Page:Dictionary of Christian Biography and Literature (1911).djvu/620

 Julius (5), bp. of Rome after Marcus, Feb. 6, 337, to Apr. 12, 352, elected after a vacancy of four months. His pontificate is specially notable for his defence of Athanasius, and for the canons of Sardica enacted during it. When Julius became pope, Athanasius was in exile at Trèves after his first deposition by the council of Tyre, having been banished by Constantine the Great in 336. Constantine, dying on Whitsunday 337, was succeeded by his three sons, by whose permission Athanasius returned to his see. But the Eusebians continuing their machinations, the restoration of Athanasius was declared invalid; and one Pistus was set up as bp. of Alexandria in his stead. A deputation was now sent to Rome to induce Julius to declare against Athanasius and acknowledge Pistus; but having failed to convince the pope, desired him to convene a general council at which he should adjudicate upon the charges against Athanasius. Socrates (H. E. ii. 11) and Sozomen (H. E. iii. 7) state that Eusebius wrote to Julius requesting him to judge the case. But this is not asserted by Julius, and is improbable. Julius undertook to hold a council wherever Athanasius chose, and seems to have sent a synodical letter to the Eusebians apprising them of his intention. The dates of the events that followed are not without difficulty.

Early in 340 Pistus had been given up as the rival bishop, and one Gregory, a Cappadocian, violently intruded by Philagrius the prefect of Egypt into the see; and the Lenten services had been the occasion of atrocious treatment of the Catholics of Alexandria. Athanasius, having concealed himself for a time in the neighbourhood and prepared an encyclic in which he detailed the proceedings, seems to have departed for Rome about Easter 340, and to have been welcomed there by Julius, who, after his arrival, sent two presbyters, Elpidius and Philoxenes, with a letter to Eusebius and his party fixing Dec. 340, at Rome, for the proposed synod. The Eusebians refused to come, and detained the envoys of Julius beyond the time fixed. Elpidius and Philoxenes did not return to Rome till Jan. 341, bringing then a letter, the purport of which is gathered from the reply of Julius to be mentioned presently. Julius suppressed this letter for some time, hoping that the arrival of some Eusebians in Rome might spare him the pain of making it public, and in this hope he also deferred the assembling of the council. But no one came. The Eusebians now shewed themselves by no means prepared to submit to his adjudication, but took advantage of the dedication of a new cathedral at Antioch to hold a council of their own there, known as the "Dedication council" (probably in Aug. 341) and attended by 97 bishops. They prepared canons and three creeds, designed to convince the Western church of their orthodoxy, confirmed the sentence of the council of Tyre against Athanasius, and endeavoured to prevent his restoration by a canon with retrospective force, debarring even from a hearing any bishop or priest who should have officiated after a canonical deposition. Julius meanwhile had made public their letter, and, not yet knowing of the proceedings at Antioch, assembled his council in the church of the presbyter Vito at Rome, apparently in Nov. 341, Athanasius being stated to have been then a year and a half in Rome. It was attended by more than 50 bishops. Old and new accusations were considered; the Acts of the council of Tyre, and those of the inquiry in the Mareotis about the broken chalice, which had been left at Rome by the Eusebian envoys two years before, were produced; witnesses were heard in disproof of the charges and in proof of Eusebian atrocities; and the result was the complete acquittal of Athanasius and confirmation of the communion with him, which had never been discontinued by the Roman church. Marcellus of Ancyra, who had been deposed and banished on a charge of heresy by a Eusebian council at Constantinople in 336 and had been 15 months in Rome, was declared orthodox on the strength of his confession of faith which satisfied the council. Other bishops and priests, from Thrace, Coelesyria, Phoenicia, Palestine, and Egypt, are said by Julius in his subsequent synodal letter to have been present to complain of injuries suffered from the Eusebian party. Socrates (H. E. ii. 15) and Sozomen (H. E. iii. 8) say that all the deposed bishops were reinstated by Julius in virtue of the prerogative of the Roman see, and that he wrote vigorous letters in their defence, reprehending the Eastern bishops and summoning some of the accusers to Rome. But there seems much exaggeration here. Paul certainly, the deposed patriarch of Constantinople (whom Eusebius had succeeded and who is mentioned by Socrates and Sozomen among the successful appellants), was not restored till the death of his rival in 342, and then only for a time and not through the action of Julius; nor did Athanasius regain his see till 346. Indeed, Sozomen himself acknowledges (iii. 10) that Julius effected nothing at the time by his letters in favour of Athanasius and Paul, and consequently referred their cause to the emperor Constans. Julius's real attitude and action are best seen in the long letter he addressed to the Easterns at the desire of the Roman council, which has been preserved entire by Athanasius (Apol. contra Arian. 21–36). He begins by animadverting strongly on the tone of the letter brought to him by his envoys, which was such, he says, that when he had at last reluctantly shewn it to others they could hardly believe it genuine. His own action had been complained of in the letter. He therefore both defends himself and recriminates: "You object to having your own synodal judgment [that of Tyre] questioned in a second council. But this is no unprecedented proceeding. The council of Nice permitted the re-examination of synodical Acts. If your own judgment were right, you should have rejoiced in the opportunity of having it confirmed; and how can you, of all men, complain, when it was at the instance of your own emissaries, when worsted by the advocates of Athanasius, that the Roman council was convened? You certainly cannot plead the irreversibility of a synodical decision, having yourselves reversed even the judgment of Nice in admitting Arians to communion. If on this ground you complain