Nicene Parallels: Five Historical Records of the Council of Nicaea in Parallel

This table contains five historical records of the Council of Nicaea (325 C.E.), set out in parallel for the reader. The sources are cited and I have divided the material up into sections as indicated here below. This work is an appendix to a larger research project I am conducting on Constantine and the Bishops, and any queries regarding this table or my research can be directed to [email protected]. This table is being made available for researchers or other readers who might find it helpful or interesting. The only comment I will make for the reader on this material is that only two of the authors for these sources, Eusebius of Caesarea and Athanasius of Alexandria, were present at the Council itself.

Kind regards, C.G. Bateman

Impetus to Council (p. 3) Calling the Council (p. 5) Council of Nicaea: Attendees and Aims (p. 6) Council Deliberations (p. 11) Consequum Nicaea (Consequences) (p. 30) Nicene Statement of Faith: Closing Words (p. 38)

Appendix i: Nicene Parallels

Eusebius of Caesarea Socrates Scholasticus Salaminius Hermias Theodoret Athanasius Sozomenus (Sozomen)

Life of Constantine. Translated Ecclesiastical History, Book 1. Sozomen. The Ecclesiastical The Ecclesiastical History of [1.] Epistola Eusebii, by Averil Cameron and Stuart Translated by A.C. Zenos. Nicene History of Sozomen, Book 1. Theodoret, Council of Nicaea. G. Hall. Oxford: Clarendon and Post-Nicene Fathers. Second Translated & revised by Chester Chapter 6 --General Council Translated and edited by Press, 1999. series, vol. 2. Socrates, D. Hartranft. Nicene and Post- of Nicæa. Nicene and Post- Archibald Robertson. 3.4-3.24, 122-131. Sozomenus: Church Histories. Nicene Fathers, Second series, Nicene Fathers, Second Nicene and Post-Nicene Editors Philip Schaff and Henry vol. 2. Socrates, Sozomenus: series, vol. 3. Theodoret, Fathers, Second series, vol. Wace. Edinburgh: T&T Clark, Church Histories. Editors Philip Jerome, 4. Athansius: Select Works 1886-1900; Grand Rapids: Schaff and Henry Wace. Gennadius, & Rufinus: and Letters. Editors Philip Eerdmans, 1997. 1.8-1.9, 8-17. Edinburgh: T&T Clark, Historical Schaff and Henry Wace. 1886-1900; Grand Writings. Editors Philip Edinburgh: T&T Clark, Rapids: Eerdmans, 1997. 1.17- Schaff and Henry Wace. 1886-1900; Grand Rapids: 1.25, 253-257. Edinburgh: T&T Clark, Eerdmans, 1997. 1-11, 74- 1886-1900; Grand Rapids: 76. Eerdmans, 1997. 1.6, 91-93. [2.] [In Italics] Ibid., De Decretis or Defence of the Nicene Definition. 1.2.1- 1.2.4.

Eusebius Socrates Sozomen Theodoret Athanasius

Book 3.4-3.24. The Council of Chapter VIII.--Of the Synod Chapter XVII.--Of the Council Book 1.6. The Ecclesiastical 1. Epistola Eusebii, Council Nicaea. which was held at Nicæa in convened at Nicæa on History of Theodoret, of Nicaea. Bithynia, and the Creed there Account of Arius. Chapter 6 General Council Letter of Eusebius of [153] put forth. of Nicæa. Cæsarea to the people of his Diocese [413].

Impetus to Council Impetus to Council Impetus to Council Impetus to Council (Eusebius) (Socrates) (Sozomen) (Theodoret)

…But the effects of the Such admirable and wise When it was found that the The emperor, who resentment of Envy dreadfully counsel did the emperor's letter event did not answer the possessed the most agitating the churches of God contain. But the evil had become expectations of the emperor, profound wisdom, having in Alexandria, and the evil too strong both for the but that on the contrary, the heard of these things, schism in Thebaid and Egypt, exhortations of the emperor, and contention was too great for endeavoured, as a first step, disturbed him considerably. the authority of him who was the reconciliation, so that he who to stop up their fountain- The bishop of one city was bearer of his letter: for neither had been sent to make peace head. He therefore attacking the bishop of was Alexander nor Arius returned without having despatched a messenger another, populations were softened by this appeal; and accomplished his mission, renowned for his ready wit rising up against one another, moreover there was incessant to Alexandria with letters, and were all but coming to strife and tumult among the in the endeavour to physical blows with each people. Moreover another local extinguish the dispute, and other, so that desperate men, source of disquietude had pre- expecting to reconcile the out of their minds, were existed there, which served to disputants. But his hopes committing sacrilegious acts, trouble the churches,--the having been frustrated,… even daring to insult the dispute namely in regard to the images of the Emperor. But Passover, which was carried on this did not so much rouse him in the regions of the East only. to anger as to mental anguish, [154] as he grieved at the [83] This arose from some desiring to senseless conduct of the

4 deranged. keep the Feast more in 5 (1) accordance with the custom of There was already another very the Jews; while others preferred dire sickness of longer its mode of celebration by standing than these, which had Christians in general throughout been a nuisance to the churches the world. This difference, for a long time; the however, did not interfere with disagreement over the Feast of their communion, although their the Saviour. Some claimed that mutual joy was necessarily one ought to follow the hindered. practice of the Jews, and some that it was right to observe the exact time of the season and not to err by following those who were outside the grace of the gospel. (2) So in this matter to the congregations everywhere had already for a long time been divided, and the divine ordinances were in disarray, since for one and the same festival the divergence of date caused the greatest difference between asting and mortification, when others were devoting leisure to relaxation. No human being was able to find a cure for the evil, since both parties were equally vehement in their disagreement; but for almighty God alone it was easy to cure even this, and alone of those on earth Constantine appeared

5 as his agent for good.

(3) Once he received news of what has been described, and perceived that the letter which he had sent to those in Alexandria had failed, he applied his own mind to the matter, and said that this was another war which he must struggle to win against the invisible enemy disturbing the

Church.

Calling the Council Calling the Council Calling the Council Calling the Council (Eusebius) (Socrates) (Sozomen) (Theodoret)

6 (1) Then, as if to march When, therefore, the emperor Constantine convened a synod at …he proceeded to summon against him, he marshalled a beheld the Church agitated on Nicæa, in Bithynia, and wrote the celebrated council of legion of God, a world-wide account of both of these causes, [1115] to the most eminent men Nicæa [333] ; and pledged Council, with respectful letters he convoked a General Council, of the churches in every country, his word that the bishops summoning bishops to hasten [155] summoning all the bishops directing them to be there on an and their officials should be from every place. It was not a by letter to meet him at Nicæa in appointed day. [1116] furnished with asses, mules, simple command, but the Bithynia. and horses for their journey Emperor’s reinforced it also at the public expense. with practical action; to some it offered the right to use the public post, to others a generous supply of pack animals. A city was also designated which was appropriate for the Council, one bearing the name of

6 victory, Nicaea in the province of Bithynia. (2) So as the announcement circulated everywhere, they all dashed like sprinters from the starting- line, [84] full of enthusiasm. They were drawn by the hope of good things, the opportunity to share in peace, and the spectacle of that strange marvel, to see such a great

Emperor.

Council of Nicaea: Council of Council of Council of Nicaea: Council of Nicaea: Attendees & Aim Nicaea: Attendees & Nicaea: Attendees & Attendees & Attendees & (Eusebius) Aim Aim Aim Aim (Socrates) (Sozomen) (Theodoret) (Athanasius)

So when all had come together, Accordingly the bishops Of those who occupied the When all those who were [1.] 1. What was transacted what was happening was seen assembled out of the various apostolic sees, the following capable of enduring the concerning ecclesiastical already to be the work of God. provinces and cities; respecting participated in this fatigue of the journey had faith at the Great Council For those who were furthest whom Eusebius Pamphilus thus conference: Macarius of arrived at Nicæa, he went assembled at Nicæa, you separated from each other, not writes, word for word, in his Jerusalem, Eustathius, who thither himself, with both have probably learned, only in spirit but in physical third book of the life of already presided over the church the wish of seeing the Beloved, from other sources, presence and territories and Constantine: [156] Wherefore of Antioch on the Orontes; and multitude of bishops, and rumour being wont to places and provinces, were the most eminent of the Alexander of Alexandria near the yearning desire of precede the accurate account brought together, and one city ministers of God in all the Lake Mareotis. Julius, [1117] maintaining unanimity of what is doing. But lest in received them all: a huge ring churches which have filled bishop of Rome, was unable to amongst them. He at once such reports the of priests was to be seen, a Europe, Africa, and Asia, were attend on account of extreme arranged that all their wants circumstances of the case crown colour-woven with convened. And one sacred old age; but his place was should be liberally have been misrepresented, lovely edifice, dilated as it were by supplied by supplied. Three hundred we have flowers. God, contained within it on the Vito and Vicentius, presbyters and eighteen bishops were been obliged to transmit

7 (1) From all the churches that same occasion both Syrians and of his church. Many other assembled. The bishop of to you, first, the formula of filled all Europe, Libya and Cilicians, Phoenicians, Arabs excellent and good men from Rome [334] , on account of faith presented by Asia the choicest of the and Palestinians, and in addition different nations were his very advanced age, was ourselves, and next, the servants of God were brought to these, Egyptians, Thebans, congregated together, of absent, but he sent two second, which [the together. : Syrians with Libyans, and those who came whom some were celebrated presbyters [335] to the Fathers] put forth with Cilicians; Phoenicians and from Mesopotamia. At this for their learning, their council, with authority to some additions to our Arabians and Palestinians; synod a Persian bishop was also eloquence, and their agree to what was done. words. Our own paper, besides these, Egyptians, present, neither was the Scythian knowledge of the sacred At this period many then, which was read in the Thebans, Libyans, and those absent from this assemblage. books, and other discipline; individuals were richly presence of our most pious who came from between the Pontus also and Galatia, some for the virtuous tenor of endowed with apostolical [414] Emperor, and rivers. Even a Persian bishop Pamphylia, Cappadocia, Asia their life, and others for the gifts; and many, like the holy declared to be good and was present at the council, nor and Phrygia, supplied those who combination of all these apostle, bore in their bodies unexceptionable, ran was a Scythian lacking from were most distinguished among qualifications. About three the marks of the Lord Jesus thus:-- the assembly. Pontus and them. Besides, there met there hundred and twenty bishops Christ [336] . James, bishop Galatia, Cappadocia and Asia, Thracians and were present, accompanied by of Antioch, a city of Phrygia and Pamphylia Macedonians, Achaians and a multitude of presbyters and Mygdonia, which is called provided their chosen men. Epirots, and even those who deacons. There were, likewise, Nisibis by the Syrians and Thracians too and dwelt still further away than men present who were skilled Assyrians, raised the dead Macedonians, Achaeans and these, and the most celebrated of in dialectics, and ready to and restored them to life, and Epirotes, and among them the Spaniards himself [157] took assist in the discussions. performed many other those who lived far up- his seat among the rest. The wonders which it would be country, were present; and prelate [158] of the imperial city superfluous to mention again even of the Spaniards the very was absent on account of age; in detail in this history, as I famous famous one was among but some of his presbyters were have already given an those joining the assembly present and filled his place. Such account of them in my work, with all the rest. (2) The one in a crown, composed as a bond of entitled "Philotheus [337] ." [85] charge of the imperial city peace, the emperor Constantine Paul, bishop of Neo- was absent because of his old alone has ever dedicated to Cæsarea, a fortress situated age, but his presbyters were Christ his Saviour, as a thank- on the banks of the present and deputized for him. offering worthy of God for Euphrates, had suffered from Alone in all of history one victory over his enemies, having the frantic rage of Licinius. emperor, Constantine, wove appointed this convocation He had such a crown for Christ with among us in been deprived of the use of the bond of peace, and to his imitation of the Apostolic both hands by the

