Chapter I. A Comparison of Constantine's Piety with the Wickedness of the Persecutors.
In this manner that spirit who is the hater of good, actuated by envy at the blessing enjoyed by the Church, continued to raise against her the stormy troubles of intestine discord, in the midst of a period of peace and joy. Meanwhile, however, the divinely-favored emperor did not slight the duties befitting him, but exhibited in his whole conduct a direct contrast to those atrocities of which the cruel tyrants had been lately guilty,hyperlink and thus triumphed over every enemy that opposed him. For in the first place, the tyrants, being themselves alienated from the true God, had enforced by every compulsion the worship of false deities: Constantine convinced mankind by actions as well as words,hyperlink that these bad but an imaginary existence, and exhorted them to acknowledge the only true God. They had derided his Christ with words of blasphemy: he assumed that as his safeguardhyperlink against which they directed their blasphemies, and gloried in the symbol of the Saviour's passion. They had persecuted and driven from house and home the servants of Christ: he recalled them every one, and restored them to their native homes. They had covered them with dishonor: he made their condition honorable and enviable in the eyes of all. They had shamefully plundered and sold the goods of godly men: Constantine not only replaced this loss, but still further enriched them with abundant presents. They had circulated injurious calumnies, through their written ordinances, against the prelates of the Church: he on the contrary, conferred dignity on these individuals by personal marks of honor, and by his edicts and statutes raised them to higher distinction than before. They had utterly demolished and razed to the ground the houses of prayer: he commanded that those which still existed should be enlarged, and that new ones should be raised on a magnificent scale at the expense of the imperial treasury. They had ordered the inspired records to be burnt and utterly destroyed: he decreed that copies of them should be multiplied, and magnificently adornedhyperlink at the charge of the imperial treasury. They had strictly forbidden the prelates, anywhere or on any occasion, to convene synods; whereas he gathered them to his court from every province, received them into his palace, and even to his own private apartments and thought them worthy to share his home and table. They had honored the demons with offerings: Constantine exposed their error, and continually distributed the now useless materials for sacrifice, to those who would apply them to a better use. They had ordered the pagan temples to be sumptuously adorned: he razed to their foundations those of them which had been the chief objects of superstitious reverence. They had subjected God's servants to the most ignominious punishments: he took vengeance on the persecutors, and inflicted on them just chastisement in the name of God, while he held the memory of his holy martyrs in constant veneration. They had driven God's Worshipers from the imperial palaces: he placed full confidence in them at all times, and knowing them to be the better disposed and more faithful than any beside. They, the victims of avarice, voluntarily subjected themselves as it were to the pangs of Tantalus: he with royal magnificence unlocked all his treasures, and distributed his gifts with rich and high-souled liberality They committed countless murders, that they might plunder or confiscate the wealth of their victims; while throughout the reign of Constantine the sword of justice hung idle everywhere, and both people and municipal magistrateshyperlink in every provence were governed rather by paternal authority than by any constraining.hyperlink Surely it must seem to all who duly regard these facts, that a new and fresh era of existence had begun to appear, and a light heretofore unknown suddenly to dawn from the midst of darkness on the human race: and all must confess that these things were entirely the work of God, who raised up this pious emperor to withstand the multitude of the ungodly.
Chapter II. Father Remarks on Constantine's Piety, and His Open Testimony to the Sign of the Cross.
And when we consider that their iniquities were without example, and the atrocities which they dared to perpetrate against the Church such as had never been heard of in any age of the world, well might God himself bring before us something entirely new, and work thereby effects such as had hitherto been never either recorded or observed. And what miracle was ever more marvelous than the virtues of this our emperor, whom the wisdom of God has vouchsafed as a gift to the human race? For truly he maintained a continual testimony to the Christ of God with all boldness, and before all men; and so far was he from shrinking from an open profession of the Christian name, that he rather desired to make it manifest to all that he regarded this as his highest honor, now impressing on his face the salutary sign, and now glorying in it as the trophy which led him on to victory.hyperlink
Chapter III. Of His Picture Surmounted by a Cross and Having Beneath It a Dragon.
And besides this, he caused to be painted on a lofty tablet, and set up in the front of the portico of his palace, so as to be visible to all, a representation of the salutary sign placed above his head, and below it that hateful and savage adversary of mankind, who by means of the tyranny of the ungodly had wasted the Church of God, falling headlong, under the form of a dragon, to the abyss of destruction. For the sacred oracles in the books of God's prophets have described him as a dragon and a crooked serpent;hyperlink and for this reason the emperor thus publicly displayed a paintedhyperlink resemblance of the dragon beneath his own and his children's feet, stricken through with a dart, and cast headlong into the depths of the sea.
In this manner he intended to represent the secret adversary of the human race, and to indicate that he was consigned to the gulf of perdition by virtue of the salutary trophy placed above his head. This allegory, then, was thus conveyed by means of the colors of a picture: and I am filled with wonder at the intellectual greatness of the emperor, who as if by divine inspiration thus expressed what the prophets had foretold concerning this monster, saying that "God would bring his great and strong and terrible sword against the dragon, the flying serpent; and would destroy the dragon that was in the sea."hyperlink This it was of which the emperor gave a true and faithful representation in the picture above described.
