooses, amost winning and earnest manner, fascinating to men and womenalike--Arius the heresiarch. 

The other, seated on a low seat beside the Patriarch of Alexandria, isslight, fair and young; only his broad brow and keen, earnest eyesbetray something of the spirit within; he shows no excitement. Sereneand watchful, silent yet quick in his movements, he is like a youngSt. Michael leaning on his sword, ready to strike for the truth whenthe moment shall come--Athanasius the deacon. 

The heresiarch is called upon to explain his doctrines. His discourseis long and eloquent. He uses to the utmost his powers of fascination. He tries to hide the full meaning of his words under beautifulexpressions, but his meaning is clear to all--"Jesus Christ is notGod. "

The Fathers and Confessors of the Faith, stricken with horror at theblasphemy, cry out and stop their ears. The indignation is universal. Eusebius and his party are in consternation. Arius has been toooutspoken. He has stated his opinions too crudely; such frankness willnot do here; he is no longer among the ignorant. Eusebius himselfrises to speak and, with the insinuating and charming manner for whichhe is famous, tries to gloss over what Arius has said. 

The Son of God is infinitely holy, he says, the holiest of all thecreations of the Father and far above them all. Very, very close tothe Father Himself, so close that He is very nearly God. As a matterof fact, he declares, the Arians believe all that the Church teaches. 

A letter is produced and read by one of the prelates; it was writtenby Eusebius himself to a friend. Full of heresy, it shows most clearlythe double-dealing of the Arian Bishop and his party. The indignationbreaks out afresh, and the letter is torn to shreds in the presence ofthe Council. Even Eusebius is abashed, but there are others to takehis place. The Arians continue the argument. 

Silent and watchful at his post sits the young man who is destined tobe the champion of the Faith through all the troublous years to come. He has not spoken yet, but now Alexander makes him a sign. The swordflashes from its scabbard; woe to those on whom its blows shall fall!In a few words, sharp and clear as diamonds, Athanasius tears topieces the veils in which the Arians had shrouded their true meaning. "Who has deceived you, O senseless, " he asks, "to call the Creator acreature?"

He is the champion of Christ, the champion of the truth. The Bishopsmarvel at his words, which are as of one inspired; they thank God whohas raised up so strong a bulwark against error. Alexander's eyes areaglow; it is for this that he has lived; he knew how it would be. Hislong life's work is nearly at an end; he can go now in peace. Athanasius is at his post. 

But it is time to put an end to the discussion; Arius and his opinionsare abhorred by everyone. A profession of Faith is drawn up by Hosius, the representative of Pope St. Sylvester, and presented for all tosign. It establishes forever the Godhead of Christ. To this day it isthe profession of Faith of the whole Catholic world--the Nicene Creed. 

"Born of the Father before all ages, God of God, Light of Light, true God of true God, begotten not made, consubstantial with theFather . . . "

The Emperor has listened earnestly to the discussion, following it aswell as he can with his limited knowledge of doctrine. He approves theprofession of Faith with his whole heart; let it be presented to allto sign. 

But first--one moment--this heresy must be stamped out once andforever or there will be trouble in the days to come. An addition mustbe made before the signatures are affixed. It runs thus: "And if anysay, 'There was a time when God was not; or if any hold that the Sonis not of the same substance with the Father, or is . . . Like acreated being, ' the Holy Catholic Apostolic Church condemns him, as itcondemns forever Arius and his writings. "

The text is then presented to the Bishops to sign. All are content butthe seventeen Arians. The Emperor expresses his entire satisfactionwith the decisions of the Council; he will uphold the law of theChurch with the law of the State, he declares, and those who rebelwill be punished. 

The ranks of the Arians begin to waver; several Bishops sign theCreed; soon there are only five left--Eusebius at their head. 

The Emperor speaks of banishment. 

The argument is a powerful one. Eusebius wavers. He receives a messagefrom Constantia bidding him give way; resistance is useless. He signsthe profession in company with Theognis of Nicea, his friend. 

Arius, with several of his supporters, is then condemned tobanishment, and his writings are to be burned publicly. The minds ofall are at rest. Several other matters of less importance are settledsatisfactorily. The Council is at an end. 

But Constantine has not finished with the Bishops. Today begins thetwentieth year of his reign, a day kept with great rejoicing by theRoman Emperors. A banquet has been prepared at the palace; he claimsthe honor of entertaining the Confessors and Fathers of the Faith. 

Times have changed indeed. The soldiers of the Imperial Guard salutewith drawn swords the guests of the Emperor as they pass between theminto the palace--that Imperial Guard who in other days, which manythere remember, had dragged the Christians to torture and to death. 

The Emperor receives them with veneration, kissing devoutly the scarsof those who have suffered for the Faith. The banquet over, he begstheir prayers and loads them with gifts, giving to each of the Bishopsa letter to the governor of his province ordering a distribution ofwheat to the churches for the use of the poor. 

The hearts of all are full of joy and thankfulness. Taking leave ofthe Emperor, they return, each man to his own country. The Council ofNicea is over. 

But there were two in whose hearts there was neither joy nor peace northankfulness; they were Eusebius of Nicomedia and Theognis of Nicea. Were they to return to their sees and confess themselves beaten? Itwould be a bitter homecoming. The officials of the palace were wellknown to Eusebius. He bribed the librarian to let him see once morethe famous document that had just been signed by so many Bishops. Then, seizing a moment when the guardian's back was turned, the twoArians deleted their names from the profession of Faith and, returninghome, continued to teach the doctrines which the Church had condemned. They counted on the protection of Constantia and her influence withthe Emperor, but they were mistaken. 

Three months after the Council of Nicea, Eusebius and Theognis weredeposed by Alexander and the Bishops of Egypt, who elected Catholicprelates in their stead. The Emperor supported the decision of theChurch, pronouncing a sentence of banishment on the rebels. "Eusebiushas deceived me shamefully, " he wrote to the faithful in Nicomedia. 

Who could foresee that the Emperor, whose eyes were at last opened tothe perfidy of his friend, would before long allow himself to bedeceived more shamefully still by the very man whose dishonesty he hadproved?

Chapter 4THE CALM BEFORE THE STORM

WITH the enemies of the Church in exile, for a time there was peace. The heathen came flocking from every side to embrace the Faith. Pagantemples were overthrown and Christian churches were erected in theirplace. The Emperor himself built no less than eight in Rome, under thedirection of Pope St. Sylvester, and furnished them with all that wasrequired for the worship of God. 

But Constantine was a stranger in the capital of his kingdom; he hadspent his youth at the court of Nicomedia, and looked upon the East ashis home. Rome, moreover, had tragic associations for him. It wasthere that he had caused his young son Crispus, falsely accused oftreason by his stepmother Fausta, to be put to death. The young Caesarhad been brave and upright and a favorite with all. Too late did hisfather learn that he was innocent. Fausta paid the penalty for herevil deed, but her death could not give life to the innocent victim. 

Constantine resolved, therefore, to build himself an Imperial city inthe land which he loved, far from the scene of the tragedy. He laidits foundations in Byzantium and gave it the name of Constantinople, or the city of Constantine. Everything was done to make the newcapital the most magnificent city in the world. Works of art werebrought from afar, the most skillful artists and builders wereassembled from all the cities of Europe and of the East, enormous sumsof money were spent, Christian churches were built; but Constantinecould not give to his Imperial city what was wanting to himself--apure and steadfast faith. Constantinople was destined to be the homeof every heresy. 

In the meantime the holy Patriarch Alexander had gone to his rest. Ashe lay on his deathbed he called for his beloved Athanasius, but therewas no reply. Athanasius had fled from the city, fearing from certainwords of the old man that he would be chosen to succeed him. 

"Athanasius!" called the Patriarch once more. 

There was one present who bore the same name, a not uncommon one inthe East; they brought him to the bedside of the dying Bishop, but hiseyes looked past him into space. 

"Athanasius!" he called once more, "you think you can escape, but itshall not be so. " And with these words he died. 

The same thought had been in the hearts of all. Athanasius was knownfor his zeal and learning, his mortified life and his ardent love ofGod. He was young, it was true, but he was wiser than many older men. When the Bishops of the Church assembled to elect their new Patriarch, the whole Catholic population surrounded the church, holding up theirhands to Heaven and crying, "Give us Athanasius!" The Bishops askednothing better. Athanasius was thus elected, as St. Gregory tells us, by the suffrages of the whole people and by the choice of the Bishopsof the Church. 

It was a heavy burden to be laid on the shoulders of a young manscarcely thirty years of age. There were trials and combats aheadbefore which, if Athanasius had seen them, even his bold and undauntedspirit might have quailed. But the will of God, once made known tohim, was accepted bravely. He would bear the burden with all thecourage of his strong heart until the time came to lay it down. 

The first few years of Athanasius' rule were years of peace duringwhich he devoted himself to the work he loved, the conversion of thepagans and the visitation of his huge diocese, the Patriarchate ofAlexander. He traveled from city to city confirming and strengtheningthe Church and making friends with the holy men over whom he had beencalled to rule. 

One day, when he had been but a few months Patriarch, a message wasbrought to him from a stranger who wished to speak with him. His namewas Frumentius, and he had traveled from a distant country. Athanasiuswas presiding at a meeting of Bishops. "Let him be brought in, " hesaid, "and let him tell us what he desires. " The stranger was a man ofnoble bearing and gentle manners. He had a wondrous tale to tell. Heand his brother Ędesius, left orphans at an early age, had beenadopted by an uncle who was a learned man and a philosopher. Desiringgreatly to undertake a voyage to Abyssinia to study the geography ofthe country and unwilling to interrupt the education of his two youngcharges, he took them with him, that they might continue their studiesunder his care. His work finished, he set sail for home with the twoboys, but the boat, having put into a port for provisions, was setupon by savages, and everyone on board was killed. 