Saviour dedicated a thank- Assembly. [159] For among them application of a red-hot offering fit for God for his it is said were convened "devout iron, by which the nerves victory over enemies and men of every nation under which give motion to the foemen, gathering among us heaven; Parthians, Medes and muscles had been this replica of the apostolic Elamites, and those who dwelt contracted and rendered assembly. 8 For in their case in Mesopotamia, Judæa and dead. Some had had the also the word is that there were Cappadocia, Pontus and Asia, right eye dug out, others gathered ‘from every nation Phrygia and Pamphylia, Egypt had lost the right arm. under heaven’ ‘devout men’ and the part of Libya which is Among these was (Acts 2:5), among whom were toward Cyrene, strangers from Paphnutius of Egypt. In ‘Parthians and Medes and Rome also, both Jews and short, the Council looked Elamites, and dwellers in proselytes with Cretans and like an assembled army of Mesopotamia, Judaea and Arabs." That congregation, martyrs. Yet this holy and Cappadocia, Pontus and Asia, however, was inferior in this celebrated gathering was Phrygia and Pamphylia, Egypt respect, that all present were not not entirely free from the and the parts of Libya around ministers of God: whereas in this element of opposition; for Cyrene, the resident Romans, assembly the number of bishops there were some, though so both Jews and proselytes, exceeded three hundred; [160] few as easily to be Cretans and Arabians’ (Acts 2: while the number of the reckoned, of fair surface, 9-11) – except that they were presbyters, deacons, and like dangerous shallows, inferior in that not all consisted acolyths [161] and others who who really, though not of the ministers of God. In the attended them was almost openly, supported the present band the number of incalculable. Some of these blasphemy of Arius. bishops exceeded 250and the ministers of God were eminent attendants who accompanied for their wisdom, some for the When they were all them was beyond calculation. strictness of their life, and assembled [338] , the 9 Among the ministers of God patient endurance [of emperor ordered a great hall some were outstanding for the persecution], and others united to be prepared for their word of wisdom, others for in themselves all these accommodation in the their severity of life and patient distinguished characteristics: palace, in which a sufficient endurance, others were some were venerable from their number of benches and adorned by their moderation. advanced age, others were seats were placed; and Some among them were conspicuous for their youth and having thus arranged that vigor of mind, and others had they should be treated with

9 honoured for their length of but recently entered on their becoming dignity, he years, others shone with youth ministerial career. [162] For all desired the bishops to enter and spiritual energy, some had these the emperor appointed an in, and discuss the subjects just reached the road of priestly abundant supply of daily food to proposed. The emperor, ministry. For all of these the be provided.' Such is with a few attendants, was Emperor had arranged that Eusebius' account of those who the last to enter the room; meals should be generously met on this occasion. The remarkable for his lofty provided every day. 10-14 emperor having completed the stature, and worthy of The proceedings of the Council festal solemnization of this admiration for personal 10 (1) On the day appointed for triumph over Licinius, came also beauty, and for the still the Council, on which it was to in person to Nice. more marvellous modesty reach a resolution of the issues There were among the bishops which dwelt on his in dispute, every one was two of extraordinary celebrity, countenance. A low stool present to do this, in the very Paphnutius, bishop of Upper was placed for him in the innermost [86] hall of the Thebes, and Spyridon, bishop of middle of the assembly, palace, which appeared to Cyprus:why I have so particular upon which, however, he exceed the rest in size. Many referred to these two individuals, did not seat himself until he tiers of seating had been set I shall state hereafter. Many of had asked the permission of along either side of the hall. the laity were also present, who the bishops. Then all the Those invited arrived within were practiced in the art of sacred assembly sat down and all took their appointed reasoning, [163] and each eager around him. Then forthwith seats. (2) When the whole to advocate the cause of his own rose first the great council had with proper party. Eusebius, bishop of Eustathius, bishop of ceremony taken their seats, Nicomedia, as was before said, Antioch, who, upon the silence fell upon them all, s supported the opinion of Arius, translation of Philogonius, they awaited the Emperor’s together with Theognis and already arrival. One of the Emperor’s Maris; of these the former was referred to, to a better life, company came in, then a bishop of Nicæa, and Maris of had been compelled second, then a third. Yet Chalcedon in Bithynia. These reluctantly to become his others led the way, not some were powerfully opposed by successor by the of the usual soldiers and Athanasius, a deacon of the unanimous suffrages of the guards, but only of his faithful Alexandrian church, who was bishops, priests, and of the friends. (3) All rose at a signal, highly esteemed by Alexander Christ-loving laity. He his bishop, and on that account crowned the emperor's

10 which announced the was much envied, as will be seen head with the flowers of Emperor’s entrance; and he hereafter. Now a short time panegyric, and commended finally walked along between previous to the general the diligent attention he had them, like some heavenly assembling of the bishops, the manifested in the regulation angel o God, his bright mantle disputants engaged in of ecclesiastical affairs. shedding lustre like beams of preparatory logical contests light, shining with the fiery before the multitudes; and when The excellent emperor brilliance of gold and precious many were attracted by the next exhorted the Bishops stones. (4) Such was his interest of their discourse, one of to unanimity and concord; physical appearance. As for his the laity, a confessor [164] , who he recalled to their soul, he was clearly adorned was a man of unsophisticated remembrance the cruelty of with fear and reverence for understanding, reproved these the late tyrants, and God; this was shown by his reasoners, telling them that reminded them of the eyes, which were cast down, Christ and his apostles did not honourable peace which the blush on his face, his gait, teach us dialectics, art, nor vain God had, in his reign and by and the rest of his appearance, subtilties, but simple- his means, accorded them. his height, which surpassed all mindedness, which is preserved He pointed out how those around him… by his by faith and good works. As he dreadful it was, aye, very dignified maturity, by the said this, all present admired the dreadful, that at the very magnificence of his physical speaker and assented to the time when their enemies condition, and by the vigour of justice of his remarks; and the were destroyed, and when his matchless strength. All disputants themselves, after no one dared to oppose these, blended with the hearing his plain statement of them, they should fall upon elegance of his manners and the truth, exercised a greater one another, and make their the gentleness of imperial degree of moderation: thus then amused adversaries laugh, condescension, demonstrated was the disturbance caused by especially as they were the superiority of his mind these logical debates suppressed debating about holy things, surpassing all description. (5) at this time. On the following concerning which they had When he reached the upper end day all the bishops were the written teaching of the of the upper end of the rows of assembled together in one place; Holy Spirit. "For the seats and stood in the middle, a the emperor arrived soon after gospels" small chair made of gold and on his entrance stood in (continued he) having been set out, only their midst, and would not take when the bishops assented did

11 he sit down. They all did the his place, until the bishops by "the apostolical writings, same after the Emperor. 11 bowing intimated their desire and the oracles of the that he should be seated: such ancient prophets, clearly was the respect and reverence teach us what we ought to which the emperor entertained believe concerning the for these men. divine nature. Let, then, all contentious disputation be discarded; and let us seek in the divinely-inspired word

the solution of the questions

at issue."

These and similar

exhortations he, like an

affectionate son, addressed

to the bishops as to fathers,

labouring to bring about

their unanimity in the apostolical doctrines.

Council Deliberations Council Deliberations Council Deliberations Council Deliberations Council Deliberations (Eusebius) (Socrates) (Sozomen) (Theodoret) (Athanasius)

The bishop who was first in the When a silence suitable to the And as was usually the case on Most members of the 2. "As we have received row on the right then stood up occasion had been observed, the such occasions, many priests synod, won over by his from the Bishops who and delivered a rhythmical emperor from his seat began to resorted to the council for the arguments, established preceded us, and in our speech, addressing the address them words of purpose of transacting their own concord among themselves, first catechisings, and Emperor, and offering a hymn exhortation to harmony and private affairs; [1118] for they and embraced sound when we received the of gratitude for him to God the unity, and entreated each to lay considered this a favorable doctrine. There were, Holy Laver, and as we ruler of all. When he too had aside all private pique. For opportunity for rectifying their however, a few, of whom have learned from the sat down, silence [87] fell on several of them had brought grievances, and in what mention has been already divine Scriptures, and as all as they gazed accusations against one another points each found made, who opposed these we believed and taught intently at the Emperor. He and many had even presented fault with the rest, he doctrines, and sided with the presbytery, and in the

