Page:Dictionary of Christian Biography and Literature (1911).djvu/419

Rh § 7, "veniam plane et festinabo ut jubes," and two laws of Gratian's are dated from Milan in July and Aug. 379 (Cod. Just. vi. 32, 4, July 29, and Cod. Theod. xvi. 5, 5, Aug. 3, to Hesperius Pf. Praet. de haereticis), the second of which may shew the influence of St. Ambrose. It forbids the heresies against which former imperial edicts had been directed, and especially that of rebaptism (the Donatists), and revokes the recent tolerant edict of Sirmium.

About this time must be dated the occurrences mentioned by St. Ambrose in de Spiritu Sancto, i. §§ 19–21. The empress Justina, an Arian, had obtained from Gratian a basilica for the worship of her sect, to the great distress of the Catholics. He restored it, however, apparently of his own motion, to their equal surprise and delight, perhaps 380 (cf. Richter, n. 30, p. 692; de Spiritu Sancto, § 20, neque enim aliud possumus dicere, nisi sancti Spiritus hanc priore gratiam, quod ignorantibus omnibus subito Basilicam reddidisti). St. Ambrose also obtained another victory over the Arians in 380 in his journey to Sirmium, where Justina apparently also went. In spite of her vehement opposition, he succeeded in consecrating an orthodox bishop to the metropolitan see of Illyria, and thus laid the foundation for the suppression of heresy in that quarter of the empire (Paulinus, Vita Ambrosii, 11).

Gratian evidently agreed in the important edict issued by his colleague Theodosius on Feb. 27, 380, from Thessalonica to the people of Constantinople. This remarkable document declared the desire of the emperors that all their subjects should profess the religion given by St. Peter to the Romans and now held by the pontiff Damasus, and Peter, bp. of Alexandria—that is to say, should confess the one deity and equal majesty of the three persons of the Blessed Trinity, Father, Son, and Holy Spirit; and further, that they alone who hold this faith are to be called Catholics, and their places of meeting churches; while the rest are branded as heretics, and are threatened with an indefinite punishment (Cod. Theod. xvi. 1, 2; cf. the law of the next year, which mentions various Catholic bishops of the East, whose communion was to be the test of orthodoxy, including Nectarius of Constantinople—perhaps the reference to Damasus had given offence). De Broglie says of these laws, "It was impossible to abjure more decidedly the pretension of dogmatizing from the elevation of the throne, which had been since Constantine the mania of all the emperors and the scourge of the empire" (vol. v. p. 365). But correct dogmatism is still dogmatism, and the definition of truth by good emperors kept up the delusion that the right of perpetual interference with religion was inherent in their office.

In May 383, at Padua, Gratian issued a penal law against apostates, and those who try to make others apostatize from Christianity.

In 381 he summoned the council of Aquileia (which met on Sept. 5) to decide the cases of the Illyrian bishops Palladius and Secundianus, who were accused of Arianism. Their condemnation put an end to the official life of Arianism in that important district (Ambr. Ep. 9). The records of this council are preserved by St. Ambrose, (following his 8th epistle in the Benedictine ed.), who took the chief part in it, though he did not technically preside. The same council took up the case of pope Damasus and besought the emperor to interfere against the partisans of the antipope Ursinus (ib. 11). The relations of Gratian with the see of Rome are somewhat obscure, but some extension of its privileges and pretensions dates from this reign. According to the documents first published by Sirmond, a synod held in Rome soon after Gratian's accession made large demands for ecclesiastical jurisdiction and particularly asked that the bp. of Rome should only be judged by a council of bishops or by the emperor in person. Gratian in his rescript to Aquilinus the vicar (of Rome?) grants and confirms several privileges, but says nothing of the latter request. Some doubt hangs over the whole of these documents. (See Godefroy, Cod. Theod. vol. vi. appendix, pp. 17, 18; Baron. Annals, sub anno 381, §§ 1, 2; Tillem. Damase, arts. 10 and 11. Greenwood, Cathedra Petri, vol. i. pp. 239–242; Hefele, Councils, § 91, does not even hint at their existence.)

In consequence of the success of the council of Aquileia St. Ambrose was anxious to call together an oecumenical assembly at Rome to settle the dispute between Nectarius and Maximus, who both claimed the see of Constantinople, and pressed the emperor Theodosius on the point (Epp. 13 and 14), who, however, naturally viewed this interference with coldness (Theod. v. 8, 9). A council, nevertheless, met at Rome, but without doing much beyond condemning the Apollinarians.

Returning to Milan, St. Ambrose took leave of the young emperor for the last time. Their intercourse had always been tender and affectionate, and was the last thought of the emperor before his death.

We may here mention an instance of their relations, which may have been at this or at any other period of their friendship (de Broglie, to make a point, puts it here, vol. vi. p. 45, but neither Paulinus, § 37, nor Sozomen, vii. 25, gives any hint of date). A heathen of quality was condemned to death for abusing Gratian and calling him an unworthy son of Valentinian. As he was being led to execution, Ambrose hurried to the palace to intercede for him. One Macedonius, master of the offices, it would seem, ordered the servants to refuse him admittance, as Gratian was engaged in his favourite sport. Ambrose went round to the park gates, entered unperceived by the huntsmen, and never left Gratian till he had overcome his arguments and those of his courtiers and obtained remission of the sentence. "The time will come," he said to Macedonius, "when you will fly for asylum to the church, but the church doors will be shut against you." The anecdote of the criminal is told by Sozomen, l.c.; the words to Macedonius are given by Paulinus, u.s.

[J.W.]

Gregorius (3), surnamed Thaumaturgus, bp. of Neocaesarea in Pontus, c. 233–270; born c. 210 at Neocaesarea on the Lycus, the modern Niksar; the son of wealthy and noble heathen parents. Christianity had as yet made little progress in that neighbourhood,