"I have sent for you," said Constantius, "the bishop of my city, that you may repudiate the madness of Athanasius, whom the whole world has condemned." Liberius continued to insist that the condemnation had not been that of a fair and free council, or in the presence of the accused, and that those who condemned him had been actuated by fear or regard to the emperor’s gifts and favour. Liberius having warned the emperor against making use of bishops, whose time ought to be devoted to spiritual matters, for the avenging of his own enmities, the latter finally cut short the discussion by saying, "There is only one thing to be done. I will that you embrace the communion of the churches, and so return to Rome. Consult peace, then, and subscribe, that you may be restored to your see." "I have already," Liberius replied, "bidden farewell to the brethren at Rome; for I account observance of the ecclesiastical law of more importance than residence at Rome." "I give you three days," the emperor said, "to make up your mind: unless within that time you comply, you must be prepared to go where I may send you." Liberius answered, "Three days or three months will make no difference with me: wherefore send me where you please." Two days having been allowed him for consideration, he was banished to Beroea in Thrace (a.d. 355). The emperor sent him, on his departure, 500 pieces of gold, which he refused, saying, "Go and tell him who sent me this gold to give it to his flatterers and players, who are always in want because of their insatiable cupidity, ever desiring riches and never satisfied. As for us, Christ, Who is in all things like unto the Father, supports us, and gives us all things needful." To the empress, who sent him the like sum, he sent word that she might give it to the emperor, who would want it for his military expeditions; and that, if he needed it not, he might give it to Maxentius (the Arian bp. of Milan) and Epictetus, who would be glad of it. Eusebius the eunuch also offered him money, to whom he said, "Thou hast pillaged the churches of the whole world, and dost thou now bring alms to me as a condemned pauper? Depart first, and become thyself a Christian." His banishment was followed by a general triumph of the Arian party. In Alexandria Athanasius was superseded by George of Cappadocia, the orthodox there cruelly persecuted, and Athanasius compelled eventually to take refuge among the hermits and coenobites of Egypt. In Gaul, in spite of the fearless protest of Hilary of Poictiers, the orthodox were persecuted and banished, and there also heresy triumphed. With regard to Rome, we find traces of two conflicting stories, one gathered from the practically unanimous testimony of contemporary or ancient writers of repute, some of whom have been our authorities so far—viz. Athanasius (Hist. Arian. ad Monach. 75), Jerome (Chron. in. ann. Abram. mccclx.), Rufinus (H.E. x. 22), Socrates (H. E. ii. 37), Sozomen (H. E. iv. 8, 11), Theodoret (H. E. ii. 14), together with Marcellinus and Faustus; two contemporary Luciferian presbyters of Rome, in the preface to their Libellus Precum, addressed to the emperors Valentinian, Theodosius, and Arcadius, during the pontificate of Damasus, the successor of Liberius. The other, in conflict therewith, is in the Pontifical and the Acts of Martyrs. From the former authorities we learn that immediately after the exile of Liberius all the clergy, including the deacon Felix (archdeacon according to Marcellinus and Faustus), swore before the people to accept no other bishop while Liberius lived. The populace, who appear throughout strongly on his side, debarred the Arians from the churches, so that the election of a successor, on which the emperor was determined, had to be made in the imperial palace. The deacon Felix was there chosen and consecrated, three of the emperor’s eunuchs representing the people on the occasion, and three heretical bishops, Epictetus of Centumellae, Acacius of Caesarea, and Basilius of Ancyra being the consecrators. It seems probable that a considerable party among the clergy at least concurred in this consecration. Marcellinus and Faustus say that the clergy ordained him, while the people refused to take part; and Jerome states that after the intrusion of Felix by the Arians very many of the clerical order perjured themselves by supporting him. Felix appears to have been himself orthodox, no distinct charge of heresy being alleged by his accusers; only that of connivance with his own unlawful election by Arians in defiance of his oath, and of communicating with them. Two years after the exile of Liberius (a.d. 357), Constantius went to Rome, and Theodoret tells us that the wives of the magistrates and nobles waited on the emperor, beseeching him to have pity on the city bereaved of its shepherd and exposed to the snares of wolves. Constantius was so far moved as to consent to the return of Liberius on condition of his presiding over the church jointly with Felix. When the emperor’s order was read publicly in the circus, there burst forth the unanimous cry, "one God, one Christ, one bishop!" There appears to have been some delay before the actual return of Liberius, who was required to satisfy the emperor by renouncing orthodoxy and Athanasius. This he was now, in strange contrast to his former firmness, but too ready to do. It appears that bp. Fortunatian of Aquileia had been employed by the Eusebians to persuade him (Hieron. Catal. Script. 97), and that Demophilus of Beroea had personally urged him to comply (Ep. Liber. ad Orient. Episc. ap. Hilar. Fragm. VI.). Hilary (Fragm. VI.) gives letters written by Liberius from Beroea at this time. One is to the Eastern bishops and presbyters; from which we give extracts, with Hilary’s parenthetical comments: "I do not defend Athanasius: but because my predecessor Julius had received him, I was afraid of being accounted a prevaricator. Having learnt, however, that you had justly condemned him, I soon gave assent to your judgment, and sent a letter to that effect by bp. Fortunatian of Aquileia, to the emperor. Wherefore Athanasius being removed from the communion of us all (I will not even receive his letters), I say that I have peace and communion with you and with all the Eastern bishops. That you may be assured of my good faith in thus writing, know that my lord and brother Demophilus has