12 with shining eyes looked petitions to the emperor the day presented a document to the Arius; and amongst them Episcopate itself, so kindly on them all, and then, before. But he, directing their emperor, wherein he noted the were Menophantus, bishop believing also at the time collecting his thought, in a soft attention to the matter before offenses committed against of Ephesus, Patrophilus, present, we report to you and gentle voice he gave a them, and on account of which himself. As this course was bishop of Scythopolis, our faith, and it is this spe3ech somewhat like this: 12 they were assembled, ordered pursued day after day, the Theognis, bishop of Nicæa, [415] :"--- (1) ‘It was the object of my these petitions to be burnt; emperor set apart one certain and Narcissus, bishop of prayers, my friends, to share in merely observing that Christ day on which all complaints Neronias, which is a town [2.] Chapter II.--Conduct of your company, and pow that I enjoins him who is anxious to were to be brought before him. of the second Cilicia, and is the Arians towards the have received this, I know I obtain forgiveness, to forgive his When the appointed time now called Irenopolis; also Nicene Council. must express my gratitude to brother.' When therefore he had arrived, he took the memorials Theonas, bishop of the King of all, because on strongly insisted on the which had been presented to Marmarica, and Secundus, Ignorant as well as addition to everything else he maintenance of harmony and him, and said, "All these bishop of Ptolemais in irreligious to attempt to has allowed me to see this, peace, he sanctioned again their accusations will be brought Egypt [339] . They drew up reverse an Ecumenical which is better than any other purpose of more closely forward in their own season at a formulary of their faith, Council: proceedings at good thing; I mean, to received investigating the questions at the great day of judgment, and and presented it to the Nicæa: Eusebians then you all gathered together and issue. But it may be well to hear will there be judged by the council. As soon as it was signed what they now to observe one unanimous what Eusebius says on this Great Judge of all men; as to read it was torn to pieces, complain of: on the opinion shared by all. (2) Let subject, in his third book of the me, I am but a man, and it and was declared to be unanimity of true teachers no jealous enemy ruin our Life of Constantine. [165] His would be evil in me to take spurious and false. So great and the process of tradition: prosperity; now that the war of words are these: A variety of cognizance of such matters, was the uproar raised changes of the Arians. And the tyrants against God has topics having been introduced seeing that the accuser and the against them, and so many do thou, beloved, consider been swept away by the power by each party and much accused are priests; and the were the reproaches cast on whether it be not so. If, the of God the Saviour, let not the controversy being excited from priests ought so to act as never them for having betrayed devil having sowed their malignant demon encompass the very commencement, the to become amenable to the religion, that they all, with hearts with this the divine law with emperor listened to all with judgment of others. Imitate, the exception of Secundus perverseness [760] , they blasphemies by other means. patient attention, deliberately therefore, the divine love and and Theonas, stood up and feel confidence in their bad For to me internal division in and impartially considering mercy of God, and be ye took the lead in publicly inventions, let them defend the Church of God is graver whatever was advanced. He in reconciled to one another; renouncing Arius. This themselves against the than any war or fierce battle, part supported the statements withdraw your accusations impious man, having thus proofs of heresy which have and these things appear to which were made on either side, against each other; let us be been expelled from the been advanced, and then cause more pain than secular and gradually softened the persuaded, and let us devote Church, a confession of will be the time to find fault, affairs. (3) Wen therefore I asperity of those who our attention to those subjects faith which is received to if they can, with won victories over enemies contentiously opposed each connected with this day was drawn up by the definition framed through the favour and other, conciliating each by his the faith on account of which unanimous consent; and, as against them [761] . For no

13 support of the Supreme, I mildness and affability. And as we are assembled." After this soon as it was signed, the one, on being convicted of considered that nothing he addressed them in the Greek address, in order to make the council was dissolved. murder or adultery, is at remained but to give thanks to language, for he was not document of each man liberty after the trial to God, and to rejoice also with unacquainted with it, he was at nugatory, the emperor arraign the sentence of the those who had been liberated once interesting and persuasive, commanded the memorials to judge, why he spoke in this by him through our agency. and wrought conviction on the be burnt, and then appointed a way and not in that [762] . When contrary to all minds of some, and prevailed on day for solving the doubtful For this does not exculpate expectation I learnt of your others by entreaty, those who points. But before the the convict, but rather division, I did not defer spoke well he applauded. And appointed time arrived, the increases his crime on the attention to the report, but, inciting all to unanimity at bishops assembled together, score of petulance and praying that this too might be length he succeeded in bringing and having summoned Arius audacity. In like manner, let healed through my them into similarity of to attend, began to examine the these either prove that their ministration, I immediately judgment, and conformity of disputed topics, each one sentiments are religious sent for you all. (4) I rejoice to opinion on all the controverted amongst them advancing his (for they were then accused see your gathering, and I points: so that there was not only own opinion. As might have and convicted, and their consider that I shall be acting unity in the confession of faith, been expected, however, many complaints are subsequent, most in accordance with my but also a general agreement as different questions started out and it is just that those who prayers, when I see you all to the time for the celebration of of the investigation: some of are under a charge should with your souls in communion the feast of Salvation. [166] the bishops spoke against the confine themselves to their and one common, peaceful Moreover the doctrines which introduction of novelties own defence), or if they harmony prevailing among had thus the common consent, contrary to the faith which had have an unclean you all, which you, as persons were confirmed by the signature been delivered to them from conscience, and are aware consecrated to God, ought of each individual.' the beginning. And those of their own irreligion, let yourselves to be announcing to especially who had adhered to them not complain of what others. (5) So do not delay, my simplicity of doctrine argued they do not understand, or friends, ministers of God, and that the faith of God ought to they will bring on good servants of the common be received without curious themselves a double Lord and Saviour of us all, to inquiries; others, however, imputation, of irreligion begin now to bring the causes contended that ancient and of ignorance. Rather let of the division between you opinions ought not to be them investigate the matter into the open, and to loosen all followed without examination. in a docile spirit, and shackles of dispute by the laws Many of the bishops who were learning what hitherto of peace. Thus [88] you will then assembled, and of the they have not known, both achieve what is pleasing clergy who accompanied

14 to the God of all, and you will them, being remarkable for cleanse their irreligious give extreme gratification to me, their dialectic skill, and ears with the spring of truth your fellow servant.’ 13 (1) practiced in such rhetorical and the doctrines of religion When he had spoken these methods, became [763] words in Latin, with someone conspicuous, and attracted the 3. Now it happened to interpreting, he made way for notice of the emperor and the Eusebius and his fellows in the leaders of the Council to court. Of that number the Nicene Council as speak. Some then began to Athanasius, who was then a follows:--while they stood accuse their neighbours, while deacon of Alexandria, and had out in their irreligion, and the others defended accompanied his bishop attempted their fight themselves and made Alexander, seemed to have the against God [764] , the countercharges. A great many largest share in the counsel terms they used were proposals were made by each concerning these subjects. replete with irreligion; but side, and there was at first much Chapter XVIII.--Two the assembled Bishops who controversy. The Emperor Philosophers are converted to were three hundred more or listened to all, without the Faith by the Simplicity of less, mildly and charitably resentment, and received the Two Old Men with whom they required of them to explain proposals with patient hold a Disputation. and defend themselves on flexibility; he took together While these disputations religious grounds. Scarcely, those whose attitudes conflicted. were being carried on, certain however, did they begin to (2) He addressed each person of the pagan philosophers speak, when they were gently, and by speaking Greek – became desirous of taking part condemned [765] , and one for he as not ignorant of that in them; some, because they differed from another; then language either – he made wished for information as to perceiving the straits in himself pleasant and agreeable, the doctrine that was which their heresy lay, they persuading some and shaming inculcated; and others, remained dumb, and by others with his words, praising because, feeling incensed their silence confessed the those who were speaking well, against the Christians on disgrace which came upon urging all towards agreement, account of the recent their heterodoxy. On this until he had brought them to be suppression of the pagan the Bishops, having of one mind and one belief on religion, they wished to negatived the terms they all the matters in dispute. convert the inquiry about had invented, published 14 Thus the Faith Festival of doctrine into a strife about against them the sound words, so as to introduce

15 the Saviour was agreed on all dissensions among them, and and ecclesiastical faith; sides. The general decisions to make them appear as holding and, as all subscribed it, were also ratified in writing contradictory Eusebius and his fellows through the individual opinions. It is related that one of subscribed it also in those signatures. these philosophers, priding very words, of which they himself on his acknowledged are now complaining, I superiority of eloquence, began mean, "of the essence" and to ridicule the priests, and "one in essence," and that thereby roused the indignation "the Son of God is neither of a simple old man, highly creature or work, nor in the esteemed as a confessor, who, number of things originated although unskilled in [766] , but that the Word is logical an offspring from the refinements and wordiness, substance of the Father." undertook to oppose him. The And what is strange indeed, less serious of those who knew Eusebius of Cæsarea in the confessor, raised a laugh Palestine, who had denied [1119] at his expense for the day before, but engaging in such an afterwards subscribed, sent undertaking; but the more to his Church a letter, thoughtful felt anxious lest, in saying that this was the opposing so eloquent a man, he Church's faith, and the should only render himself tradition of the Fathers; ridiculous; yet his influence was and made a public so great, and his reputation so profession that they were high among them, that they before in error, and were could not forbid his engaging in rashly contending against the debate; and he accordingly the truth. For though he was delivered himself in the ashamed at that time to following terms: "In the name of adopt these phrases, and Jesus Christ, O philosopher, excused himself to the hearken to me. There is one Church in his own way, yet God, the maker of heaven and he certainly means to imply all this in his Epistle,

16 earth, and of all things visible by his not denying the "one and invisible. He made all in essence," and "of the things by the power of the essence." And in this way he Word, and established them by got into a difficulty; for the holiness of His Spirit. The while he was excusing Word, whom we call the Son himself, he went on to attack of God, seeing that man was the Arians, as stating that sunk in error and living like "the Son was not before His unto the beasts pitied him, and generation," and as thereby vouchsafed to be born of rejecting His existence woman, to hold intercourse before His birth in the flesh. with men, and to die for them. And this Acacius is aware of And He will come again to also, though he too through judge each of us as to the deeds fear may pretend otherwise of this present life. We believe because of the times and these things to be true with all deny the fact. Accordingly I simplicity. Do not, therefore, have subjoined at the end expend your labor in vain by the letter of Eusebius, that striving to disprove facts thou mayest know from it which can only be understood the disrespect towards their by faith or by scrutinizing the own doctors shewn by manner in which these things Christ's enemies, and did or did not come to pass. singularly by Acacius Answer me, dost thou himself [767] . believe?" The philosopher, 4. Are they not then astonished at what had committing a crime, in their occurred, replied, "I believe"; very thought to gainsay so and having thanked the old great and ecumenical a man for having overcome him Council? are they not in in argument, he began to teach transgression, when they the same doctrines to others. dare to confront that He exhorted those who still good definition held against Arianism, his former sentiments to adopt

17 the views he had embraced, acknowledged, as it is, by assuring them on oath, that he those who had in the first had been impelled to embrace instance taught them Christianity by a certain irreligion? And supposing, inexplicable impulse. even after subscription, Eusebius and his fellows did change again, and return like dogs to their own vomit It is said that a similar of irreligion, do not the miracle was performed by present gain-sayers deserve Alexander, who governed the still greater detestation, church of Constantinople. because they thus sacrifice When Constantine returned to [768] their souls' liberty to Byzantium, certain others; and are willing to philosophers came to him to take these persons as complain of the innovations in masters of their heresy, who religion, and particularly of his are, as James [769] has having introduced a new form said, double- minded men, of worship into the state, and unstable in all their contrary to that followed by ways, not having one his forefathers, and by all who opinion, but changing to were formerly in power, and fro, and now whether among the Greeks or recommending certain the Romans. They likewise statements, but soon desired to hold a disputation dishonouring them, and in on the doctrine with Alexander turn recommending what the bishop; and he, although just now they were unskilled in such blaming? But this, as the argumentative contests, and Shepherd has said, is "the perhaps persuaded by his life, child of the devil [770] ," seeing that he was an excellent and the note of hucksters and good man, accepted the rather than of doctors. For, struggle at the command of the what our Fathers have emperor. When the delivered, this is truly

