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Chapter
XXXIV.—Philip
Cæsar.
Gordianus had been Roman emperor for six years when Philip, with his son
Philip, succeeded him.2039
2039 The younger Gordian reigned from the summer of 238 until early in
the year 244, when he was murdered by the soldiers, and succeeded by
his prætorian prefect, Philip of Arabia, who took the name Marcus
Julius Philippus, and reigned until 249, when he was conquered and
succeeded by Decius. His son Philip, who was seven years old at the
time of his father’s accession, was immediately proclaimed
Cæsar and afterward given the title of Augustus. He bore the name
Marcus Julius Philippus Severus, and was slain at the time of his
father’s death. | It is reported
that he, being a Christian, desired, on the day of the last paschal
vigil, to share with the multitude in the prayers of the Church,2040
2040 There
has been much dispute as to Philip’s relation to Christianity.
Eusebius is the first one known to us to represent him as a Christian,
and he gives the report only upon the authority of oral tradition
(τοῦτον
κατέχει
λόγος
χριστιανὸν
ὄντα). Jerome (de vir.
ill. 54) states explicitly that Philip was the first Christian
emperor (qui primus de regibus Romanis christianus fuit), and
this became common tradition in the Church. At the same time it must be
noticed that Eusebius does not himself state that Philip was a
Christian,—he simply records a tradition to that effect; and in
his Vita Const. I. 3 he calls Constantine the first Christian
emperor. Little reliance can be placed upon Jerome’s explicit
statement, for he seems only to be repeating as certain what Eusebius
reported as possible. The only things known to us which can or could
have been urged in support of the alleged fact that Philip was a
Christian are his act recorded in this chapter and the letter written
to him by Origen, as recorded in chap. 36. Moreover, it happens to be
the fact that no heathen writer hints that he was a Christian, and we
know that he celebrated games in Rome with pagan rites and great pomp.
It seems, on the whole, probable that Philip showed himself favorable
to Christianity, and perhaps superstitiously desired to gain the favor
of the Christians’ God, and hence went through some such process
as Eusebius describes in this chapter, looking upon it merely as a sort
of sacrifice to be offered to this God as he would offer other
sacrifices to other gods. It is quite conceivable that he may have done
this much, and this would be quite enough to start the report, after
his death, that he had been a Christian secretly, if not openly; and
from this to the tradition that he was unconditionally the first
Christian emperor is but a step. Some ground for the common tradition
must be assumed, but our sources do not warrant us in believing more
than has been thus suggested as possible. For a full discussion of the
question, see Tillemont, Hist. des Emp. III. p. 494
sq. | but that he was not permitted to enter, by
him who then presided,2041
2041 Chrysostom (De St. Bab. c. Gentes. Tom. I.) and Leontius of
Antioch (quoted in the Chron. pasch.) identify the bishop
referred to here with Babylas, bishop of Antioch (see above, chap. 29,
note 8). Eusebius’ silence as to the name of the bishop looks as
if he were ignorant on the matter, but there is nothing inherently
improbable in the identification, which may therefore be looked upon as
very likely correct. | until he had made
confession and had numbered himself among those who were reckoned as
transgressors and who occupied the place of penance.2042
2042 That is, the place assigned to penitents: μετανοίας
χώραν. Christians who
had committed flagrant transgressions were excluded from communion and
required to go through a course of penance, more or less severe
according to their offense, before they could be received again into
the Church. In some cases they were excluded entirely from the services
for a certain length of time; in other cases they were allowed to
attend a part of the services, but in no case could they partake of the
communion. In the fourth century a regular system of discipline grew
up, and the penitents (pœnitentes) were divided into
various classes,—mourners, hearers, and kneelers; the first of
whom were excluded entirely from the church, while the last two were
admitted during a part of the service. The statement in the present
case is of the most general character. Whether the place which he was
obliged to take was without or within the church is not indicated. Upon
the whole subject of ancient church discipline, see Bingham’s
Antiquities, Bk. XVI., and the article Penitence in
Smith’s Dict. of Christian Antiq. | For if he had not done this, he would
never have been received by him, on account of the many crimes which he
had committed. It is said that he obeyed readily, manifesting in his
conduct a genuine and pious fear of God.E.C.F. INDEX & SEARCH
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