Jovinian was treated with much kindness, and allowed all the liberty he
desired--being permitted to visit Amulius and the few other friends he
possessed. He still had doubts of his uncle's sincerity. He could not
forget the scheme proposed by Coecus; and Gaius might desire to take the
step he proposed for the sole object of forwarding it.
Still, the temptations to join the religion professed by the emperor
were great. It might pave the way to honour and wealth. Although many
doubted that the emperor was really a Christian, the edicts he had
issued showed that he was influenced by Christian counsellors. Among
them were those for the abolition of the punishment by crucifixion, the
encouragement of the emancipation of slaves, the prohibition of
gladiatorial games, and the discouragement of infanticide.
Another edict ordered the use of prayers for the army; but that to which
perhaps even the idolaters least objected was one for the observance of
the Sabbath throughout all the cities and towns in the empire. The
Christians, however, were greatly puzzled when they found it designated
as "Dies solis," or Sunday; and it was supposed, not without justice,
that the emperor selected that title in consequence of his lingering
affection towards the worship of the sun, to which he had, in former
times, been addicted. The other days in the week were, to please the
idolaters, called after the names of the various gods, and especially
dedicated to them. The second day was Luna's day, sacred to the moon;
the next was Mercury's day; while Jupiter and Venus had also their days;
so that the populace were still kept in remembrance of their ancient
gods and goddesses, although they were professedly Christians.
Jovinian found it no easy task to instruct his uncle in the truths of
Christianity. Gaius readily understood and remembered the facts
mentioned in the Bible; but he appeared utterly unable to comprehend
their spiritual meaning, although he listened to all his nephew said.
"How is it that I see so many sects and divisions among those who call
themselves Christians?" he asked: "bishops, presbyters, and people in
one place quarrelling and disputing with those in another. I hear of
Athanasius and Miletius, Eusebius, Arius, and numberless other heads of
your sects, condemning each other,--the one party refusing to hold
communion with the other, while both profess to serve the same Lord,
whom you call Christ. Now look at the system of religion which has
prevailed undisturbed for centuries in Rome. We have had no quarrels or
disputes, and all have submitted implicitly to us, their pontiffs, the
directors of their rites and ceremonies. Our men and women have been at
liberty to worship the gods and goddesses they have preferred. We have
added new demigods as occasion required, nor did we refuse to place the
divinities of other nations in the Pantheon, whenever they could prove a
good title to the honour. We have raised our emperors after death,
however little we may have loved them in their lifetime, to the same
advanced rank. I do not say that the religion in which you are
attempting to instruct me may not prove in the end the best, especially
as it has been adopted by the emperor; but you must acknowledge that the
worship of the immortal gods has the advantage of antiquity to recommend
it, and that under it Rome became great and powerful, and conquered the
world."
Jovinian was puzzled how to answer some of these objections. He could
not deny that disputes raged furiously among the Christian churches,
especially in the East, and that many of the bishops seemed more intent
on increasing their worldly wealth and dignity than on spreading the
Gospel. In regard to the immortal gods, he asked his uncle whether he
had ever seriously believed in their existence, or had the slightest
authority for supposing that they were other than creatures of the
imagination?
"Well, well,--as to that, the people believed in them, and we, the
directors of their religious rites, have reaped the benefit of their
superstition," answered Gaius.
"But you must acknowledge," said Jovinian, "that idolatry has debased
the people with its numberless obscene and cruel rites, that the
consciences of its votaries have become scathed, and have allowed them
to indulge in the grossest crimes without shame or remorse. Now, on the
contrary, while we acknowledge that we are vile and sinful beings,
utterly unfit to enjoy a pure and holy heaven, yet we know that God has
provided a way by which we can be made pure and holy, have our sins put
away and forgiven, at the same time that we are bound to strive to
imitate our Saviour, and to live pure and holy lives, free from the
rebuke of a rude and perverse generation."