18 philosophers were assembled, doctrine; and this is truly since every one wished to the token of doctors, to engage in the discussion, he confess the same thing with requested that one whom they each other, and to vary esteemed worthy might be neither from themselves nor chosen as spokesman, while from their fathers; whereas the others were to remain they who have not this silent. When one of the character are to be called philosophers began to open the not true doctors but evil. debate, Alexander said to him, Thus the Greeks, as not "I command thee in the name witnessing to the same of Jesus Christ not to speak." doctrines, but quarrelling The man was instantaneously one with another, have no silenced. It is then right to truth of teaching; but the consider whether it is a greater holy and veritable heralds miracle that a man, and he a of the truth agree together, philosopher, should so easily and do not differ. For be silenced by a word, or that a though they lived in stone-wall should be cleft by different times, yet they one the power of a word, which and all tend the same way, miracle I have heard some being prophets of the one attribute to Julian, surnamed God, and preaching the the Chaldean. [1120] I have same Word harmoniously understood that these events [771]. happened in the way above narrated. Chapter XIX.--When the Chapter V.--Defence of the Council was assembled, the Council's Phrases, "from Emperor delivered a Public the essence," And "one in Address. essence." Objection that the The bishops held long phrases are not scriptural; consultations; and after we ought to look at the summoning Arius before sense more them, they made an accurate than the wording; evasion

19 test of his propositions; they of the Arians as to the were intently on their guard, not phrase "of God" which is in to come to a vote on either side. Scripture; their evasion of When at length the appointed day all arrived on which it had been explanations but those decided to settle the doubtful which the Council selected, points, they assembled together which were intended to [1121] in the palace, because the negative the Arian formulæ; emperor had signified his protest against their intention of taking part in the conveying any material deliberations. When he was in the sense. same place with the priests, he passed through to the head of 18. Now Eusebius and his the conference, and seated fellows were at the former himself on the throne which had period examined at great been prepared for him, and the length, and convicted synod was then commanded to themselves, as I said before; be seated; for seats had been on this they subscribed; and arranged on either side along the after this change of mind walls of the palatial rooms, for it they kept in quiet and was the largest, and excelled the retirement [874] ; but since other chambers. the present party, in the After they were seated, fresh arrogance of Eusebius Pamphilus arose and irreligion, and in dizziness delivered an oration [1122] in about the truth, are full set honor of the emperor, upon accusing the Council, returning thanks to God on his let them tell us what are the account. When he had ceased sort of Scriptures from speaking, and silence was which they have learned, or restored, the emperor who is the Saint [875] by delivered himself in the whom they have been taught, that they have heaped together the

20 following words: "I give thanks phrases, out of nothing to God for all things, but [876] ,' and He was not particularly, O friends, for being before His generation,' and permitted to see your once He was not,' and conference. And the event has alterable,' and pre- exceeded my prayer, in that so existence,' and at the will;' many priests of Christ have which are their fables in been conducted into the same mockery of the Lord. For place; now, it is my desire that the blessed Paul in his you should be of one mind and Epistle to the Hebrews says, be partakers of a consentient By faith we understand that judgment, for I deem dissension the ages were framed by the in the Church of God as more Word of God, so that that dangerous than any other evil. which is seen was not made Therefore when it was of things which do appear announced, and I understood [877] .' But nothing is you were in discord, an common to the Word with unwholesome thing to hear, I the ages [878] ; for He it is was deeply pained in soul; and who is in existence before least of all does it profit you, the ages, by whom also the since you are the conductors of ages came to be. And in the divine worship and arbiters of Shepherd [879] it is written peace. On this account it is, that (since they allege this book I have called you together in a also, though it is not of the holy Synod, and being both Canon [880] ), First of all your emperor and your fellow- believe, that God is one, physician, I seek for you a favor who created all things, and which is acceptable to our arranged them, and brought common Lord, and as honorable all things from nothing into for me to receive, as for you to being;' but this again does grant. The favor which I seek not relate to the Son, for is, that it speaks you examine the causes of the concerning all things which

21 strife, and put a consentient came to be through Him, and peaceful end thereto so from whom He is distinct; that I may triumph with you for it is not possible to over the envious demon, who reckon the Framer of all excited this internal revolt with the things made by because he was provoked to Him, unless a man is so see our external enemies and beside himself as to say tyrants under our feet, and that the architect also is envied our good estate." The the same as the buildings emperor pronounced this which he rears. discourse in Latin, and the Why then, when they have interpretation was supplied by invented on their part one at his side. unscriptural phrases, for Chapter XX.--After having the purposes of irreligion, given Audience to both Parties, do they accuse those who the Emperor condemned the are religious in their use of Followers of Arius and them [881] ? For banished them. The next debate irreligiousness is utterly by the priests turned upon forbidden, though it be doctrine. [1123] The emperor attempted to disguise it with gave patient attention to the artful expressions and speeches of both parties; he plausible sophisms; but applauded those who spoke religiousness is confessed well, rebuked those who by all to be lawful, even displayed a tendency to though presented in strange altercation, and according to his phrases [882] , provided apprehension of what he heard, only they are used with a for he was not wholly religious view, and a wish unpracticed in the Greek to make them the expression tongue, he addressed himself of religious thoughts. Now with kindness to each one. the aforesaid grovelling Finally all the priests agreed phrases of Christ's enemies with one another and have been shewn in these conceded that the Son is

22 consubstantial with the remarks to be both Father. At the commencement formerly and now replete of the conference there were with irreligion; whereas the but seventeen who praised the definition of the Council opinion of Arius, but against them, if accurately eventually the majority of examined, will be found to these yielded assent to the be altogether a general view. To this judgment representation of the truth, the emperor likewise deferred, and especially if diligent for he regarded the unanimity attention be paid to the of the conference to be a occasion which gave rise to divine approbation; and he these expressions, which ordained that any one who was reasonable, and was as should be rebellious thereto, follows:-- should forthwith be sent into banishment, as guilty of 19. The Council [883] endeavoring to overthrow the wishing to do away with the Divine definitions. I had irreligious phrases of the thought it necessary to Arians, and to use instead reproduce the very document the acknowledged words of concerning the matter, as an the Scriptures, that the Son example of the truth, in order is not from nothing but from that posterity might possess in God,' and is Word' and a fixed and clear form the Wisdom,' and not creature symbol of the faith which or work, but a proper proved pacificatory at the time offspring from the Father, but since some pious friends, Eusebius and his fellows, who understood such matters, led by their inveterate recommended that these truths heterodoxy, understood the ought to be spoken of and phrase from God' as heard by the initiated and their belonging to us, as if initiators [1124] only, I agreed in respect to it the Word with their council; for of God differed nothing it is not unlikely that some of

23 the uninitiated may read this from us, and that because book. While I have concealed it is written, There is one such of the prohibited material God, from whom, all things as I ought to keep silent about, [884] ;' and again, Old I have not altogether left the things are passed away, reader ignorant of the opinions behold, all things are held by the synod. become new, and all things are from God [885] .' But the Fathers, perceiving their craft and the cunning of their irreligion, were forced to express more distinctly the sense of the words from God.' Accordingly, they wrote from the essence of God [886] ,' in order that from God' might not be considered common and equal in the Son and in things originate, but that all others might be acknowledged as creatures, and the Word alone as from the Father. For though all things be said to be from God, yet this is not in the sense in which the Son is from Him; for as to the creatures, of God' is said of them on this account, in that they exist not at random or spontaneously, nor come

to be by chance [887] , according to those philosophers who refer them to the combination of atoms, and to elements of similar structure,--nor as certain heretics speak of a distinct Framer,--nor as others again say that the constitution of all things is from certain Angels;--but in that (whereas God is), it was by Him that all things were brought into being, not being before, through His Word; but as to the Word, since He is not a creature, He alone is both called and is from the Father;' and it is significant of this sense to say that the Son is from the essence of the Father,' for to nothing originate does this attach. In truth, when Paul says that all things are from God,' he immediately adds, and one Lord Jesus Christ, through whom all things [888] ,' in order to shew all men, that the Son is other than all these things which came to be from God (for the things which came to

be from God, came to be through His Son); and that he had used his foregoing words with reference to the world as framed by God [889] , and not as if all things were from the Father as the Son is. For neither are other things as the Son, nor is the Word one among others, for He is Lord and Framer of all; and on this account did the Holy Council declare expressly that He was of the essence [890] of the Father, that we might believe the Word to be other than the nature of things originate, being alone truly from God; and that no subterfuge should be left open to the irreligious. This then was the reason why the Council wrote of the essence.' 20. Again, when the Bishops said that the Word must be described as the True Power and Image of the Father, in all things exact [891] and like the Father, and as unalterable, and as always, and as in

Him without division (for never was the Word not, but He was always, existing everlastingly with the Father, as the radiance of light), Eusebius and his fellows endured indeed, as not daring to contradict, being put to shame by the arguments which were urged against them; but withal they were caught whispering to each other and winking with their eyes, that like,' and always,' and power,' and in Him,' were, as before, common to us and the Son, and that it was no difficulty to agree to these. As to like, 'they said that it is written of us, Man is the image and glory of God [892] :' always,' that it was written, For we which live are always[s] [893] :' in Him,' In Him we live and move and have our being [894] :' unalterable,' that it is written, Nothing shall separate us from the love of Christ [895] :' as to power,' that the caterpillar and the locust are called power' and great power

[896] ,' and that it is often said of the people, for instance, All the power of the Lord came out of the land of Egypt [897] :' and there are others also, heavenly ones, for Scripture says, The Lord of powers is with us, the God of Jacob is our refuge [898] .' Indeed Asterius, by title the sophist, had said the like in writing, having learned it from them, and before him Arius [899] having learned it also, as has been said. But the Bishops discerning in this too their dissimulation, and whereas it is written, Deceit is in the heart of the irreligious that imagine evil [900] ,' were again compelled on their part to collect the sense of the Scriptures, and to re-say and re-write what they had said before, more distinctly still, namely, that the Son is one in essence [901] 'with the Father: by way of signifying, that the Son was from the Father, and not merely like, but the

same in likeness [902] , and of shewing that the Son's likeness and unalterableness was different from such copy of the same as is ascribed to us, which we acquire from virtue on the ground of observance of the commandments. For bodies which are like each other may be separated and become at distances from each other, as are human sons relatively to their parents (as it is written concerning Adam and Seth, who was begotten of him that he was like him after his own pattern [903] ); but since the generation of the Son from the Father is not according to the nature of men, and not only like, but also inseparable from the essence of the Father, and He and the Father are one, as He has said Himself, and the Word is ever in the Father and the Father in the Word, as the radiance stands towards the light (for this the phrase itself

indicates), therefore the Council, as understanding this, suitably wrote one in essence,' that they might both defeat the perverseness of the heretics, and shew that the Word was other than originated things. For, after thus writing, they at once added, But they who say that the Son of God is from nothing, or created, or alterable, or a work, or from other essence, these the Holy Catholic Church anathematizes [904] .' And by saying this, they shewed clearly that of the essence,' and one in essence,' are destructive of those catchwords of irreligion, such as created,' and work,' and originated,' and alterable,' and He was not before His generation.' And he who holds these, contradicts the Council; but he who does not hold with Arius, must needs hold and intend the decisions of the Council, suitably regarding them to signify the relation of the

radiance to the light, and from thence gaining the illustration of the truth.

