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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
Eusebius, surnamed Pamphilus, writing the History of the Church in ten books, closed it with that period of the emperor Constantine, when the persecution which Diocletian had begun against the Christians came to an end. Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts. Now, as we propose to write the details of what has taken place in the churches since his time to our own day, we begin with the narration of the particulars which he has left out, and we shall not be solicitous to display a parade of words, but to lay before the reader what we have been able to collect from documents, and what we have heard from those who were familiar with the facts as they told them. And since it has an important bearing on the matter in hand, it will be proper to enter into a brief account of Constantine's conversion to Christianity, making a beginning with this event.
When Diocletian and Maximian, surnamed Herculius, had by mutual consent laid aside the imperial dignity, and retired into private life, Maximian, surnamed Galerius, who had been a sharer with them in the government, came into Italy and appointed two Cæsars, Maximin in the eastern division of the empire, and Severus in the Italian. In Britain, however, Constantine was proclaimed emperor, instead of his father Constantius, who died in the first year of the two hundred and seventy-first Olympiad, on the 25th of July. And at Rome Maxentius, the son of Maximian Herculius, was raised by the prætorian soldiers to be a tyrant rather than an emperor. In this state of things Herculius, impelled by a desire to regain the sovereignty, attempted to destroy his son Maxentius; but this he was prevented by the soldiery from effecting, and he soon afterwards died at Tarsus in Cilicia. At the same time Severus Cæsar being sent to Rome by Galerius Maximian, in order to seize Maxentius, was slain, his own soldiers having betrayed him. At length Galerius Maximian, who had exercised the chief authority, also died, having previously appointed as his successor, his old friend and companion in arms, Licinius, a Dacian by birth. Meanwhile, Maxentius sorely oppressed the Roman people, treating them as a tyrant rather than as a king, shamelessly violating the wives of the nobles, putting many innocent persons to death, and perpetrating other similar atrocities. The emperor Constantine being informed of this, exerted himself to free the Romans from the slavery under him (i.e. Maxentius), and began immediately to consider by what means he might overthrow the tyrant. Now while his mind was occupied with this great subject, he debated as to what divinity's aid he should invoke in the conduct of the war. He began to realize that Diocletian's party had not profited at all by the pagan deities, whom they had sought to propitiate; but that his own father Constantius, who had renounced the various religions of the Greeks, had passed through life far more prosperously. In this state of uncertainty, as he was marching at the head of his troops, a preternatural vision, which transcends all description, appeared to him. In fact, about that part of the day when the sun after posing the meridian begins to decline towards the west, he saw a pillar of light in the heavens, in the form of a cross, on which were inscribed these words, By This Conquer . The appearance of this sign struck the emperor with amazement and scarcely believing his own eyes, he asked those around him if they beheld the same spectacle; and as they unanimously declared that they did, the emperor's mind was strengthened by this divine and marvelous apparition. On the following night in his slumbers he saw Christ who directed him to prepare a standard according to the pattern of that which had been seen; and to use it against his enemies as an assured trophy of victory. In obedience to this divine oracle, he caused a standard in the form of a cross to be prepared, which is preserved in the palace even to the present time: and proceeding in his measures with greater earnestness, he attacked the enemy and vanquished him before the gates of Rome, near the Mulvian bridge, Maxentius himself being drowned in the river. This victory was achieved in the seventh year of the conqueror's reign. After this, while Licinius, who shared the government with him, and was his brother-in-law, having married his sister Constantia, was residing in the East, the emperor Constantine, in view of the great blessing he had received, offered grateful thanksgivings to God as his benefactor; these consisted in his relieving the Christians from persecution, recalling those who were in exile, liberating such as were imprisoned, and causing the confiscated property of the prescribed to be restored to them; he moreover rebuilt the churches, and performed all these things with the greatest ardor. About this time Diocletian, who had abdicated the imperial authority, died at Salona in Dalmatia.
Now Constantine, the emperor, having thus embraced Christianity, conducted himself as a Christian of his profession, rebuilding the churches, and enriching them with splendid offerings: he also either closed or destroyed the temples of the pagans, and exposed the images which were in them to popular contempt. But his colleague Licinius, holding his pagan tenets, hated Christians; and although from fear of the emperor Constantine he avoided exciting open persecution, yet he managed to plot against them covertly, and at length proceeded to harass them without disguise. This persecution, however, was local, extending only to those districts where Licinius himself was: but as these and other public outrages did not long remain concealed from Constantine, finding out that the latter was indignant at his conduct, Licinius had recourse to an apology. Having thus propitiated him, he entered into a feigned league of friendship, pledging himself by many oaths not to act again tyrannically. But no sooner did he pledge himself than he committed perjury; for he neither changed his tyrannical mood nor ceased persecuting Christians. Indeed, he even prohibited the bishops by law from visiting the uncoverted pagans, lest it should be made a pretext for proselyting them to the Christian faith. And the persecution was thus at the same time well known and secret. It was conceded in name but manifest in fact; for those who were exposed to his persecution suffered most severely both in their persons and property.
