[1033] His laws have already been referred to. For the result as represented by an educated Pagan, see Libanius, De Templis. This Council enacted that the Bishop of CP. should hold the next rank to the Roman Pontiff; Socrates, v, 8 (Concil., can. 3). About this time the title of Patriarch began to be restricted to the higher bishops; ibid. Constantine’s pagan temples at CP. were now ruined; Jn. Malala, p. 345.
[1034] The chief source for the Council of Chalcedon is Evagrius, ii, 1, et seq. By Canon 21 the equality of the Byzantine Patriarch with the Pope was affirmed; Labbe, Concil., vii, 369; cf. Cod. Theod., XVI, ii, 45, etc.
[1035] Evagrius, iii, 13, et seq. It was composed by Acacius, the Patriarch of the capital.
[1036] See pp. 104, 180. To the Monophysites, Anastasius is, of course, “the pious and orthodox Emperor”: see John of Nikiu (Zotenberg); Zachariah of Mytilene (Hamilton), etc.
[1037] Cod., I, v, 12; Codinus, p. 72; Procopius, De Aedific, i, 4. See Ducange, CP. Christ., sb. nom., for a collection of passages relating to St. Mocius.
[1038] In 423 Theodosius II considered that Paganism was virtually extinct, so little in evidence were those who still adhered to the old religion; Cod. Theod., XVI, x, 22. But subsequent events proved that his confidence was premature. I have anticipated the use of the word “Pagan” (paganus, rustic, villager) as a term of reproach to those who had not been illuminated by Christianity. In this sense it is first found in a law of Valentinian I: Cod. Theod., XVI, ii, 18 (365). It arose at a time when the urban population exhibited a sharp contrast to the country people in the matter of religion. Long after the former had been converted en masse, polytheism lingered in the rural districts, the scattered inhabitants of which did not come into touch with the Christian propagandists and their new creed for a considerable time. Hence the idea of a country fellow became synonymous with that of a worshipper of the gods long since despised.
[1039] The history of their migration and subsequent activity at the local source of their inspiration will deserve our attention in a future chapter.
[1040] Valentinian I and the succeeding emperors legislated definitely against them; Cod. Theod., XVI, v, 3, 18, 40, 43, 59; cf. Cod., I, v. The whole title against heretics contains sixty-six laws, a monument of Christian bigotry and intolerance. The novelty of the Christian doctrines and the constant dissensions of ecclesiastics as to the proper mode of apprehending them, caused all classes to be infected with a mania for drawing theological distinctions, ex. gr., “If you require some small change, the person you address will begin to argue about ‘begotten and unbegotten’; should you ask the price of bread you will hear that the Father is greater and the Son inferior; or in reply to an inquiry whether your bath is prepared, the attendant will define for your benefit that the Son was made out of nothing”; Gregory Nys., Orat. De Deitate, etc., 2 (in Migne, i, 557). Yet sometimes a prelate would assume a jocular tone in the pulpit when speaking on these grave questions. Thus Eudoxius, Bishop of CP., began his discourse one day with the assertion, “The Father is impious, but the Son is pious.” The congregation seemed awe-struck, but he at once continued, “Be not alarmed; the Son is pious because he worships the Father, but the Father worships no one”; Socrates, ii, 43. Marrast has devised some scenes to bring out the absurd way in which theological hair-splitting disturbed everyday social relations at this period; op. cit., p. 89.
[1041] Chrysostom mentions the fact with exultation. Objectors fear that the race may die out as the result of the widespread celibacy, but the Saint knows better; the women who remain will be rendered more fecund by the Deity, and thus the numerical complement of mankind will be maintained. He also knows that there is a countless host of heaven, asexual, who are propagated in a passionless manner by divine ordination; In Epist. Rom. Hom. xiii, 7 (in Migne, ix, 517); De Virginitate, 14, et seq. (in Migne, i, 544); cf. Ambrose, De Virginitate, 3; Rufinus, Hist. Monach., 7 (in Migne, 413).
[1042] Monks are enjoined by Theodosius I “deserta loca et vastas solitudines sequi atque habitare”; Cod. Theod., XVI, iii.