Consequum Nicaea Consequum Nicaea Consequum Nicaea (Eusebius) (Socrates) (Sozomen)

When these things were Such in his own words is the Chapter XXI.--What the finished, the Emperor said that testimony respecting these Council determined about this was the second victory he things which Eusebius has left Arius; the Condemnation of had won over the enemy of the us in writing; and we not unfitly his Followers; his Writings are Church and held a victory- feast have used it, but treating what he to be burnt; certain of the High to God. 15 (1) At the same time, has said as an authority, have Priests differ from the the twentieth year of his rule was introduced it here for the fidelity Council; the Settlement of the completed, [89] for which of this history. With this end also Passover. general celebrations took place in view, that if any one should in the other provinces. But for condemn as erroneous the faith It ought to be known, that the ministers of God it was the professed at this council of they affirmed the Son to be Emperor himself who opened Nicæa, we might be unaffected consubstantial with the Father; the celebrations, drinking with by it, and put no confidence in and that those are to be the reconciled and offering this, Sabinus the Macedonian, [167] excommunicated and voted like a fitting sacrifice to God, who calls all those who were aliens to the Catholic Church, through them; not one of the convened there ignoramuses and who assert that there was a bishops was missing from the simpletons. For this Sabinus, time in which the Son existed imperial banquet. (2) The event who was bishop of the not, and before He was was beyond all description. Macedonians at Heraclea in begotten He was not, and that Guards and soldiers ringed the Thrace, having made a He was made from what had entrance to the palace, guarding collection of the decrees no existence, and that He is of it with drawn swards, and published by various Synods of another hypostasis or between bishops, has treated those who substance from the Father, and these the men of God passed composed the Nicene Council in that He is subject to change fearlessly, and entered the particular with contempt and or mutation. This derision; not perceiving that he decision was sanctioned by

31 innermost royal courts. Some thereby charges Eusebius Eusebius, bishop of then reclined with him, others himself with ignorance, who Nicomedia; by Theognis, relaxed nearby on couches on made a like confession after the bishop of Nicæa; by Maris, either side. It might have been closest scrutiny. And in fact bishop of Chalcedon; by supposed that it was an some things he has willfully Patrophilus, bishop of imaginary representation of the passed over, others he has Scythopolis; and by Secundus, kingdom of Christ, and that perverted, and on all he has put a bishop of Ptolemaïs in Libya. what was happening was construction favorable to his [1125] Eusebius Pamphilus, ‘dream, not fact.’ (Homer, Od. own views. Yet he commends however, withheld his assent 19. 547) 16 While the Eusebius Pamphilus as a for a little while, but on further celebrations were proceeding trustworthy witness, and praises examination assented. [1126] splendidly, the Emperor went the emperor as capable in stating The council still further and received those Christian doctrines: but he still excommunicated Arius and who were present, brands the faith which was his adherents, and prohibited magnanimously honouring declared at Nicæa, as having his entering Alexandria. The every one acoording to his rank been set forth by ignorant words in which his opinions with gifts from himself. He persons, and such as had no were couched were likewise transmitted the record of this intelligence in the matter. And condemned, as also a work Council also to those who were thus he voluntarily contemns the entitled "Thalia," which he had not present by a personal letter, words of a man whom he written on the subject. I have which I will attach to this himself pronounces a wise and not read this book, but I present account of him as a true witness: for Eusebius understand that it is of a loose permanent record. It went like declares, that of the ministers of character, resembling in this: God who were present at the license Sotadus. [1127] It ought Nicene Synod, some were to be known that although eminent for the word of wisdom, Eusebius, bishop of others for the strictness of their Nicomedia, and Theognis, life; and that the emperor bishop of Nicæa, assented to himself being present, leading the document of this faith set all into unanimity, established forth by the council, they unity of judgment, and neither agreed nor subscribed agreement of opinion among to the deposition of Arius. The them. Of Sabinus, emperor punished Arius with however, we shall make further exile, and dispatched edicts to

32 mention as occasion may the bishops and people of require. every country, denouncing him and his adherents as ungodly, and commanding. that their books should be destroyed, in order that no remembrance of him or of the doctrine which he had broached might remain. Whoever should be found secreting his writings and who should not burn them immediately on the accusation, should undergo the penalty of death, and suffer capital punishment. The emperor wrote letters to every city against Arius and those who had received his doctrines, and commanded Eusebius and Theognis to quit the cities whereof they were bishops; he addressed himself in particular to the church of Nicomedia, urging it to adhere to the faith which had been set forth by the council, to elect orthodox bishops, to obey them, and to let the past fall into oblivion; and he threatened with punishment those who should venture to speak well of the exiled bishops, or to adopt their

sentiments. In these and in other letters, he manifested resentment against Eusebius, because he had previously adopted the opinions of the tyrant, and had engaged in his plots. In accordance with the imperial edicts, Eusebius and Theognis were ejected from the churches which they held, and Amphion received that of Nicomedia, and Chrestus that of Nicæa. On the termination of this doctrinal controversy, the council decided that the Paschal feast should be celebrated at the same time in every place. [1128]

Chapter XXII.--Acesius, Bishop of the Novatians, is summoned by the Emperor to be present at the First Council.

It is related, that the emperor, under the impulse of an ardent desire to see harmony re- established among Christians, summoned Acesius, bishop of the church of the Novatians, [1129] to the council, placed before him the

definition of the faith and of the feast, which had already been confirmed by the signatures of the bishops, and asked whether he could agree thereto. Acesius answered that their exposition defined no new doctrine, and that he accorded in opinion with the Synod, and that he had from the beginning held these sentiments with respect both to the faith and to the feast. "Why, then," said the emperor, "do you keep aloof from communion with others, if you are of one mind with them?" He replied that the dissension first broke out under Decius, between Novatius and Cornelius, [1130] and that he considered such persons unworthy of communion who, after baptism, had fallen into those sins which the Scriptures declare to be unto death; [1131] for that the remission of those sins, he thought, depended on the authority of God only, and not on the priests. The emperor replied, by saying, "O Acesius, take a ladder and ascend alone to heaven." By

this speech I do not imagine the emperor intended to praise Acesius, but rather to blame him, because, being but a man, he fancied himself exempt from sin. [1132] Chapter XXIII.--Canons appointed by the Council; Paphnutius, a certain Confessor, restrains the Council from forming a Canon enjoining Celibacy to all who were about to be honored with the Priesthood.

Zealous of reforming the life of those who were engaged about the churches, the Synod enacted laws which were called canons. [1133] While they were deliberating about this, some thought that a law ought to be passed enacting that bishops and presbyters, deacons and subdeacons, should hold no intercourse with the wife they had espoused before they entered the priesthood; but Paphnutius, [1134] the confessor, stood up and testified against this proposition; he said that marriage was honorable and

chaste, and that cohabitation with their own wives was chastity, and advised the Synod not to frame such a law, for it would be difficult to bear, and might serve as an occasion of incontinence to them and their wives; and he reminded them, that according to the ancient tradition of the church, those who were unmarried when they took part in the communion of sacred orders, were required to remain so, but that those who were married, were not to put away their wives. Such was the advice of Paphnutius, although he was himself unmarried,

and in accordance with it, the Synod concurred in his counsel, enacted no law about it, but left the matter to the decision of individual judgment, and not to compulsion. The Synod, however, enacted other laws regulating the government of the Church; and these laws may easily be found, as they are in the possession of many

individuals.

Chapter XXIV.--Concerning Melitius; the Excellent Directions made by the Holy Council in his Complications.

After an investigation had been made into the conduct of Melitius when in Egypt, the Synod sentenced him to reside in Lycus, [1135] and to retain only the name of bishop; and prohibited him from ordaining any one either in a city or a village. Those who had previously been ordained by him, were permitted by this law, to remain in communion and in the ministry, but were to be accounted secondary in point of dignity to the clergy in church and parish. [1136] When by death an appointment became vacant, they were allowed to succeed to it, if deemed worthy, by the vote of the multitude, but in this case, were to be ordained by the bishop of the Church of Alexandria, for they were interdicted from exercising

any power or influence in elections. This regulation appeared just to the Synod, for Melitius [1137] and his followers had manifested great rashness and temerity in administering ordination; so that it also deprived the ordinations which differed from those of Peter of all

consideration. He, when he

conducted the Alexandrian

Church, fled on account of the

persecution then raging, but afterwards suffered martyrdom.

Nicene Statement of Faith: Nicene Statement of Faith: Nicene Statement of Faith: Nicene Statement of Closing Words Closing Words Closing Words Faith: Closing Words (Eusebius) (Socrates) (Sozomen) (Athanasius)

Constantine’s Letter to the But the agreement of faith, Chapter XXV.--The Emperor 3. "We believe in One God, Churches assented to with loud prepared a Public Table for the the Father Almighty, the acclamation at the great council Synod, after inviting its Maker of all things visible of Nicæa is this: Members to Constantinople, and invisible. And in One 17 (1) Constantinus Augustus to and honoring them with Gifts, Lord Jesus Christ, the Word the churches. Having learnt We believe in one God, the he exhorted all to be of One of God, God from God, from experience of the Father Almighty, Maker of all Mind, and forwarded to Light from Light, Life from prosperity of public affairs how things visible and invisible:--and Alexandria and every other Life, Son Only- begotten, great is the grace of the divine in one [168] Lord Jesus Christ, the place the Decrees of the Holy first-born of every Power I have judged it Son of God, the only- begotten of Synod. At the very time that creature, before all appropriate for me that my aim the Father, that is of these decrees were passed by the ages, begotten from