By this course he drew upon himself the emperor Constantine's heaviest displeasure; and they became enemies, the pretended treaty of friendship between them having been violated. Not long afterwards they took up arms against each other as declared enemies. And after several engagements both by sea and land, Licinius was at last utterly defeated near Chrysopolis in Bithynia, a port of the Chalcedonians, and surrendered himself to Constantine. Accordingly he having taken him alive, treated him with the utmost humanity, and would by no means put him to death, but ordered him to take up his abode and live in tranquillity at Thessalonica. He having, however, remained quiet a short time, managed afterwards to collect some barbarian mercenaries and made an effort to repair his late disaster by a fresh appeal to arms. The emperor being made acquainted with his proceedings, directed that he should be slain, which was carried into effect. Constantine thus became possessed of the sole dominion, and was accordingly proclaimed sovereign Autocrat, and again sought to promote the welfare of Christians. This he did in a variety of ways, and Christianity enjoyed unbroken peace by reason of his efforts. But an internal dissension soon succeeded this state of repose, the nature and origin of which I shall now endeavor to describe.
After Peter, bishop of Alexandria, had suffered martyrdom under Diocletian, Achillas was installed in the episcopal office, whom Alexander succeeded, during the period of peace above referred to. He, in the fearless exercise of his functions for the instruction and government of the Church, attempted one day in the presence of the presbytery and the rest of his clergy, to explain, with perhaps too philosophical minuteness, that great theological mystery— the Unity of the Holy Trinity. A certain one of the presbyters under his jurisdiction, whose name was Arius, possessed of no inconsiderable logical acumen, imaging that the bishop was subtly teaching the same view of this subject as Sabellius the Libyan, from love of controversy took the opposite opinion to that of the Libyan, and as he thought vigorously responded to what was said by the bishop. 'If,' said he, 'the Father begat the Son, he that was begotten had a beginning of existence: and from this it is evident, that there was a time when the Son was not. It therefore necessarily follows, that he had his substance from nothing.'
Having drawn this inference from his novel train of reasoning, he excited many to a consideration of the question; and thus from a little spark a large fire was kindled: for the evil which began in the Church at Alexandria, ran throughout all Egypt, Libya, and the upper Thebes, and at length diffused itself over the rest of the provinces and cities. Many others also adopted the opinion of Arius; but Eusebius in particular was a zealous defender of it: not he of Cæsarea, but the one who had before been bishop of the church at Berytus, and was then somehow in possession of the bishopric of Nicomedia in Bithynia. When Alexander became conscious of these things, both from his own observation and from report, being exasperated to the highest degree, he convened a council of many prelates; and excommunicated Arius and the abettors of his heresy; at the same time he wrote as follows to the bishops constituted in the several cities:—
The Epistle of Alexander Bishop of Alexandria.
To our beloved and most honored fellow-Ministers of the Catholic Church everywhere, Alexander sends greeting in the Lord.
Inasmuch as the Catholic Church is one body, and we are commanded in the holy Scriptures to maintain 'the bond of unity and peace,' Ephesians 4:3 it becomes us to write, and mutually acquaint one another with the condition of things among each of us, in order that 'if one member suffers or rejoices, we may either sympathize with each other, or rejoice together.' 1 Corinthians 12:26 Know therefore that there have recently arisen in our diocese lawless and anti-christian men, teaching apostasy such as one may justly consider and denominate the forerunner of Antichrist. I wished indeed to consign this disorder to silence, that if possible the evil might be confined to the apostates alone, and not go forth into other districts and contaminate the ears of some of the simple. But since Eusebius, now in Nicomedia, thinks that the affairs of the Church are under his control because, forsooth, he deserted his charge at Berytus and assumed authority over the Church at Nicomedia with impunity, and has put himself at the head of these apostates, daring even to send commendatory letters in all directions concerning them, if by any means he might inveigle some of the ignorant into this most impious and anti-christian heresy, I felt imperatively called on to be silent no longer, knowing what is written in the law, but to inform you of all of these things, that you might understand both who the apostates are, and also the contemptible character of their heresy, and pay no attention to anything that Eusebius should write to you. For now wishing to renew his former malevolence, which seemed to have been buried in oblivion by time, he affects to write in their behalf; while the fact itself plainly shows that he does this for the promotion of his own purposes. These then are those who have become apostates: Arius, Achillas, Aithales, and Carpones, another Arius, Sarmates, Euzoïus, Lucius, Julian, Menas, Helladis, and Gaius; with these also must be reckoned Secundus and Theonas, who once were called bishops. The dogmas they have invented and assert, contrary to the Scriptures, are these: That God was not always the Father, but that there was a period when he was not the Father; that the Word of God was not from eternity, but was made out of nothing; for that the ever-existing God ('the I AM'— the eternal One) made him who did not previously exist, out of nothing; wherefore there was a time when he did not exist, inasmuch as the Son is a creature and a work. That he is neither like the Father as it regards his essence, nor is by nature either the Father's true Word, or true Wisdom, but indeed one of his works and creatures, being erroneously called Word and Wisdom, since he was himself made of God's own Word and the Wisdom which is in God, whereby God both made all things and him also. Wherefore he is as to his nature mutable and susceptible of change, as all other rational creatures are: hence the Word is alien to and other than the essence of God; and the Father is inexplicable by the Son, and invisible to him, for neither does the Word perfectly and accurately know the Father, neither can he distinctly see him. The Son knows not the nature of his own essence: for he was made on our account, in order that God might create us by him, as by an instrument; nor would he ever have existed, unless God had wished to create us.
