Lecture 4

Question 1

What was “official church theology”?

Answer 1

Basically, all the reforms that Constantine enacted.

Question 2

Father of Church History

Answer 2

I. Eusebius of Caesarea (c.260-c.340)

Eusebius was probably the most learned of the Christians of his day. Major proponent of official church theology.

Question 3

Who was Eusebius’ mentor?

Answer 3

Pamphilus trained Eusebius in the theology of Origen. He was a scholar and martyr. During the Diocletian persecution and the persecution under Maximinus Daia, Pamphilus was imprisoned and eventually killed (310)

Question 4

What was Eusebius’ masterpiece, and why is it important to us?

Answer 4

“Church History”

a. Became of great importance to future historians of the church
b. Without it, much history would have been lost
c. Eusebius collected, organized, and published practically all that is known about many of the people and events of the early church
d. Without him, much of what we know about the early church today would be cut by half

Question 5

What was Eusebius’ theology?

Answer 5

a. Persecution had disbanded the flock, and he had to build it up
b. As a pastor and administrator, he had little time for scholarly pursuits
c. Eusebius’ role in the Arian Controversy: controversy over the divinity of Jesus
• His primary concern was the peace and stability of the church (KNOW THIS)
• During the Council of Nicea, he took the side of Arianism
• After the council, he took the orthodox side
• Since he was a popular bishop with many followers, his wavering caused confusion—this did much to actually further the controversy

Question 6

What was Eusebius’ relationship to Constantine?

Answer 6

• Eusebius and Constantine occasionally communicated via letters
o They were not particularly close, but since Eusebius was a popular bishop, Constantine cultivated support for him
• Eusebius’ Church History was really more of an apology that attempted to show that Christianity was the ultimate goal of history, particularly within the context of the Roman Empire.

o Eusebius pulled together ideas from Justin, Clement of Alexandria, and Irenaeus to show how history pointed to truth of Christianity
o Constantine’s conversion was the keystone to his thesis
o Eusebius believed that other Roman emperors had persecuted Christians simply because they did not understand that Christianity was the best of Roman tradition (just like Justin’s idea of Ancient philosophy), but Constantine’s favor of Christians combined with his desires to make the Roman Empire great, was the culmination of God’s kingdom on earth:

Question 7

How was Eusebius’ perspective on Constantine shaped by his context?

Answer 7

Three ways in which Eusebius’ theology was being shaped by the current circumstances:
• The NT had always talked about how it was difficult for a rich person to be saved, but with Constantine’s reforms, riches were now seen as a divine blessing
• Eusebius praised the construction of ornate churches (basilicas)
• Eusebius sets aside the expectation of the 2nd coming of Christ, and hints that God’s plan had been “fulfilled” with the reign of Constantine

Question 8

Where was the center of church power at the end of the 3rd century?

Answer 8

A. By the end of the close of the 3rd Century, the chief numerical strength of the Christianity was in the eastern part of the Empire
1. Rome too the lead in the west, but the other main centers of faith were in the east: ( Antioch, Alexandria, Constantinople, etc.)

Question 9

Targums

Answer 9

• Sacred texts translated (orally and in writing) in Aramaic

* Provided Aramaic-speaking Christians with the OT scriptures

Question 10

Peshitta

Answer 10

Peshitta—means “simple”

• Syriac translations of the OT and NT

Question 11

Who was the founder of Christianity in Armenia?

Answer 11

Gregory the Illuminator (c.240-c.332): the founder of Armenian Christianity

a. Came from an aristocratic family
b. Had become a Christian in Caesarea in Cappadocia while he and his relative, King Tradt III, were in exile in the Roman Empire
c. When Tradt was returned to the throne, Gregory and other Christians returned to Armenia
• After suffering torture and beatings for attempting to spread the faith, Gregory was able to convert and baptize Tradt to the faith
d. Gregory obtained episcopal consecration in Caesarea, and became the head of the Armenian Church.
e. Subsequent rulers of Armenia became Christians:
• Eventually the rest of the population was converted

Question 12

Who were the founders of Ethiopian Christianity?

Answer 12

Frumentius and Edessius

a. Brothers who had been shipwrecked near Ethiopian and captured by them and then set free
b. Frumentius went to Alexandria, and was consecrated as a bishop by Athanasius
• He returned to the kingdom of Aksum (the core of Ethiopia)
• After a century of mission work, mostly by Christians from Egypt, the King was converted, and soon followed by the rest of the nation

Question 13

Monophysite Christianity

Answer 13

Monophysite Christianity: rejected the decisions of the Council of Chalcedon, and insisted on: the fact that Christ only had one nature, because his humanity was absorbed into the divine nature
• Many of the Christians from Egypt (who had spread Christianity) were Monophysites.

