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Of the Novatian church at Constantinople Agelius was the bishop for
the space of forty year, viz. from the reign of Constantine until the
sixth year of that of the emperor Theodosius, as i have stated
somewhere previously. He perceiving his end approaching, ordained
Sisinnius to succeed him in the bishopric. This person was a
presbyter of the church over which Agelius presided, remarkably
eloquent, and had been instructed in philosophy by Maximus, at the
same time as the emperor Julian. Now as the Novatian laity were
dissatisfied with this election, and wished rather that he had ordained
Marcian, a man of eminent piety, on account of whose influence their
sect had been left unmolested during the reign of Valens, Agelius
therefore to allay his people's discontent, laid his hands on Marcian
also. Having recovered a little from his illness, he went to the
church and thus of his own accord addressed the congregation: 'After
my decease let Marcian be your bishop; and after Mar-clan,
Sisinnius.' He survived these words but a short time; Marcian
accordingly having been constituted bishop of the Novatians, a
division arose in their church also, from this cause. Marcian had
promoted to the rank of presbyter a converted Jew named Sabbatius,
who nevertheless continued to retain many of his Jewish prejudices;
and moreover he was very ambitious of being made a bishop. Having
therefore confidentially attached to his interest two presbyters,
Theoctistus and Macarius, who were cognizant of his designs, he
resolved to defend that innovation made by the Novatians in the time of
Valens, at Pazum a village of Phrygia, concerning the festival of
Easter, to which I have already adverted. And in the first place,
under pretext of more ascetic austerity, he privately withdrew from the
church, saying that 'he was grieved on account of certain persons whom
he suspected of being unworthy of participation in the sacrament.' It
was however soon discovered that his object was to hold assemblies
apart. When Marcian understood this, he bitterly censured his own
error, in ordaining to the presbyterate persons so intent on
vain-glory; and frequently said, 'That it had been better for him
to have laid his hands on thorns, than to have imposed them on
Sabbatius.' To check his proceedings, he procured a Synod of
Novatian bishops to be convened at Angarum, a commercial town near
Helenopolis in Bithynia. On assembling here they summoned
Sabbatius, and desired him to explain the cause of his discontent.
Upon his affirming that he was troubled about the disagreement that
existed respecting the Feast of Easter, and that it ought to be kept
according to the custom of the Jews, and agreeable to that sanction
which those convened at Pazum had appointed, the bishops present at
the Synod perceiving that this assertion was a mere subterfuge to
disguise his desire after the episcopal chair, obliged him to pledge
himself on oath that he would never accept a bishopric. When he had so
sworn, they passed a canon respecting this feast, which they entitled
'indifferent,' declaring that 'a disagreement on such a point was
not a sufficient reason for separation from the church; and that the
council of Pazum had done nothing prejudicial to the Catholic canon.
That although the ancients who lived nearest to the times of the
apostles differed about the observance of this festival, it did not
prevent their communion with one another, nor create any dissension.
Besides that the Novatians at imperial Rome had never followed the
Jewish usage, but always kept Easter after the equinox; and yet they
did not separate from those of their own faith, who celebrated it on a
different day.' From these and many such considerations, they made
the 'Indifferent' Canon, above-mentioned, concerning Easter,
whereby every one was at liberty to keep the custom which he had by
predilection in this matter, if he so pleased; and that it should make
no difference as regards communion, but even though celebrating
differently they should be in accord in the church. After this rule
had been thus established, Sabbatius being bound by his oath,
anticipated the fast by keeping it in private, whenever any discrepancy
existed in the time of the Paschal solemnity, and having watched all
night, he celebrated the sabbath of the passover; then on the next day
he went to church, and with the rest of the congregation partook of the
sacraments. He pursued this course for many years, so that it could
not be concealed from the people; in imitation of which some of the
more ignorant, and chiefly the Phrygians and Galatians, supposing
they should be justified by this conduct imitated him, and kept the
passover in secret after his manner. But Sabbatius afterwards
disregarding the oath by which he had renounced the episcopal dignity,
held schismatic meetings, and was constituted bishop of his followers,
as we shall show hereafter. )
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