Some one accordingly asked them whether the Word of God could be changed, as the devil has been? And they feared not to say, 'Yes, he could; for being begotten, he is susceptible of change.' We then, with the bishops of Egypt and Libya, being assembled together to the number of nearly a hundred, have anathematized Arius for his shameless avowal of these heresies, together with all such as have countenanced them. Yet the partisans of Eusebius have received them; endeavoring to blend falsehood with truth, and that which is impious with what is sacred. But they shall not prevail, for the truth must triumph; and 'light has no fellowship with darkness, nor has Christ any concord with Belial.' 2 Corinthians 6:14 Who ever heard such blasphemies? or what man of any piety is there now hearing them that is not horror-struck, and stops his ears, lest the filth of these expressions should pollute his sense of hearing? Who that hears John saying, 'In the beginning was the Word,' does not condemn those that say, 'There was a period when the Word was not'? or who, hearing in the Gospel of 'the only-begotten Son,' and that 'all things were made by him,' will not abhor those that pronounce the Son to be one of the things made? How can he be one of the things which were made by himself? Or how can he be the only-begotten, if he is reckoned among created things? And how could he have had his existence from nonentities, since the Father has said, 'My heart has indited a good matter'; and 'I begat you out of my bosom before the dawn'? Or how is he unlike the Father's essence, who is 'his perfect image,' Colossians 1:15 and 'the brightness of his glory' Hebrews 1:3 and says: 'He that has seen me, has seen the Father?'? Again how if the Son is the Word and Wisdom of God, was there a period when he did not exist? for that is equivalent to their saying that God was once destitute both of Word and Wisdom. How can he be mutable and susceptible of change, who says of himself, 'I am in the Father, and the Father in me'; John 14:10 and 'I and the Father are one'; John 10:30 and again by the Prophet, Malachi 3:6 'Behold me because I am, and have not changed'? But if any one may also apply the expression to the Father himself, yet would it now be even more fitly said of the Word; because he was not changed by having become man, but as the Apostle says, Hebrews 13:8 'Jesus Christ, the same yesterday, today, and forever.' But what could persuade them to say that he was made on our account, when Paul has expressly declared Hebrews 2:10 that 'all things are for him, and by him'? One need not wonder indeed at their blasphemous assertion that the Son does not perfectly know the Father; for having once determined to fight against Christ, they reject even the words of the Lord himself, when he says, John 10:15 'As the Father knows me, even so know I the Father.' If therefore the Father but partially knows the Son, it is manifest that the Son also knows the Father but in part. But if it would be improper to affirm this, and it be admitted that the Father perfectly knows the Son, it is evident that as the Father knows his own Word, so also does the Word know his own Father, whose Word he is. And we, by stating these things, and unfolding the divine Scriptures, have often confuted them: but again as chameleons they were changed, striving to apply to themselves that which is written, 'When the ungodly has reached the depths of iniquity, he becomes contemptuous.' Many heresies have arisen before these, which exceeding all bounds in daring, have lapsed into complete infatuation: but these persons, by attempting in all their discourses to subvert the Divinity of The Word, as having made a nearer approach to Antichrist, have comparatively lessened the odium of former ones. Wherefore they have been publicly repudiated by the Church, and anathematized. We are indeed grieved on account of the perdition of these persons, and especially so because, after having been previously instructed in the doctrines of the Church, they have now apostatized from them. Nevertheless we are not greatly surprised at this, for Hymenæus and Philetus 2 Timothy 2:17-18 fell in like manner; and before them Judas, who had been a follower of the Saviour, but afterwards deserted him and became his betrayer. Nor were we without forewarning respecting these very persons: for the Lord himself said: 'Take heed that no man deceive you: for many shall come in my name, saying, I am Christ: and shall many deceive many'; Matthew 24:4 and 'the time is at hand; Go ye not therefore after them.' Luke 21:8 And Paul, having learned these things from the Saviour, wrote, 'That in the latter times some should apostatize from the faith, giving heed to deceiving spirits, and doctrines of devils,' who pervert the truth. Seeing then that our Lord and Saviour Jesus Christ has himself enjoined this, and has also by the apostle given us intimation respecting such men, we having ourselves heard their impiety have in consequence anathematized them, as we before said, and declared them to be alienated from the Catholic Church and faith. Moreover we have intimated this to your piety, beloved and most honored fellow-ministers, in order that you might neither receive any of them, if they should presume to come to you, nor be induced to put confidence in Eusebius, or any other who may write to you about them. For it is incumbent on us who are Christians, to turn away from all those who speak or entertain a thought against Christ, as from those who are resisting God, and are destroyers of the souls of men: neither does it become us even 'to salute such men,' as the blessed John has prohibited, 'lest we should at any time be made partakers of their sins.' Greet the brethren which are with you; those who are with me salute you.
Upon Alexander's thus addressing the bishops in every city, the evil only became worse, inasmuch as those to whom he made this communication were thereby excited to contention. And some indeed fully concurred in and subscribed to the sentiments expressed in this letter, while others did the reverse. But Eusebius, bishop of Nicomedia, was beyond all others moved to controversy, inasmuch as Alexander in his letter had made a personal and censorious allusion to him. Now at this juncture Eusebius possessed great influence, because the emperor resided at Nicomedia. For in fact Diocletian had a short time previously built a palace there. On this account therefore many of the bishops paid their court to Eusebius. And he repeatedly wrote both to Alexander, that he might set aside the discussion which had been excited, and again receive Arius and his adherents into communion; and also to the bishops in each city, that they might not concur in the proceedings of Alexander. By these means confusion everywhere prevailed: for one saw not only the prelates of the churches engaged in disputing, but the people also divided, some siding with one party, and some with the other. To so disgraceful an extent was this affair carried, that Christianity became a subject of popular ridicule, even in the very theatres. Those who were at Alexandria sharply disputed about the highest points of doctrine, and sent deputations to the bishops of the several dioceses; while those who were of the opposite faction created a similar disturbance.