Question 14

Persian Christianity

Answer 14

Christianity in Persia and Mesopotamia: came at an early date; probably due to Syriac –speaking traders

Question 15

Christianity in India

Answer 15

1. Possibly founded by Thomas
2. Pantaenus—a famous teacher of theology in Alexandria
   a. Rumored to have traveled to India in 180
3. “John the Persian, of all Persia, and great India” was a participant in the Council of Nicea in 325
   a. Also rumored to have traveled to India

Question 16

Christianity in Ireland

Answer 16

Founded by St. Patrick (mid-late 5th)

1. Known as the “Apostle of the Irish”
2. Son of a local council person and deacon (Calpornius)
3. He was kidnapped from Britain and taken to Ireland at the age of 16
4. As a slave In Ireland:
   a. Spent 6 years as a herdsman
   b. He turned earnestly to God and received a divine message to escape
   c. After being a slave in Ireland, he escaped, but then had a vision to return
   d. He received training as a missionary (rules of faith, and the Latin Bible)
   e. He returned and after surviving various perils, he was able to lead many to salvation
5. Due to his influence, Christianity became entrenched in Ireland
6. From the Irish tradition, we get:
   a. A tradition of Penitential hymns
   b. The beginning of privatized confession (to Priests)

Question 17

Where do we get private confessions from?

Answer 17

Irish Christianity

Question 18

Who translated the bible into the language of the Germanic tribes?

Answer 18

Ulfila (c.311-383): names means “little wolf”; also known as the “Apostle to the Goths”. d. He developed an alphabet for the language of the Goths, and then translated the Bible into the language of the Goths.

Many Goths served in the Imperial Guard in Constantinople became Arian Christians (this was during the time of the resurgence of Arianism)

Question 19

Examples of celibacy in the early church:

Answer 19

a. The Shepherd of Hermas assigns greater honor to widows/widowers who do not remarry
b. The Marcionites forbade remarriage
c. It was customary for a priest not to marry
d. The Synod of Elvira (385)—decreed celibacy (it was regional)
e. A Council in Carthage (390)—commanded chastity for bishops, priests, and deacons

Question 20

What questions were raised after Constantine that led to monasticism?

Answer 20

New questions were asked:

a. How was one to be a true Christian in the midst of peace and security?
b. When the Church joins the world, power and luxury become tied into Christian practice. How does one walk the narrow path, when it is now so wide?
c. How is one to be a witness for the Crucified One who had nowhere to lay his head, when the leaders of the Church lived in wealth and fancy homes, and when martyrdom was no longer an option?
d. The answers: Monasticism

Question 21

Outside influences to monasticism:

Answer 21

a. Stoic doctrine: passions are the great enemy of true wisdom
b. Influence of other Mediterranean religious traditions:
• Sacred virgins
• Celibate priests
• Eunuchs
• Others who set their lives apart for their religions
c. The idea that the body (particularly sexual activity) was evil.

Question 22

The Origins of the Monastic Life

Answer 22

1. Origen:
   a. At one point began to live in poverty
   b. Took the words “eunuch for Christ” literally
2. Gnostic Roots
   a. Monasticism embraced the idea of denying the body and embracing the spiritual life
   b. But did not go as far as the Gnostics
3. Other Outside influences:
4. Manichaeism: through that, possible influence from India, Persia (Augustine battled this his whole life).
5. Geography: the climate and location of Egypt provided great places for hermit monks, long the fertile valley of the Nile
6. Political instability and a desire to be rid of civic responsibilities (ALSO INCLUDED FIGHTING WITHIN THE CHURCH).

Question 23

Monk

Answer 23

1. “Monk”: derives from the Greek work monachos: which means ‘solitary’
   a. Monks were always in search of solitude—the desert provided the best environment.

Question 24

Anchorite Monks

Answer 24

• Originally meant “withdrawn,” or even “fugitive”

* Came to mean “solitary monk”

Question 25

Laura Monks

Answer 25

• Hermit monks who lived in close proximity to each other, but not together
• For example, admirers of Anthony often lived in individual caves in close proximity to Anthony’s cave

Question 26

Semieremetic

Answer 26

an intermediate form where a loosely organized group of small settlements (2 to 6 people) in close proximity and who looked to a common leader

Question 27

Coenobitic Monks

Answer 27

monks who lived together in communities of isolation

Question 28

Two of the most famous monks, and, who made them famous?