"That may be," answered Gaius; "but I wish to have the cause of these
dissensions of which I hear explained to me, that I may decide whether I
shall join Athanasius, Miletius, Arius, or any other party."
Jovinian hastened to consult Amulius how he should reply to Gaius.
"Remember that the apostles have told us that from the first these
dissensions have existed among those calling themselves Christians,"
answered the presbyter. "Instead of becoming `as little children,' and
submitting themselves to the teaching of the Holy Spirit through God's
written Word, they bring their crude philosophy, their pride of
intellect, their passions, their lust of power and wealth, into the
creeds they endeavour to form. Most of them, it is true, profess to be
guided by the Holy Spirit; but they act like a person who invites a
charioteer to drive his horses, and then seizes the reins and turns them
in any direction he may please. I have long watched the fearful
struggle going on between the Prince of this world, the real supporter
of idolatry, and the true faith as it is in Christ; and the signs I have
observed too surely warn me that the former will triumph.
"Although the emperor professes to be a Christian, all his acts show
that the mists of heathen darkness have not been dispelled from his
mind, and that the encouragement he affords nominally to the Christians
is fraught with the greatest danger to the true Church of Christ. Here
in Rome, especially, I apprehend the worst. As you well know, the
Romans are more wedded to idolatry than the inhabitants of any other
city in the Empire. They still cling to it, notwithstanding the favour
shown by the emperor to the Christian Church.
"The emperor, who is resolved to have uniformity of faith, and to make
all his subjects Christians if he can, will not fail to offer such
bribes as are not likely to be refused by the heathen leaders. Still,
though he may wish to encourage the Christians in Rome, he has no
affection for Rome itself, and would gladly forget that such a city
exists, for it was here that some of his darkest crimes were committed.
"Here also he was insulted by the idolatrous Romans in a way he can
never forget. I was a witness of the scene. Soon after his arrival a
magnificent ceremony was held to celebrate the Battle of Regillus, when,
as the idolaters believe, the twin gods Castor and Pollux, having fought
for Rome, galloped on their fleet steeds to bring the glad tidings to
the city. The aim of the idolaters was to surpass all previous
anniversaries. The temples were lighted up, and decorated as usual,
victims smoked on every altar, and all the members of the equestrian
order, numbering five thousand horsemen, clothed in purple, and crowned
with olive-leaves, rode in state to the Forum. It was altogether one of
the most splendid pageants ever seen at Rome; and it was supposed that
Constantino would take part, as previous emperors had done, in the
religious rites usual on the occasion. But this he positively refused
to do, and it was reported that he openly indulged in his sarcastic
humour, by jeering at the sham knights and the empty pomp he beheld
while watching the procession in the distance from his palace.
"I can see him now,--his countenance handsome, his figure tall, although
somewhat stout and broad-shouldered,--and his whole appearance
betokening sturdy health and vigour. His eye had a peculiar brightness,
such as few men's possess, and I especially noted it when it assumed, as
it did several times, a glare which could not fail to remind me of that
of a lion; while, as he uttered his remarks, he threw back his head,
bringing out the full proportions of his thick neck. Rough and
unrefined in appearance, his voice was remarkable for its gentleness and
softness. In those days he had not assumed, as is now the case, that
splendour of costume which he has copied from the princes of the East.
He carried simply a spear in his hand, as an insignia of his office, and
to show that by the spear he had won and intended to keep his Empire.
Since then, I hear that he never goes abroad without a helmet bound
round with an oriental diadem studded with jewels, that his robe is a
purple silk richly embroidered with pearls and flowers worked in gold,
while he wears wigs of false hair of various colours, a short beard
ornamenting his chin. On this occasion he appeared simply as a
victorious general. His refusal to join in the religious ceremonies
usual on the occasion _so_ displeased the turbulent populace that they
threatened vengeance of all sorts. Some of the most evil disposed
proposed to attack the Christians at whose instigation it was supposed
the emperor had acted; others dared even to throw stones at the head of
his statue.