39 before all else should be that the substance of the Father; God the council, the twentieth the Father, by Whom also among the most blessed of God and Light of light; true anniversary [1138] of the reign all things were made; Who congregations of the universal God of true God; begotten, not of Constantine was celebrated; for our salvation was made Church a single faith and a pure made, consubstantial [169] with for it was a Roman custom to flesh, and lived among love and a religion that is the Father: by whom all things have a feast on the tenth year men, and suffered, and unanimous about Almighty God were made, both which are in of every reign. The emperor, rose again the third day, be observed. (2) This however heaven and on earth: who for the therefore, thought it to be and ascended to the could not achieve [90] an sake of us men, and on account opportune, and invited the Father, and will come irreversible and secure of our salvation, descended, Synod to the festival, and again in glory to judge the settlement unless, after all or the became incarnate, and was made presented suitable gifts to quick and dead. And we great majority of the bishops man; suffered, arose again the them; and when they prepared believe also in One Holy had gathered in the same place, third day, and ascended into the to return home, he called them Ghost:" a decision were taken upon each heavens, and will come again to all together, and exhorted them of the points affecting the most judge the living and the dead. to be of one mind about the "believing each of these to holy religion. For this reason [We] also [believe] in the Holy faith and at peace among be and to exist, the Father when most had been assembled, Spirit. But the holy Catholic and themselves, so that no truly Father, and the Son and I myself as one of you was Apostolic church anathematizes dissensions might henceforth truly Son, and the Holy also among those present (for I those who say "There was a time creep in among them. After Ghost truly Holy Ghost, as would not wish to deny that in when he was not," and "He was many other similar also our Lord, sending which I most delight, that I am not before he was begotten" and exhortations, he concluded by forth His disciples for the your fellow-servant), all topics "He was made from that which commanding them to be preaching, said, "Go teach were subject to proper did not exist," and those who diligent in prayer, and always all nations, baptizing them discussion until the point was assert that he is of other to supplicate God for himself, in the Name of the Father reached where the doctrine substance or essence than the his children, and the empire, and of the Son, and of the pleasing to the all-seeing God of Father, or that he was created, or and after he had thus addressed Holy Ghost [416] ." al was brought to light as the is susceptible of change.' [170] those who had come to Nicæa, Concerning Whom we basis for unanimous agreement, he bade them farewell. He confidently affirm that so so that nothing remained to wrote to the churches in every we hold, and so we think, cause further difference of city, in order that he might and so we have held opinion or dispute about faith. This creed was recognized and make plain to those who had aforetime, and we 18 (1) Thereupon, since a acquiesced in by three hundred not been present, what had maintain this faith unto the controversy had broken out on and eighteen [bishops]; and been rectified by the Synod; death, anathematizing the subject being, as Eusebius says, and every godless heresy. That of the most holy Day of Easter, especially to the Church of this we have ever thought

40 it was unanimously decided unanimous is expression and Alexandria he wrote more from our heart and soul, that it would be best for sentiment, they subscribed it. than this; urging them to lay from the time we recollect everyone everywhere to Five only would not receive it, aside all dissent, and to be ourselves, and now think celebrate it on the same day. For objecting to the term harmonious in the faith issued and say in truth, before what could be better for us, and homoousios, of the same by the Synod; for this could be God Almighty and our more reverent, than that this essence,' or consubstantial: these nothing else than the judgment Lord Jesus Christ do we festival, from which we have were Eusebius bishop of of God, since it was witness, being able by acquired out hope of Nicomedia, Theognis of Nice, established by the Holy Spirit proofs to shew and to immortality, should be observed Maris of Chalcedon, Theonas of from the concurrence of so convince you, that, even in invariably in every community Marmarica, and Secundus of many and such illustrious high times past, such has been on one system and declared Ptolemaïs. For,' said they since priests, and approved after our belief and preaching." principle? (2) In the first place it that is consubstantial which is accurate inquiry and test of all 4. On this faith being was decreed unworthy to from another either by partition, the doubtful points. publicly put forth by us, observe that most sacred festival derivation or germination; by no room for contradiction in accordance with the practice germination, as a shoot from the appeared; but our most of the Jews; having sullied their roots; by derivation, as children pious Emperor, before any own hands with a heinous crime, from their parents; by division, one else, testified that it such bloodstained men are as as two or three vessels of gold comprised most orthodox one might expect mentally blind. from a mass, and the Son is from statements. He confessed It is possible now that their the Father by none of these moreover that such were nation has been rejected, by a modes: therefore they declared his own sentiments, and he truer system which we have kept themselves unable to assent to advised all present to agree from the first day of the Passion this creed.' Thus having scoffed to it, and to subscribe its to the present, to extend the at the word consubstantial, they articles and to assent to performing of this into future would not subscribe to the them, with the insertion of periods also. Let there be deposition of Arius. Upon this the single word, One-in- nothing in common between you the Synod anathematized Arius, essence, which moreover and the detestable mob of Jews! and all who adhered to his he interpreted as not in the (3) We have received from the opinions, prohibiting him at the sense of the affections of Saviour another way; a course same time from entering into bodies, nor as if the Son is open to our most holy religion Alexandria. At the same time an subsisted from the Father that is edict of the emperor sent Arius in the way of division, or both lawful and proper. Let us himself into exile, together with any severance; for that the Eusebius and Theognis and their

41 with one accord take up this followers; Eusebius and immaterial, and course, right honourable Theognis, however, a short time intellectual, and brothers, and so tear ourselves after their banishment, tendered incorporeal nature could away from that disgusting a written declaration of their not be the subject of any complicity. For it is surely quite change of sentiment, and corporeal affection, but grotesque for them to be able to concurrence in the faith of the that it became us to boast that we would be consubstantiality of the Son with conceive of such things in incapable of keeping these the Father, as we shall show as a divine and ineffable observances without their we proceed. manner. And such were instruction. (4) What could the theological remarks of those people calculate correctly, At this time during the session our most wise and most when after that murder of the the of the Synod, Eusebius, religious Emperor; but Lord, after that parricide, they surnamed Pamphilus, bishop of they, with a view [417] to have taken leave of their senses, Cæsarea in Palestine, who had the addition of One in and are moved, not by [91] by held aloof for a short time, after essence, drew up the any rational principle, but by mature consideration whether he following formula:- uncontrolled impulse, wherever ought to receive this definition their internal frenzy may lead of the faith, at length acquiesced Nicene Statement of Faith them? Hence it comes about that in it, and subscribed it with all in this very matter they do not the rest: he also sent to the The Faith dictated in the see the truth, so that nearly people under his charge a copy Council. always they get it wrong, and of the Creed, with an "We believe in One instead of the proper calculation explanation of the word God, the Father Almighty, they observe the Pascha a homoousios, that no one might Maker of all things visible second time in the same year. impugn his motives on account and invisible:"-- "And in Why then do we follow those of his previous hesitation. Now One Lord Jesus Christ, the who are by common consent sick what was written by Eusebius Son of God, begotten of with fearful error? We would was as follows in his own words: the Father, Only-begotten, never allow the Pascha to be 'You have probably had some that is, from the essence of kept a second time in the same intimation, beloved, of the the Father; God from God, year. But even if that argument transactions of the great council Light from Light, Very were convened at Nicæa, in relation God from Very God, absent, your Good Sense ought to the faith of the Church, begotten not made, One inasmuch as rumor generally in essence with the Father,

42 to make it the continual object outruns true account of that by Whom all things were of your effort and prayer, that which has really taken place. But made, both things in the purity of your soul should lest from such report alone you heaven and things in earth; not by any resemblance appear might form an incorrect estimate Who for us men and for to participate in the practices of of the matter, we have deemed it our salvation came down thoroughly evil persons. (5) It is necessary to submit to you, in and was made flesh, was furthermore easy to see that in the first place, an exposition of made man, suffered, and such an important matter, and the faith proposed by us in rose again the third day, for such a religious feast, it is written form; and then a second ascended into heaven, and wrong that there should be a which has been promulgated, cometh to judge quick and discrepancy. Our Saviour has consisting of ours with certain dead." "And in the Holy passed on the day of our additions to its expression. The Ghost." "And those who liberation as one, the day, that declaration of faith set forth by say, Once He was not,' and is, of his holy passion and it is us, which when read in the Before His generation He his purpose that his universal presence of our most pious was not,' and He came to Church be one. However much emperor, seemed to meet with be from nothing,' or those its parts may be separated in universal approbation, was thus who pretend that the Son many different places, expressed: of God is Of other nevertheless it is cherished by "According as we received from subsistence or essence the one Spirit , that is , by the the bishops who preceded us, both [418] ,' or created' or divine will. (6) But let your in our instruction [171] [in the alterable,' or mutable,' the Holiness’s good sense reflect knowledge of the truth], and when Catholic Church how dreadful and unseemly it is we were baptized; as also we have anathematizes." that on the same days some ourselves learned from the sacred 5. On their dictating this should be attending to their fasts Scriptures: and in accordance formula, we did not let it while others are holding with what we have both believed pass without inquiry in drinking parties, and that after and taught while discharging the what sense they the days of Pascha some should duties of presbyter and the introduced "of the essence be busy with feasts and episcopal office itself, so now we of the Father," and "one in recreation while others are believe and present to you the essence with the Father." dedicating themselves to the distinct avowal of our faith. It is Accordingly questions and prescribed fasts. That is the this: explanations took place, reason therefore why divine and the meaning of the Providence intends that this "We believe in one God, the

43 matter should achieve the Father Almighty, Maker of all words underwent the proper settlement and be things visible and invisible:--and scrutiny of reason. And brought under one regulation, in one Lord, Jesus Christ, the they professed, that the as I presume all are aware. 19 Word of God, God of God, Light phrase "of the essence" (1) Since therefore it was proper of light, Life of life, the only- was indicative of the Son's that the matter should be begotten Son, born before all being indeed from the adjusted in such a way that creation, [172] begotten of God Father, yet without being nothing be held in common with the Father, before all ages, by as if a part of Him. And that nation of parricides and whom also all things were made; with this understanding we Lord-killers, [92] and since a who on account of our salvation thought good to assent to decent system exists, which all became incarnate, and lived the sense of such religious the churches of the western among men; and who suffered and doctrine, southern and northern parts of rose again on the third day, and teaching, as it did, that the the world observe, and also ascended to the Father, and shall Son was from the Father, some of the churches in the come again in glory to judge the not however a part of His eastern areas, and as I living and the dead. We believe essence [419] . On this consequence all have at this also in one Holy Spirit. We account we assented to the time judged that it is right (ad I believe in the existence and sense ourselves, without have personally given my word subsistence of each of these declining even the term that it will please your Good [persons]: that the Father is truly "One in essence," peace Sense), that what is observed Father, the Son truly Son, and the being the object which we with one harmonious will in the Holy Spirit truly Holy Spirit; even set before us, and city of Rome, in Italy and all as our Lord also, when he sent stedfastness in the Africa, in Egypt, the Spains, the forth his disciples to preach the orthodox view. Gauls, the Britains the libys, the Gospel, said, [173] Go and teach whole of Greece, the all nations, baptizing them in the 6. In the same way we administrative region of Asia, name of the Father, and of the also admitted "begotten, Pontus and Ciclicia, your Son, and of the Holy Spirit.' not made;" since the intelligence also will gladly Concerning these doctrines we Council alleged that embrace when you reflect that steadfastly maintain their truth, "made" was an appellative not only is the number of the and avow our full confidence in common to the other churches in the places them; such also have been our creatures which came to be mentioned greater, but also sentiments hitherto, and such through the Son, to that it is a supremely holy thing whom the Son had no

