Doctors of the Church and defenders of truth against the Arian heresy
Christians today owe a great deal to these two bishops and doctors of the Church. And during Christmas we remember them with their own day. They stood firm in the face of bodily threat for the truth. Those who supported the Arian heresy in their time not only wanted to rob Christ of his divinity and the acknowledgement of the Holy Trinity, they wanted to make such the State religion! The following is what is recorded as Basil’s response.
“In 372 Emperor Valens sent Modestus, the prefect, to Cappadocia to introduce Arianism as the state religion. Modestus approached the holy bishop, upbraided him for his teaching, and threatened despoliation, exile, martyrdom, and death. To these words of the Byzantine despot, Basil replied with the peace of divine faith: “Is that all? Nothing of what you mentioned touches me. We possess nothing, we can be robbed of nothing. Exile will be impossible, since everywhere on God’s earth I am at home. Torments cannot afflict me, for I have no body. And death is welcome, for it will bring me more quickly to God. To a great extent I am already dead; for a long time I have been hastening to the grave.” Astonished, the prefect remarked: “Till today no one has ever spoken to me so courageously.” “Perhaps,” rejoined Basil, “you have never before met a bishop.” Modestus hastened back to Valens. “Emperor,” he said, “we are bested by this leader of the Church. He is too strong for threats, too firm for words, too clever for persuasion.”Catholic Culture
And so Chesterton observes this battle between Christianity being officially recognized by the State vs. the State trying to control the populace by making it a State religion, and by so doing, to usurp power from God. But today, we have not only the fight against the State in trying to control religion but for some time, there has also been a battle with the business world trying to control religion. Concessions of even dates of celebration have been made to accommodate the business schedule rather than the faith, concessions even to our own weaknesses of faith and the choices those weaknesses we allow to rule us.
“The whole great history of the Arian heresy might have been invented to explode this idea. It is a very interesting history often repeated in this connection; and the upshot of it is in that in so far as there ever was a merely official religion, it actually died because it was merely an official religion; and what destroyed it was the real religion. Arius advanced a version of Christianity which moved, more or less vaguely, in the direction of what we should call Unitarianism; though it was not the same, for it gave to Christ a curious intermediary position between the divine and human. The point is that it seemed to many more reasonable and less fanatical; and among these were many of the educated class in a sort of reaction against the first romance of conversion. Arians were a sort of moderates and a sort of modernists. And it was felt that after the first squabbles this was the final form of rationalised religion into which civilisation might well settle down. It was accepted by Divus Caesar himself and became the official orthodoxy; the generals and military princes drawn from the new barbarian powers of the north, full of the future, supported it strongly. But the sequel is still more important. Exactly as a modern man might pass through Unitarianism to complete agnosticism, so the greatest of the Arian emperors ultimately shed the last and thinnest pretense of Christianity; he abandoned ever Arius and returned to Apollo. He was a Caesar of the Caesars; a soldier, a scholar, a man of large ambitions and ideals; another of the philosopher kings. It seemed to him as if at his signal the sun rose again. The oracles began to speak like birds beginning to sing at dawn; paganism was itself again; the gods returned. It seemed the end of that strange interlude of an alien superstition. And indeed it was the end of it, so far as there was a mere interlude of mere superstition. It was the end of it, in so far as it was the fad of an emperor or the fashion of a generation. If there really was something that began with Constantine, then it ended with Julian.” – G. K.Chesterton, The Witness of the Heretics, The Everlasting Man