Now, it happened that the boys had landed and were reading togetherunder a tree on the shore. The savages had pity on their youth and, instead of killing them, carried them off and presented them to theirKing as slaves. The boys, who were intelligent and lovable, soongained the affections of their barbarian master. Arrived at manhood, they were given positions of trust in the kingdom and loaded withevery honor. Frumentius, the elder, was especially beloved by theKing, over whom he gained a great influence for good. But the Kingfell sick and, being near to death, called his wife, to whom he hadleft the guardianship of his young son. "Let Frumentius help you inthe government, " he said; "he is wiser and more faithful than any inthe kingdom. "

The Queen Mother accordingly appointed Frumentius as the tutor of theyoung King, and Governor of the State, while his brother Ędesius wasgiven a less important position. Frumentius, whose earnest desire wasto see the land that he governed Christian, summoned all the Christianmerchants who came to trade in the country and, giving them presents, begged them to build houses of prayer and to do their utmost to winthe barbarians to the Faith. There were many conversions, and by thetime the young King had reached his majority, several Christiancommunities were scattered throughout the State. 

His task being now at an end, Frumentius asked leave to return to hisown land with his brother Ędesius. They had a hard task to persuadethe King and the Queen Mother to let them go, but at last theyprevailed. 

Frumentius, whose heart was yearning over the country to which he owedso much, had come straight to the Patriarch of Alexandria to beg ofhim that he would send a Bishop to preside over the growing number ofchurches in Abyssinia and to preach the Faith in the districts whereit was not yet known. 

The Patriarch and the Bishops had followed the story with the greatestinterest. When Frumentius ceased speaking, there was a moment ofsilence, broken suddenly by Athanasius himself. 

"Who is more worthy of such a ministry, " he cried, "than the man whostands before us?"

The suggestion was approved by all. Frumentius was ordained by thePatriarch, who gave him his blessing and bade him return to hismission. He was honored as a Saint in Abyssinia, where he laboredzealously all his life for Christ. Ędesius, his brother, became apriest also and helped in the good work. 

Athanasius, as we have already seen, had spent a part of his youthwith the monks of the desert. It was his proudest boast that he hadacted as acolyte to the great St. Antony. He resolved, therefore, tovisit the district known as the Thebaid, where St. Pachomius, thefather of monasticism in the East, had founded many monasteries anddrawn up a rule for the monks. 

Pachomius had been one of a body of young soldiers seized againsttheir will and forced to fight in the wars between Constantine andMaxentius. It happened one day during a journey that they landed atThebes in Egypt, where they were treated with harshness and cruelty. Hungry, poorly clad and miserable, the young soldiers were lamentingtheir ill fortune when a party of strangers approached them from thetown, welcoming them as friends and brothers and giving them food, garments and all that they so badly needed. 

"Who are these good men?" asked Pachomius of a bystander. 

"They are Christians, " was the answer. "They are kind to everyone, butespecially to strangers. "

"What is a Christian?" persisted the young soldier. 

"A man who believes in Jesus Christ, the only Son of God, and doesgood to all, " was the reply. 

Pachomius reflected for a few minutes and then withdrew a little wayfrom his companions. "Almighty God, who have made Heaven and earth, "he cried, lifting his hands to Heaven, "if You will hear my prayer andgive me a knowledge of Your Holy Name, and deliver me from theposition in which I am, I promise You that I will consecrate myself toYour service forever. "

Not long after, Pachomius was set free and, seeking out a Christianpriest, received Baptism and instruction. Then, going at once to thecell of an old hermit called Palemon, famous for his holy andmortified life, he knocked at the door of his hut. 

"Who are you, and what do you want?" asked the old man, opening hisdoor a few inches. 

"I am called Pachomius, and I want to be a monk, " was the answer. 

"You cannot be a monk here, " said Palemon. "It is a hard thing to be atrue monk, and there few who persevere. "

"Perhaps so, " replied Pachomius; "but all people are not alike. "

"I have already told you, " repeated the old man, "that you cannot be amonk here. Go elsewhere and try; if you persevere you can come back. "

"I would rather stay with you, " said Pachomius. 

"You do not know what you are asking, " answered Palemon. "I live onbread and salt; I pray and do penance the greater part of thenight--sometimes the whole night through. "

Pachomius shivered, for he was a sound sleeper, but he repliedsturdily enough:

"I hope in Jesus Christ that, helped by your prayers, I shallpersevere. "

Palemon could resist him no longer. He took the young man to live withhim and found him a humble and faithful disciple. After some years, the two hermits went together to the desert of the Thebaid and beganthe work to which God had called Pachomius, for Palemon died soonafter. 

Many monasteries were founded, and men flocked to the desert to givethemselves to God. They slept on the bare ground, fasted continuallyand cultivated the barren earth or made baskets and mats of the coarsereeds that grew in the marshes, selling them for the profit of thepoor. Twice during the night the weird blast of the horn that summonedthem to prayer broke the vast silence of the desert. 

Hearing of the arrival of Athanasius, Pachomius came down from hislonely monastery of Tabenna, surrounded by his monks; but he hidhimself among them from humility, or from the fear that Athanasiuswould do him too much honor. The Saint, however, detected the Saint, and they were soon firm friends. To the Patriarch, the monks of Egyptrepresented all that was best and strongest in the national spirit. Onthese men he knew he could rely, and his hopes were not disappointed. The solitaries of the desert, to a man, would be faithful toAthanasius during the years of trial that followed. 

Indeed, wherever Athanasius went throughout his vast diocese, thehearts of all loyal and noble men went out to him instinctively. Hewas a precious gift of God to Egypt--a precious gift of God to thewhole Catholic Church. 

Chapter 5FALSE WITNESSES

THE storm of persecution which was to fall with such fury upon St. Athanasius was already gathering. 

Constantia, the Emperor's favorite sister, who had always beenstrongly in favor of the Arians, became very ill. The priest whoattended her on her deathbed, a friend and tool of Eusebius ofNicomedia, induced her to persuade Constantine, who visited hercontinually during her illness, that Arius and his friends had beenunjustly condemned and that the judgment of God would fall on him andhis empire in consequence. Constantine, always easily influenced byhis immediate surroundings, began to waver. Constantia soon died, butthe Arian priest continued the work that had been so successfullybegun. Arius believed all that the Church believed, he pleaded; lethim at least be allowed to come into the presence of the Emperor; lethim have a chance to prove his innocence. 

Although Constantine had heard with his own ears the blasphemies ofthe heresiarch, although he had approved so heartily of the decisionof the Council which condemned him and had enforced it with the powerof the State, he gave way before the persuasions of this stranger. 

"If Arius can assure me that he believes the profession of Faith setforth by the Council of Nicea, " he said, "he may return. "

The good news was instantly made known to the heretic and his friends, and Arius hastened to Constantinople, where he was admitted into theEmperor's presence. 

"Is it true that you believe what the Church teaches?" askedConstantine. 

"I take my solemn oath that I believe what I hold in my hand, " repliedArius, unfolding the Nicene Creed. 

In the hollow of his palm was concealed a statement of his own falsedoctrines, but this the Emperor could not know. He professed himselfsatisfied, and thus the seed was sown which was to bring forth bitterfruit during centuries to come. 

With Arius recalled, there was no longer any reason why Eusebius andTheognis, who declared that they shared his opinions, should remain inbanishment. Once in Constantinople, Eusebius regained all his oldinfluence over the Emperor. 

From that day forth, the Constantine of the heavenly vision, theConstantine of the Council of Nicea, noble, wise and humble, disappears from the pages of history, and a man changeable, capriciousand uncertain takes his place. 

The first act of Eusebius and Theognis was to drive out the CatholicBishops who had been elected to replace them in their sees; the secondwas to look about them to see who was likely to stand in their way. Eustathius, the Bishop of Antioch, an intrepid defender of the Faith, must be gotten rid of at once, they decided, and they proceeded to plothis ruin. 

They started for Jerusalem to visit--or at least, so they said--thebeautiful Church of the Holy Cross which the Emperor had just built. On their way home, they announced that they would stay for a shorttime at Antioch, and they invited all the Bishops who were likely tobe friendly to meet them there in council. They were received with thegreatest courtesy by Eustathius, who did all that he could to maketheir visit pleasant. They had, however, bribed an abandoned wretch ofthe town to enter while the council was sitting and accuse Eustathiusbefore all present of a scandalous crime. 

Affecting to be greatly grieved and horrified at the accusation, theydeposed Eustathius and elected an Arian in his place, silencing thosewho opposed their unjust and unlawful conduct by declaring that theyacted by command of the Emperor. Constantine was then appealed to, butin vain. The Arians were all-powerful. 

The next obstacle to be removed was Athanasius, but Eusebius wasclever enough to realize that this would be no easy task. Athanasiuswas not only the chief Bishop of the Eastern Church, but one who haddefeated the Arians several times before on their own ground. 

He began by writing a letter to the Patriarch in which he informed himthat Constantine, having learned that the views of Arius were quitecorrect, had been pleased to recall him from banishment. It was onlyjust and fair, therefore, that Athanasius should receive him intocommunion; Eusebius, indeed, had reason to know that the Emperor wouldbe greatly displeased if he refused to do so. 