Answer 28

Paul and Anthony

1. Paul: his life is found in the writings about him by Jerome
   a. The work is brief, and probably highly legendary
   c. According to Jerome, Paul lived that lifestyle for almost a century (highly suspect), only being visited by wild animals and an elderly monk named Anthony
2. Anthony: his life is found in the writings by Athanasius
   • His parents died, leaving him wealth; after reading one of the gospels in church, he vowed to change his life drastically (he read the text of the rich young ruler)
   • In response to Christ’s commands to sell everything and give it to the poor, Anthony disposed of his property and gave the proceeds to the poor.

Question 29

Where did Anthony learn to be a monk?

Answer 29

Becoming a Monk:
• He left his family and went on a monastic retreat
• He learned how to live as a monk from an old man who lived nearby
o Shows that the practice had existed for a while
• His life was difficult at first, because he missed his old life
o When he began to feel sorry that he had sold all of his possessions, he became even more strict
o He limit his food to one meal a day
o He would fast for several days at a time

Question 30

Anthony’s two visits to Alexandria:

Answer 30

The first: During the Diocletian Persecution
o Anthony and his disciples went to Alexandria to offer themselves as martyrs

The second: During the Arian controversy
o The Arians had announced that Anthony had taken their position
o He appeared before the bishops in Alexandria to correct the false rumors

Question 31

When did Anthony die?

Answer 31

He Died in 356, after asking the two monks to: not disclose his location, and to give his cloak to Athanasius, the bishop of Alexandria (and opponent of Ariansim)

Question 32

What was the monastic view on education and possessions?

Answer 32

• They frowned upon possessions, esp. books—they led to pride
• They memorized entire books of the NT
• Their lack of education, along with pride in their “holiness” made them victim to schemes by dubious priests and bishops

Question 33

Who first organized communities of monks living together?

Answer 33

Pachomius: was not the founder of communal monastic life, but is the first real organizer.
• Born c. 286 in a small village in southern Egypt
• After being released by the army, he wanted more instruction in Christianity and moved to the desert to learn from an old anchorite monk.

Question 34

When did Pachomius succeed in building his monk community?

Answer 34

After his second try.

b. Second Attempt: Successful
• He became more rigorous
• All new monks must give up all possessions and goods
• They must promised absolute obedience to their superiors
• The basic rule was mutual service, so that even the leaders were serving the newest monks
• Overall the idea grew to 9 communities, each with several hundred monks

Question 35

Pachomius’ siblings

Answer 35

John and Maria

Question 36

Characteristics of Pachomius’ community:

Answer 36

Each monastery was encircle by a wall with one single entrance
• Several buildings within the enclosure
o A church
o A storehouse
o A refectory
o A meeting hall
o A building for gatekeepers—responsible for lodging needy travelers
o Buildings for cobblers, weavers, bakers, etc.

Question 37

Daily Life of Pachomius’ monks

Answer 37

both work and devotion
• Pachomius set the example
• Monks were instructed to “pray without ceasing”
• While working, they sang Psalms, recited scripture,
• Twice a day common prayers
o Morning worship
o Evening worship—but in smaller groups

Question 38

What was the economy of Pachomius’ monastic community?

Answer 38

• Vow of poverty
• Plenty to eat (bread, vegetables ,fruit, fish) but never meat
• Everything produced in the monastery was sold at local markets
o Monies from the sale were often given to the poor

Question 39

Describe the leadership of Pachomius’ monastery

Answer 39

• Hierarchy was clearly defined—every monk had to obey his superiors
• The head of each house unit was a Superior
• Each house Superior reported to the Monastery Superior
• Each monastery Superior reported to Pachomius and his successors: Abbots
• When Pachomius was about to die, he named his successor and the monks vowed to follow that person without question

Question 40

Joining the monastery

Answer 40

• Whoever wanted to join, simply appeared at the gate
• Before they were let in, they had to spend several days and nights begging for admission
o This showed firmness of resolve
o Humility and willingness to submit
• If they were let in, they lived with the gatekeepers until they were ready to join the main group
• When ready, they were presented to the gathered assembly and sat in a special place until a job was found for them

Question 41

Who was the practical theorist, who gave institutional organization to Greek monasticism?

