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of a pious city and to offer up blasphemous prayers in the hearing of the God-fearing. May you not decree this, most orthodox Augustus." Softened by these things, 89 Theodosius both remitted the penalty for the Byzantines and forbade the Jews to have a synagogue within the queen of cities. But when new taxes were imposed on the Antiochenes, the people, moved to indignation because of the novelty of the collection, pulled down the images of the former wife of the emperor Theodosius which stood in the agora of their city, and dragged them through the public streets. Therefore, being enraged, he both took away the city's rights and subjected it to the neighboring Laodicea, and threatened to treat its citizens badly; and he would have done so, if Flavian, then the prelate of Antioch, had not approached the emperor and interceded and made him yield his anger. It was then that the great father John Chrysostom wrote the discourses entitled *On the Statues*, being a presbyter of the church in Antioch. At that time also, Gregory, the great in theology, who formerly had been secretly teaching the orthodox in the church of Saint Anastasia 90 because of the shamelessness and audacity of the heretics, when the emperor Theodosius dedicated the churches to the orthodox and drove out the Arians, proclaimed with boldness both that the Son is consubstantial with the Father and that the Holy Spirit is God, worshiped and glorified together with both of them. For Macedonius, who, as has already been narrated, was patriarch of Constantinople for a short time, would not tolerate it being called God, nor indeed of equal power with the Father and the Son, nor yet consubstantial. Therefore the second council was then convened, at the emperor's command, one hundred and fifty God-bearing fathers having gathered in the ruling city, of whom the leaders in the struggles were the Theologian and the great Gregory, bishop of Nyssa, and the holy Amphilochius, who presided over the church of the Iconians, who decreed that the Holy Spirit is God and consubstantial and of equal power with the Father and the Son, and cut off Macedonius and those who held the same opinions as him from the catholic church, and added to the holy Creed the text concerning the Holy Spirit, from "and in the Holy Spirit" to the end, and confirmed the doctrines defined in the first council. 