Jovinian: A Story of the Early Days of Papal Rome. Kingston William Henry Giles
venerable speaker sat down, and another rose – a person of middle age, and grave, dignified demeanour – apparently, from the tone of authority with which he spoke, an elder of the assembly. His address was also one of warning: he pointed out the danger to which Christians were exposed, now that they were no longer persecuted by the rulers of the earth, from the false teaching of the philosophers, who had embraced some of the tenets of their faith, as well as from others, who, not going to the fountain-head – to Moses and the prophets, to the Gospels and Epistles – brought forward notions and ideas of their own. Especially, too, he warned them against the danger to which the assemblies were exposed from the wealth now flowing freely into the hands of those in authority, intended for the widows and orphans, and the support of hospitals for the sick, but which, as he pointed out, had in too many other places been diverted from its proper object, and expended in enabling the bishops to appear with the pomp and show of worldly rulers. “Let us,” he concluded, “pray that the Holy Spirit may give us grace that we may continue to worship the Father, through the mediation of our Blessed Lord and Master, according to the example set us by the apostles, and in withstand the numerous heresies which are making inroads among the assemblies of Christians.”
Again all rose, and, led by their venerable president, lifted up their voices in prayer. Another hymn was sung, and the president then taking a loaf of bread, wrapped in a cloth, broke it, and poured out some wine from an amphora into a cup. After reading from the Gospel the institution of the Lord’s Supper, he distributed the bread and wine to each individual of the assembly, simply saying, “As Christ’s body was broken for us on the accursed tree, and as His blood was shed for us, so do we eat this broken bread and drink this wine in remembrance that he died for our sins, offering thereby a full and sufficient propitiation, and that He rose again, and ascended into heaven, to take His seat at the right hand of God, and there to plead His death for the remission of the sins of all who believe in Him.”
The young slave, who had partaken with the rest of the bread and wine, now rose, and presented her basket of provisions, as sent by the presbyter Amulius and the assembly in his house, to their beloved brethren and sisters, Gentianus, Severus, Eugenia, and the rest.
“Say that Gentianus and his child return their heartfelt thanks,” replied the aged president. “Do you, Severus, distribute the food to our brethren,” he added, turning to the presbyter, who advanced to take it; and, aided by the female slave and another person, he gave a portion of the contents to each of the company. There was an ample supply, both of food and wine, for all present, and still the basket was not half emptied. Before any one commenced eating the president uttered a short prayer, that their Heavenly Father would bless the food to the strengthening of their bodies and the support of their spiritual life. It was then eaten with thankfulness, while a cheerful conversation was carried on among all present. Gentianus then beckoned to the slave.
“What news do you bring from the city, Rufina? Has Amulius sent any message by you?” he asked.
“Alas! my lord Gentianus, although Augustus supports the Christians in the East, the heathens in Rome still struggle desperately to maintain their supremacy,” replied the slave. “They dare not openly oppress believers, but by every secret means they endeavour to overthrow the faith; and knowing that Coecus still seeks your life and that of my lord Severus, Amulius advises you to remain in concealment till happier times arrive. That will be, he hopes, ere long; for already the emperor – though, alas, himself ignorant of the truth – professes to have become a Christian, and has raised Christians to posts of power and dignity in the state and in his army; many heathen temples, where abominable rites were wont to be practised, have by his orders been closed; and information has been received that he purposes to interfere with those in Rome, to prohibit the practice of magic arts, the impostures of the augurs, and to place the Christians on an equal footing with the idolaters.”
This announcement, which would, it might have been supposed, have produced unmitigated satisfaction among the assembly, was listened to by Gentianus with the gravity he had before maintained. “Timeo Danaos et dona ferentes – I fear the Greeks even when bringing gifts. The man who through jealousy put to death his eldest son, who has murdered without compunction his nephews and other relatives, can have none of the spirit of Christ, and any support he affords the Christians must be given from political motives,” he observed. “Let us not be deceived by them, my beloved brethren; outward prosperity and the patronage of the great ones of the earth are far more fraught with danger to the true faith than were the persecutions we have gone through; already have many been seduced from the truth by the allurements of wealth and the desire to obtain worldly dignities and power. And now, Rufina,” he continued, after speaking for some time on the same subject, “what account do you bring us of the young Jovinian? Has he succeeded in escaping from the power of his uncle, the pontiff Gaius?”
“No; he is still held captive, and strictly watched,” answered Rufina. “I have in vain endeavoured to communicate with him through the Numidian who has him in charge. His faith must be put to a sore trial, but the presbyter Amulius believes that he has been too well instructed in the truth to depart from it.”
“Let us pray that grace may be given him to hold firmly to the faith,” said Gentianus. “I feel a deep interest in the youth, for his sainted mother was brought out of darkness into the blessed light of the Gospel by my instructions, and I know how earnestly she prayed that her only child should remain faithful, even though martyrdom might be the consequence. Could Jovinian escape from his guardians, he might here remain concealed, and be further established in the faith, till Gaius has abandoned all search for him, or an opportunity offers of flying with you, Severus and Eugenia, to some place where you may be safe from pursuit.”
“I would, as a sacred duty, take charge of the orphan boy, and instruct him in the truth, so that he may be qualified to perform his duty in spreading the Gospel,” said Severus.
“And I will let him share a mother’s love with our young Julia,” said Eugenia.
“Tell Amulius what you have heard, Rufina,” said Gentianus; “and now return to the city, thank those who have provided for our necessities, and bring us, we pray thee, intelligence of anything important Amulius deems it necessary to send.”
The assembly now broke up. Rufina returned by the way she had come, accompanied by several persons who had visited the abode of Gentianus for the purpose of joining in the religious meeting, but who lived above ground in the neighbourhood of Rome. Some regained the upper world by different outlets; besides Gentianus and his household, a few only, who for some cause had reason to dread the hostility of the idolaters still, remaining in those subterranean passages. Here, in chambers excavated in the soft rock, they had their dwellings, which they quitted only at night to enjoy the fresh air, when trusty persons were placed on the watch to give notice of the approach of any who might betray them. Many of the fossors or excavators had from the early days of Christianity been converted, and had thus been able to act as guides to the fugitives from persecution, and to hollow out chambers in the remoter parts of the galleries where they could live without being discovered, unless, as was sometimes the case, they were betrayed by the treachery of pretended Christians.
Chapter Four.
The Procession
The sun had scarcely risen half-way to the meridian when the head of the sacrificial procession streamed forth from the Temple of Peace, in the wide forum belonging to which its component parts had been collected and arranged. Preceded by banners came the pontiffs of the sacred college, walking under silken canopies to shield their persons from the sun’s burning rays. They were followed by the augurs in saffron and purple togas, wearing on their heads the conical caps with spikes of olive-wood, and carrying the litui – long staffs with golden crooks at the ends1. Then came the tubicini, or trumpeters, sounding loudly on their curved instruments of bronze with shrill notes, and the tubas, straight silver trumpets, hollowing them, with various ensigns and insignia, emerged the chief flamens, wearing the laena and apex, with wreaths of laurel. Now, after a profusion of banners, appeared a chariot drawn by four white steeds, richly adorned with wreaths, bearing along a magnificent statue of Jupiter Tonans2, with thunderbolts
Ever since borne by the bishops of the Roman Church.
One day to appear in the edifice dedicated to Saint Peter, to act the part of the apostle; the ignorant multitude being taught by the modern flamens devoutly to kiss its toe.