Athanasius' reply to this threatening message was short and decided. Neither threats nor persecution, he said, would induce him to goagainst the decrees of the Council of Nicea. Arius had been condemnedby the universal Catholic Church; by that decision all true Catholicsmust stand. 

Eusebius was not at all discouraged. He wrote to the Emperor and toldhim how lightly the Patriarch had treated his wishes. "Athanasius ismuch too young for such a responsible position, " he wrote, "and is ofa quarrelsome and obstinate temper. He is the last man in the world tofill a post which, if peace is to be kept in the Church, requires thegreatest tact and charity. " Perhaps, he suggested, if the Emperorhimself were to write to him, he might be made to see the matter in adifferent light. A threat of banishment is always a powerful argument. 

On receiving this letter, the Emperor--to his shame, be it said--wroteto the Patriarch as follows: "Being informed of my pleasure, admit allwho wish to communion with the Church. If I hear of your standing inthe way of any who seek it, I will send at once those who will deposeyou from your see. "

The reply of the Patriarch was firm and courageous. "It is impossible, "he answered, "for the Catholic Church to hold communion with those whodeny the Divinity of the Son of God and who are therefore fightingagainst Him. "

Eusebius was absent when the letter arrived, and the changeableConstantine was favorably impressed by its noble and fearless tone;the matter was therefore dropped. 

Eusebius, still determined on the Patriarch's ruin, looked about himfor a tool. He found the Meletians always troublesome and ready tojoin in a plot against those in authority. Three of them, appearingsuddenly at Nicomedia where Constantine was then staying, accusedAthanasius of having usurped the Royal power by levying an unlawfultax upon the people. Unfortunately for the success of this littleplot, there were present at Court at that moment two priests ofAlexandria who were able to prove to the Emperor that the Patriarchwas completely innocent. Constantine even wrote a letter to Athanasiustelling him of the false charge brought against him, severely blamingthose who had made it and inviting him to come himself to Nicomedia. 

This was not at all what Eusebius wanted. He could not prevent thearrival of Athanasius; he therefore set to work once more to prejudiceConstantine against him before he came. The Meletians were pressedinto service again, and accused the Patriarch of treason. He had senta purse of gold, they said, to a certain rebel, who had stirred up arising against the Emperor. But when Athanasius appeared at Nicomedia, he was able to prove that the story was a falsehood; and, to thedisgust of Eusebius and his party, he returned to Alexandria bearing aletter from the Emperor fully establishing his innocence and theperfidy of his accusers. 

Rumors of what was passing had even reached St. Antony in his desertsolitude, and the old man, on hearing of all that his friend anddisciple had had to suffer, came down from his mountain cave to praisehim for his courage and to speak to the people. 

"Have nothing to do with the Arians, " he said; "you are Christians, and they say that the Son of God is a creature. " Crowds came flockingto see the old man, for all had heard of his miracles and of hisholiness. He blessed them all and exhorted them to hold fast to thetrue faith of Christ, so steadfastly upheld by their Patriarch, afterwhich, having done the work he had come to do, he returned to hissolitude. 

The Arians were still plotting. Some time before, when Athanasius hadbeen visiting that part of his diocese called the Mareotis, he hadheard that a certain Ischyras, who gave himself out as a priestalthough he had never been validly ordained, was causing scandal. Hecelebrated, so people said, or pretended to celebrate, the HolyMysteries in a little cottage in the village where he lived, in thepresence of his own relations and a few ignorant peasants. Athanasiussent one of his priests, called Macarius, to inquire into the matterand to bring the impostor back with him. 

Macarius, on his arrival, found Ischyras ill in bed and unable toundertake the journey. He therefore warned one of his relations thatthe sick man had been forbidden by the Patriarch to continue hisso-called ministry, and departed. Ischyras, on his recovery, joinedhimself to the Meletians, who, urged on by the Arians, were movingheaven and earth to find a fresh charge against Athanasius. On hearinghis story, they compelled him by threats and by violence to swear thatMacarius had burst in upon him while he was giving Holy Communion inthe church, had overturned the altar, broken the chalice, trampled thesacred Host underfoot and burned the holy books. They reported thatall this had been done by order of the Patriarch. 

Once more Athanasius had to defend himself, and once more hetriumphantly cleared himself of the accusation brought against him. 

In the first place, as he proved to the Emperor, there was no churchin the village where Ischyras lived. In the second, the man himselfhad been ill in bed. In the third, even if he had been up and well, hecould not have consecrated, since he had never been validly ordained. Ischyras himself, not long after, escaping from the hands of theMeletians, swore in the presence of thirteen witnesses that he hadbeen induced by threats to bear witness to the lie. 

But the failure of this plot was only the signal for hatching another. A certain Meletian Bishop called Arsenius, whom Athanasius had deposedfor refusing to obey the decrees of the Council of Nicea, was inducedto hide himself away in the desert. The Meletians then gave out thathe had been murdered by order of the Patriarch, who kept his witheredhand for purposes of magic. A wooden box was even produced containinga hand which was said to be that of the dead man. 

Constantine seems to have believed the story, for he summonedAthanasius to come to Antioch to stand his trial, at which Eusebiusand Theognis of Nicea were to preside. Athanasius did nothing of thesort. He sent trusty men into the desert to make a diligent search forthe missing Arsenius, who, after some difficulty, was found. The factwas made known to the Emperor, who wrote once more to the persecutedPatriarch, affirming his innocence and threatening the Meletians withsevere punishment if they invented any more calumnies against him. Arsenius himself, having repented of his part in the matter, askedpardon of Athanasius and promised obedience for the future. 

Chapter 6A ROYAL-HEARTED EXILE

ATHANASIUS had prevailed once more over his enemies, but Eusebius wasalways at the Emperor's side and knew how to play upon his weakness. Was it possible, he asked, that so many and such various charges couldbe brought up against a man if he were innocent? Athanasius was cleverand had many friends, he continued, who were ready to swear that blackwas white for his sake. Let him be forced to appear alone before hisaccusers, and the Emperor would soon find out the truth. As a matterof fact, such charges could only be dealt with by a council; let onebe held at once, and let Athanasius be summoned to attend. 

Constantine fell into the trap. A council was summoned, and letterswere sent to Alexandria. Athanasius, however, clearly saw that hecould expect no justice in the midst of his enemies, and for a longtime refused to leave his see. In the meantime the place of meetinghad been changed from Caesarea to Tyre, and Athanasius was accused byEusebius of having obstinately resisted the Emperor's orders. Hisreasons, they added, were plain to all; conscious of his guilt, hedared not face the assembly. The Emperor threatened to send and bringhim by force if he did not come. Further resistance was useless, so heset out for Tyre. 

It was a strange Council. Of the sixty Bishops present, nearly allwere Arians and open enemies of Athanasius. The Meletians were alsopresent. Jailers were at the doors instead of deacons. The priestMacarius, to whose innocence Constantine himself had testified, wasbrought in guarded by soldiers and loaded with chains. Athanasiushimself was obliged to stand as a criminal before his judges. A few ofthe Egyptian Bishops who were present loudly protested against suchbehavior, but their protests were insultingly set aside. 

The old charges were brought up one by one. Athanasius was accused ofbeing violent and cruel in conduct, a perpetual center of strife. Tothis he answered that the trial was not a fair one, considering thatnearly all who were present were his enemies. 

The affair of Ischyras was then brought up, but nothing could beproved. 

Lastly, a Meletian Bishop told, with thrilling and tragic details, thestory of the cruel murder of Arsenius. 

"Here is the very hand of the murdered man, " he concluded, producingand opening the famous box. A cry of well-feigned horror burst fromthe Arians. 

"Did any of you know Arsenius?" asked Athanasius calmly. Several roseto their feet. "Then, behold my witness, " said the Patriarch, signingto a priest who stood near the door. 

A man was brought in whose face and figure were hidden in a longcloak, which Athanasius drew slowly away. It was Arsenius himself whostood before them!

"Here is one hand, " continued the Patriarch, drawing it out from thecloak, "and here is the other. I presume that to no man God has givenmore. Perhaps those who maintain that that severed hand is the hand ofArsenius can show us where it was affixed. "

There was a moment of general confusion, during which the Meletian whohad so graphically told the story of Arsenius' murder concluded thatprudence was the better part of valor and hastily disappeared from theassembly. But the Arians were never at a loss. It was by magic, theydeclared, that Athanasius had caused the dead man to appear in theirmidst. 

It was useless to continue the argument against such persistentinjustice. Athanasius left the Council abruptly and set out forConstantinople to place himself, a stern and accusing figure, in theEmperor's way as he rode out from his palace. 

Constantine, recognizing who it was, tried to pass in silence, butAthanasius stood firm. 

"The Lord judge between me and you, " he said solemnly, "if you takethe part of my enemies against me. "

The Emperor halted. "What do you wish?" he asked. 

"Let me be tried by a lawful council, or let me meet my accusers faceto face in your presence, " said Athanasius. 

"It shall be done, " replied Constantine. 

The Arians, meanwhile, had declared Athanasius guilty of all thecharges brought against him and had deposed him from his see. Theywere congratulating themselves on the success of their enterprise whenthey received an alarming letter from the Emperor accusing them ofconcealing the truth and bidding them come at once to Constantinople. Several of them, seized with fear, returned to their homes; a fewothers, who were bolder, headed by Eusebius and Theognis of Nicea, setout for the Imperial city. They made their plans on the way. Oncearrived, instead of bringing up the old charges, they accusedAthanasius of having prevented the sailing of the grain vessels fromAlexandria to Constantinople in order to cause a famine. It was aclever trick. Constantine was extremely touchy about the prosperity ofhis new city and had just condemned to death a friend of his own forthe same crime. He turned on Athanasius in anger. 