Chapter IV. A Farther Notice of the Controversies Raised in Egypt by Arius.
In such occupations as these he employed himself with pleasure: but the effects of that envious spirit which so troubled the peace of the churches of God in Alexandria, together with the Theban and Egyptian schism, continued to cause him no little disturbance of mind. For in fact, in every city bishops were engaged in obstinate conflict with bishops, and people rising against people; and almost like the fabled Symplegades,hyperlink coming into violent collision with each other. Nay, some were so far transported beyond the bounds of reason as to be guilty of reckless and outrageous conduct, and even to insult the statues of the emperor. This state of things had little power to excite his anger, but rather caused in him sorrow of spirit; for he deeply deplored the folly thus exhibited by deranged men.
Chapter V. Of the Disagreement Respecting the Celebration of Easter.
But before this time another most virulent disorder had existed, and long afflicted the Church; I mean the difference respecting the salutary feast of Easter.hyperlink For while one party asserted that the Jewish custom should be adhered to, the other affirmed that the exact recurrence of the period should be observed, without following the authority of those who were in error, and strangers to gospel grace.
Accordingly, the people being thus in every place divided in respect of this,hyperlink and the sacred observances of religion confounded for a long period (insomuch that the diversity of judgment in regard to the time for celebrating one and the same feast caused the greatest disagreement between those who kept it, some afflicting themselves with fastings and austerities, while others devoted their time to festive relaxation), no one appeared who was capable of devising a remedy for the evil, because the controversy continued equally balanced between both parties. To God alone, the Almighty, was the healing of these differences an easy task; and Constantine appeared to be the only one on earth capable of being his minister for this good end. For as soon as he was made acquainted with the facts which I have described, and perceived that his letter to the Alexandrian Christians had failed to produce its due effect, he at once aroused the energies of his mind, and declared that he must prosecute to the utmost this war also against the secret adversary who was disturbing the peace of the Church.
Chapter VI. How He Ordered a Council to Be Held at Nicoea.
Then as if to bring a divine array against this enemy, he convoked a general council, and invited the speedy attendance of bishops from all quarters, in letters expressive of the honorable estimation in which he held them. Nor was this merely the issuing of a bare command but the emperor's good will contributed much to its being carried into effect: for he allowed some the use of the public means of conveyance, while he afforded to others an ample supply of horseshyperlink for their transport. The place, too, selected for the synod, the city Nicaea in Bithynia (named from "Victory"), was appropriate to the occasion.hyperlink As soon then as the imperial injunction was generally made known, all with the utmost willingness hastened thither, as though they would outstrip one another in a race; for they were impelled by the anticipation of a happy result to the conference, by the hope of enjoying present peace, and the desire of beholding something new and strange in the person of so admirable an emperor. Now when they were all assembled, it appeared evident that the proceeding was the work of God, inasmuch as men who had been most widely separated, not merely in sentiment but also personally, and by difference of country, place, and nation, were here brought together, and comprised within the walls of a single city, forming as it were a vast garland of priests, composed of a variety of the choicest flowers.
Chapter VII. Of the General Council, at Which Bishops from All Nations Were Present.hyperlink
In effect, the most distinguished of God's ministers from all the churches which abounded in Europe, Lybia,hyperlink and Asia were here assembled. And a single house of prayer, as though divinely enlarged, sufficed to contain at once Syrians and Cilicians, Phoenicians and Arabians, delegates from Palestine, and others from Egypt; Thebans and Libyans, with those who came from the region of Mesopotamia. A Persian bishop too was present at this conference, nor was even a Scythian found wanting to the number.hyperlink Pontus, Galatia, and Pamphylia, Cappadocia, Asia, and Phrygia, furnished their most distinguished prelates; while those who dwelt in the remotest districts of Thrace and Macedonia, of Achaia and Epirus, were notwithstanding in attendance. Even from Spain itself, one whose fame was widely spread took his seat as an individual in the great assembly.hyperlink The prelate of the imperial cityhyperlink was prevented from attending by extreme old age; but his presbyters were present, and supplied his place. Constantine is the first prince of any age who bound together such a garland as this with the bond of peace, and presented it to his Saviour as a thank-offering for the victories he had obtained over every foe, thus exhibiting in our own times a similitude of the apostolic company.
Chapter VIII. That the Assembly Was Composed, as in the Dots of the Apostles, of Individuals from Various Nations.
For it is saidhyperlink that in the Apostles' age, there were gathered "devout men from every nation under heaven"; among whom were Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Judea, and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt, and the parts of Libya about Cyrene; and sojourners from Rome, both Jews and proselytes, Cretans and Arabians. But that assembly was less, in that not all who composed it were ministers of God; but in the present company, the number of bishops exceeded two hundred and fifty,hyperlink while that of the presbyters and deacons in their train, and the crowd of acolytes and other attendants was altogether beyond computation.
