The Great Events by Famous Historians [Volumes 1-14]

After the death of Constantine, which happened in the year 337, his three surviving sons, Constantine II, Constantius, and Constans, assumed the empire, and were all proclaimed emperors by the Roman senate. There were still living two brothers of Constantine the Great, namely, Constantius Dalmatius and Julius Constans, and they had several sons. But nearly all of these were slain by the soldiers at the command of Constantine's sons, who feared lest their thirst for power might lead them to make insurrections and disturb the Commonwealth. Only Gallus and Julian, sons of Julius Constans, escaped the massacre; and the latter of these afterward became emperor. Constantine II held Britain, Gaul, and Spain, but lost his life, a.d. 340, in a war with his brother Constans, who at first governed only Illyricum, Italy, and Africa; but after the fall of his brother, Constantine II, he annexed his provinces to his empire, and thus became emperor of all the West, until he lost his life, a.d. 350, in the war with Maxentius, a usurper. After the death of Constans, Maxentius being subdued, the third brother, Constantius, who had before governed Asia, Syria, and Egypt, in the year 353 became sole emperor, and governed the whole empire till the year 361, when he died. Neither of these brothers possessed the disposition or the discernment of their father; yet they all pursued their father's purpose of abolishing the ancient superstitions of the Romans and other pagans, and of propagating the Christian religion throughout the Roman Empire. The thing itself was commendable and excellent; but in the means employed there was much that was censurable.

Rhetoricians and philosophers, whose schools were supposed to be so profitable to the community, exhausted all their ingenuity, both before the days of Constantine the Great and afterward, to arrest the progress of Christianity. In the beginning of this century Hierocles, the great ornament of the Platonic school, composed two books against the Christians, in which he had the audacity to compare our Saviour with Apollonius Tyanæus, and for which he was chastised by Eusebius in a tract written expressly against him. Lactantius speaks of another philosopher who endeavored to convince the Christians they were in error; but his name is not mentioned. After the reign of Constantine the Great, Julian wrote a large volume against the Christians, and Himerius and Libanius in their public declamations, and Eunapius in his lives of the philosophers, zealously decried the Christian religion. Yet no one of these persons was punished at all for the licentiousness of his tongue or of his pen.

How much harm these sophists or philosophers, who were full of the pride of imaginary knowledge and of hatred to the Christian name, did to the cause of Christianity in this century appears from many examples, and especially from the apostasy of Julian, who was seduced by men of this stamp. Among those who wished to appear wise, and to take moderate ground, many were induced by the arguments and explanations of these men to devise a kind of reconciling religion, intermediate between the old superstition and Christianity, and to imagine that Christ had enjoined the very same thing which had long been represented by the pagan priests under the envelope of their ceremonies and fables. Of these views were Ammianus Marcellinus, a very prudent and discreet man; Chalcidius, a philosopher; Themistius, a very celebrated orator, and others, who conceived that both religions were in unison, as to all the more important points, if they were rightly understood, and therefore held that Christ was neither to be contemned nor to be honored to the exclusion of the pagan deities.