"How could I, a poor man and a Bishop, do such a thing?" asked thePatriarch. 

"You are rich enough and powerful enough for anything, " retortedEusebius bitterly. 

As for Constantine, he declared that he would uphold the decisions ofthe Council. Athanasius deserved to lose his life, but he would showindulgence. He therefore banished him to Treves in Gaul, and theArians triumphed. 

There was mourning and lamentation in Alexandria and throughout allEgypt when the tidings came. Many appeals were made for justice, butin vain. Even St. Antony, though he wrote to Constantine, could notmove him. One thing alone the Emperor would not do in spite of all thepersuasions of the Arians--appoint a successor to the absentPatriarch. Athanasius, indeed, continued to govern the diocese fromhis distant exile, writing continually to his Bishops and clergy, exhorting them to stand fast in the Faith and reminding them that theroad to consolation lay through affliction. 

Eusebius, in the meantime, was trying to force Alexander, the agedBishop of Constantinople, to admit Arius to communion. Although ninetyyears old, he stood firm, and neither threats nor persuasions couldmove him. The Emperor was at last induced to fix a day on whichAlexander was to receive the heretic or be driven from his see. 

The Bishop appealed to Heaven. He ordered a seven days' fastthroughout his diocese, during which the faithful were to pray thatGod would prevent such a sacrilege. On the eve of the appointed day, the aged prelate, having heard that Arius had arrived in the town, prostrated himself on his face before the altar. "Lord, " he prayed, "if Arius must be received to communion in this church tomorrow, takeme, I beseech Thee, from this world. But if Thou hast pity on ThyChurch, suffer not, I pray Thee, that such a thing should be. "

Arius at that very moment was being escorted in triumph around thecity by his followers. Suddenly the heresiarch turned pale andtrembled. He did not feel well, he said; he would rejoin thempresently. The time passed, and he did not return. At last they wentto look for him. It was but a dead body which they found, a sightbefore which even they turned pale. Arius had been overtaken by asudden and horrible death. 

The fate of the heresiarch made a great impression on the Emperor, whohad himself but a short time to live. During his last illness he washaunted by the thought of Athanasius. His eldest son, Constantine II, who held his court at Treves, was a firm friend of the exiled Bishop;the dying Emperor sent him a secret message to restore Athanasius tohis see. He then received Baptism at the hands of Eusebius ofNicomedia, and died a few days later. 

Constantine's empire was divided between his three sons, Constantine, Constans and Constantius. The two former, who were staunch friends ofAthanasius, would die within twelve years of their father. ThenConstantius, who had inherited all the weakness and none of the goodqualities of Constantine the Great, and was, moreover, the tool of theArians and the bitter enemy of those who were true to Athanasius, would be left master of the whole Roman Empire. One of the first actsof Constantine II was to bring Athanasius back to Alexandria. He hadbeen absent for over two years, and the rejoicings attending hisreturn were great. They were not to last long, however, for Egypt andthe East made up that part of the Empire which had been left toConstantius, who was completely in the toils of Eusebius. 

Now, Eusebius had long been coveting the see of Constantinople; hetherefore proceeded, with the Emperor's assistance, to depose therightful Bishop and to install himself in his place. He was, as hethought, in a position to carry all things before him, whenAthanasius, firm and undaunted as ever, appearing suddenly on thescene, upset all his plans. Both Constantine and Constans wereAthanasius' friends, and Constantius was not strong enough to resistthem. 

Eusebius determined to take a bold step--he would appeal to the Pope, and he promptly set to work to compose a letter which was amasterpiece of deceit. 

"Athanasius has been deposed by a Council of the Church, " he wrote. "His return was therefore unlawful. " An account of all the chargesbrought against the Patriarch at the Council of Tyre followed. "Inkdoes not stain the soul, " observed Eusebius lightly, as lie after lietook shape upon the paper. 

The letter was sent to Rome by three trusty friends, but Pope Juliuswas not so easily deceived. He knew more about the matter than theArians thought--so much, indeed, that the chief of the three envoysleft suddenly during the night, fearful of what might come to light onthe morrow. The two others, losing their heads completely, agreed tomeet Athanasius at a synod at which the Pope himself should preside. 

Eusebius was beside himself when he heard of this arrangement. Toappear in some Western town, with no Emperor to back him up, and tourge against Athanasius, in the presence of the Pope, charges which heknew to be false, was a program which did not appeal to him at all. Taking the law into his own hands, he called a council of his friendsand elected an Arian called Gregory in Athanasius' place. 

Even if the Patriarch had been rightly deposed, the Egyptian Bishopsalone could have elected his successor; but Eusebius and his party hadlong since ceased to care for right or justice. Theodore, the Governorof Egypt, was known to be a good Catholic and friendly to Athanasius. He was therefore removed, and an apostate called Philagrius, notoriousfor his violence and cruelty, was put in his place. The first act ofthis man was to publish an edict stating that Gregory was thePatriarch of Alexandria and that Athanasius was to be treated as anenemy. With armed troops he then took possession of the city churches, while Gregory, with a strong escort of soldiers, made his entranceinto the town. All who resisted were imprisoned, scourged or slain. Toprevent further bloodshed, Athanasius left Alexandria and set out forRome. The first news that he heard on reaching Italy was that hisfriend and patron Constantine II was dead. 

Chapter 7THE DAY OF REJOICING

IT was an evil day for Alexandria. Most of the Egyptian Bishopsrefused to acknowledge Gregory and were instantly arrested. Some werebanished, some tortured, some imprisoned. St. Potamon, who hadnarrowly missed martyrdom during the persecution of Diocletian, wasscourged with rods until he died. The many cruelties of the usurpermade him so hateful to the Alexandrians that, after four years oftyranny, he was killed by the mob in a sudden outbreak of fury. 

Athanasius, in the meantime, had made his way to Rome, where he wasreceived by St. Julius I as a champion of the Faith. The case shouldbe tried in his own presence, the Pope declared; but it was impossibleto get the Arians to Rome. Excuse followed excuse, pretext followedpretext. Eusebius, the head of the Arian party, died at last in hisusurped see, but his spirit survived in his followers. They drew up acreed of their own and sent it to the Pope, who rejected it at theCouncil of Milan. The Nicene Creed was the confession of Faith of theCatholic Church, he said. But the Nicene Creed, which proved so fullythe divinity of Christ, was just what the Arians would not accept. 

A fresh Council was called at Sardica, at which they were at lastinduced to be present. But when Athanasius was proved innocent, andthe Bishops whom the Arians had banished appeared to bear witness tothe violence and cruelty with which they had been treated, the Ariansabruptly left the Council and returned to Philippopolis. Here theyformed a council of their own, in which they not only excommunicatedAthanasius, but had the impudence to "excommunicate" Pope Juliushimself. 

The Council of Sardica, at which were present the orthodox Bishops ofItaly, Spain, Gaul, Africa, Greece, Palestine and Egypt, was very wellable to get on without them. The innocence of Athanasius was finallyestablished, the Arians and their creed condemned. A circular letterwas then written to all the Churches, informing them of what hadpassed, and legates were dispatched to the two Emperors, Constans andConstantius. 

Constantius dared not resist. Urged by his brother, who did his bestto show the conduct of the Arians in its true light and threatened himwith civil war if he persisted in upholding them, he sent letters toAlexandria ordering that Athanasius should be honorably received. Gregory had met his death a short time before, so there was noobstacle to Athanasius' return. 

The Alexandrians, in the meantime, had received a letter from PopeJulius in praise of their Patriarch. "If precious metals, " he wrote, "such as gold and silver, are tried in the fire, what can we say of sogreat a man, who has been through so many perils and afflictions, andwho returns to you having been declared innocent by the judgment ofthe whole Synod? Receive, therefore, beloved, with all joy and gloryto God, your Bishop Athanasius. "

Never had Alexandria seen such rejoicings. The people thronged forthfrom the city to meet their exiled Patriarch, singing hymns ofrejoicing, waving branches of trees and throwing rich carpets upon theroad along which he was to pass. Every little hill was crowded withpeople thirsting for a sight of that beloved face and figure. It wassix years since they had seen him, and what had they not sufferedduring his absence?

As for Athanasius, his one thought, as usual, was to establish hispeople in the Faith. Those who had been led astray by the Arians werepardoned and received with the greatest charity. The weak ones who hadgiven in through fear were strengthened with tender forbearance. Thosewho had been Athanasius' enemies were greeted as friends on theirfirst sign of repentance. For the time, the Arians were defeated; theycould do nothing. Constans was too strong for them. 

The present moment was the Patriarch's, and he determined to use it tothe full. The Bishops of Egypt gathered around him; widows and orphanswere provided for, the poor housed and fed and the faithful warnedagainst false doctrines. The churches were not large enough to holdthe crowds that flocked to them. It was a time of peace which Godvouchsafed to His people to strengthen them for the coming storm. 

New Bishops were consecrated, men of holy life who could be trusted. Even the monks in their distant monasteries received inspiring lettersfrom their Patriarch, stirring them up to realize the ideals of thespiritual life and to pray for the peace of the Church. For in themidst of all his labors Athanasius still found time to write--lettersagainst the Arians, treatises in defense of the Faith and on thereligious life, brilliant, strong and convincing. It was necessary tobe vigilant, for the Arians were everywhere trying to seduce men bytheir false doctrines, teaching that Christ was not God. Letters fromAthanasius were a powerful weapon in defense of the truth. 

