were faithful to the Empire, Theodosius preferred the stalwart heathens of Athanaric to their Arian countrymen.  Ulfilas died at Constantinople like Athanaric, but there was no royal funeral for the first apostle of the Northern nations.  Theodosius hesitated, and even consented to see the heresiarch Eunomius, who was then living near Constantinople.  The Nicenes took alarm, and the Empress Flaccilla urged her husband on the path of persecution.  The next edict (Jan. 381) forbade heretical discussions and assemblies inside cities, and ordered the churches everywhere to be given up to the Nicenes.

[Sidenote:  Council of Constantinople (May 381).]

Thus was Arianism put down, as it had been set up, by the civil power.  Nothing now remained but to clear away the disorders which the strife had left behind.  Once more an imperial summons went forth for a council to meet at Constantinople in May 381.  It was a sombre gathering.  The bright hope which lighted the Empire at Nicaea had long ago died out, and even the conquerors now had no more joyous feeling than that of thankfulness that the weary strife was coming to an end.  Only a hundred and fifty bishops were present, all of them Easterns.  The West was not represented even by a Roman legate.  Amongst them were Meletius of Antioch, Gregory of Nyssa, Cyril of Jerusalem, Gregory of Nazianzus as elect of Constantinople, and Basil’s unworthy successor, Helladius of Caesarea.  Timothy of Alexandria came later.  The Semiarians mustered thirty-six under Eleusius of Cyzicus.

[Sidenote:  Appointments of Gregory, Flavian, and Nectarius.]

The bishops were greeted with much splendour, and received a truly imperial welcome in the form of a new edict of persecution against the Manichees.  Meletius of Antioch presided in the council, and Paulinus was ignored.  Theodosius was no longer neutral between Constantinople and Alexandria.  The Egyptians were not invited to the earlier sittings, or at least were not present.  The first act of the assembly was to ratify the choice of Gregory of Nazianzus as bishop of Constantinople.  Meletius died as they were coming to discuss the affairs of Antioch, and Gregory took his place as president.  Here was an excellent chance of putting an end to the schism, for Paulinus and Meletius had agreed that on the death of either of them, the survivor should be recognised by both parties as bishop of Antioch.  But the council was jealous of Paulinus and his Western friends, and broke the agreement by appointing Flavian, one of the presbyters who had sworn to refuse the office.  Gregory’s remonstrance against this breach of faith only drew upon him the hatred of the Eastern bishops.  The Egyptians, on the other hand, were glad to join any attack on a nominee of Meletius, and found an obsolete Nicene canon to invalidate his translation from Sasima to Constantinople.  Both parties were thus agreed for evil.  Gregory cared not to dispute with them, but gave up his beloved Anastasia, and retired to end his days at Nazianzus.  The council was not worthy of him.  His successor was another sort of man.  Nectarius, the praetor of Constantinople, was a man of the world of dignified presence, but neither saint nor student.  Him, however, Theodosius chose to fill the vacant see, and under his guidance the council finished its sessions.