Answer 41

Basil of Caesarea. he developed a system of double monasteries with women and men in one community under one head but with separate living quarters (the real idea came from his sister Macrina!)

Question 42

How did Augustine’s conversion begin?

Answer 42

By reading “Life of Saint Anthony”, by Athanasius

Question 43

Who wrote Conferences and Institutes which spread the ideals of Egyptian monasticism throughout Gaul?

Answer 43

John Cassian. His works indirectly influenced St. Benedict of Nursia (Benedictine monasticism)

Question 44

Simeon Stylites (c.388-459):

Answer 44

Became famous for living 37 years on a small platform on top of a pillar near Aleppo in Syria; “Stylite” means “pillar dweller.” He became so famous that crowds came out to seek his advice, and many conversions of pagans resulted

Question 45

How was Martin of Tours converted?

Answer 45

One episode changed his life forever: Martin and his friends were entering the city of Amiens (modern-day France) and were approached by a shivering and almost-naked beggar. Martin had no money, but gave the beggar half his cloak (he cut it in two)
o Later in his dreams, Martin saw Jesus approaching him wrapped in his half-cape saying, “Inasmuch as you did it to one of the least of these my brethren, you did it to me.”
o Martin was changed forever by that
o The word Chapel: derives from this story. There was a story that for centuries later in a small church, there was a piece of cloth rumored to be from Martin’s cape, Latin: capella. From then on small churches were called Chapels.

Question 46

What was unique about Martin of Tours?

Answer 46

He was a bishop who’d been a monk.

• He settled outside of Tours to live the monastic life, and many great works were done, but always attributed them to Christ.
• When the bishop of Tours became vacant, the crowd wanted him to fill it, but the other bishops (electors) refused to consider him because he was filthy and unkempt, and it would damage the reputation of the office.
• No decision had been reached when it was time to read the bible. Someone with a Bible began reading where it fell open: Psalm 8:2: “By the mouth of babes and infants, thou has founded a bulwark because of thy foes.”
• Instantly the bishops took this as a message from God and elected Martin as bishop

After Martin of Tours, it was generally assumed that Bishops should try to live the monastic ideal: this included celibacy for bishops, which would come into play a bit later

Question 47

What was at the root of the Arian controversy? Explain this in detail.

Answer 47

2. The roots of the controversy are found in developments that took place before Constantine, especially in the works of Justin, Clement of Alexandria, Origen and others in defense of the faith against heresy—especially the definition of God and the definition of Jesus as the Logos:
   a. On the doctrine of God: As “Supreme Being,” using the language of philosophy
   b. On the doctrine of Christ: As the eternal logos or “reason” in philosophy (remember, Justin talked about this).

Question 48

How had theologians attempted to reconcile the notion of God and the Logos before the Arian controversy?

Answer 48

3. Two means were found to bring together what the Bible says about God and the classical notion of the Logos: Allegory and the philosophical definition of the Logos itself.

a. Allegorical interpretation of scripture (Alexandria):
• Whenever scripture says something “unworthy” of God (something not worthy to classical philosophers), these words are not to be taken literally
• “Spiritual” meanings are then attached
• For example, when God “walked” in the garden—since God the Father does not walk (since immutable beings do not walk or talk),then a “spiritual meaning” was attached

• The example of Origen:
o For example: “Origen [for example, in opposition to the strict literalism of Marcion—who concluded that the OT God was evil] argued that the literal meaning of some biblical texts was incomprehensible or self-contradictory. Certain actions of and characteristics of God, particularly in the OT, seemed unworthy of God. How, for instance, was one to interpret God’s commandment in the book of Joshua to slaughter, men, women and children of entire cities such as Jericho and Ali?

The Alexandrians simply could not believe that God would demand something like that, so they said that the people of Jericho represent our sins and that God wants us to eliminate them, right down to the tiniest one. Today this would sound like a forced interpretation, but in the third century, when exegetes faced either a barbarous literal interpretation or an allegorical one that preserved the beneficent view of God, the latter method saved the Bible for the Christians.” From Christopher A. Hall, Reading Scripture with the Church Fathers (Downers Grove, IL: IVP, 1998) 136-137.

b. Doctrine of the Logos:
• Developed by Justin, Clement, Origen and others
• God the Father is immutable, impassable
• God the Son, Jesus, is the Word, or “Reason of God”—he is directly capable of relating to humans and the world through direct relationship
• According the Justin, when God “spoke” to Moses, it was the Logos that spoke to Moses