So the years passed in incessant prayer and labor, until the whole ofEgypt was strong and steadfast in the Faith. "The Saints of the fourthcentury were giants, " says a modern writer, "but he of Alexandria wasthe greatest of them all. "

The time was coming in which his work was to be tried as gold in thefire. Constans was killed in battle, leaving Constantius master of thewhole empire. It was a moment for misgivings; but for some time thenew Emperor seemed favorably disposed, even going so far as to assureAthanasius of his friendship. It was a friendship which might well bemistrusted. 

Pope Julius had also died and had been succeeded by Liberius. One ofthe first acts of Constantius was to write to the new Pope, offeringhim handsome presents and urging him to condemn Athanasius. Lettersfrom the Arians containing all the old charges followed, but in vain. Liberius refused with indignation both presents and requests. 

A fresh persecution broke out. Athanasius, it is true, was notmolested, but his enemies were only waiting for a pretext to attackhim. This pretext they soon found. 

At Easter of the year 354, the churches of Alexandria were so crowdedwith worshippers that there was scarcely room to breathe. It wasproposed to Athanasius that he should hold the Easter services in alarge church that had been lately built but was not yet dedicated. Athanasius hesitated to do this without leave, as it was built on theEmperor's property, but he was at last persuaded by the people toyield. The Patriarch Alexander had done the very same thing, theyurged, in the Church of St. Theonas on just such an occasion; in acase of necessity it was certainly lawful. But they had countedwithout the Arians, who instantly accused Athanasius of having usurpedthe royal authority. 

The Patriarch, in his famous "Apology to Constantius, " stated thereasons for his act, but it was useless; other false charges werescraped up against him, and his doom was sealed. In the spring of thenext year, Constantius, who was now master of both the East and theWest, succeeded by force of persecution in inducing the members of alarge council, which he had had summoned at Arles in France, tocondemn Athanasius as guilty. The Emperor himself was present with histroops and threatened with drawn sword those who resisted his will. The Bishops who refused to sign were scourged, tortured or exiled; thePope was banished to Berea, where he was treated with harshness andcruelty. 

In the winter of the next year, a General called Syrianus came toAlexandria with a large army. He was an Arian, and the peoplesuspected a plot. Athanasius asked him if he brought any message fromthe Emperor; Syrianus replied that he had none. He was then remindedthat Constantius had promised to leave Alexandria in peace. To this heagreed, but gave no reason for his presence. Things went on as usualfor three weeks, when the blow that all had been expecting fell. 

It was midnight, and the Bishop was holding a vigil service in theChurch of St. Theonas, when suddenly shouts and cries broke thesilence of the night. Syrianus with five thousand men had surroundedthe building, determined to take the Patriarch, alive or dead. 

In the dim light of the sanctuary Athanasius sat on the Bishop'sthrone, calm and unmoved in the midst of the tumult. "Read the 135thPsalm, " he said to one of the deacons, "and when it is finished, allwill leave the church. " The words rang out through the building withtheir message of hope and confidence and were answered by the people:

"Praise the Lord, for He is good: for His mercy endureth forever. 

"Praise ye the God of gods: for His mercy endureth forever. "

Those who were nearest the Bishop pressed him to escape. "Theshepherd's place is with his flock, " he answered firmly. 

Hardly was the Psalm ended when the soldiers rushed in with drawnswords. Many of the people fled; others were trampled underfoot orslain. 

Athanasius sat still, his hands folded in prayer. Again they urged himto flee. "Not until all have left the church, " he replied. 

In desperation, the clergy and monks ended by taking the matter intotheir own hands. Seizing Athanasius in their arms, they bore him outof the church, passing right through the midst of the soldiers, whowere searching everywhere for the Patriarch. It seemed, indeed, asAthanasius himself said later, as if God had covered their eyes. 

Into the darkness of the winter's night he fled, an exile and afugitive once more. 

Chapter 8THE INVISIBLE PATRIARCH

IT was indeed the hour of darkness, and it seemed as if the powers ofevil were let loose upon the world. The Arians, with the Emperor ontheir side, were carrying everything before them. Nearly all theBishops who had upheld the Nicene faith were in exile or in prison. 

St. Antony, over a hundred years old, was on his deathbed. His monks, crowding around the dying Saint, groaned over the evil days that hadbefallen the Church. 

"Fear not, " replied the old man, "for this power is of the earth andcannot last. As for the sufferings of the Church, was it not so fromthe beginning, and will it not be so until the end? Did not the MasterHimself say, 'They have persecuted Me, they will persecute you also'?Did not the 'perils from false brethren' begin even in the lifetime ofthose who had been the companions of Christ? And yet, did not theMaster Himself promise that, although she must live in the midst ofpersecution, He would be with His Church forever and that the gates ofHell should not prevail against her?"

With these words of hope and comfort on his lips, St. Antony passed tohis reward, and they laid him in his lonely desert grave. His coat ofsheepskin, given him by Athanasius long years before, he sent with hisdying blessing to the Patriarch, who cherished it as his most preciouspossession. 

The Alexandrians had not given in without a struggle. They hadprotested openly against the violence of Syrianus, proclaimingthroughout the city that Athanasius was their true Patriarch and thatthey would never acknowledge another. It was of no use; a new reign ofterror began in which all who refused to accept the Arian creed weretreated as criminals. Men and women were seized and scourged; somewere slain. Athanasius was denounced as a "runaway, an evildoer, acheat and an impostor, deserving of death. " Letters came from theEmperor ordering all the churches in the city to be given up to theArians and requiring the people to receive without objections the newPatriarch whom he would shortly send them. 

As time went on, things grew worse. The churches were invaded; altars, vestments and books were burned and incense thrown on the flames. Anox was sacrificed in the sanctuary; priests, monks and nuns wereseized and tortured; the houses of the faithful were broken into androbbed. Bishops were driven into exile and their sees filled byArians, those who were ready to give the most money being generallychosen. Some of them were even pagans; the people were ready to bearany suffering rather than hold communion with them. 

When the Emperor Constantius considered that the resistance of theAlexandrians had been sufficiently broken, he addressed them in aconciliatory letter. 

Now that the impostor had been driven out, he said, he was about tosend them a Patriarch above praise. They would find in the venerableGeorge of Cappadocia the wisest of teachers, one who was fit in everyway to lead them to the kingdom of Heaven and to raise their heartsfrom earthly to heavenly things. 

The "venerable" George was not unknown to them by repute, at least. Hehad begun his career as seller of pork to the Roman army. It was aposition in which a clever man might have made a comfortable fortune. But George was not a clever man, and he was in too great a hurry toget rich. Such impudent dishonesty as his could not pass unnoticed; aprecipitate flight alone saved him from a State prison. He was said tohave been ordained a priest by the Arians before he was even aChristian. In that case he was no priest, but a useful tool in theirhands, for he was capable of anything. 

Ignorant and unlettered, he had studied neither theology nor theScriptures; he was, moreover, a man of bad life, heartless, cruel andgreedy. His aim both as Patriarch and as pork-butcher was to makemoney--as much and as quickly as possible. This was the "wise teacherwho was to raise them from the things of earth to those of Heaven. "The faithful, with true instinct, prepared for the worst. 

They had not long to wait. Even Gregory had been humane compared withGeorge of Cappadocia. Monasteries were burned down; Bishops, priests, virgins, widows--all, in fact, who were faithful to the Church--wereinsulted, tortured or slain. Many died in consequence of the treatmentthey had received; others were forced into compliance. The troops ofthe Emperor, with an Arian at their head, were there to do George'sbidding. 

The new Patriarch, undisturbed by the sufferings of his victims, wasbusy enriching himself. Gradually he got control of all the trades inthe city; he even made himself chief undertaker and passed a law bywhich those who dared to bury their dead in a coffin not of hisproviding could be severely punished. That his coffins cost a smallfortune was only to be expected. At the end of two years he hadexhausted the patience of the Alexandrians, pagans and Christiansalike. There was a popular rising, in which the Patriarch, not havingthe qualities of a hero, fled for his life. For the next three yearshe wandered about in the East, lending a hand to every Arian scheme. 

In the meantime, where was Athanasius? No one knew or, at least, so itseemed. He had vanished into the darkness of the night. He wasinvisible, but his voice could not be silenced, and it was a voicethat moved the world. Treatise after treatise in defense of the trueFaith; letter after letter to the Bishops of Egypt, to his friends andto the faithful--was carried far and wide by the hands of trustymessengers. The Arians had the Roman Emperor on their side, but thepen of Athanasius was more powerful than the armies of Constantius. 

"God will comfort you, " he wrote to his people in Alexandria onhearing that the churches were in the hands of the Arians. "If theyhave the temples, you have the Faith of the Apostles. If they are inthe place, they are far from the Faith; but you, even if you are castout from the churches, possess the Faith in your hearts. Which is thegreater, the place or the Faith? The place is good only when the Faithof the Apostles is taught there; it is holy only when it is the homeof holiness. "

Rumor said that Athanasius was in hiding in the Thebaid among themonks. The Arians searched the desert foot by foot to find him, but invain. The monks themselves might have thrown some light upon thematter, but they were silent men, given to prayer and labor; they didnot seem to understand what was asked of them, even when questionedwith a dagger at their throats. 

