Deac. Pray, father, cut your narrative short; for those who are here with us are grieved to hear of bishops making such assertions, to say nothing of bishops doing such things. Bish. Woe is me, that I have lived to see these days, in which a sacred office—if under the circumstances it is a sacred office—is being sold for money. "I have become a fool" in giving my account of the doings of John's accusers, who have brought us to this pass. But be patient with me, and you will be surprised at the reasonableness which John showed in this matter, as in others. He restrained his indignation for the time, and said to Eusebius: "Brother Eusebius, as accusations made in a moment of vexation are often not easy to prove, I beg you not to bring a written charge against our brother Antoninus; we will set right the matters which have vexed you." At this Eusebius was very angry, and indulged in harsh language, raging with all his might against Antoninus, and persisting in his accusations. So John requested Paul of Heracleia, who seemed to be a warm supporter of Antoninus, to bring about a reconciliation between the two. Then he rose, and went into the church, as it was time for the sacrifice; gave the people the usual salutation, and took his seat with the other bishops. But Eusebius, the accuser, came in unobserved, and in the presence of all the people, and the bishops, presented another memorial, containing the same charges; conjuring John by terrible oaths, nothing less than "by the salvation of the king and queen." He made such a disturbance that the people took alarm at his audacity, and supposed that he was urging John to petition the king for reprieve from a death sentence. So John, struck by the man's persistence, and anxious to keep the people quiet, accepted the document, and after the reading of the divine oracles requested Pansophius, Bishop of Pisidia, to offer the gifts, while he himself retired with the rest of the bishops. For he always objected to offering the sacrifice with a disturbed mind, as the gospel requires: "When thou bringest thy gift," etc. After the dismissal of the people, he carefully considered the situation, and taking his seat in the baptistery with the other bishops, called the accuser, and said to him in the presence of all, "I repeat what I said before, that people under the influence of vexation or anger, often say and write a great deal, while their proofs are feeble. If, then, you have certain knowledge of the charges which you wish to bring—for if you can maintain them we do not reject them, nor, if you cannot, do we invite them—before the memorial is read, decide what is best to be done; for after the charges are read, and reach the ears of the public, the proceedings will be on record, and you cannot then, as a bishop, ask for an annulment. However, Eusebius still persisted; so orders were given for the document to be read, and the seven counts which I detailed were read. With the contents of the document thus brought to their ears, the senior bishops said to John, Without doubt, each single point of each single count is impious, and forbidden from every point of view by the sacred laws; but we must not appear to spend all our time upon the less weighty charges. The investigation therefore should begin with the most awful of the points; for if that be found to be true, there is no answer to be made upon the other counts, as that one count contains the root which bears fruit in every kind of evil, as the writer said, "The love of money is the root of all evils." For if a man has accepted bribes against the innocent, and thought fit to barter for money his powers of distributing the Holy Spirit, how is he likely to spare the plate, or the stones, or the property, of the Church? Then John began the investigation, asking Antoninus, "What answer do you make to these charges, brother Antoninus?" He, of course, denied them; for how could he admit his disgrace at the very beginning? Those who had paid the money were questioned, and they, too, denied the charge. These stages of the carefully conducted investigation lasted till two in the afternoon, when the verdict began to take shape on the strength of certain points of evidence. At last, the result of the inquiry turned upon the question of witnesses, in whose presence the money had been given and accepted. These witnesses were not at hand, and their presence was necessary. In view of the trouble which their attendance would involve, John expressed his readiness to secure the purification of the church, and to save the witnesses inconvenience, by going to Asia in person, and completing the investigation there. Then Antoninus, conscious of his guilt, and observing the resolution and impartiality of John, went secretly to one of the officials, for whom he was looking after some estates in Asia, and begged him to arrange that John should be prevented from going to Asia, promising that he would himself see to the attendance of the witnesses. This man at once had a communication sent from the palace to