With the Arians the Melitians mingled themselves, who a little while before had been separated from the Church: but who these [Melitians] are must now be stated.
By Peter, bishop of Alexandria, who in the reign of Diocletian suffered martyrdom, a certain Melitius, bishop of one of the cities in Egypt, in consequence of many other charges, and more especially because during the persecution he had denied the faith and sacrificed, was deposed. This person, being stripped of his dignity, and having nevertheless many followers, became the leader of the heresy of those who are to this day called from him Melitians throughout Egypt. And as he had no rational excuse for his separation from the Church, he pretended that he had simply been wronged and loaded Peter with calumnious reproaches. Now Peter died the death of a martyr during the persecution, and so Melitius transferred his abuse first to Achillas, who succeeded Peter in the bishopric, and afterwards again to Alexander, the successor of Achillas. In this state of things among them, the discussion in relation to Arius arose; and Melitius with his adherents took part with Arius, entering into a conspiracy with him against the bishop. But as many as regarded the opinion of Arius as untenable, justified Alexander's decision against him, and thought that those who favored his views were justly condemned. Meanwhile Eusebius of Nicomedia and his partisans, with such as favored the sentiments of Arius, demanded by letter that the sentence of excommunication which had been pronounced against him should be rescinded; and that those who had been excluded should be readmitted into the Church, as they held no unsound doctrine. Thus letters from the opposite parties were sent to the bishop of Alexandria; and Arius made a collection of those which were favorable to himself while Alexander did the same with those which were adverse. This therefore afforded a plausible opportunity of defense to the sects, which are now prevalent, of the Arians, Eunomians, and such as receive their name from Macedonius; for these severally make use of these epistles in vindication of their heresies.
When the emperor was made acquainted with these disorders, he was very deeply grieved; and regarding the matter as a personal misfortune, immediately exerted himself to extinguish the conflagration which had been kindled, and sent a letter to Alexander and Arius by a trustworthy person named Hosius, who was bishop of Cordova, in Spain. The emperor greatly loved this man and held him in the highest estimation. It will not be out of place to introduce here a portion of this letter, the whole of which is given in the life of Constantine by Eusebius.
Victor Constantine Maximum Augustus to Alexander and Arius.
I am informed that your present controversy originated thus. When you, Alexander, inquired of your presbyters what each thought on a certain inexplicable passage of the written Word, rather on a subject improper for discussion; and you, Arius, rashly gave expression to a view of the matter such as ought either never to have been conceived, or when suggested to your mind, it became you to bury it in silence. This dispute having thus been excited among you, communion has been denied; and the most holy people being rent into two factions, have departed from the harmony of the common body. Wherefore let each one of you, showing consideration for the other, listen to the impartial exhortation of your fellow-servant. And what counsel does he offer? It was neither prudent at first to agitate such a question, nor to reply to such a question when proposed: for the claim of no law demands the investigation of such subjects, but the idle useless talk of leisure occasions them. And even if they should exist for the sake of exercising our natural faculties, yet we ought to confine them to our own consideration, and not incautiously bring them forth in public assemblies, nor thoughtlessly confide them to the ears of everybody. Indeed how few are capable either of adequately expounding, or even accurately understanding the import of matters so vast and profound!
And even if any one should be considered able to satisfactorily accomplish this, how large a portion of the people would he succeed in convincing? Or who can grapple with the subtlies of such investigations without danger of lapsing into error? It becomes us therefore on such topics to check loquacity, lest either on account of the weakness of our nature we should be incompetent to explain the subject proposed; or the dull understanding of the audience should make them unable to apprehend clearly what is attempted to be taught: and in the case of one or the other of these failures, the people must be necessarily involved either in blasphemy or schism. Wherefore let an unguarded question, and an inconsiderate answer, on the part of each of you, procure equal forgiveness from one another. No cause of difference has been started by you bearing on any important precept contained in the Law; nor has any new heresy been introduced by you in connection with the worship of God; but ye both hold one and the same judgment on these points, which is the Creed. Moreover, while you thus pertinaciously contend with one another about matters of small or scarcely the least importance, it is unsuitable for you to have charge of so many people of God, because you are divided in opinion: and not only is it unbecoming, but it is also believed to be altogether unlawful.