As the Christian philosophers attempted to describe God and Jesus using classical Platonism, they described God as allegorical (so that he wouldn’t seem to contradict himself in hard passages, part of that was to avoid the misatake that Marcion made in suggesting that there was an evil God of the OT and a good god of the NT, they basically interpreted things allegorically to avoid giving God a bad name. Origen was known for this. Don’t hate on him. Remember the context is that Marcion has been spreading his crazy thoughts aaround), and Jesus as the Logos, or the reason of God. They were using concepts that the society gave them to explain the relationship between God and Jesus. This is where Arius goes wrong.

Question 49

What are the major components of Arius’ heretical theology?

Answer 49

• Theology: supported a subordinationist view of Christ
o His famous phrase: “there was when he was not” (the Logos was not coeternal, contradiction of Justin).
o Believed that the eternal word, the Logos (Jesus) was not co-eternal with the Father
o The Logos did exist before the creation, but was created, not eternal
o Since the Logos was created and could not be the father, he could not be a member of the Trinity (WOW)

Jehovah’s Witnesses have Arian theology.

Question 50

Who was the first to respond to Arius’ heretical theology? What did he do?

Answer 50

b. Alexander of Alexandria (Egypt): Reacted to Arius
• Said that the Word co-existed with the Father
• The Word was God and was part of the trinity

c. The public conflict:
• Alexander publicly condemned the teachings of Arius
• Alexander removed him from all posts in the church in Alexandria
• Arius did not accept the judgment and appealed to the public
o Arius had important friends outside of Alexandria who supported him, including Eusebius of Caesarea, and Eusebius of Nicomedia
o He was a popular public figure, so a number of the populace supported him also

Question 51

What was Constantine’s response to Alexander and Arius’ discord?

Answer 51

The Council of Nicea

d. Constantine’s intervention:
• He sent Bishop Hosius of Cordoba, is ecclesiastical advisor to attempt reconciliation
• Hosius called a council of Bishops at Ancyra (Ankara—modern-day Turkey) on Easter of 325
• Hosius hastily sided against Arius, and Eusebius of Caesarea¸ who had been giving Arius support
• Probably due to ties between Constantine and Eusebius, and due to the fact that some prejudice may have been involved in Hosius’ hasty decision, Constantine decided to move the meeting to Nicea

e. Thus was called, The First Ecumenical Council—The Council of Nicea
• “Ecumenical”: universal—called this because of the wide representation of bishops at the council (he wanted a representation of bishops from around the empire). WOW.

Question 52

Who was the leader of the Arian party at the Council of Nicea?

Answer 52

2. Eusebius of Nicomedia (d. c.342): The leader of the Arian party
   a. Arius was not a bishop, so he could not sit in the council
   b. Eusebius spoke for him
   c. When he attempted to explain his position, he was shouted down
   d. He lost the council, but was an able politician and was able to convince Constantine to allow him to return from banishment

Question 53

Who was the leader of the orthodox (Nicene) party at the Council of Nicea?

Answer 53

3. Alexander of Alexandria: Orthodox Leader—the “Nicene party”
   a. In the orthodox party sat Athanasius, who be become the “Champion of Nicea” after the council
   b. Alexander died in 328, and Athanasius took up the Nicene cause after the Council, in the midst of the resurgence of Arianism

Question 54

The results of the Council of Nicea

Answer 54

1. Arianism was rejected outright
   a. The adoption of the Nicene Creed:
   • Constantine suggested that the Creed included the word homoousios, to describe Christ (of the same substance as God the Father)
   • Similar to the language of Tertullian, “One substance, three persons”
   • The Nicene Creed became the most universally accepted Christian creed
   o The Apostles’ creed is used mostly in the Western Church
2. Confusion over the wording of the creed: homoousios vs. homoiousios: “same substance” vs. “similar substance”
3. The church of Syria was brought in line with Egypt (Alexandria) and Rome in calculating the date of Easter
4. Decree concerning bishops:
   • Prevented bishops from moving between sees
   • Bishops must be consecrated by all bishops of his province, or at least three
   • The power of veto was placed in the hands of the bishop of the provincial metropolis (Rome, Antioch, Alexandria, etc.)
   o This helped consolidate power in Rome in the west—and gave Rome the “Power of appeals” in the west
   o Alexandria and Antioch—did not possess such power, since no one single see in the east had the power of Rome in the west
5. “Special honor” was given to the see in Jerusalem

Question 55

What actions did Constantine take during the council of Nicea?