44 for all to hold in common what we shall continue to hold until likeness. Wherefore, say seems both to be required by death and in an unshaken they, He was not a work correct computation and to have adherence to this faith, we resembling the things nothing to do with Jewish anathematize every impious which through Him came perjury; (2) and to put the most heresy. In the presence of God to be [420] , but was of an important point concisely, by Almighty, and of our Lord Jesus essence which is too high unanimous verdict it was Christ we testify, that thus we for the level of any work; determined that the most holy have believed and thought from and which the Divine feast of Easter should be our oracles teach to have been celebrated on one and the same heart and soul, since we have generated from the Father day, since it is both improper possessed a right estimate of [421] , the mode of that there should be a division ourselves; and that we now think generation being about a matter of such great and speak what is perfectly in inscrutable and sanctity and best to follow that accordance with the truth. We incalculable to every option, in which there is no are moreover prepared to prove originated nature. admixture of alien error and sin. to you by undeniable evidences, 20 (1) In these circumstances, and to convince you that in time 7. And so too on then, accept gladly the heavenly past we have thus believed, and examination there are grace and this truly divine so preached." grounds for saying that the command; for all the business Son is "one in essence" transacted in the holy When these articles of faith with the Father; not in the assemblies of bishops has were proposed, there seemed to way of bodies, nor like reference to the divine will. be no ground of opposition: nay, mortal beings, for He is (2) So once you have explained our most pious emperor himself not such by division of to our beloved brothers what is was the first to admit that they essence, or by severance, written above you ought now to were perfectly correct, and that no, nor by any affection, or accept and institute the stated he himself had entertained the alteration, or changing of method of computation and the sentiments contained in them; the Father's essence and strict observance of the most exhorting all present to give power [422] (since from all holy day, so that when I come, them their assent, and subscribe such the unoriginate as I have long desired, to see to these very articles, thus nature of the Father is the state of your affairs, I may agreeing in a unanimous alien), but because "one in be able to celebrate the holy profession of them, with the essence with the Father" festival which you on every suggests that the Son of

45 count, as I observe [93] that insertion, however, of that single God bears no resemblance devilish savagery has by the word "homoousios" to the originated creatures, divine power and through our (consubstantial), an expression but that to His Father alone actions been obliterated, while which the emperor himself Who begat Him is He in our faith and peace and concord explained, as not indicating every way assimilated, are everywhere flourishing. God corporeal affections or and that He is not of any preserve you, dear brothers. (3) properties; and consequently other subsistence and The Emperor sent out a text to that the Son did not subsist from essence, but from the the same effect as this letter to the Father either by division or Father [423] . To which each of the provinces, enabling abscission: for said he, a nature term also, thus interpreted, his readers to see reflected in his which is immaterial and it appeared well to assent; thinking the utter purity of his incorporeal cannot possibly be since we were aware that holy devotion to the Divinity. subject to any corporeal even among the ancients, affection; hence our conception some learned and The Emperor, delighted at his of such things can only be in illustrious Bishops and success, had by means of divine and mysterious terms. writers [424] have used the letters distributed rich fruit Such was the philosophical view term "one in essence," among those who had not been of the subject taken by our most in their present at the council; and he wise and pious sovereign; and theological teaching ordered ample grants of money the bishops on account of the concerning the Father and to be made among the word homoousious, drew up this Son. congregations both in the formula of faith. The Creed. country and in the urban areas, [174] "We believe in one God, 8. So much then be said thus celebrating the festival of the Father Almighty, Maker of concerning the faith which the twentieth anniversary of all things visible and invisible:-- was published; to which his accession. and in one Lord Jesus Christ, the all of us assented, not 23. When all were at peace, Son of God, the only-begotten of without inquiry, but however, among the Egyptians the Father, that is of the according to the specified alone the mutual bitterness substance of the Father; God of senses, mentioned before remained undiluted, so that the God, Light of light, true God of the most religious Emperor was troubled yet true God; begotten not made, Emperor himself, and again, though still not roused consubstantial with the Father; justified by the to anger. So with every by [175] whom all things were forementioned made both which are in heaven considerations. And as to

46 deference he addressed them and on earth; who for the sake the anathematism as ‘fathers’ or rather as of us men, and on account of our published by them at the ‘prophets of God’, summoned salvation, descended, became end of the Faith, it did not them a second time, again incarnate, was made man, pain us, because it forbade mediated tolerantly between suffered and rose again on the to use words not in the same people, and again third day; he ascended into the Scripture, from which honoured them with gifts. He heavens, and will come to judge almost all the confusion also announced the arbitration the living and the dead. [We and disorder of the Church through a letter, and to ratify believe] have come. Since then no the decrees of the Council he divinely inspired Scripture his seal upon them. He urged also in the Holy Spirit. But has used the phrases, "out them to cling to peaceful those who say There was a time of nothing," and "once He harmony and not to split and when he was not,' or He did not was not," and the rest splinter the Church, but to bear exist before he was begotten,' or which follow, there in mind the judgement of God. He was made of nothing' or appeared no ground for The Emperor gave these assert that He is of other using or teaching them; to injunctions too in a letter of his substance or essence than the which also we assented as own. 24 (1) He also wrote Father,' or that the Son of God is a good decision, since it countless other things of the created, or mutable, or had not been our custom same kind, and composed a susceptible of change, the hitherto to use these terms. great many letters. In some he Catholic and apostolic Church gave instructions to bishops of God anathematizes." Now this 9. Moreover to about what affected the declaration of faith being anathematize "Before His churches of God; but on propounded by them, we did not generation He was not," occasion he also addressed the neglect to investigate the distinct did not seem congregations themselves, and sense of the expressions "of the preposterous, in that it is then the Thrice-blessed would substance of the Father, and confessed by all, that the call the laity of the Church his consubstantial with the Father." Son of God was before the own ‘brothers’ and ‘fellow- Whereupon questions were put generation according to servants’. (2) But there may be forth and answers, and the the flesh [425] . an opportunity to assemble meaning of these terms was these in a special collection, so clearly defined; when it was 10. Nay, our most as not to disrupt the sequence generally admitted that ousias religious Emperor did at of our present account. (of the essence or substance)

47 simply implied that the Son is of the time prove, in a the Father indeed, but does not speech, that He was in subsist as a part of the Father. To being even according to this interpretation of the sacred His divine generation doctrine which declares that the which is before all ages, Son is of the Father, but is not a since even before He was part of his substance, it seemed generated in energy, He right to us to assent. We was in virtue [426] with ourselves therefore concurred in the Father ingenerately, this exposition; nor do we cavil the Father being always at the word "homoousios" Father, as King always, having regard to peace, and and Saviour always, being fearing to lose a right all things in virtue, and understanding of the matter. On being always in the same the same grounds we admitted respects and in the same also the expression "begotten, way. not made": "for made," said they, "is a term applicable in common 11. This we have been to all the creatures which were forced to transmit to you, made by the Son, to whom the Beloved, as making clear Son has no resemblance. to you the deliberation of Consequently he is no creature our inquiry and assent, and like those which were made by how reasonably we him, but is of a substance far resisted even to the last excelling any creature; which minute as long as we were substance the Divine Oracles offended at statements teach was begotten of the Father which differed from our by such a mode of generation as own, but received without cannot be explained nor even contention what no longer conceived by any creature." pained us, as soon as, on a Thus also the declaration that candid examination of the "the Son is consubstantial with sense of the words, they the Father" having been appeared to us to coincide discussed, it was agreed that this with what we ourselves

48 must not be understood in a have professed in the faith corporeal sense, or in any way which we have already analogous to mortal creatures; published. inasmuch as it is neither by division of substance, nor by abscission nor by any change of the Father's substance and power, since the underived nature of the Father is inconsistent with all these things. That he is consubstantial with the Father then simply implies, that the Son of God has no resemblance to created things, but is in every respect like the Father only who begat him; and that he is of no other substance or essence but of the Father. To which doctrine, explained in this way, it appeared right to assent, especially since we knew that some eminent bishops and learned writers among the ancients have used the term "homoousios" in their theological discourses concerning the nature of the Father and the Son. Such is what I have to state to you in reference to the articles of faith which have been promulgated; and in which we have all concurred, not without due

examination, but according to the senses assigned, which were investigated in the presence of our most highly favored emperor, and for the reasons mentioned approved. We have also considered the anathema pronounced by them after the declaration of faith inoffensive; because it prohibits the use of illegitimate [176] terms, from which almost all the distraction and commotion of the churches have arisen. Accordingly, since no divinely inspired Scripture contains the expressions, "of things which do not exist," and "there was a time when he was not," and such other phrases as are therein subjoined, it seemed unwarrantable to utter and teach them: and moreover this decision received our sanction the rather from the consideration that we have never heretofore been accustomed to employ these terms. We deemed it incumbent on us, beloved, to acquaint you with the caution which has characterized both our examination of and concurrence in these things: and that on justifiable grounds we resisted

to the last moment the introduction of certain objectionable expressions as long as these were not acceptable; and received them without dispute, when on mature deliberation as we examined the sense of the words, they appeared to agree with what we had originally proposed as a sound confession of faith.'

Such was the letter addressed by Eusebius Pamphilus to the Christians at Cæsarea in Palestine. At the same time the Synod itself also, with one accord, wrote the following epistle to the church of the Alexandrians, and to believers in Egypt, Libya, and Pentapolis. Chapter IX.--The Letter of the Synod, relative to its Decisions: and the Condemnation of Arius and those who agreed with him.

To the holy, by the grace of God, and great church of the Alexandrians, and to our beloved brethren throughout Egypt, Libya, and Pentapolis, the bishops assembled at Nicæa, constituting the great and holy

Synod, send greeting in the Lord.

Since, by the grace of God, a great and holy Synod has been convened at Nicæa, our most pious sovereign Constantine having summoned us out of various cities and provinces for that purpose, it appeared to us indispensably necessary that a letter should be written to you on the part of the sacred Synod; in order that ye may know what subjects were brought under consideration and examined, and what was eventually determined on and decreed.