In order to remind you of your duty by an example of an inferior kind, I may say: you are well aware that even the philosophers themselves are united under one sect. Yet they often differ from each other on some parts of their theories: but although they may differ on the very highest branches of science, in order to maintain the unity of their body, they still agree to coalesce. Now, if this is done among them, how much more equitable will it be for you, who have been constituted ministers of the Most High God, to become unanimous with one another in such a religious profession. But let us examine with closer consideration, and deeper attention, what has been already stated. Is it right on account of insignificant and vain contentions between you about words, that brethren should be set in opposition against brethren; and that the honorable communion should be distracted by unhallowed dissension, through our striving with one another respecting things so unimportant, and by no means essential? These quarrels are vulgar and rather consistent with puerile thoughtlessness, than suitable to the intelligence of priests and prudent men. We should spontaneously turn aside from the temptations of the devil. The great God and Saviour of us all has extended to all the common light. Under his providence, allow me, his servant, to bring this effort of mine to a successful issue; that by my exhortation, ministry, and earnest admonition, I may lead you, his people, back to unity of communion. For since, as I have said, there is but one faith among you, and one sentiment respecting religion, and since the precept of the law, in all its parts, combines all in one purpose of soul, let not this diversity of opinion, which has excited dissension among you, by any means cause discord and schism, inasmuch as it does not affect the force of the law as a whole. Now, I say these things, not as compelling you all to see exactly alike on this very insignificant subject of controversy, whatever it may be; since the dignity of the communion may be preserved unaffected, and the same fellowship with all be retained, even though there should exist among you some dissimilarity of sentiment on unimportant matters. For, of course, we do not all desire the same thing in every respect; nor is there one unvarying nature, or standard of judgment in us. Therefore, in regard to divine providence, let there be one faith, one sentiment, and one covenant of the Godhead: but those minute investigations which you enter into among yourselves with so much nicety, even if you should not concur in one judgment in regard to them, should remain within the sphere of your own reflection, kept in the secret recesses of the mind. Let then an ineffable and select bond of general friendship, with faith in the truth, reverence for God, and a devout observance of his law, remain unshaken among you. Resume mutual friendship and grace; restore to the whole people their accustomed familiar embraces; and do ye yourselves, on the strength of having purified your own souls, again recognize one another. For friendship often becomes sweeter after the removal of animosity. Thus restore to me tranquil days, and nights free from care; that to me also some pleasure in the pure light may be preserved, and a cheerful serenity during the rest of my life: otherwise, I must necessarily groan, and be wholly suffused with tears; neither will the remaining period of my earthly existence be peacefully sustained. For while the people of God (I speak of my fellow-servants) are severed from one another by so unworthy and injurious a contest, how is it possible for me to maintain my usual equanimity? But in order that you may have some idea of my excessive grief on account of this unhappy difference, listen to what I am about to state. On my recent arrival at the city of Nicomedia, it was my intention immediately after to proceed into the East: but while I was hastening toward you, and had advanced a considerable distance on my way, intelligence of this affair altogether reversed my purpose, lest I should be obliged to see with my own eyes a condition of things such as I could scarcely bear the report of. Open to me therefore by your reconciliation henceforth, the way into the East, which you have obstructed by your contentions against one another: and permit me speedily to behold both you and all the rest of the people rejoicing together; and to express my due thanks to the Divine Being, because of the general harmony and liberty of all parties, accompanied by the cordial utterance of your praise.
Such admirable and wise counsel did the emperor's letter contain. But the evil had become too strong both for the exhortations of the emperor, and the authority of him who was the bearer of his letter: for neither was Alexander nor Arius softened by this appeal; and moreover there was incessant strife and tumult among the people. Moreover another local source of disquietude had pre-existed there, which served to trouble the churches,— the dispute namely in regard to the Passover, which was carried on in the regions of the East only. This arose from some desiring to keep the Feast more in accordance with the custom of the Jews; while others preferred its mode of celebration by Christians in general throughout the world. This difference, however, did not interfere with their communion, although their mutual joy was necessarily hindered. When, therefore, the emperor beheld the Church agitated on account of both of these causes, he convoked a General Council, summoning all the bishops by letter to meet him at Nicæa in Bithynia. Accordingly the bishops assembled out of the various provinces and cities; respecting whom Eusebius Pamphilus thus writes, word for word, in his third book of the life of Constantine:
'Wherefore the most eminent of the ministers of God in all the churches which have filled Europe, Africa, and Asia, were convened. And one sacred edifice, dilated as it were by God, contained within it on the same occasion both Syrians and Cilicians, Phœnicians, Arabs and Palestinians, and in addition to these, Egyptians, Thebans, Libyans, and those who came from Mesopotamia. At this synod a Persian bishop was also present, neither was the Scythian absent from this assemblage. Pontus also and Galatia, Pamphylia, Cappadocia, Asia and Phrygia, supplied those who were most distinguished among them. Besides, there met there Thracians and Macedonians, Achaians and Epirots, and even those who dwelt still further away than these, and the most celebrated of the Spaniards himself took his seat among the rest. The prelate of the imperial city was absent on account of age; but some of his presbyters were present and filled his place. Such a crown, composed as a bond of peace, the emperor Constantine alone has ever dedicated to Christ his Saviour, as a thank-offering worthy of God for victory over his enemies, having appointed this convocation among us in imitation of the Apostolic Assembly. Acts 2:5-11 For among them it is said were convened devout men of every nation under heaven; Parthians, Medes and Elamites, and those who dwelt in Mesopotamia, Judæa and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the part of Libya which is toward Cyrene, strangers from Rome also, both Jews and proselytes with Cretans and Arabs.
That congregation, however, was inferior in this respect, that all present were not ministers of God: whereas in this assembly the number of bishops exceeded three hundred; while the number of the presbyters, deacons, and acolyths and others who attended them was almost incalculable. Some of these ministers of God were eminent for their wisdom, some for the strictness of their life, and patient endurance [of persecution], and others united in themselves all these distinguished characteristics: some were venerable from their advanced age, others were conspicuous for their youth and vigor of mind, and others had but recently entered on their ministerial career. For all these the emperor appointed an abundant supply of daily food to be provided.'