91 It was then that some of the bishops, envying the Theologian for the throne of Constantinople, said that he had not canonically ascended the throne, as he had previously been proclaimed for another. Therefore the saint, having composed his valedictory oration and read it in public, resigned from the throne and returned to his own native land of Nazianzus. Nectarius was ordained patriarch of Constantinople, a man of senatorial rank who had held civil offices. At that time also the throne of New Rome received the second rank, being placed after the elder Rome, but preferred before the others. But the great Amphilochius at that time also requested the emperor that the Arians be driven out of the city, as men who blasphemed the Son of God, or at least that they not be permitted to hold assemblies. But when he saw that Theodosius was slow in this matter, he watched for an opportunity when Arcadius was also sitting with his father, and entered and to the emperor he paid the fitting address and obeisance, but to Arcadius he said carelessly, "Greetings to you too, little boy." When the emperor became angry at the contempt 92 shown to his son, the saint then said, "You, being a man, 92 did not bear the dishonor of your child meekly. Do you think then that God does not abominate and hate those who blaspheme his only-begotten Son, and is not angry with those who permit them to associate with the orthodox and to corrupt many?" The emperor therefore, amazed at the saint's method, forbade the assemblies of the heretics by decree. But when this emperor deposed the last to rule as a tyrant, Eugenius, the whole rule of the Romans came to him,

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πόλεως εὐσεβοῦς καὶ βλασφήμους εὐχὰς ἀναπέμπειν ἐπ' ἀκροάσει θεοσεβῶν. μὴ σύγε τοῦτο θεσπίσαις, ὀρθοδοξότατε Αὔγουστε." τούτοις 89 ὁ Θεοδόσιος μαλαχθεὶς τοῖς Βυζαντίοις τε ἀνῆκε τὸ ἐπιτίμιον καὶ συναγωγὴν ἐντὸς τῆς βασιλίδος τῶν πόλεων τοὺς Ἰουδαίους ἔχειν ἀπείρηκε. Τοῖς Ἀντιοχεῦσι δὲ φόρων ἐπιταχθέντων νέων, κινηθεὶς ὁ δῆμος εἰς ἀγανάκτησιν διὰ τὸ καινὸν τῆς εἰσπράξεως εἰκόνας τῆς προτέρας γαμετῆς τοῦ βασιλέως Θεοδοσίου ἐν τῇ ἀγορᾷ τῆς πόλεως αὐτῶν ἱσταμένας κατέσπασε καὶ ἔσυρεν ἐν ταῖς δημοσίαις ὁδοῖς. διόπερ ὀργισθεὶς ἐκεῖνος τά τε δίκαια τῆς πόλεως ἀφείλετο καὶ τῇ ἐκ γειτόνων Λαοδικείᾳ ταύτην ὑπέταξε καὶ τοὺς αὐτῆς πολίτας διαθήσειν ἠπείλει κακῶς· καὶ διέθετο ἄν, εἰ μὴ Φλαβιανὸς ὁ τότε τῆς Ἀντιοχείας ἀρχιερεὺς τῷ βασιλεῖ προσελθὼν ἐπρέσβευσε καὶ ἐνδοῦναι αὐτὸν πεποίηκε τοῦ θυμοῦ. ὅτε καὶ ὁ μέγας πατὴρ ὁ Χρυσόστομος Ἰωάννης τοὺς Ἀνδριάντας ἐπιγραφομένους λόγους συνέγραψε, τῆς ἐν Ἀντιοχείᾳ ἐκκλησίας τυγχάνων πρεσβύτερος. Τότε καὶ ὁ πολὺς ἐν θεολογίᾳ Γρηγόριος, κεκρυμμένως πρῴην διδάσκων τοὺς ὀρθοδόξους ἐν τῷ τῆς ἁγίας Ἀναστασίας 90 ναῷ διὰ τὴν τῶν αἱρετικῶν