Bishop John, to this effect: "It is out of the question for you, the bishop, the champion of our souls, to leave the city, when there is such grave expectation of disturbance, and commit yourself to a long absence in Asia, when the witnesses can easily be brought over." It was Gainas, the barbarian, who was expected to cause the disturbance. Well, to make a long story short, he consented to stay in Constantinople, as he had to consider not only the burden placed upon the witnesses, but also the claims of justice. This postponement for the appearance of the witnesses was a godsend for the accused, as it was now possible to get rid of them by bribery or by pressure. This John foresaw; and accordingly deliberated with the assembled synod the question of sending to Asia some of the bishops present, to examine the witnesses. Three bishops were at once appointed to go—Syncletius, metropolitan of Trajanopolis, Hesychius, Bishop of Parius, and Palladius, Bishop of Helenopolis; a resolution of the synod being entered upon the minutes, that if either of the litigants did not within two months appear, and stand by his pleas, in Hypoepi, a city of Asia (chosen as at a convenient distance both for the accused persons, and for the other bishops who had to take part with Syncletius and his companions in, the trial), he should be excommunicated. Two of the bishops nominated, Syncletius and Palladius, went down to Smyrna; for Hesychius, who was a friend of Antoninus, pretended that he had fallen ill. They at once notified both parties, by letter, of their arrival, bidding them to go together without delay to the city designated in the resolution, and carry out their promises. Instead of this, they came to terms with one another, thanks to bribery on one side, met by an oath on the other, and before the judges arrived, had become friends. Then they made a great show of hastening to the district of Hypoepi, and calculated to fool the judges by putting off the appearance of witnesses again, on the ground that they were away from home for various unavoidable reasons. Upon this, the judges asked the accuser: "Within how many days will you produce the witnesses? We will wait for them for so long." As he expected that they would soon leave the place, owing to the oppressive weather —it was the hottest period of summer—he promised in writing that within forty days he would either produce the witnesses, or submit to the penalties prescribed by the canons. He was accordingly set free to look for his witnesses; but he did nothing of the sort, but came down to Constantinople, and there remained in hiding. The judges duly waited for the forty days, and as he did not appear, they sent word to all the bishops of Asia, declaring him to be excommunicate, either as a shirker or as a false accuser. Then they held out for thirty days more, and as he still did not appear, they departed, and came to Constantinople, where they fell in with him, and reproved him for his contemptuous action. He again pleaded the excuse of ill health, and promised to produce the witnesses. Thus matters dragged on, until Antoninus, the defendant in Eusebius' suit, died. At this juncture John received a resolution forwarded from Asia, on the part of the clergy of the Ephesian Church, on the one hand, and of the bishops on the other, making requirement of him, with an awful adjuration, as follows: "Whereas for years past the laws of the Church, and we ourselves, have been in a sad state of confusion for want of good shepherds, we beg your honour to come and lay down an order issued of God for the Church of Ephesus, so long oppressed, on the one hand, by persons holding the views of Arius, on the other, by those who make a great show of professing the views we hold, to secure advantage and domination for themselves; especially as there are many who are lurking like savage wolves, eager to seize the episcopal throne with the help of money." Now John was seriously ill, and it was the stormy season of winter; but he dismissed every difficulty from consideration, and thought only of the settlement of the troubles from which the whole province of Asia was suffering through the inexperience, or lack, of shepherds. Strengthened by his zeal, he embarked and left the city. A violent storm from the north came on, and the sailors were afraid of being cast upon the Proconnesus, so they set the prow to windward, and ran under Mount Trito, where they cast the anchors, and rode, waiting for the south wind to enable them to reach Apameia. For two whole days they lay without food, the ship rolling heavily, but on the third they arrived at Apameia, where Bishops Paul, Cyrinus, and Palladius were waiting for them; for John had appointed them to be his companions on his visit. They accomplished the journey to Ephesus on foot, and on their arrival gathered together the bishops of Lydia, Asia, and Caria, making in all seventy persons. Thus they held the ordination, the majority meeting them in the most friendly spirit, especially the Phrygian bishops; so