Ossius of Cordova

There are many Catholics who have held prominent positions in world history and yet are often neglected in surveys of Church history. Of course, there is justification for this. Not everyone can be represented. Nonetheless, there are some who I think should never be ignored and yet are. 

Of these, I could easily mention Cardinal Bessarion who was one of the greatest Eastern thinkers of his time. He came to accept and support Orthodox unity with Rome. He defended it once it took place despite all the criticism and abuse he took for it. He tried, the best he can, for Christian unity. But this is not all that he did. His move to the West brought with him the intellectual heritage of the East. Ultimately, this helped preserve Byzantine culture while at the same time it served as a catalyst for the development of Western civilization.

I could also mention Marsilio Ficino, the “founder” of the Platonic Academy of Florence, translator of Plato and the Platonists into Latin. His contributions are still in effect with us today: while his notion of platonic love was revolutionary, his ideas and work with the arts, on the other hand, is of more fundamental importance. He worked to make the arts credible and worthwhile pursuits of their own. Before his time, painters were seen as carpenters; they were seen as low-class laborers. He changed that, making for the climate needed for a Leonardo da Vinci or a Michelangelo to exist. He was, himself, a musician, considered by his friends as “Orpheus reborn.”

But if I had to choose one notable individual who should be examined more thoroughly, someone whose life has held the greatest amount of influence in ecclesiastical and world history, it would be Ossius of Cordova (c. 256 -358). Let us look at his legacy.

1. Before the time of Constantine, he was a bishop, confessor, and had convened the Synod of Elvira (c.300). 
2.  When Constantine wanted to learn of the Christian religion, he was called upon to teach Constantine the basics of the Christian faith and to be Constantine’s advisor in Christian affairs. 
3.  He was the one who oversaw the redistribution of confiscated land and money to the Christians. He was the one who made sure the Donatists got nothing. 
4.  When the Arian conflict arose in Alexandria, Constantine sent Ossius as his ambassador to Pope Alexander to find out what exactly was happening. At this meeting, once he learned of Arius’ teachings, he agreed with Alexander, and become a spiritual father to Athanasius.
5. He presided at the Council of Nicea, and wrote the Nicene Creed. Alexander and Ossius together came up with the term homoousios for the Creed as a way to filter out the Arians.
6. At the Council of Sardica, he tried to turn the priesthood completely celibate. Although this was not passed at the council, it marks the beginning of the West/East debate on the nature of priestly celibacy. 
7.  Also at the Council of Sardica, he established the first canon which was to give the Pope of Rome jurisdiction over ecclesiastical disputes. 
8.  He had the deacon Calcidius work on a Latin translation and commentary on Plato’s Timaeus. This became one of the few sources the West had for Plato.

One of the problems we have is that Ossius did not leave behind many writings of his own and we have to rely upon what others said of him. Most of these reports are biased, either against him (i.e., from the Donatistst) or for him (i.e., St Athanasius).But we have a few primary sources we can use to get to know him such as the record of the Council of Sardica and some letters he wrote. While the scarcity of such sources might make it seem that his contribution to society was small, what we have of it is quite interesting and important. I have long thought that Ossius of Cordova and his place in Church history would serve as a good starting point for discussions on the papacy between the East and the West. As perhaps the bishop who held the most important role in the formation of Nicene Orthodoxy, it would be rather foolhardy to disregard his contributions on ecclesiology. Moreover, his contributions on church-state relations would help many critics of Vatican II to understand the patristic revival which was undertaken by the most recent of ecumenical councils, and how it has its roots in one of the thinkers behind the first.

As a way to introduce the authentic Ossius, I am providing here a letter he wrote to Constantius. It is recorded in St Athanasius’ History of the Arians (Part VI), and this translation is from NPNF2 (4). I have highlighted, for the sake of the reader, the part of this letter I find is the most important part for theological discussion.

‘Hosius to Constantius the Emperor sends health in the Lord.’

