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| Peculiar Schism among the Novatians.
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Chapter XXI.—Peculiar
Schism among the Novatians.761
| 761The main reason adduced for considering Socrates a
Novatian is his peculiarly detailed account of the Novatian heresy, and
the nearness in which he puts it to the orthodox faith. See Introd. p.
ix and chap. 19 of this book, note 8; also II. 38 and VI. 21.
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Of the Novatian church at
Constantinople Agelius was the bishop for the space of forty
years,762
| 762See above, chap. 12, note 2. This was in 384 a.d.
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viz. from the reign of Constantine until the sixth year of that of the
emperor Theodosius, as I have stated somewhere previously.763
| 763IV. 9 and 12 of this book.
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He perceiving his end approaching, ordained Sisinnius to succeed him in
the bishopric.764
| 764On the irregularity of this action, see chap. 15
above, note 1. Sisinnius is again mentioned in VI. 1. 31; VII. 6 and
12.
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This person was a presbyter of the church over which Agelius presided,
remarkably eloquent, and had been instructed in philosophy by Maximus,
at the same time as the emperor Julian. Now as the Novatian laity were
dissatisfied with this election, and wished rather that he had ordained
Marcian, a man of eminent piety, on account of whose influence their
sect had been left unmolested during the reign of Valens, Agelius
therefore to allay his people’s discontent, laid his hands on
Marcian also. Having recovered a little from his illness, he went to
the church and thus of his own accord addressed the congregation:
‘After my decease let Marcian be your bishop; and after Marcian,
Sisinnius.’ He survived these words but a short time; Marcian
accordingly having been constituted bishop of the Novatians, a division
arose in their church also, from this cause. Marcian had promoted to
the rank of presbyter a converted Jew named Sabbatius, who nevertheless
continued to retain many of his Jewish prejudices; and moreover he was
very ambitious of being made a bishop. Having therefore confidentially
attached to his interest two presbyters, Theoctistus and Macarius, who
were cognizant of his designs, he resolved to defend that innovation
made by the Novatians in the time of Valens, at Pazum a village of
Phrygia, concerning the festival of Easter, to which I have already
adverted.765
And in the first place, under pretext of more ascetic austerity, he
privately withdrew from the church, saying that ‘he was grieved
on account of certain persons whom he suspected of being unworthy of
participation in the sacrament.’ It was however soon discovered
that his object was to hold assemblies apart. When Marcian understood
this, he bitterly censured his own error, in ordaining to the
presbyterate persons so intent on vain-glory; and frequently said,
‘That it had been better for him to have laid his hands on
thorns, than to have imposed them on Sabbatius.’ To check his
proceedings, he procured a Synod of Novatian bishops to be convened at
Angarum,766
| 766Probably the modern Angora. Valesius however, had
conjecturally substituted the word Sangarum in this place, supposing
that the place named was a town on the banks of the river
Sangarius.
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a commercial town near Helenopolis in Bithynia. On assembling here they
summoned Sabbatius, and desired him to explain the cause of his
discontent. Upon his affirming that he was troubled about the
disagreement that existed respecting the Feast of Easter, and that it
ought to be kept according to the custom of the Jews, and agreeable to
that sanction which those convened at Pazum had appointed, the bishops
present at the Synod perceiving that this assertion was a mere
subterfuge to disguise his desire after the episcopal chair, obliged
him to pledge himself on oath that he would never accept a bishopric.
When he had so sworn, they passed a canon respecting this feast, which
they entitled ‘indifferent,’ declaring that ‘a
disagreement on such a point was not a sufficient reason for separation
from the church; and that the council of Pazum had done nothing
prejudicial to the catholic canon. That although the ancients who lived
nearest to the times of the apostles differed about the observance of
this festival, it did not prevent their communion with one another, nor
create any dissension. Besides that the Novatians at imperial Rome had
never followed the Jewish usage, but always kept Easter after the
equinox; and yet they did not separate from those of their own faith,
who celebrated it on a different day.’ From these and many such
considerations, they made the ‘Indifferent’ Canon,
above-mentioned, concerning Easter, whereby every one was at liberty to
keep the custom which he had by predilection in this matter, if he so
pleased; and that it should make no difference as regards communion,
but even though celebrating differently they should be in accord in the
church. After this rule had been thus established, Sabbatius being bound by his oath,
anticipated the fast by keeping it in private, whenever any discrepancy
existed in the time of the Paschal solemnity, and having watched all
night, he celebrated the sabbath of the passover; then on the next day
he went to church, and with the rest of the congregation partook of the
sacraments. He pursued this course for many years, so that it could not
be concealed from the people; in imitation of which some of the more
ignorant, and chiefly the Phrygians and Galatians, supposing they
should be justified by this conduct imitated him, and kept the passover
in secret after his manner. But Sabbatius afterwards disregarding the
oath by which he had renounced the episcopal dignity, held schismatic
meetings, and was constituted bishop of his followers, as we shall show
hereafter.767
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