(c) Sozomenus, Hist. Ec., V, 5. (MSG, 67:1225.)
Julian's measures against the Christians.
Among those who benefited by the recall of those who had been banished for their religious beliefs were not only the orthodox Christians who suffered under Constantius, but also the Donatists and others who had been expelled from their homes by the previous emperors.
Julian recalled all who, during the reign of Constantius, had been banished on account of their religious beliefs, and restored to them their property which had been confiscated by law. He charged the people not to commit any act of injustice against any of the Christians, not to insult them and not to constrain them to sacrifice unwillingly.… He deprived the clergy, however, of their immunities, honors, and provisions which Constantine had conferred, repealed the laws which had been enacted in their favor, and reinforced their statutory liabilities. He even compelled the virgins and widows, who on account of their poverty were reckoned among the clergy, to refund the provision which had been assigned them from the public treasury.… In the intensity of his hatred of the faith, he seized every opportunity to ruin the Church. He deprived it of its property, votive offerings, and sacred vessels, and condemned those who had demolished temples during the reign of Constantine and Constantius to rebuild them or to defray the expense of re-erection. On this ground, since they were unable to repay the sum and also on account of the search after sacred money, many of the priests, clergy, and other Christians were cruelly tortured and cast into prison.… He recalled the priests who had been banished by the Emperor Constantius; but it is said that he issued this order in their behalf, not out of mercy, but that through contention [pg 332] among themselves the churches might be involved in fraternal strife and might fall away from their law, or because he wished to asperse the memory of Constantius.
(d) Julian, Ep. 49, ad Arsacium; Julian, Imp., Epistulæ, ed. Hertlein. Leipsic, 1875 f.; also in Sozomenus, Hist. Ec., V, 16. (MSG, 67:1260.)
To Arsacius, High Priest of Galatia. Hellenism[110] does not flourish as we would have it, because of its votaries. The worship of the gods, however, is grand and magnificent beyond all our prayers and hopes. Let our Adrastea be propitious to these words. No one a little while ago could have dared to look for such and so great a change in a short time. But do we think that these things are enough, and not rather consider that humanity shown strangers, the reverent diligence shown in burying the dead, and the false holiness as to their lives have principally advanced atheism?[111] Each of these things is needful, I think, to be faithfully practised among us. It is not sufficient that you alone should be such, but in general all the priests, as many as there are throughout Galatia, whom you must either shame or persuade to be zealous, or else deprive them of their priestly office, if they do not come with their wives, children, and servants to the temples of the gods, or if they support servants, sons, or wives who are impious toward the gods and prefer atheism to piety. Then exhort the priests not to frequent the theatres, not to drink in taverns, nor to practise any art or business which is shameful or menial. Honor those who comply, expel those who disobey. Establish hostelries in every city, so that strangers, or whoever has need of money, may enjoy our philanthropy, not merely those of our own, but also those of other religions. I have meanwhile made plans by which you will be able to meet the expense. I have commanded that throughout the whole of Galatia annually thirty thousand bushels of corn and sixty thousand measures of wine be given, [pg 333] of which the fifth part I order to be devoted to the support of the poor who attend upon the priests; and the rest is to be distributed by us among strangers and beggars. For if there is not one among the Jews who begs, and even the impious Galileans, in addition to their own, support also ours, it is shameful that our poor should be wanting our aid.
(e) Sozomenus, Hist. Ec., V, 16. (MSG, 67:1260.)
Measures taken by Julian for the restoration of heathenism.
The Emperor, who had long since been eager that Hellenism should prevail through the Empire, was bitterly grieved seeing it excelled by Christianity. The temples, however, were kept open; the sacrifices and the ancient festivals appeared to him in all the cities to come from his will. He grieved that when he considered that if they should be deprived of his care they would experience a speedy change. He was particularly chagrined on discovering that the wives, children, and servants of many pagan priests professed Christianity. On reflecting that the Christian religion had a support in the life and behavior of those professing it, he determined to introduce into the pagan temples everywhere the order and discipline of the Christian religion: by orders and degrees of the ministry, by teachers and readers to give instruction in pagan doctrines and exhortations, by appointed prayers on certain days and at stated hours, by monasteries both for men and for women who desired to live in philosophical retirement, likewise hospitals for the relief of strangers and of the poor, and by other philanthropy toward the poor to glorify the Hellenic doctrine. He commanded that a suitable correction be appointed by way of penance after the Christian tradition for voluntary and involuntary transgressions. He is said to have admired especially the letters of recommendation of the bishops by which they commended travellers to other bishops, so that coming from anywhere they might go to any one and be hospitably received as known and as friends, and be cared for kindly on the evidence of these testimonials. [pg 334] Considering also these things, he endeavored to accustom the pagans to Christian practices.