much did they appreciate the wisdom which fell from his mouth, as it is written, "Wisdom is praised in the streets"—that is, in those that speak; "in the broad places she uttereth her voice with outspokenness," that is, in the hearts that have been enlarged through manifold distresses, as the scripture saith, "In distress thou didst enlarge me." For wisdom is straitened in those that cultivate tares, and choke the word. This was the state of things when the man who caused us all this long story, Eusebius, the accuser of the six other bishops, presented himself to the whole body of bishops, claiming to be admitted to communion with them. Some of the bishops objected, maintaining that as a false accuser he ought not to be admitted. Upon this he played the suppliant, saying, "As the main part of the case has been under investigation for two years, and the adjournment was made to enable the witnesses to be examined, I beseech your love of God, to let me produce the witnesses this very day. For although Bishop Antoninus, who accepted the money, and performed the act of ordination, is dead, there yet remain those who gave the money, and received ordination." The assembled synod resolved that the inquiry should be held, and the proceedings began with the reading of the minutes of the previous transactions. Then the witnesses were introduced, and also six of those who had given bribes and received ordination. At first they denied the charge; but the witnesses, some of whom were laymen, others priests, in whom they had evidently trusted, others again women, held to their assertions, and stated the nature of the pledges exchanged, the places, the dates, and the amount. At last, their consciences so much troubled them, that with very little pressure they confessed of their own free will. "We have given bribes," they said; "the thing is admitted, and we have been made bishops, in the expectation that we should be regarded as exempt from civil duties. And now we beg to be allowed to continue in the ministry of this Church, if there is no impiety in our doing so; or, if that is impossible, that we may receive back the money we have paid. For some of us have given furniture belonging to our wives." John in answer promised the synod, that with the help of God he would present a petition to the king, and get them freed from civil duties; and bade them order the accused to recover what they had paid from the heirs of Antoninus. So the synod ordered, that they should recover from the heirs of Antoninus, and should communicate within the sanctuary, but not be reckoned as priests, for fear that if their doings were condoned, a custom might arise worthy of Jews or Egyptians, of selling and buying the priesthood. They say that the pestilential patriarch of the Jews, whose acts belied his title, used to change the rulers of the synagogues every year, or every other year, as a means of raising money; and that the Patriarch of Egypt emulated him by doing the same, that the word of prophecy might be fulfilled, "Her priests made answer for gifts, and her prophets divined for money." The minutes of all those proceedings, and the names of the judges, are on record. Further, the investigation was not a matter of a single day, as Theophilus falsely asserted, but of two years. Moreover, those who were deposed acquiesced, thankful to be delivered from the judgment to come; indeed, one of them was appointed solicitor for dealing with public affairs. In their places six others were instituted, unmarried men, adorned by graces both of life and speech. And the noble and quarrelsome gentlemen, after John had been exiled, got what they did get (for their villainy has no name, any more than it has a substantial existence), and brought back into the Churches those who had four years before been expelled, while those who had been enthroned with due order they thrust out, scattering the sheep of Christ. Yet the most ridiculous thing of all, though it calls for lamentation rather than laughter, Theodorus, best friend of learning, is yet to follow. As the prophet says, "Both thine ears shall tingle," if you hear it, but as a lover of God you will mourn for the bishops who are behaving as madmen, and with darkened hands outraging the gifts of Christ. The ordinations which Peter and John and their brethren administered with fasting and prayer, and with careful testing by lot, and fear, they administered with revelry and drunkenness, and lamentable bribes, to abortions of men, not worthy to be set with pigs or dogs, creatures without reason; as Job prophesied, impersonating the Saviour, "Whom I thought not worthy of the dogs of my flocks, who lived beneath the nettles." So these companions of actors and Jews are entrusted by our clever friends with the secrets of the priesthood, as if they were friends of the Saviour, and in consequence the orthodox laity avoid the houses of prayer. For this new and most contemptible form of audacity has actually spread from the Church of Ephesus as far as to us; and it is not to be