Silent but faithful, their sentinels were everywhere, watching for theenemy's approach. Athanasius was always warned in time and led bytrusty guides to another and a safer place. Sometimes it was only by ahair's breadth that he escaped, but for six years he eluded hisenemies. There was not one of the monks who would not gladly have laiddown his life for him. He lived among them as one of themselves, andthey learned more from him of the religious life than they couldteach. As mortified as the holiest among them, always serene andforgetful of self in the midst of hardships and danger, forcedsometimes to hide for months in the mountain caves where his only foodwas what the faithful could bring him, his one thought was the Church. The Arians had made Constantius their spiritual head. They had givenhim that title of "Eternal" which they had denied to the Son of God. Their Bishops and teachers were everywhere; but Athanasius, likeAntony, leaned strongly on Christ's promise. 

It would have been madness to return openly to Alexandria whileConstantius lived, but several times during those dreadful yearsAthanasius visited the city in secret and at the risk of his life. Inhiding, with a price on his head, he was as formidable an enemy to theArians as he would have been at Alexandria. His spirit was abroadamong the people, encouraging them to persevere, cheering them whendowncast, comforting and consoling them in suffering. Though absent, he was their Father and their Bishop still. His voice reached even todistant Gaul, where it encouraged St. Hilary of Poitiers and others, who were striving, even as he was, against heresy. 

The Arians were behaving in their usual way--"always slippery, alwaysshuffling, " as one who knew them asserted. * At one council, havingbeen accused of denying the Divinity of Christ, they had said: "Letanyone who says that Jesus Christ is a creature like unto othercreatures be anathema" (accursed). At another which followed itclosely--for the Arians and Constantius held a council every fewmonths to gain their ends--they openly stated that Jesus Christ wasnot God, but a creature. Someone present who had been at the previouscouncil reminded them of the statement they had made on that occasion. "We never meant that Jesus Christ was not a creature, " they retorted, "only that he was a different kind of creature from the others!"

* The Arians, seeing that their original doctrines were offensive toall Catholic consciences, had now taken up the position known as"Semi-Arian. " The Son was like the Father, they declared, though notof one substance with Him. 

In the meantime, as things had quieted down a little in Alexandria, George of Cappadocia resolved to return and see if he could not make alittle more money. He was received in an ominous silence, for he washeld in abhorrence almost as much by the pagans as by the Christians. A few days later the news reached the city that Constantius was deadand that his nephew Julian had succeeded him as Emperor. 

The moment of reckoning had come. George was seized by the paganpopulation and literally torn to pieces; his body was burned and itsashes scattered to the winds. Thus perished Constantius' "prelateabove all praise, " and it was not likely that the new Emperor wouldtake much trouble to avenge his death. 

Julian, known as "the Apostate, " had been a pupil of Eusebius ofNicomedia and a model of youthful piety; but the Christianity of whichEusebius was a living example had struck but shallow roots. Later hewent to Athens, where St. Basil and St. Gregory, the two great doctorsof the Church, were his fellow students. "What a viper the RomanEmpire is cherishing in its bosom!" exclaimed Gregory, no mean judgeof character, "but God grant that I prove a false prophet. "

No sooner was Julian crowned Emperor than he threw off the mask andopenly declared himself a pagan. The temples of the gods were nowrebuilt, sacrifices were offered, and wealth and honors were given toall the Christians who would apostatize. 

An edict was published allowing the people to practice whateverreligion they chose and recalling everybody who had been banishedduring the reign of Constantius. This seemed generous, but Julian didnot believe in persecution; its results in the past had only been tostrengthen the Christians in their faith. His methods were different. Privileges were granted to the pagans which were denied to the Church;the Galileans, as Julian called the Christians, were ridiculed, andpaganism was praised as the only religion worthy of educated men. 

The results were not what the Emperor had expected, and he complainedbitterly that there were so few who responded to his efforts toenlighten them. As for the Church, she knew at least what she had toexpect; an open enemy is less dangerous than a false friend. 

Chapter 9A SHORT-LIVED PEACE

ATHANASIUS was quick to take advantage of the decree which allowed thebanished Bishops to return to their sees. On the way to Alexandria hestopped to talk over matters with other noble exiles who, likehimself, had suffered for the Truth. Many of the faithful had beencompelled by force or induced by threats or persuasion to accept thecreed of the Arians; what was to be done in order that these weak onesmight be brought back to the Faith?

Athanasius and those who with him had been ready to give their livesfor the Truth being, like all brave and noble men, gentle andcompassionate, they resolved to make it as easy as possible. Theyannounced that absolution would be given freely to all who acceptedthe Creed of Nicea. Those who had fallen away were mostly good men andtrue believers who had yielded in a moment of weakness or of fear, orwho had been deceived by the protestations of the Arians. They hadbeen thoroughly miserable, but now the proclamation of Athanasius setthem free from what had seemed like a bad dream. The Pope himselfexpressed his approval of Athanasius' forbearance, and the Bishops ofthe West hastened to follow his example. 

In other places, Antioch and Constantinople especially, Arianism hadtaken deeper root. These were the strongholds of heresy, where thespirit of Eusebius of Nicomedia still prevailed. Men of his stamp werenot likely to be ready to enter into communion with that Athanasiuswhom they had looked upon for years as their mortal enemy, nor was itto be expected that they would allow the true Faith to prevail withouta struggle. It was thanks to Athanasius and his untiring efforts thatEgypt and Alexandria were still, in the main, true to the CatholicChurch. 

We can imagine the joy with which the Alexandrians received theirexiled Patriarch after his six years' absence. They had been worthy oftheir Bishop, for they too had made a brave fight for the Faith. Bloodhad been shed for Christ, and much had been suffered by the Catholics;they could face their Patriarch without shame. Many pagans who hadwatched the behavior of the Christians under persecution now cameforward and asked to join the Church, among them some Greek ladies ofnoble family whom Athanasius himself instructed and baptized. 

News of this reached the ears of the Emperor Julian, who was alreadyfurious at the influence that this Christian Bishop of Alexandria wasexercising throughout the whole empire. He had hoped that Athanasius'return from exile would have been a cause for division among thepeople, instead of which it had been the signal for everyone to makepeace with his neighbor. Never, he foresaw, as long as the voice ofthis undaunted champion of the Catholic Church was ringing in the earsof his subjects, would paganism triumph. 

There were others who saw the matter in the same light. These were themagicians, diviners, fortune-tellers, all the servants of idolatry whohad risen up at Julian's bidding and were swarming in Alexandria aseverywhere else. The presence of Athanasius in their midst, theycomplained to the Emperor, was the ruin of their trade. Even theircharms would not work as long as he was near them. There would soonnot be a pagan left in the city if he were allowed to remain. 

The Patriarch had been barely eight months in Alexandria when theGovernor of Egypt received a message from his royal master. "Nothingthat I could hear of would give me greater pleasure, " he wrote, "thanthe news that you have driven that miscreant out of the country. "

Soon after, the Alexandrians themselves were addressed. "We haveallowed the Galileans, " wrote Julian, "to return to their country, butnot to their churches. Nevertheless, we hear that Athanasius, with hisaccustomed boldness, has replaced himself on what they call his'episcopal throne. ' We therefore order him to leave the town at onceor take the consequences. "

The Governor of Egypt, who knew the affection of the Alexandrians fortheir Patriarch, dared not take any steps against him; the citizens inthe meantime had addressed a letter to the Emperor, begging him toreconsider the matter and to leave Athanasius in his see. This onlyserved to anger Julian the more. 

"I am painfully surprised that you Alexandrians, " he wrote, "who havethe great god Serapis and Isis his Queen for your patrons, should askpermission to keep such a man in your midst. I can only hope thatthose of the citizens who are wiser have not been consulted and thatthis is the action of a few. I blush to think that any of you couldcall himself a Galilean. I order Athanasius to leave not onlyAlexandria, but Egypt. "

The Governor also received a curt message. 

"If the enemy of the gods, Athanasius, remains in Egypt after thekalends of December, " it ran, "you and your troops shall pay a hundredpounds in gold. The gods are despised and I am insulted. "

Julian, however, had not much confidence in the Governor, or in theAlexandrians either. In order to make things doubly sure, messengersof his own were sent to Alexandria with orders to put the Patriarch todeath. 

The people were inconsolable, but Athanasius comforted them. "Thistime it is only a passing cloud, " he said; "it will soon be over. "Then, recommending his flock to the most trusted of his clergy, heleft the city, an exile once more. It was not a moment too soon. Scarcely had he vanished when the messengers of Julian arrived. 

"Where is Athanasius?" they asked; but a grim silence was the onlyanswer. 

The Patriarch, in the meantime, had reached the Nile; on the banks ofthe river a boat was waiting; he entered it, and they rowed swiftlyupstream toward the Thebaid. 

It was a dangerous moment, but the faithful were watching. A messagewas brought to the fugitives that soldiers of the Emperor who hadorders to seize and kill the Saint had learned his whereabouts and hadsworn to overtake him. They implored him to land and take refuge inthe desert. 

"No, " said Athanasius; "turn the boat's head and row towardAlexandria. " They thought he was mad, but dared not disobey hisorders. 

"He who is for us is greater than he who is against us, " he said, smiling at their terrified faces. Presently the Imperial boat came insight, rowing hard in pursuit of the fugitive. 

"Have you seen Athanasius? Is he far off?" they shouted, as the littleboat drew near. 

"He is quite close, " answered the Patriarch calmly; "press on. "

The crew bent to their oars, the skiff was soon out of sight, butneedless to say they did not find their prey. As for Athanasius, hecontinued his journey to Alexandria, where he landed once more, remaining there for a few days in hiding before he set out for thedeserts of the Thebaid. 