"When a courtier rushed in, bringing news of the outrage, he smiled, and
passing his hand over his face, observed,--`Truly it is surprising, but
I feel not in the least hurt; nothing do I find amiss in my head,
nothing in my face.' Although he had thus received the news so calmly,
it created a disgust in his mind, both against the city and religion of
Rome, which he has never overcome; and to this day he speaks of Rome--
alas! with too much justice--as an `idolatrous and abandoned city.' In
spite of the wealth and influence of our bishop, our numbers, compared
to that of the population, have continued to be small; and had it not
been for the refuge afforded by the subterranean galleries outside the
city, the church in Rome during the days of persecution would have been
extinguished."
Jovinian was allowed to pursue his studies at home under such tutors as
Amulius recommended.
Many months thus passed away, faster than he could have supposed
possible.
Gaius now treated his nephew with apparently perfect confidence,
speaking unreservedly to him on matters of all sorts.
Jovinian thus heard much more of what was going on than he otherwise
probably would have done. He found that both Gaius and Coecus--although
professedly Christians, as were some of the other pontiffs--visited the
college frequently, on which occasions discussions were held with closed
doors. So great at length became the confidence which Gaius reposed in
his nephew, that he invited him frequently to attend these meetings,--
extracting a promise, however, that he would not divulge what he heard.
On these occasions the pontiffs discussed the plans that had been
proposed for maintaining their rank and position in Rome. Those who
professed to have become Christians appeared to be and evidently were,
on most friendly terms with the idolaters, all being united by a common
interest. Their great object was to maintain their college in its
integrity.
"We may thus," observed Coecus one day, when visiting Gaius, "by keeping
up our influence over the mass of the people, secure the election of the
candidate of whom we approve to the office of bishop or any other
dignities of the Church. We may select some of our own brethren, or any
other persons whom we deem suitable."
The plan was universally approved of. Its fruit was to be observed in
after years, when the bishops of Rome found themselves controlled by the
college of cardinals, the successors of the pontiffs.
Christianity appeared to be making great progress in Rome. Several new
churches and basilicas were in course of erection, and even some of the
heathen temples were being converted so as to suit the worship of the
Christians.
The idolaters generally, however, objected to allow their temples to be
so employed. Jovinian was greatly struck by the appearance of the
statues which adorned the new places of worship, and he recognised among
them some which had undoubtedly been heathen idols. In several of the
churches were statues representing the virgin Mary, which had previously
acted the parts of Isis, Juno, Venus, or some other goddess; and he
could not help remarking that by far the larger number of worshippers
bent before these statues and offered them the same respect which they
had been accustomed to pay to the heathen goddesses. Among those who
met at the college of pontiffs was a visitor who had come from a college
long-established at Mount Carmel, where students in the Babylonian
worship were instructed: he was said to be learnt in magical science.
He spoke, however, of his admiration of the Christian faith, and came,
it appeared, to discuss with Coecus and the other pontiffs the
possibility of uniting it to the ancient faith without offending the
followers of the latter. The idolaters seemed so completely in favour
of this proposal that Coecus expressed his confidence that it would
succeed.
Jovinian was sick at heart at all he saw. His uncle Gaius, although he
had obtained the rank of a presbyter, was too evidently no nearer the
truth than he was before. Idolatry still prevailed in all directions.
In few places of Christian worship was the truth faithfully preached.
Even Amulius appeared to be going with the stream, or, at all events, to
be making but slight efforts to stem it. "I, too, shall be carried away
if I remain," said Jovinian to himself; "it is a sin to expose myself to
temptation."