wondered at, as Ephesus stands upon the sea, and exports its news as easily as its cargoes. For in the place of —no, I will say, in the place of John, the author of the gospel, the loyal disciple who leaned upon the bosom of wisdom, called in Scripture the disciple whom Jesus loved; who was succeeded by Timothy, the disciple of Paul, to whom are addressed the two epistles of the apostle—there succeeds an abomination of desolation. For they consecrated and enthroned the eunuch Victor the tribune, and cast into prison, where he is still languishing, the bishop enthroned by seventy bishops; a man who had lived a solitary life in the desert, trained in every branch of learning, possessed of a profound knowledge of Holy Scripture, and with three years of service as deacon to his record. Would that the eunuch who was consecrated had been trained by a holy life, for then the evil would have been halved; but as it is, we have a worm of earth, a slave of the belly, lustful, fierce, drunken, profligate, venal, illiberal, covetous, a jail-bird from his birth, a sexless creature, neither man nor woman, raging mad; a man who (so I have often been told) carried theatre girls upon his shoulders at drinking parties lit for satyrs, his head garlanded with ivy, and a bowl clasped in his hand, playing the rôle of Dionysus in the fable, as master of libations. All this he did, not before his initiation into the mysteries of Christ, but after his baptism; from which it is a plain inference, that he does not even believe in the resurrection. For how can a man believe in the resurrection, who has made rotten the foundation of the resurrection? As the apostle says, "How shall they preach, unless they believe?" He is moral, thanks to the knife, as to deeds which bring no reward; but he is mad upon unfruitful works, from his natural depravity. Now I have answered your inquiry as to events in Asia, which arose from the statement in Theophilus' letter that John had deposed sixteen bishops. You may be quite sure that the number is six. We have the records preserved, with the signatures of the twenty-two bishops who heard the case from the beginning, and the seventy who effected the deposition, and brought the trial to a conclusion. Deac. Pardon me, father; such deeds overpass drunkenness, and madness, and youthful folly. Madmen, drunkards, and young men, when they are sober again, or have digested their food, or when they have come to years of discretion, as the case may be, are ashamed of their disgraceful or disorderly doings or sayings, and renounce them; these people, after all they have done in mature age and apparently in a sober frame of mind, so far from repenting of their deeds, hope and pray that their wickedness may be permanent and undisturbed. When men have not shrunk from placing the gospel on a polluted head, upon which coarse women have danced; with whom are they fit to be ranked, but with those who put the crown of thorns about the head of the Son of God? However, if you have personal knowledge of the circumstances of the consecration of Porphyrius to the bishopric of Antioch, or of those who performed the act of consecration, or of the previous life of the man, whether it was distinguished or not, and of his teaching, whether it be true or false, tell us what you know; especially as he has sent a letter to the Church of Rome, and was not considered worthy of an answer. Bish. My words shall again be the words of truth, for I will not forget the voice of the Master, which says, "For every idle word shall men give account in the day of judgment." Let me venture to add a clause, and say, "For every idle hearing." Do you then guard yourself; if you find me not speaking the truth, do not let my grey hair weigh with you, but only the veracity of my statements. For what profit shall I have from what I have said to-day, or yesterday, if I have told lies, when I am put to shame for ever before the unerring judgment throne? And how shall I bear the mill-stone of slander cast about the neck of my mind, when I am cast down into the pit of hell for the souls who have been caused to offend by my lies? Well, this Porphyrius had long been in the Church, and held office both as deacon and as priest in the presbytery; but his character was quite out of keeping with his long tenure of office, and he was never of the slightest spiritual benefit to the Church. He was always in opposition to the devout bishops in his neighbourhood, and used his position as bishop of the most important city, with the magistrates under his jurisdiction, to make ordination a matter of barter; he exerted his ingenuity to prevent seemly ordinations, and by his uncanny abilities wormed himself into friendship with the bishops in office for the moment, as one may call them, even dragging them down with him against their will, to hold ordinations blasted by the wind. Flattery, coupled with an evil disposition, is a terrible thing; as the comic poet Menander says, "It is hard, Pamphile, for an honest woman to fight with an harlot."