"The enemy of the gods" had been gotten rid of--for a time, at least, but Julian had still to wait for the triumph of paganism. The godsthemselves seemed to be against him. Never had a year been so unluckyas that which followed the banishment of Athanasius. There wereearthquakes everywhere; Nicea and Nicomedia were reduced to ruins andConstantinople severely damaged. An extraordinary tidal wave sweptover the lower part of the city of Alexandria, leaving shells andseaweed on the roofs of the houses. Famine and plague followed, and itwas remarked that the famine seemed to dog the steps of the Emperorwherever he went. People dreaded his arrival in their city; atAntioch, where he stayed for a considerable time, the sufferings wereterrible. Julian ordered sacrifices to the gods. So many white oxenwere slain that it was said that soon there would be none left in theempire; but still things did not improve. 

Julian had begun by being tolerant, but disappointment was making himsavage. It was all the fault of the Galileans, he declared. He orderedthe Christian soldiers in his army to tear the Cross fromConstantine's sacred standard, and he put them to death when theyrefused. Many Christian churches were closed, and the sacred vesselsof the altar seized and profaned. Those who dared resist wereimprisoned or slain. Wine that had been offered to the gods was throwninto the public wells and fountains, and all the food that was sold inthe markets was defiled in the same way. Two of his officers whocomplained of this profanation were put to death--not for theirreligion, Julian hastened to explain, but for their insolence. 

The Emperor posed as a philosopher. His long, dirty nails and ragged, uncombed hair and beard were intended to impress his subjects with thewisdom of a man so absorbed in learning that he was above such thingsas cleanliness. Unfortunately, they had just the opposite effect, andthe people made fun of him. They laughed at his sacrifices, where hewas often to be seen tearing open with his own hands the bleedingvictim to see if he could read inside the signs of success or failure. They laughed at his writings in praise of the gods, where herepresented himself as receiving compliments from them all. Theylaughed at his short stature, at his narrow shoulders and at the hugesteps he took in walking, as if, they said, he had been the nearrelation of one of Homer's giants. 

Julian revenged himself upon them in his writings satires in whichConstantine, the first Christian Emperor, was especially held up toridicule. The Galileans were at the bottom of this as of all othercontradictions, he declared, and continued to vent his spleen upon theChristians. It was the last stand of ancient paganism before it diedout forever. 

Chapter 10THE LAST EXILE

IT was not safe for Athanasius to remain long in the neighborhood ofAlexandria, for the pagans were now having it all their own way. Twoof the bravest and most faithful of his clergy had been seized andexiled, and Julian's troops were searching everywhere for thePatriarch. Athanasius made his way to the Thebaid, where he wasreceived with all the old enthusiasm. Under cover of the night, hecame up the river to Hermopolis, intending to stay there for some timeto preach to the people. The banks of the river were crowded withbishops, monks and clergy who had come out to welcome their Father. 

Athanasius landed and, mounted on an ass led by Theodore, Abbot ofTabenna, proceeded to the town escorted by a vast throng of peoplecarrying torches and singing hymns of praise. Here he dismounted, andthe monks asked him for his blessing. 

"Blessed indeed and worthy of all praise are these men who carryalways the cross of the Lord, " he replied. 

After having stayed for some time at Hermopolis, he went with theAbbot Theodore to his monastery of Tabenna, where he was alreadybeloved by all. He took the keenest interest in everything thatrelated to the religious life, even to the work of the humblestbrother. "It is these men, devoted to humility and obedience, " hewould often say, "who are our fathers, rather than we theirs. "

Round about him lay the great cities of ancient Egypt--"Thebes of theHundred Gates" and Memphis, the old capital of the kingdom--cities ofthe dead whose glories had already passed away. The glory that thesemen had come to seek in their humble monasteries was one which iseternal. The things of this world were small and fleeting to those wholived in the thought of eternity. 

It was a country full of holy memories. On the banks of that Nile thatflowed so tranquilly among the ancient cities of Egypt, Moses himselfhad stood lifting hands of prayer for the deliverance of his people. Later, the Salvation of the world Himself had come to dwell for a timebeside it, sowing the seeds that were now bringing forth so great aharvest. 

It was midsummer, and Athanasius was at Arsinoe when the news camethat the enemy was on his track once more. The Abbot Theodore, who wasvisiting the Patriarch, persuaded him to embark in his covered boatand to return with him to Tabenna. Tide and wind were against them;the monks had to land and tow the boat; progress was slow, and thesoldiers of Julian were not far off. Athanasius was absorbed inprayer, preparing for the martyr's death that, this time at least, seemed very near. 

"Fear not, " said one of the monks called Ammon, "for God is ourprotection. "

"I have no fear, " answered Athanasius; "for many long years I havesuffered persecution, and never has it disturbed the peace of my soul. It is a joy to suffer, and the greatest of all joys is to give one'slife for Christ. "

There was a silence during which all gave themselves to prayer. As theAbbot Theodore besought God to save their Patriarch, it was suddenlymade known to him by a divine revelation that at that very moment theEmperor Julian had met his death in battle against the Persians, andthat he had been succeeded by Jovian, a Christian and a Catholic. Atonce he told the good news to Athanasius, advising him to go withoutdelay to the new Emperor and ask to be restored to his see. 

In the meantime they had arrived in safety at Tabenna, where the monkshad assembled with joy on hearing of Athanasius' approach. Great wastheir sorrow when they learned that he had only come to bid themfarewell. They gathered around him weeping, begging that he wouldremember them in his prayers. "If I forget thee, O Jerusalem, " criedAthanasius in the words of the Psalmist, "let my right hand beforgotten. " The Emperor Jovian had been an officer in the Roman Army, where his cheerful good nature had so endeared him to the soldiersthat he was proclaimed Emperor immediately on Julian's death. Therewas no need to plead for justice with such a man; scarcely hadAthanasius arrived in Alexandria when he received a cordial letterfrom the Emperor himself. 

"Jovian--to Athanasius, the faithful servant of God, " it ran. "As weare full of admiration for the holiness of your life and your zeal inthe service of Christ our Saviour, we take you from this day forthunder our royal protection. We are aware of the courage which makesyou count as nothing the heaviest labors, the greatest dangers, thesufferings of persecution and the fear of death. You have foughtfaithfully for the Truth and edified the whole Christian world, whichlooks to you as a model of every virtue. It is therefore our desirethat you should return to your See and teach the doctrine ofsalvation. Come back to your people, feed the flock of Christ and prayfor our person, for it is through your prayers that we hope for theblessing of God. "

Another letter followed shortly afterward from the Emperor, askingAthanasius to tell him plainly what was the true faith of the CatholicChurch and inviting him to visit him at Antioch. 

The faith of Nicea was alone to be believed and held, replied thePatriarch; it was that of the whole Catholic world, with the exceptionof a few men who still held the doctrines of Arius. Nevertheless, hethought it prudent to accept the Emperor's invitation and set outshortly afterward for Antioch. It was well that he did so, for theArians were already on the spot. They had brought with them a mancalled Lucius in the hope that they would be able to induce Jovian toname him Patriarch of Alexandria in place of Athanasius. 

"We are Alexandrians, " they declared, "and we beseech your Majesty togive us a Bishop. "

"I have already ordered Athanasius to return to his See, " was thereply. 

"We have proofs against him, " they said; "he was condemned andbanished by Constantine and Constantius of blessed memory. "

"All that was ten or twenty years ago, " answered the Emperor; "it istoo late to rake it up again now. Besides, I know all about it by whomhe was accused and how he was banished. You need say no more. "

The Arians persisted. "Give us whomever you like as Patriarch, " theysaid, "as long as it is not Athanasius. No one in the town will holdcommunion with him. "

"I have heard a very different story, " said Jovian; "his teaching isgreatly appreciated. "

"His teaching is well enough, " they retorted, "but his heart is fullof malice. "

"For his heart he must answer to God, who alone knows what is in it, "replied the Emperor; "it is enough for me if his teaching is good. "

The Arians at last lost patience. "He calls us heretics!" theyexclaimed indignantly. 

"That is his duty and the duty of all those who guard the flock ofChrist" was the only reply they got. 

The Emperor received Athanasius with the deepest respect and listenedeagerly to all he had to say on the subject of the true Faith. 

After a short stay in Antioch, the Patriarch returned to Alexandria, where he related to the people the success of his enterprise and spokemuch in praise of the new Emperor. Their joy was not destined to belasting. Jovian had been but a few months on the throne when he diedsuddenly on his way from Antioch to Constantinople. He was succeededby Valentinian, who, unfortunately for the peace of the Church, chosehis brother Valens to help him in the government, taking the West forhis own share of the Empire and leaving the East to his brother. 

Valens, who was both weak and cruel, had an Arian wife and declared atonce in favor of the Arians. The East was once more to be the scene ofstrife and persecution. The Emperor, who had not yet been baptized, received the Sacrament at the hands of Eudoxius, the Arian Bishop ofConstantinople, a worthy successor of Eusebius, who, in the middle ofthe ceremony, made Valens take an oath that he would remain faithfulto the Arians and pursue the Catholics with every rigor. 

The Emperor thus won over, the Arians began to persecute and slanderthose who were faithful to the Church; several were even put to death. The Catholics, in desperation, resolved at last to send an embassy toValens to ask for justice, eighty priests and clerics being chosen tomake the petition. 

The Emperor, who pretended to listen patiently to their complaints, had given secret orders to Modestus, the Prefect of the PretorianGuard, to put them all to death. Modestus was as cruel as his master;but even in Nicomedia, where Arius and Eusebius had been so active inpreaching heresy, the bulk of the people remained true to the Faith ofNicea. Such a wholesale slaughter of innocent ecclesiastics would bealmost certain to cause a rising; the thing must be done secretly. 