In the first place, then, the impiety and guilt of Arius and his adherents were examined into, in the presence of our most religious emperor Constantine: and it was unanimously decided that his impious opinion should be anathematized, with all the blasphemous expressions he has uttered, in affirming that the Son of God sprang from nothing,' and that there was a time when he was not'; saying moreover that the Son of God, because possessed of free will,

was capable either of vice or virtue; and calling him a creature and a work. All these sentiments the holy Synod has anathematized, having scarcely patience to endure the hearing of such an impious opinion, or, rather, madness, and such blasphemous words. But the conclusion of our proceedings against him you must either have been informed of already or will soon learn; for we would not seem to trample on a man who has received the chastisement which his crime deserved. Yet so contagious has his pestilential error proved, as to drag into perdition Theonas, bishop of Marmarica, and Secundus of Ptolemaïs; for they have suffered the same condemnation as himself. But when the grace of God delivered us from those execrable dogmas, with all their impiety and blasphemy, and from those persons, who had dared to cause discord and division among a people previously at peace, there still remained the contumacy of Melitius [to be dealt with] and those who had been ordained by him; and we now state to you,

beloved brethren, what resolution the Synod came to on this point. It was decreed, the Synod being moved to great clemency towards Melitius, although strictly speaking he was wholly undeserving of favor, that he remain in his own city but exercise no authority either to ordain or nominate for ordination; and that he appear in no other district or city on this pretense, but simply retain a nominal dignity. That those who had received appointments from him, after having been confirmed by a more legitimate ordination, should be admitted to communion on these conditions: that they should continue to hold their rank and ministry, but regard themselves as inferior in every respect to all those who have been ordained and established in each place and church by our most- honored fellow-minister, Alexander, so that they shall have no authority to propose or nominate whom they please, or to do anything at all without the concurrence of some bishop of the Catholic Church who is one of Alexander's suffragans. On

the other hand, such as by the grace of God and your prayers have been found in no schism, but have continued in the Catholic Church blameless, shall have authority to nominate and ordain those who are worthy of the sacred office, [177] and to act in all things according to ecclesiastical law and usage. When it may happen that any of those holding preferments in the church die, then let these who have been thus recently admitted be advanced to the dignity of the deceased, provided that they should appear worthy, and that the people should elect them, the bishop of Alexandria also ratifying their choice. This privilege is conceded to all the others indeed, but to Melitius personally we by no means grant the same license, on account of his former disorderly conduct, and because of the rashness and levity of his character, in order that no authority or jurisdiction should be given him as a man liable again to create similar disturbances. These are the things which specially affect Egypt, and the most holy church

of the Alexandrians: and if any other canon or ordinance has been established, our Lord and most-honored fellow-minister and brother Alexander being present with us, will on his return to you enter into more minute details, inasmuch as he has been a participator in whatever is transacted, and has had the principal direction of it. We have also gratifying intelligence to communicate to you relative to unity of judgment on the subject of the most holy feast of Easter: for this point also has been happily settled through your prayers; so that all the brethren in the East who have heretofore kept this festival when the Jews did, will henceforth conform to the Romans and to us, and to all who from the earliest time have observed our period of celebrating Easter. Rejoicing therefore in these conclusions and in the general unanimity and peace, as well as in the extirpation of all heresy, receive with the greater honor and more abundant love our fellow- minister and your bishop Alexander, who has greatly

delighted us by his presence, and even at his advanced age has undergone extraordinary exertions in order that peace might be re-established among you. Pray on behalf of us all, that the things decided as just may be inviolably maintained through Almighty God, and our Lord Jesus Christ, together with the Holy Spirit; to whom be glory for ever. Amen.

This epistle of the Synod makes it plain that they not only anathematized Arius and his adherents, but the very expressions of his tenets; and that having agreed among themselves respecting the celebration of Easter, they readmitted the heresiarch Melitius into communion, suffering him to retain his episcopal rank, but divesting him of all authority to act as a bishop. It is for this reason I suppose that even at the present time the Melitians in Egypt are separated from the church, because the Synod deprived Melitius of all power. It should be observed moreover that Arius had written a treatise on his

own opinion which he entitled Thalia; but the character of the book is loose and dissolute, similar in its style and metres to the songs of Sotades. [178] This production also the Synod condemned at the same time. Nor was it the Synod alone that took the trouble to write letters to the churches announcing the restoration of peace, but the emperor Constantine himself also wrote personally and sent the following address to the church of the Alexandrians.

The Emperor's Letter.

Constantine Augustus, to the Catholic church of the Alexandrians.

Beloved brethren, hail! We have received from Divine Providence the inestimable blessing of being relieved from all error, and united in

the acknowledgment of one and the same faith. The devil will no longer have any power against us, since all that which he had malignantly devised for our destruction has been

entirely overthrown from the foundations. The splendor of truth has dissipated at the command of God those dissensions, schisms, tumults, and so to speak, deadly poisons of discord. Wherefore we all worship one true God, and believe that he is. But in order that this might be done, by divine admonition I assembled at the city of Nicæa most of the bishops; with whom I myself also, who am but one of you, and who rejoice exceedingly in being your fellow-servant, undertook the investigation of the truth. Accordingly, all points which seemed in consequence of ambiguity to furnish any pretext for dissension, have been discussed and accurately examined. And may the Divine Majesty pardon the fearful enormity of the blasphemies which some were shamelessly uttering concerning the mighty Saviour, our life and hope; declaring and confessing that they believe things contrary to the divinely inspired Scriptures. While more than three hundred bishops remarkable for their moderation and intellectual

keenness, were unanimous in their confirmation of one and the same faith, which according to the truth and legitimate construction of the law of God can only be the faith; Arius alone beguiled by the subtlety of the devil, was discovered to be the sole disseminator of this mischief, first among you, and afterwards with unhallowed purposes among others also. Let us therefore embrace that doctrine which the Almighty has presented to us: let us return to our beloved brethren from whom an irreverent servant of the devil has separated us: let us go with all speed to the common body and our own natural members. For this is becoming your penetration, faith and sanctity; that since the error has been proved to be due to him who is an enemy to the truth, ye should return to the divine favor. For that which has commended itself to the judgment of three hundred bishops cannot be other than the doctrine of God; seeing that the Holy Spirit dwelling in the minds of so many dignified persons has effectually

enlightened them respecting the Divine will. Wherefore let no one vacillate or linger, but let all with alacrity return to the undoubted path of duty; that when I shall arrive among you, which will be as soon as possible, I may with you return due thanks to God, the inspector of all things, for having revealed the pure faith, and restored to you that love for which ye have prayed. May God protect you, beloved brethren. Another Epistle. [181]

Constantine Augustus, to the Churches.

Having experienced from the flourishing condition of public affairs, how great has been the grace of divine power, I judged this to be an object above all things claiming my care, that one faith, with sincere love, and uniform piety toward Almighty God should be maintained amongst the most blessed assemblies of the Catholic Church. But inasmuch as I perceived that this could not be

firmly and permanently

established, unless all, or at least the greatest part of the bishops could be convened in the same place, and every point of our most oly

religion should be discussed by them in council; therefore as many as possible were assembled, and I myself also as one of you was present; for I will not deny what I especially rejoice in, that I am your fellow- servant. All points were then minutely investigated, until a decision acceptable to Him who is the inspector of all things, was published for the promotion of uniformity of judgment and practice; so that nothing might be henceforth left for dissension or controversy in matters of faith. There also the question having been considered relative to the most holy day of Easter, it was determined by common consent that it should be proper that all should celebrate it on one and the same day everywhere. For what can be more appropriate, or what more solemn, than that this feast from

which we have received the hope of immortality, should be invariably kept in one order, and for an obvious reason among all? And in the first place, it seemed very unworthy of this most sacred feast, that we should keep it following the custom of the Jews; a people who having imbrued their hands in a most heinous outrage, have thus polluted their souls, and are deservedly blind. Having then cast aside their usage, we are free to see to it that the celebration of this observance should occur in future in the more correct order which we have kept from the first day of the Passion until the present time. Therefore have nothing in common with that most hostile people the Jews. We have received from the Saviour another way; for there is set before us both a legitimate and accurate course in our holy religion: unanimously pursuing this, let us, most honored brethren, withdraw ourselves from that detestable association. For it is truly absurd for them to boast that we are incapable of rightly observing these things

without their instruction For on what subject will they be competent to form a correct judgment, who after that murder of their Lord, having been bereft of their senses, are led not by any rational motive, but by an ungovernable impulse, wherever their innate fury may drive them? Thence it is therefore, that even in this particular they do not perceive the truth so that they constantly erring in the utmost degree, instead of making a suitable correction, celebrate the Feast of Passover a second time in the same year. [182] Why then should we follow the example of those who are acknowledged to be infected with grievous error? Surely we should never suffer Easter to be kept twice in one and the same year! But even if these considerations were not laid before you, it became your prudence at all times to take heed, both by diligence and prayer, that the purity of your soul should in nothing have communion, or seem to do so with the customs of men so utterly depraved. Moreover this should also be considered, that

in a matter so important and of such religious significance, the slightest disagreement is most irreverent. For our Saviour left us but one day to be observed in commemoration of our deliverance, that is the day of his most holy Passion: he also wished his Catholic Church to be one; the members of which, however much they may be scattered in various places, are notwithstanding cherished by one Spirit, that is by the will of God. Let the prudence consistent with your sacred character consider how grievous and indecorous it is, that on the same days some should be observing fasts, while others are celebrating feasts; and after the days of Easter some should indulge in festivities and enjoyments, and others submit to appointed fastings. On this account therefore Divine Providence directed that an appropriate correction should be effected, and uniformity of practice established, as I suppose you are all aware. Since then it was desirable that this should be so amended that we should have nothing in common

with that nation of parricides, and of those who slew their Lord; and since the order is a becoming one which is observed by all the churches of the western, southern, and northern parts, and by some also in the eastern; from these considerations for the present all thought it to be proper, and I pledged myself that it would be satisfactory to your prudent penetration, that what is observed with such general unanimity of sentiment in the city of Rome, throughout Italy, Africa, all Egypt, Spain, France, Britain, Libya, the whole of Greece, and the dioceses of Asia, Pontus, and Cilicia, your intelligence also would cheerfully accept; reflecting too that not only is there a greater number of churches in the places before mentioned, but also that this in particular is a most sacred obligation, that all should in common desire whatever strict reason seems to demand, and what has no communion with the perjury of the Jews. But to sum up matters briefly, it was determined by common consent that the most

holy festival of Easter should be solemnized on one and the same day; for it is not even seemly that there should be in such a hallowed solemnity any difference: and it is more commendable to adopt that opinion in which there will be no intermixture of strange error, or deviation from what is right. These things therefore being thus consistent, do you gladly receive this heavenly and truly divine command: for whatever is done in the sacred assemblies of the bishops is referable to the Divine will. Wherefore, when ye have indicated the things which have been prescribed to all our beloved brethren, it behooves you to publish the

above written statements and to accept the reasoning which has been adduced, and to establish this observance of the most holy day: that when I arrive at the long and earnestly desired view of your order, I may be able to celebrate the sacred festival with you on one and the same day; and may rejoice with you for all things, in seeing Satanic cruelty frustrated

by divine power through our efforts, while your faith, peace and concord are everywhere flourishing. May God preserve you, beloved brethren.