Such is Eusebius' account of those who met on this occasion. The emperor having completed the festal solemnization of this triumph over Licinius, came also in person to Nice.
There were among the bishops two of extraordinary celebrity, Paphnutius, bishop of Upper Thebes, and Spyridon, bishop of Cyprus: why I have so particular referred to these two individuals, I shall state hereafter. Many of the laity were also present, who were practiced in the art of reasoning, and each eager to advocate the cause of his own party. Eusebius, bishop of Nicomedia, as was before said, supported the opinion of Arius, together with Theognis and Maris; of these the former was bishop of Nicæa, and Maris of Chalcedon in Bithynia. These were powerfully opposed by Athanasius, a deacon of the Alexandrian church, who was highly esteemed by Alexander his bishop, and on that account was much envied, as will be seen hereafter. Now a short time previous to the general assembling of the bishops, the disputants engaged in preparatory logical contests before the multitudes; and when many were attracted by the interest of their discourse, one of the laity, a confessor , who was a man of unsophisticated understanding, reproved these reasoners, telling them that Christ and his apostles did not teach us dialectics, art, nor vain subtlies, but simple-mindedness, which is preserved by faith and good works. As he said this, all present admired the speaker and assented to the justice of his remarks; and the disputants themselves, after hearing his plain statement of the truth, exercised a greater degree of moderation: thus then was the disturbance caused by these logical debates suppressed at this time.
On the following day all the bishops were assembled together in one place; the emperor arrived soon after and on his entrance stood in their midst, and would not take his place, until the bishops by bowing intimated their desire that he should be seated: such was the respect and reverence which the emperor entertained for these men. When a silence suitable to the occasion had been observed, the emperor from his seat began to address them words of exhortation to harmony and unity, and entreated each to lay aside all private pique. For several of them had brought accusations against one another and many had even presented petitions to the emperor the day before. But he, directing their attention to the matter before them, and on account of which they were assembled, ordered these petitions to be burnt; merely observing that 'Christ enjoins him who is anxious to obtain forgiveness, to forgive his brother.' When therefore he had strongly insisted on the maintenance of harmony and peace, he sanctioned again their purpose of more closely investigating the questions at issue. But it may be well to hear what Eusebius says on this subject, in his third book of the Life of Constantine. His words are these:
'A variety of topics having been introduced by each party and much controversy being excited from the very commencement, the emperor listened to all with patient attention, deliberately and impartially considering whatever was advanced. He in part supported the statements which were made on either side, and gradually softened the asperity of those who contentiously opposed each other, conciliating each by his mildness and affability. And as he addressed them in the Greek language, for he was not unacquainted with it, he was at once interesting and persuasive, and wrought conviction on the minds of some, and prevailed on others by entreaty, those who spoke well he applauded. And inciting all to unanimity at length he succeeded in bringing them into similarity of judgment, and conformity of opinion on all the controverted points: so that there was not only unity in the confession of faith, but also a general agreement as to the time for the celebration of the feast of Salvation. Moreover the doctrines which had thus the common consent, were confirmed by the signature of each individual.'
Such in his own words is the testimony respecting these things which Eusebius has left us in writing; and we not unfitly have used it, but treating what he has said as an authority, have introduced it here for the fidelity of this history. With this end also in view, that if any one should condemn as erroneous the faith professed at this council of Nicæa, we might be unaffected by it, and put no confidence in Sabinus the Macedonian, who calls all those who were convened there ignoramuses and simpletons. For this Sabinus, who was bishop of the Macedonians at Heraclea in Thrace, having made a collection of the decrees published by various Synods of bishops, has treated those who composed the Nicene Council in particular with contempt and derision; not perceiving that he thereby charges Eusebius himself with ignorance, who made a like confession after the closest scrutiny. And in fact some things he has willfully passed over, others he has perverted, and on all he has put a construction favorable to his own views. Yet he commends Eusebius Pamphilus as a trustworthy witness, and praises the emperor as capable in stating Christian doctrines: but he still brands the faith which was declared at Nicæa, as having been set forth by ignorant persons, and such as had no intelligence in the matter. And thus he voluntarily contemns the words of a man whom he himself pronounces a wise and true witness: for Eusebius declares, that of the ministers of God who were present at the Nicene Synod, some were eminent for the word of wisdom, others for the strictness of their life; and that the emperor himself being present, leading all into unanimity, established unity of judgment, and agreement of opinion among them. Of Sabinus, however, we shall make further mention as occasion may require. But the agreement of faith, assented to with loud acclamation at the great council of Nicæa is this:
'We believe in one God, the Father Almighty, Maker of all things visible and invisible:— and in one Lord Jesus Christ, the Son of God, the only-begotten of the Father, that is of the substance of the Father; God of God and Light of light; true God of true God; begotten, not made, consubstantial with the Father: by whom all things were made, both which are in heaven and on earth: who for the sake of us men, and on account of our salvation, descended, became incarnate, and was made man; suffered, arose again the third day, and ascended into the heavens, and will come again to judge the living and the dead. [We] also [believe] in the Holy Spirit. But the holy Catholic and Apostolic church anathematizes those who say
There was a time when he was not,andHe was not before he was begottenandHe was made from that which did not exist,and those who assert that he is of other substance or essence than the Father, or that he was created, or is susceptible of change.'