Summoning the doomed men to appear before him, Modestus informed themthat the Emperor had sentenced them to banishment. Glad to suffersomething for the Faith, they received the news with joy and werepromptly embarked on a ship which was supposedly to carry them to thecountry of their exile. The crew, however, had received their ordersfrom Modestus. They set the ship on fire and escaped in the only boat, leaving the eighty martyrs to perish in the flames. After this, it wasevidently useless to appeal to Valens for justice. 

The Governors of the different provinces soon received orders to driveout all the Bishops banished by Constantius who had returned duringthe reign of Julian. The people of Alexandria, however, protested thatAthanasius had not returned in the reign of Julian but had beenpersonally recalled by Jovian. The Governor of Egypt dared not insist, for the citizens had gathered in force, determined to defend theirBishop; but he warned the Emperor of the Catholic spirit of theAlexandrians. 

A few days later, Athanasius left the city to stay for a short time ina country house in the neighborhood. It was a providential thing thathe did so. That very night the Governor, with a body of armed troops, broke into the church where the Patriarch was usually to be found atprayer. They searched everywhere and were much astonished to find thattheir prey had escaped them. Athanasius, in the meantime, warned byfriends, had concealed himself in his father's tomb, a fairly largevault, where a man might remain for some time in hiding. The secretwas well kept by the faithful, who brought food to the Patriarchduring the night and kept him informed of all that was passing in thecity. For four long months he remained in concealment: at the end ofwhich time the Governor, fearing an outbreak among the people--for thewhole of Egypt was in a ferment--persuaded Valens to let him return inpeace to his see. 

Chapter 11THE TRUCE OF GOD

ATHANASIUS was back once more in the midst of his people. This timethey were determined to keep him at any cost, as they gave the Ariansto understand a year later when Lucius, the man who had beenrecommended to Jovian as a suitable Patriarch, ventured to make hisappearance in Alexandria. No sooner did the people hear of his arrivalthan they surrounded the house where he was lodging, and it would havegone ill with him had not the Governor, with an armed troop, rescuedhim and hurried him out of Egypt. The roar against him that arose fromthe multitude as he was escorted by a strong guard out of the citycompletely cured him of any desire to return, and Athanasius was leftin peace for the remaining years of his life. 

He had grown old, and his strength was failing, but his soul, stillyoung and vigorous, was undaunted and heroic as ever. The seven lastyears of his rule at Alexandria were no more years of rest than thosewhich had gone before. He was one of the few bishops still living whohad been present at the Council of Nicea. The whole Catholic world, West as well as East, venerated him as a Confessor of the Faith andlooked to him for advice and help. 

His pen was still busy. One of his first acts on his return toAlexandria was to write the life of St. Antony of the Desert, a lasttribute of love and gratitude to the memory of his dear old friend. The book was eagerly read; we are told in the Confessions of St. Augustine how two young officers of the Imperial army, finding it onthe table of a certain hermitage near Milan and reading it, were soinspired by enthusiasm for the religious life that they embraced itthen and there. 

In the other parts of the Eastern empire Valens and the Arians werestill at work, and persecution was raging as of old. Many of thepersecuted Bishops looked to Athanasius for the comfort andencouragement which they never sought in vain. He was always ready toforget the past and to make advances even to those who had been hisbitterest enemies. Let them only accept the Creed of Nicea, he said, and he would admit them to communion. 

There was a splendid chivalry about the man who could so generouslyhold out the right hand of fellowship to those who had never ceased toplot his ruin. The triumph of truth and the salvation of souls was hisfirst, and indeed his only thought; everything else could be safelyforgotten. Unfortunately, it was not so with the leaders of theArians, and they refused to respond to his appeal. There were, however, among them good men who had been deceived into signing falsecreeds and who were beginning to see things in their true light. Manyof these were received back into the Church and became true and firmfriends of the Patriarch, who was always more ready to see the good inhis fellowmen than the evil. 

God had not given to everyone the clear instinct and the wide learningof an Athanasius. It was sometimes really difficult to see where thetruth lay, for the Arians always tried to conceal their real doctrinesfrom those who would have shrunk from them in horror. Their old trickof declaring that they believed all that the Church believed had ledmany astray. For misled men such as these, honest and true of heart, Athanasius had the greatest compassion and sympathy; they could alwayscount on his help. 

He carried the same large-mindedness into the affairs of hisgovernment. A certain Bishop of Libya having grown too old to carryout his duties to the people's satisfaction, they asked that he shouldbe replaced by a younger and more capable prelate. But they had notthe patience to wait till the affair was settled. Siderius, a youngChristian officer stationed in the province, had won the hearts of allby his virtue and wisdom; he, and none other, they resolved, shouldtake the place of the old man. A Bishop called Philo was accordinglypersuaded to consecrate Siderius, a thing he had no right to do, asthe Patriarch had not been consulted; neither were there two otherBishops present, as was required for a lawful consecration. 

The news of this irregular proceeding came in due time to the ears ofAthanasius, who sent someone to inquire into the matter. Finding, however, that Siderius was worthy in every way of the position inwhich he had been placed, he ratified the choice of the people andshowed much favor to the young Bishop. 

Yet a few years later he was ready to brave the Emperor's anger byexcommunicating the Governor of Libya, a man whose cruelty and evildeeds had made him hateful to all. As the man was a native ofCappadocia, Athanasius wrote to St. Basil, the Archbishop of Caesareain Cappadocia, to tell him what he had done. St. Basil replied that hehad published the excommunication throughout his diocese and forbiddenanyone to hold communion with the unhappy man. He asked Athanasius topray for him and his people, for the Arians were hard at work amongthem. 

Valens, in the meantime, had decided that the whole empire must beArian and was trying to obtain his end by force. Arian prelatesarrived in Caesarea, and Modestus, Prefect of the Pretorian Guard, informed the Archbishop that he must admit them to communion underpain of banishment. St. Basil, having resisted the order, was broughtup before the Prefect's tribunal. 

"Why will you not accept the Emperor's religion?" asked the latter. "Do you think it is a small thing to be of our communion?"

"Although you are Prefects and powerful people, " answered theArchbishop, "you are not to be more respected than God. "

"Do you not know that I have power to drive you into exile, even totake your life?" cried Modestus in a rage. 

"I am God's pilgrim, " was the answer; "all countries are the same tome, and death is a good gift when it brings me to Him for whom I liveand work. "

"No one has ever spoken so boldly to me before, " replied Modestus, astonished. 

"You have probably never met a Christian Bishop before, " said Basil, "or he would certainly have answered you as I have done. In all otherthings we are meek and obedient, but when it is a question of God'sworship, we look to Him alone. Threats are of no use, for suffering inHis service is our greatest delight. "

"Would you not like to have the Emperor in your congregation?" askedModestus. "It would be so easy. You have only to strike that word'consubstantial' out of your creed. "

"Gladly would I see the Emperor in my church, " said Basil; "it is agreat thing to save a soul; but as for changing my creed, I would notalter a letter for the whole world. "

The persecution continued, and Basil addressed himself once more toAthanasius, asking for prayers and guidance. "We are persuaded, " hewrote, "that your leadership is our sole remaining comfort in ourdistress. By the power of our prayers, by the wisdom of your counsels, you are able to carry us through this fearful storm, as all are surewho have in any way made trial of your goodness. Wherefore cease notto pray for our souls and to stir us up by letters; if you only knewhow these benefit us, you would never let pass an opportunity ofwriting. If it were given to me, through your prayers, once to seeyou, to profit by your gifts and to add to the history of my life ameeting with such a great and apostolic soul, surely I should considerthat the loving mercy of God has given me a compensation for all theills with which my life has been afflicted. "

In 366 Pope Liberius died and was succeeded by Pope St. Damasus, a manof strong character and holy life. Two years later, in a council ofthe Church, it was decreed that no Bishop should be consecrated unlesshe held the Creed of Nicea. Athanasius was overwhelmed with joy onhearing this decision. The triumph of the cause for which he hadfought so valiantly was now assured. 

Athanasius' life was drawing to an end. Five years later, after havinggoverned his diocese for forty-eight years--years of labor, enduranceand suffering--he passed peacefully into the presence of that Lord forwhose sake he had counted all his tribulations as joy. 

From his earliest youth Athanasius had stood forth as the champion ofTruth and defender of the Faith--a gallant warrior who had not laiddown his arms until the day of his death. Where a weaker man wouldhave lost courage, he had stood firm; suffering had only served totemper his spirit, as steel is tempered by the fire. Among men whowere capable of every compromise he had remained loyal and true, andfew have been more loved or hated than he. To his own people he wasnot only their Bishop, but a Saint, an ascetic, a martyr in all butdeed; above all, he was an intensely lovable personality, whose verygreatness of soul only made him more compassionate. To the outsideworld he was a guiding light, a beacon pointing straight to God andHeaven. He was a living example of the truth that a man may belarge-minded and yet strong; that he may hate error, yet love theerring--stand like a rock against heresy, yet be full of compassionfor heretics. 

Scarcely was Athanasius dead when he was honored as a Saint. Six yearsafter his death, St. Gregory Nazianzen speaks of him in one breathwith the patriarchs, prophets and martyrs who had fought for the Faithand won the crown of glory. His influence is with us to this day, hismemory lingers in the words of that Nicene Creed which was his warcry; for it is largely owing to his valor that we possess it still. And through all his works breathes the same spirit--the spirit thatnerved him to fight and suffer--an intense love and devotion to Himwho was the Lord and Master of his life--Jesus Christ, the sameyesterday, today and forever.