A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Vol. 6
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Excerpt from A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Vol. 6: Second Series Empire between the sons of Theodosius, the fall of the Prefect Rufinus (p. 174), to whom Jerome had been denounced, the triumph of Stilicho and his death (at which he weakly rejoiced, p. 237), Alaric´s sack of Rome (410) and his death, the revolt of Heraclian, the marriage of Alaric´s successor, Adolphus, with the Emperor´s sister, Galla Placidia, and the death of Arcadius (408); in ecclesiastical matters, it witnessed the rise of Chrysostom (398) and his exile (403) and death (407), the condemnation of Origenism (400), and the Pelagian controversy (415). It is of this period that we are now to give a sketch. The Emperor Constantius "may be dismissed," says Gibbon, "with the remark that he inherited the defects without the abilities of his father." He died in Cilicia on November 3, 361; he had been stained in his youth by the blood of nine of his near relatives; he had fallen early under the dominion of the eunuchs of his palace; and he had done little for the defence of the empire. In ecclesiastical matters he had favoured the Arian cause, and had banished the orthodox Bishops of the principal sees, and had visited Athanasius of Alexandria with his especial displeasure. His jealousy of his cousin Julian, who had risen to fame by his just and vigorous administration and by his victories over the Germans, led him into acts which provoked the legions of Gaul and caused them to hail Julian as their Emperor. His overtures of peace were rejected by Constantius; he marched rapidly toward Constantinople, and Constantius, leaving the Persian war in which he was engaged, turned westward to meet him. The death of Constantius saved the world from civil war. Julian´s accession was hailed by all who felt the need of a strong ruler; and his first measures were just and tolerant. He recalled from exile the Bishops whom Constantius had banished; his private life was virtuous, and his love of learning endeared him to some of the best of his subjects. But his contempt of Christianity made him first impatient and then a persecutor. He forbade Christians, or Galileans as he called them, to teach in the schools, or to follow the learned professions; he restored Paganism, though it was observed that the Paganism he introduced was in many ways modified by Christian influence; and he favoured the Jews and wished them to rebuild their temple at Jerusalem. What the result of his retrogressive policy would have been it is hard to say. He died in a skirmish in the Persian war, on June 26, 363. Jovian, who succeeded him, was a Christian; and his election showed that the anti-Christian policy of Julian had been without effect. He proclaimed a complete toleration, but died before reaching Constantinople, only six months after his election. Valentinian, his successor, was an orthodox Christian, his brother Valens, whom he associated with himself, an Arian. Valentinian established his court at Treves, and successfully kept back the bai-barians. Thither in 366 Jerome went for a time, and he describes the curious customs of the tribes whom he saw there (Against Jovinian, ii. 7, p. 394). The Emperors proclaimed toleration, which extended even to the celebration of the Eleusinian mysteries. But their inquisitorial and cruel treatment of all suspected of magic arts had a repressive effect upon learning. Their foundation of schools and endowment of physicians for the poorer citizens show that the hopes of social improvement were not extinguished. Yet the state of society in Rome and in other large cities, as given at this time by Ammianus Marcellinus (cxiv. 6, xxviii. 4; See Gibbon, iv. 77. Ed. Milman & Smith), reveals to us the causes of the fall of Rome. In the reign of Valentinian many ecclesiastic
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