This creed was recognized and acquiesced in by three hundred and eighteen [bishops]; and being, as Eusebius says, unanimous is expression and sentiment, they subscribed it. Five only would not receive it, objecting to the term homoousios, 'of the same essence,' or consubstantial: these were Eusebius bishop of Nicomedia, Theognis of Nice, Maris of Chalcedon, Theonas of Marmarica, and Secundus of Ptolemaïs. 'For,' said they 'since that is consubstantial which is from another either by partition, derivation or germination; by germination, as a shoot from the roots; by derivation, as children from their parents; by division, as two or three vessels of gold from a mass, and the Son is from the Father by none of these modes: therefore they declared themselves unable to assent to this creed.' Thus having scoffed at the word consubstantial, they would not subscribe to the deposition of Arius. Upon this the Synod anathematized Arius, and all who adhered to his opinions, prohibiting him at the same time from entering into Alexandria. At the same time an edict of the emperor sent Arius himself into exile, together with Eusebius and Theognis and their followers; Eusebius and Theognis, however, a short time after their banishment, tendered a written declaration of their change of sentiment, and concurrence in the faith of the consubstantiality of the Son with the Father, as we shall show as we proceed.
At this time during the session of the Synod, Eusebius, surnamed Pamphilus, bishop of Cæsarea in Palestine, who had held aloof for a short time, after mature consideration whether he ought to receive this definition of the faith, at length acquiesced in it, and subscribed it with all the rest: he also sent to the people under his charge a copy of the Creed, with an explanation of the word homoousios, that no one might impugn his motives on account of his previous hesitation. Now what was written by Eusebius was as follows in his own words:
'You have probably had some intimation, beloved, of the transactions of the great council convened at Nicæa, in relation to the faith of the Church, inasmuch as rumor generally outruns true account of that which has really taken place. But lest from such report alone you might form an incorrect estimate of the matter, we have deemed it necessary to submit to you, in the first place, an exposition of the faith proposed by us in written form; and then a second which has been promulgated, consisting of ours with certain additions to its expression. The declaration of faith set forth by us, which when read in the presence of our most pious emperor, seemed to meet with universal approbation, was thus expressed:
'According as we received from the bishops who preceded us, both in our instruction [in the knowledge of the truth], and when we were baptized; as also we have ourselves learned from the sacred Scriptures: and in accordance with what we have both believed and taught while discharging the duties of presbyter and the episcopal office itself, so now we believe and present to you the distinct avowal of our faith. It is this:
'We believe in one God, the Father Almighty, Maker of all things visible and invisible:— and in one Lord, Jesus Christ, the Word of God, God of God, Light of light, Life of life, the only-begotten Son, born before all creation, begotten of God the Father, before all ages, by whom also all things were made; who on account of our salvation became incarnate, and lived among men; and who suffered and rose again on the third day, and ascended to the Father, and shall come again in glory to judge the living and the dead. We believe also in one Holy Spirit. We believe in the existence and subsistence of each of these [persons]: that the Father is truly Father, the Son truly Son, and the Holy Spirit truly Holy Spirit; even as our Lord also, when he sent forth his disciples to preach the Gospel, said, 'Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.' Concerning these doctrines we steadfastly maintain their truth, and avow our full confidence in them; such also have been our sentiments hitherto, and such we shall continue to hold until death and in an unshaken adherence to this faith, we anathematize every impious heresy. In the presence of God Almighty, and of our Lord Jesus Christ we testify, that thus we have believed and thought from our heart and soul, since we have possessed a right estimate of ourselves; and that we now think and speak what is perfectly in accordance with the truth. We are moreover prepared to prove to you by undeniable evidences, and to convince you that in time past we have thus believed, and so preached.
'When these articles of faith were proposed, there seemed to be no ground of opposition: nay, our most pious emperor himself was the first to admit that they were perfectly correct, and that he himself had entertained the sentiments contained in them; exhorting all present to give them their assent, and subscribe to these very articles, thus agreeing in a unanimous profession of them, with the insertion, however, of that single word homoousios
(consubstantial), an expression which the emperor himself explained, as not indicating corporeal affections or properties; and consequently that the Son did not subsist from the Father either by division or abscission: for said he, a nature which is immaterial and incorporeal cannot possibly be subject to any corporeal affection; hence our conception of such things can only be in divine and mysterious terms. Such was the philosophical view of the subject taken by our most wise and pious sovereign; and the bishops on account of the word homoousious, drew up this formula of faith.
The Creed.
'We believe in one God, the Father Almighty, Maker of all things visible and invisible:— and in one Lord Jesus Christ, the Son of God, the only-begotten of the Father, that is of the substance of the Father; God of God, Light of light, true God of true God; begotten not made, consubstantial with the Father; by whom all things were made both which are in heaven and on earth; who for the sake of us men, and on account of our salvation, descended, became incarnate, was made man, suffered and rose again on the third day; he ascended into the heavens, and will come to judge the living and the dead. [We believe] also in the Holy Spirit. But those who say 'There was a time when he was not,' or 'He did not exist before he was begotten,' or 'He was made of nothing' or assert that 'He is of other substance or essence than the Father,' or that the Son of God is created, or mutable, or susceptible of change, the Catholic and apostolic Church of God anathematizes.
