MELETIUS. carried on with extreme acrimony, and he, like many other peacefully disposed persons, who conscientiously agreed with the Nicene Creed, consented, because it contained no positive mark of Arianism, to sign that creed, by which all fixed declarations concerning the a in the doctrine of the Trinity were laid aside. Meletius had probably deceived himself, as many others had done before him, with a false hope, that by these means, peace would be for some time re-established in the church. From the line of conduct Meletius had hitherto pursued, the ruling Arian party expected from him no attack upon their doctrines, and it was generally believed, that he would be enabled with greater facility than others, to reconcile the parties in the Antiochian church, which had for a long time been torn by the most violent schisms. He was therefore made Bishop of Antioch towards the end of the year, A.D. 360. The Emperor Constantius happened to be at Antioch, when Meletius was installed into his new dignity, and wished to compel the bishop to declare immediately his views upon those doctrinal questions which engaged the public attention. He therefore appointed the most eloquent of the bishops there assembled, to preach the sermons to be delivered on that day; and he commanded that they should explain the 22nd verse of the 8th chap. of Proverbs. "The Lord possessed me in the beginning of his way, before his works of old," which verse the Arians were wont to urge in support of their doctrines, that the Son of God was a possession; and further, that Mele 1 This, which is related by Theodoret, accords with the whole tenor of the discourse of Meletius, and with particular allusions in it. On the other hand, that which Sozomen reports of the dispute of Meletius with his archdeacon, may be subsequent fiction or exaggeration. 9 10 John xiv. 15. Ps. cxix. 46. MELETIUS. tius, last of all, should hold his inaugural discourse, and confine himself to the same subject. In this discourse, Meletius, regardless of the attacks of men, or of the unpopularity of his observations, displayed an open love of truth, tempered by moderation and wisdom. He began with a remark suited to the times, and opposed to the speculative spirit which prevailed in religious controversies, viz. that true godliness was obedience to Christ. "The command of the Lord cannot be observed, where love to God prevaileth not, for our Saviour himself saith, "If ye love me, keep my commandments." and there is neither light of eye nor heart, where the command of the Lord shineth not. No one can declare the word of truth, in whom Christ dwelleth not, and out of whom Christ speaketh not; and we can only remain in communion with Christ, when "we speak of his testimonies even before kings, and are not ashamed." An allusion to the presence of the Emperor. He then confessed the divinity of Christ, and declared in the strongest terms the unity of the Son of God with the Father, without touching upon the controversies respecting the oia, so that moderate Semiarians and adherents to the Homousion might have been satisfied with his declarations. He then proceeded to controvert the Arian interpretation of the 22d verse of the 8th chap. of Proverbs. In explaining this passage, we must follow the living spirit, not the dead letter. Since no human expression can adequately designate the being of the divine λoyos, the Holy Scripture assigns to him various at 1 Meletius himself in this discourse, § 4, says, that others had spoken upon this text before him: οὐχ ὅτι οὐκ ἐντελως είρηται τοις προ ήμων ειρηκόσιν. MELETIUS. tributes and marks, in order to conduct the spirit Upon his return to Antioch, which soon after It is to be found in vol. ii. ed. Montfaucon. 11 12 BAPTIZED wards occurred under the emperor Julian, he ministered to his flock with some intervals during twenty years. In that city his likeness was seen engraved on signets, and painted upon the walls of chambers; and children were called after him to perpetuate his remembrance in families, and to give to youthful minds, by continuing his name, a model for imitation. From a single saying of Meletius, with which we have accidentally become acquainted, it would appear, that to a strict life he united liberal views upon asceticism, and that he prized moral strength more highly than bodily penance. For he said once to a monk, who wore a coat of iron mail around his body: "There is no need of iron; mental resolution is sufficient to chain the body by the bonds of reason." In this single trait may be discovered a relationship of character between Chrysostom and Meletius. Although infant baptism was at this time generally regarded as a divine institution, many were accustomed, particularly in the Greek church, to defer to later years the baptism of their children, unless immediate danger required an earlier performance of the rite. This arose either from indifference towards religion, or from mistaken views respecting the real nature of baptism; for some parents dreaded to expose the tender age of childhood to greater spiritual danger, should the pardon of sins received in baptism be thrown lightly away, and thus by a transgression of the baptismal covenant, a heavier responsibility be incurred. The origin of this mistake, as of most errors in the doctrine of the sacraments, 1 Theodoret. hist. relig. c. 26. περιττον τον σιδηρον, ἀρκουσης της γνώμης, λογικα τῷ σώματι περιθείναι δέσματα. BY MELETIUS. was a confused notion existing between the outward sign, and that faith, to which alone is attached the promise of divine grace. The neglect of infant baptism caused many to grow up in a half heathen, half Christian state, from which they had to withdraw themselves, when they became aware of their spiritual deficiency, and sought a more intimate communion with the church; whereas being the children of Christian parents, the germs of their spiritual life might have been from the beginning unfolded in the bosom of the church, and enriched with all the blessings imparted by Christ to human nature. It conferred, however, not unfrequently a greater importance upon the celebration of baptism; for many only resolved upon it, after having been awakened to a serious and holy change by special acts of providence, either of a temporal or spiritual nature; and this sacred rite then marked a new and important era of their lives. Of this number was Chrysostom, who after receiving instruction in the doctrines of Christianity during three years from Bp. Meletius, and being baptized by him, determined to devote himself entirely to the concerns of religion. It was the custom of that day for such converts to choose between the ecclesiastical and monastic state, according to their inclinations towards an active or a retired life. Many of the young men of Antioch, thus spiritually awakened, connected themselves with the monks, who, engaged in prayer and devotional music, religious meditation, the study of the sacred writings, and various manual occupations, lived 1 Gregory Nazianzen, in the history of his own life, speaks of such a choice between the Bios paкTIKOS, and the βιος θεωρητικός. Carmen de vita sua, p. 5. 13 |