ἀναίδειαν καὶ θρασύτητα, τοῦ βασιλέως Θεοδοσίου τὰς ἐκκλησίας τοῖς ὀρθοδόξοις ἀνεικότος καὶ τοὺς ἀρειανίζοντας ἐκδιώξαντος παρρησίᾳ τόν τε υἱὸν ὁμοούσιον ἐκήρυττε τῷ πατρὶ καὶ τὸ ἅγιον πνεῦμα θεὸν ἀμφοῖν συμπροσκυνούμενον καὶ συνδοξαζόμενον. ὁ γὰρ Μακεδόνιος, ὃς καὶ πατριάρχης ἐπ' ὀλίγον, ὡς ἤδη ἱστόρηται, τῆς Κωνσταντινουπόλεως γέγονε, θεὸν αὐτὸ λέγεσθαι οὐκ ἠνείχετο, ἀλλ' οὐδ' ἰσοσθενὲς τῷ πατρὶ καὶ τῷ υἱῷ οὔτε μὴν ὁμοούσιον. διὸ καὶ ἡ δευτέρα τότε συγκεκρότητο σύνοδος, τοῦ βασιλέως προστάξαντος, ἑκατὸν καὶ πεντήκοντα συναθροισθέντων θεοφόρων πατέρων ἐν τῇ βασιλευούσῃ τῶν πόλεων, ὧν προεξῆρχον ἐν τοῖς ἀγῶσιν ὁ θεολόγος καὶ ὁ μέγας Γρηγόριος ὁ Νύσσης ἐπίσκοπος καὶ ὁ ἱερὸς Ἀμφιλόχιος, τῆς Ἰκονιέων προεστὼς ἐκκλησίας, οἳ τὸ πνεῦμα τὸ ἅγιον καὶ θεὸν ἐδογμάτισαν καὶ τῷ πατρὶ καὶ τῷ υἱῷ ὁμοούσιόν τε καὶ ὁμοδύναμον καὶ τὸν Μακεδόνιον καὶ τοὺς ὁμοδοξοῦντας αὐτῷ τῆς καθολικῆς ἐκκλησίας ἐξέκοψαν, καὶ εἰς τὸ ἅγιον σύμβολον τὴν περὶ τοῦ ἁγίου πνεύματος προσέθεντο συγγραφήν, ἀπὸ τοῦ "καὶ εἰς τὸ πνεῦμα τὸ ἅγιον" μέχρι τέλους, καὶ τὰ ἐν τῇ πρώτῃ συνόδῳ δογματισθέντα 91 ἐπεβεβαίωσαν. ὅτε καί τινες τῶν ἐπισκόπων βασκήναντες τῷ θεολόγῳ τοῦ θρόνου χάριν τῆς Κωνσταντινουπόλεως οὐ κανονικῶς εἶπον αὐτὸν ἐπιβεβηκέναι τοῦ θρόνου, ὡς ἑτέρῳ πρότερον ἐπικηρυχθέντα. διὸ καὶ τὸν συντακτήριον ὁ ἅγιος συγγραψάμενος καὶ δημοσίᾳ ἀνεγνωκὼς ἐξέστη τοῦ θρόνου καὶ εἰς τὴν οἰκείαν πατρίδα τὴν Ναζιανζὸν ἐπανῆλθε. κεχειροτόνητο δὲ τῆς Κωνσταντινουπόλεως πατριάρχης Νεκτάριος, συγκλητικὸς ἀνὴρ καὶ πολιτικὰς ἀρχὰς ἠνυκώς. τότε καὶ ὁ θρόνος τῆς νέας Ῥώμης δευτέραν τάξιν ἔλαχε, μετὰ τὴν πρεσβυτέραν Ῥώμην ταχθείς, τῶν ἑτέρων δὲ προκριθείς. Ἀλλὰ καὶ ὁ μέγας Ἀμφιλόχιος τότε ἠξίου τὸν βασιλέα ἐξελαθῆναι τῆς πόλεως τοὺς Ἀρειανούς, οἷα τὸν υἱὸν τοῦ θεοῦ βλασφημοῦντας, ἢ τέως μὴ παραχωρεῖσθαι συνάξεις ποιεῖν. ὡς δὲ νωθῆ πρὸς τοῦτο ἑώρα τὸν Θεοδόσιον, φυλάξας καιρόν, ὅτε καὶ ὁ Ἀρκάδιος συνεδριάζων ἦν τῷ πατρί, εἰσῆλθε καὶ τῷ μὲν βασιλεῖ τὴν προσήκουσαν ἀπένειμε καὶ πρόσρησιν καὶ προσκύνησιν, πρὸς δὲ τὸν Ἀρκάδιον ἀμελῶς οὕτως ἔφη "χαίροις καὶ σύ, παιδίον." χαλεπήναντος δὲ τοῦ βασιλέως ἐπὶ τῇ κατα92 φρονήσει τοῦ υἱοῦ, εἶτά φησιν ὁ ἅγιος "σὺ μὲν ἄνθρωπος ὢν 92 τὴν τοῦ παιδὸς ἀτιμίαν τοῦ σοῦ πρᾴως οὐκ ἤνεγκας. οἴει δὲ τὸν θεὸν τοὺς τὸν ἐκείνου μονογενῆ παῖδα βλασφημοῦντας μὴ βδελύττεσθαί τε καὶ ἀπεχθάνεσθαι μηδ' ὀργίζεσθαι κατὰ τῶν ἐκχωρούντων ἐκείνοις τοῖς ὀρθοδόξοις συναναστρέφεσθαι καὶ διαφθείρειν πολλούς;" θαυμάσας οὖν ἐπὶ τῇ μεθόδῳ τοῦ ἁγίου ὁ βασιλεὺς δόγματι τοὺς τῶν αἱρετικῶν συλλόγους κεκώλυκε. Τὸν τελευταῖον δὲ τυραννήσαντα καθελόντι Εὐγένιον τούτῳ τῷ βασιλεῖ ἡ τῶν Ῥωμαίων ἀρχὴ περιελήλυθε ξύμπασα,