'Now this declaration of faith being propounded by them, we did not neglect to investigate the distinct sense of the expressions of the substance of the Father, and consubstantial with the Father.
Whereupon questions were put forth and answers, and the meaning of these terms was clearly defined; when it was generally admitted that ousias (of the essence or substance) simply implied that the Son is of the Father indeed, but does not subsist as a part of the Father. To this interpretation of the sacred doctrine which declares that the Son is of the Father, but is not a part of his substance, it seemed right to us to assent. We ourselves therefore concurred in this exposition; nor do we cavil at the word homoousios
having regard to peace, and fearing to lose a right understanding of the matter. On the same grounds we admitted also the expression begotten, not made
: for made,
said they, is a term applicable in common to all the creatures which were made by the Son, to whom the Son has no resemblance. Consequently he is no creature like those which were made by him, but is of a substance far excelling any creature; which substance the Divine Oracles teach was begotten of the Father by such a mode of generation as cannot be explained nor even conceived by any creature.
Thus also the declaration that the Son is consubstantial with the Father
having been discussed, it was agreed that this must not be understood in a corporeal sense, or in any way analogous to mortal creatures; 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 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.
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 you 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, 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. 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, you 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 you have prayed. May God protect you, beloved brethren.
Thus wrote the emperor to the Christians of Alexandria, assuring them that the exposition of the faith was neither made rashly nor at random, but that it was dictated with much research, and after strict investigation: and not that some things were spoken of, while others were suppressed in silence; but that whatever could be fittingly advanced in support of any opinion was fully stated. That nothing indeed was precipitately determined, but all was previously discussed with minute accuracy; so that every point which seemed to furnish a pretext for ambiguity of meaning, or difference of opinion, was thoroughly sifted, and its difficulties removed. In short he terms the thought of all those who were assembled there the thought of God, and does not doubt that the unanimity of so many eminent bishops was effected by the Holy Spirit. Sabinus, however, the chief of the heresy of the Macedonians, willfully rejects these authorities, and calls those who were convened there ignorant and illiterate persons; nay, he almost accuses Eusebius of Cæsarea himself of ignorance: nor does he reflect, that even if those who constituted that synod had been laymen, yet as being illuminated by God, and the grace of the Holy Spirit, they were utterly unable to err from the truth. Nevertheless, hear farther what the emperor decreed in another circular both against Arius and those who held his opinions, sending it in all directions to the bishops and people.
Another Epistle of Constantine.
Victor Constantine Maximus Augustus, to the bishops and people.— Since Arius has imitated wicked and impious persons, it is just that he should undergo the like ignominy. Wherefore as Porphyry, that enemy of piety, for having composed licentious treatises against religion, found a suitable recompense, and such as thenceforth branded him with infamy, overwhelming him with deserved reproach, his impious writings also having been destroyed; so now it seems fit both that Arius and such as hold his sentiments should be denominated Porphyrians, that they may take their appellation from those whose conduct they have imitated. And in addition to this, if any treatise composed by Arius should be discovered, let it be consigned to the flames, in order that not only his depraved doctrine may be suppressed, but also that no memorial of him may be by any means left. This therefore I decree, that if any one shall be detected in concealing a book compiled by Arius, and shall not instantly bring it forward and burn it, the penalty for this offense shall be death; for immediately after conviction the criminal shall suffer capital punishment. May God preserve you!
Another Epistle.
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 among 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 holy 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. 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 you 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.
Another Epistle to Eusebius.
Victor Constantine Maximus Augustus, to Eusebius.
Since an impious purpose and tyranny have even to the present time persecuted the servants of God our Saviour, I have been credibly informed and am fully persuaded, most beloved brother, that all our sacred edifices have either by neglect gone to decay, or from dread of impending danger have not been adorned with becoming dignity. But now that liberty has been restored, and that persecuting dragon Licinius has by the providence of the Most High God, and our instrumentality, been removed from the administration of public affairs, I imagine that the divine power has been made manifest to all, and at the same time that those who either through fear or unbelief fell into any sins, having acknowledged the living God, will come to the true and right course of life. Wherefore enjoin the churches over which you yourself preside, as well as the other bishops presiding in various places, together with the presbyters and deacons whom you know, to be diligent about the sacred edifices, either by repairing those which remain standing, or enlarging them, or by erecting new ones wherever it may be requisite. And do you yourself ask, and the rest through you, the necessary supplies both from the governors of the provinces, and the officers of the prætorian prefecture: for directions have been given to them to execute with all diligence the orders of your holiness. May God preserve you, beloved brother.
These instructions, concerning the building of churches were sent by the emperor to the bishops in every province: but what he wrote to Eusebius of Palestine respecting the preparation of some copies of the Scriptures, we may ascertain from the letters themselves:
Victor Constantine Maximus Augustus, to Eusebius of Cæsarea.
In the city which derives its name from us, a very great multitude of persons, through the assisting providence of our Saviour God, have united themselves to the most holy Church, so that it has received much increase there. It is therefore requisite that more churches should be furnished in that place: wherefore do you most cordially enter into the purpose which I have conceived. I have thought fit to intimate this to your prudence, that you should order to be transcribed on well-prepared parchment, by competent writers accurately acquainted with their art, fifty copies of the Sacred Scriptures, both legibly described, and of a portable si