205. Or do you think that, because those whom I have mentioned belonged to olden times, therefore they form no argument against you, because you did not say, In whom righteousness has never found anything save envy towards her, but "In whom Christianity has never found anything saving envy towards her,"—meaning, perhaps, that it should be understood that they began to show envy towards the righteous from the time when they began to bear the name of Christians? What then is the meaning of those examples from olden times, by which you even more imprudently wished to prove what you had so imprudently ventured to assert? For was it not before Christ was born inf the world that the Maccabees, and the three children, and Daniel, did and suffered what you told of them? And again, why was it, as I asked just now, that you offered a petition to Julian, the undoubted foe of Christianity? Why did you seek to recover the basilicas from him? Why did you declare that only righteousness found a place with him? If it is the foe of Christianity that hears such things as these, what then are they from whom he hears them? But it should be observed that Constantine, who was certainly no foe to the name of Christian, but rather rendered glorious by it, being mindful of the hope which he maintained in Christ, and deciding most justly on behalf of His unity, was not worthy to be acknowledged by you, even when you yourselves appealed to him. Both these were emperors in Christian times, but yet not both of them were Christians. But if both of them were foes of Christianity, why did you thus appeal to one of them? why did you thus present a petition to the other? For on your ancestors making their petition, Constantine had given an episcopal judgment both at Rome and at Arles; and yet the first of them you accused before him, from the other you appealed to him. But if, as is the case, one of them had believed in Christ, the other had apostatized from Christ, why is the Christian despised while furthering the interests of unity, the apostate praised while favouring deceit? Constantine ordered that the basilicas should be taken from you, Julian that they should be restored. Do you wish to know which of these actions is conducive to Christian peace? The one was done by a man who had believed in Christ, the other by one who had abandoned Christ. O how you would wish that you could say, It was indeed ill done that supplication should so be made to Julian; but what has that to do with us? But if you were to say this, the Catholic Church would also conquer in these same words, whose saints dispersed throughout the world are much less concerned with what you say of those towards whom you feel as you may be disposed to feel. But it is beyond your power to say, It was ill done that supplication should so be made to Julian. Your throat is closed; your tongue is checked by an authority close at home. It was Pontius that did it. Pontius presented the petition; Pontius declared that the apostate was most righteous; Pontius set forth that only righteousness found a place with the apostate. That Pontius made a petition to him in these words, we have the express evidence of Julian himself, mentioning him by name, without any disguise. Your representations still exist. It is no uncertain rumour, but public documents that bear witness to the fact. Can it be, that because the apostate made some concession to your prayer, to the detriment of the unity of Christ, you therefore find truth in what was said, that only righteousness found a place with him? but because Christian emperors decide against your wishes, since this appears to them most likely to contribute to the unity of Christ, therefore they are called the foes of Christianity? Such folly may all heretics display; and may they regain wisdom, so that they should be no longer heretics.