The bishop, who had long been at the head of the Church, died, and
another was elected whose character was but little known, although
Jovinian observed that Coecus, Gaius, and other pontiffs were very
active in his election. He had not long been seated in the episcopal
chair when he, too, died; and soon after news came that the emperor had
expired. He had received the rite of baptism on his death-bed; but it
was evident that he was not of Christ when it became known that he had
expressed his belief that his brothers had poisoned him, and had charged
his son, Constantius, to put them and their offspring to death,--a
charge too faithfully fulfilled.
He was preparing for an expedition against Persia when sickness overtook
him. Feeling that it was mortal, he desired to be baptised--a stop he
had hitherto not taken, although he had for years presided at councils
and preached to his people, and even been designated as the "Bishop of
bishops." He was received as a catechumen in the church of Heliopolis;
he then moved to his palace in the suburbs of Nicomedia, when, calling
Eusebius and several other bishops around him, he desired to have the
rite administered. Here, having laid aside his purple robes, he was
habited in white, and thus, stretched on his death-bed, he received
baptism from the hands of Eusebius. One of his last acts was to recall
Athanasius, a rival of Eusebius, who had been banished. Thus, with
calmness and dignity, he awaited death. His last will he gave into the
custody of his chaplain Eustiocius, to be delivered to his eldest son,
Constantius, who was now absent; and on the 22nd of May, in the
sixty-fourth year of his age, after a reign of thirty years, he expired.
His body was conveyed in a coffin of gold to Constantinople, where it
lay three months in state, with lights burning around and guards
watching. On Eustiocius exhibiting the will to the bishops of
Nicomedia, so alarmed were they at the contents that they placed it for
security in the hands of the dead man, there to remain until Constantius
should appear to receive it. When his eldest son arrived and read the
document, he found that the emperor expressed in it his conviction that
he had been poisoned by his brothers and their children, and he called--
so it was expressed--on Constantius to avenge his death. This fact
alone proves, that whatever amount of Christian knowledge the emperor
might have possessed, he had not understood its chief principles, at all
events. Constantius faithfully fulfilled his father's dying bequest by
the massacre of his uncles and their offspring, amounting to no less
than six persons, two alone escaping.
The idolatrous population of Rome, when the tidings reached them,
ignoring the fact of his having professed himself a Christian, resolved
to regard the deceased emperor as one in the series of Caesars. A
picture of his apotheosis was exhibited. Festivals were instituted in
his honour. He was enrolled, as had been his predecessors, whatever
their character, among the gods of Olympus, and incense was offered
before his statues. The true Christians in Rome mourned at what took
place, but their influence was weak compared to that of the idolaters,
supported as the latter were evidently by many who had professed to
embrace the new faith. Jovinian resolved no longer to remain in Rome,
but to join, as soon as possible, his friend Severus, who, with his wife
and daughter, were anxiously, they wrote word, looking for his arrival.
To Jovinian's surprise, Gaius offered no objection. "Go and dwell with
those of like mind with yourself; you are too honest for us Romans, and
will never, I see, make a figure either in the Church or State. Men, to
succeed here, must regard all creeds alike; supple courtiers, who are
hampered by no ideas of honour or integrity, but know the importance of
filling their coffers while the sun shines. You, Jovinian, will die a
poor and unknown man if you remain in Rome, whereas in some country
district, should you enter the Church, you may rise to the dignity of a
presbyter,"--and Gaius laughed ironically. "Farewell, my nephew; we
have disputed occasionally, but remembering that you are the only child
of my poor sister Livia, I have always had the truest regard for you."
Jovinian, feeling that it was his duty, was about once more to place the
simple truths of the Gospel before his uncle, and to entreat him to
accept them.
"Cease, cease! my good nephew," exclaimed Gaius. "I settled that matter
in my own mind long ago, when I resolved on the course I am taking. I
intend to enjoy the good things of this life while I can obtain them,
and leave the affairs of the future to take care of themselves."
Farewell visits were paid to Amulius and others, who sent brotherly
greetings to Severus; and Jovinian, bidding adieu, as he thought it
probable, for ever to Rome, set out on his journey northward.