Answer 55

Constantine’s Actions:
• He was directly involved in the wording of the creed
• He guided the voting
• He banished most of the losing Bishops from their cities
• Eusebius of Nicomedia was able to speak to Constantine after the council and convinced him that he had been too harsh
o Constantine ordered him reinstated

Abner’s take. Well, Constantine DID help there. Used his political powers.

Question 56

Who were the semi-Arians?

Answer 56

Confusion over the wording of the creed: homoousios vs. homoiousios: “same substance” vs. “similar substance”
a. The language of the creed was somewhat confusing, and left the issue ambiguous
b. The word homoousios implied that: the Father and Son are the same, but:
• To some it meant a personal or specific identity
• To others it meant a broader, generic identity (in other words, what about the Holy Spirit within the “substance”?)
• Thus, those who were still Arian-leaning, came up with homoiousios (of similar substance)—the proponents of this term became known as Semi-Arians
o The Semi Arians would take part in furthering the dispute beyond the Council itself
o They would be addressed at the Council of Constantinople in 381

Question 57

Importance of Nicea

Answer 57

Importance of Nicea

a. It was the very first ecumenical council
b. It was an unprecedented event
c. It gave the Bishops a sense of authority
d. Was the first instance, and a symbol of, imperial involvement in the Church
e. Creeds, rather than the confession of catechumens, became the norm
f. For the first time, the Church developed language of exclusion (creeds exclude, but confession include)

Question 58

What happened between Constantine’s three sons?

Answer 58

D. After the death of Constantine, his three sons, Constantine II, Constans, and Constantius II came to power

1. Constantine II: Orthodox
2. Constans: Orthodox
3. Constantius II: Arian
4. War broke out between Constantine II and Constans:
   a. Constantius took advantage to spread his pro-Arian ideas
   b. Constantius eventually became sole emperor, and Arianism seemed to be the winner

Question 59

Who was the “Champion of Nicea”?

Answer 59

V. Athanasius of Alexandria: A “Father” of the 4th Century (c.296-373)

1. Birth, and influence of the desert monks:
   a. Born and brought up in Alexandria
   b. Received a good classical education before he became a deacon
   c. Rigid discipline
   d. Unshakeable conviction
   e. Was a secretary to the bishop of Alexandria during the Council of Nicea
   f. Due to his fight against Arianism after Nicea, he came to be known as the “Champion of Nicea”

Question 60

What works did Athanasius write?

Answer 60

a. Against the Gentiles—against the pagans
b. On the Incarnation of the Word—his theology (basically, Anti Arian and a Nicene Work)
• Jesus was the central theme in his works: so Arianism was a dangerous threat

Question 61

What charges did Constantine and Arius bring against Athanasius?

Answer 61

a. Eusebius of Nicomedia circulated false charges against him
• That he was dabbling in magic
• That he was mistreating his flock (he did have a temper, but he didn’t mistreat his flock, BUT, he did mistreat those Arians who had talked against him)
• He was accused of killing a rival bishop and cutting off his hand to use in magic

b. He was ordered by Constantine to attend a Synod at Tyre
• He was to answer grave charges against him
• He asked the crowd if they were positive who it was the he had “killed”
• He then unmasked his witness, who was very person he had been accused of killing (Arsenius)
• He then showed them that he had not cut off Arsenius’ hands
• The gathered assembly became angry at the Arians for deceiving them
• He was then free to go ( he was so irate that he chased Constantine down and told him he has to listen to him).

Question 62

How many times was Athanasius banished?

Answer 62

5 times, and he always retreated to the desert with the monks. Basically, everyone of the Arian emperors hated him. And he always retreat to the desert.

Question 63

What happened at the end of Athanasius’ life?

Answer 63

c. Exile in the desert:
a. Athanasius lived with the monks for 5 years
b. When Julian came to power, Athanasius returned to Alexandria
c. Arianism died down as a an enforced ideal

C. Further Trials
1. Julian wanted Athanasius to leave Alexandria due to his popularity:
a. Athanasius was sought after, but he was able to escape and was never found by Julian
b. His exile lasted until Julian’s death (363)
c. He returned to Alexandria, where he remained until his death in 373.
• He built up a “new” and more powerful Nicene party, which eventually won at the Council of Constantinople in 381.