I was a Confessor at the first, when a persecution arose in the time of your grandfather Maximian; and if you shall persecute me, I am ready now, too, to endure anything rather than to shed innocent blood and to betray the truth. But I cannot approve of your conduct in writing after this threatening manner. Cease to write thus; adopt not the cause of Arius, nor listen to those in the East, nor give credit to Ursacius, Valens and their fellows. For whatever they assert, it is not on account of Athanasius, but for the sake of their own heresy. Believe my statement, O Constantius, who am of an age to be your grandfather. I was present at the Council of Sardica, when you and your brother Constans of blessed memory assembled us all together; and on my own account I challenged the enemies of Athanasius, when they came to the church where I abode, that if they had anything against him they might declare it; desiring them to have confidence, and not to expect otherwise than that a right judgment would be passed in all things. This I did once and again, requesting them, if they were unwilling to appear before the whole Council, yet to appear before me alone; promising them also, that if he should be proved guilty, he should certainly be rejected by us; but if he should be found to be blameless, and should prove them to be calumniators, that if they should then refuse to hold communion with him, I would persuade him to go with me into the Spains. Athanasius was willing to comply with these conditions, and made no objection to my proposal; but they, altogether distrusting their cause, would not consent. And on another occasion Athanasius came to your Court, when you wrote for him, and his enemies being at the time in Antioch, he requested that they might be summoned either altogether or separately, in order that they might either convict him, or be convicted, and might either in his presence prove him to be what they represented, or cease to accuse him when absent. To this proposal also you would not listen, and they equally rejected it. Why then do you still give ear to them that speak evil of him? How can you endure Valens and Ursacius, although they have retracted and made a written confession of their calumnies? For it is not true, as they pretend, that they were forced to confess; there were no soldiers at hand to influence them; your brother was not cognizant of the matter. No, such things were not done under his government, as are done now; God forbid. But they voluntarily went up to Rome, and in the presence of the Bishop and Presbyters wrote their recantation, having previously addressed to Athanasius a friendly and peaceable letter. And if they pretend that force was employed towards them, and acknowledge that this is an evil thing, which you also disapprove of; then do you cease to use force; write no letters, send no Counts; but release those that have been banished, lest while you are complaining of violence, they do but exercise greater violence. When was any such thing done by Constans? What Bishop suffered banishment? When did he appear as arbiter of an Ecclesiastical trial? When did any Palatine of his compel men to subscribe against any one, that Valens and his fellows should be able to affirm this? Cease these proceedings, I beseech you, and remember that you are a mortal man. Be afraid of the day of judgment, and keep yourself pure thereunto. Intrude not yourself into Ecclesiastical matters, neither give commands unto us concerning them; but learn them from us. God has put into your hands the kingdom; to us He has entrusted the affairs of His Church; and as he who would steal the empire from you would resist the ordinance of God, so likewise fear on your part lest by taking upon yourself the government of the Church, you become guilty of a great offence. It is written, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s Matthew 22:21 .” Neither therefore is it permitted unto us to exercise an earthly rule, nor have you, Sire, any authority to burn incense.These things I write unto you out of a concern for your salvation. With regard to the subject of your letters, this is my determination; I will not unite myself to the Arians; I anathematize their heresy. Neither will I subscribe against Athanasius, whom both we and the Church of the Romans and the whole Council pronounced to be guiltless. And yourself also, when you understood this, sent for the man, and gave him permission to return with honour to his country and his Church. What reason then can there be for so great a change in your conduct? The same persons who were his enemies before, are so now also; and the things they now whisper to his prejudice (for they do not declare them openly in his presence), the same they spoke against him, before you sent for him; the same they spread abroad concerning him when they come to the Council. And when I required them to come forward, as I have before said, they were unable to produce their proofs; had they possessed any, they would not have fled so disgracefully. Who then persuaded you so long after to forget your own letters and declarations? Forbear, and be not influenced by evil men, lest while you act for the mutual advantage of yourself and them, you render yourself responsible. For here you comply with their desires, hereafter in the judgment you will have to answer for doing so alone. These men desire by your means to injure their enemy, and wish to make you the minister of their wickedness, in order that through your help they may sow the seeds of their accursed heresy in the Church. Now it is not a prudent thing to cast one’s self into manifest danger for the pleasure of others. Cease then, I beseech you, O Constantius, and be persuaded by me. These things it becomes me to write, and you not to despise.’