CHAPTER XXVIII.

OF NOVATUS AND HIS FOLLOWERS. THE NOVATIANS OF PHRYGIA ALTER THE TIME OF KEEPING EASTER.

ABOUT this time the Novatians inhabiting Phrygia changed the day for celebrating the Feast of Easter. How this happened I shall state, after first explaining the reason of the strict discipline which is maintained in their church, even to the present day, in the provinces of Phrygia and Paphlagonia. Novatus" a presbyter of the Roman Church, separated from it, because Cornelius the bishop received into communion believers who had sacrificed during the persecution which the Emperor Decius had raised against the church. Having seceded on this account, on being afterwards elevated to the episcopacy by such prelates as entertained similar sentiments, he wrote to all the churches insisting that they should not admit to the sacred mysteries those who had sacrificed; but exhorting them to repentance, leave the pardoning of their offence to God, who has the power to forgive all sin. These letters made different impressions on the parties in the various provinces to whom they were addressed, according to their several dispositions and judgments. The exclusion from participation in the Lord's Supper of those who after baptism had committed any deadly sin appeared to some a cruel and merciless course: but others thought it just and

The Greeks usually term him Novatus, whose right name was Novatian.

† Μυστηρίων.

* Εις θάνατον ἁμαρτίαν.

necessary for the maintenance of discipline, and the promotion of greater devotedness of life. In the midst of the agitation of this important question, letters arrived from Cornelius the bishop, promising indulgence to delinquents after baptism. On these two persons writing thus contrary to one another, and each confirming his own procedure by the testimony of the divine word, as it usually happens, every one identified himself with that view which favoured his previous habits and inclinations. Those who had pleasure in sin, encouraged by the licence thus granted them, took occasion from it to revel in every species of criminality. The Phrygians however appear to be more temperate than other nations, and are seldom guilty of swearing. The Scythians and Thracians are naturally of a very irritable disposition: while the inhabitants of the East are addicted to sensual pleasures. But the Paphlagonians and Phrygians are prone to neither of these vices; nor are the sports of the circus nor theatrical exhibitions in much estimation among them even to the present day. And this will account as I conceive, for these people, as well as others of a similar temperament and habit in the West, so readily assenting to the letters then written by Novatus. Fornication and adultery are regarded among the Paphlagonians and Phrygians as the grossest enormities: and it is well known that there is no race of men on the face of the earth who more rigidly govern their passions in this respect. Yet although for the sake of stricter discipline Novatus became a separatist, he made no change in the time of keeping Easter, but invariably observed the practice that obtained in the Western churches, of

celebrating this feast after the equinox, according to the usage which had of old been delivered to them when first they embraced Christianity. He himself indeed afterwards suffered martyrdom in the reign of Valerian, during the persecution which was then raised against the Christians. But those in Phrygia who from his name are termed Novatians, about this period changed the day of celebrating Easter, being averse to communion with other Christians even on this occasion. This was effected by means of a few obscure bishops of that sect convening a Synod at the village of Pazum, which is situated near the sources of the river Sangarius; for there they framed a canon appointing its observance on the same day as that on which the Jews annually keep the feast of Unleavened Bread. I obtained my information on this point from an aged man who was the son of a presbyter, and had been present with his father at this Synod. But both Agelius bishop of the Novatians at Constantinople, and Maximus of Nice, were absent, as also the bishops of Nicomedia and Cotuœum, although the ecclesiastical affairs of that sect were for the most part under the control of these prelates. How their church soon after was divided into two parties in consequence of this Synod, shall be related in its proper course: but we must now notice what took place about the same time in the Western parts.

CHAPTER XXIX.

DAMASUS ORDAINED BISHOP OF ROME.*

SEDITION AND

LOSS OF LIFE CAUSED BY THE RIVALRY OF URSINUS.

WHILE the emperor Valentinian enjoyed the utmost tranquillity, and interfered with no sect, Damasus after Liberius undertook the administration of the Episcopatet at Rome; whereupon a great disturbance was caused on the following account. Ursinus, a deacon of that church, had been nominated among others when the election of a bishop took place; who unable to bear the frustration of his hope by Damasus being preferred, held schismatic assemblies apart from the church, and even induced certain bishops of little distinction to ordain him in secret. This ordination, which was made not in a church, but in a retired place called the Palace of Sicinius, excited much dissension among the people; their disagreement being not about any article of faith or heresy, but simply this, who ought to obtain the Episcopal chair! Hence frequent conflicts arose, insomuch that many lives were sacrificed in this contention; and many of the clergy as well as laity were punished on that account by Maximin the governor of the city. Thus was Ursinus obliged to desist from his pretensions at that time, and those who espoused his cause were reduced to order.

* Jerome says this occurred in the year 367.

† Ἱερωσύνην.

CHAPTER XXX.

DISSENSION ABOUT A SUCCESSOR TO AUXENTIUS BISHOP OF MILAN. AMBROSE, GOVERNOR OF THE PROVINCE, GOING TO APPEASE THE TUMULT, IS BY GENERAL CONSENT, THE EMPEROR VALENTINIAN ALSO SANCTIONING IT, ELECTED TO PRESIDE OVER THAT SEE.

ABOUT the same time" another event happened at Milan well worthy of being recorded. On the death of Auxentius who had been ordained bishop of that church by the Arians, the people again became tumultuous respecting the election of a successor; for as some proposed one person, and others favoured another, the city was full of contention and uproar. In this state of things, Ambrose the governor of the province, who was also of consular dignity, dreading some catastrophe from the popular excitement, ran into the church in order to quell the disturbance. When his presence had checked the confusion that prevailed, and the irrational fury of the multitude was repressed by a long and appropriate hortatory address, all present suddenly came to an unanimous agreement, crying out that Ambrose was worthy of the bishopric, and demanding his ordination for by that means only, it was alleged, would the peace of the church be secured, and all be reunited in the same faith and judgment. The bishops then present, believing that such unanimity among the people proceeded from some divine appointment,

* The date of this is rightly assigned, but it was seven years after the promotion of Damasus.