Chapter IX. Of the Virtue and Age of the Two Hundred and Fifty Bishops.
Of these ministers of God, some were distinguished by wisdom and eloquence, others by the gravity of their lives, and by patient fortitude of character, while others again united in themselves all these graces.hyperlink There were among them men whose years demanded veneration: others were younger, and in the prime of mental vigor; and some had but recently entered on the course of their ministry. For the maintenance of all ample provision was daily furnished by the emperor's command.
Chapter X. Council in the Palace. Constantine, Entering, Took His Seat in the Assembly.
Now when the appointed day arrived on which the council met for the final solution of the questions in dispute, each member was present for this in the central building of the palace,hyperlink which appeared to exceed the rest in magnitude. On each side of the interior of this were many seats disposed in order, which were occupied by those who had been invited to attend, according to their rank. As soon, then, as the whole assembly had seated themselves with becoming orderliness, a general silence prevailed, in expectation of the emperor's arrival. And first of all, three of his immediate family entered in succession, then others also preceded his approach, not of the soldiers or guards who usually accompanied him, but only friends in the faith. And now, all rising at the signal which indicated the emperor's entrance, at last he himself proceeded through the midst of the assembly, like some heavenly messenger of God, clothed in raiment which glittered as it were with rays of light, reflecting the glowing radiance of a purple robe, and adorned with the brilliant splendor of gold and precious stones. Such was the external appearance of his person; and with regard to his mind, it was evident that he was distinguished by piety and godly fear. This was indicated by his downcast eyes, the blush on his countenance, and his gait. For the rest of his personal excellencies, he surpassed all present in height of stature and beauty of form, as well as in majestic dignity of mien, and invincible strength and vigor. All these graces, united to a suavity of manner, and a serenity becoming his imperial station, declared the excellence of his mental qualities to be above all praise.hyperlink As soon as he had advanced to the upper end of the seats, at first he remained standing, and when a low chair of wrought gold had been set for him, he waited until the bishops had beckoned to him, and then sat down, and after him the whole assembly did the same.
Chapter XI. Silence of the Council, After Some Words by the the Bishop Eusebius.
The bishop who occupied the chief place in the right division of the assemblyhyperlink then rose, and, addressing the emperor, delivered a concise speech, in a strain of thanksgiving to Almighty God on his behalf. When he had resumed his seat, silence ensued, and all regarded the emperor with fixed attention; on which he looked serenely round on the assembly with a cheerful aspect, and, having collected his thoughts, in a calm and gentle tone gave utterance to the following words.
Chapter XII. Constantine's Address to the Council Concerning Peace.hyperlink
"It was once my chief desire, dearest friends, to enjoy the spectacle of your united presence; and now that this desire is fulfilled, I feel myself bound to render thanks to God the universal King, because, in addition to all his other benefits, he has granted me a blessing higher than all the rest, in permitting me to see you not only all assembled together, but all united in a common harmony of sentiment. I pray therefore that no malignant adversary may henceforth interfere to mar our happy state; I pray that, now the impious hostility of the tyrants has been forever removed by the power of God our Saviour, that spirit who delights in evil may devise no other means for exposing the divine law to blasphemous calumny; for, in my judgment, intestine strife within the Church of God, is far more evil and dangerous than any kind of war or conflict; and these our differences appear to me more grievous than any outward trouble. Accordingly, when, by the will and with the co-operation of God, I had been victorious over my enemies, I thought that nothing more remained but to render thanks to him, and sympathize in the joy of those whom he had restored to freedom through my instrumentality; as soon as I heard that intelligence which I had least expected to receive, I mean the news of your dissension, I judged it to be of no secondary importance, but with the earnest desire that a remedy for this evil also might be found through my means, I immediately sent to require your presence. And now I rejoice in beholding your assembly; but I feel that my desires will be most completely fulfilled when I can see you all united in one judgment, and that common spirit of peace and concord prevailing amongst you all, which it becomes you, as consecrated to the service of God, to commend to others. Delay not, then, dear friends: delay not, ye ministers of God, and faithful servants of him who is our common Lord and Saviour: begin from this moment to discard the causes of that disunion which has existed among you, and remove the perplexities of controversy by embracing the principles of peace. For by such conduct you will at the same time be acting in a manner most pleasing to the supreme God, and you will confer an exceeding favor on me who am your fellow-servant."
Chapter XIII. How He Led the Dissentient Bishops to Harmony of Sentiment.
As soon as the emperor had spoken these words in the Latin tongue, which another interpreted, he gave permission to those who presided in the council to deliver their opinions. On this some began to accuse their neighbors, who defended themselves, and recriminated in their turn. In this manner numberless assertions were put forth by each party, and a violent controversy arose at the very commencement. Notwithstanding this, the emperor gave patient audience to all alike, and received every proposition with steadfast attention, and by occasionally assisting the argument of each party in turn, he gradually disposed even the most vehement disputants to a reconciliation. At the same time, by the affability of his address to all, and his use of the Greek language, with which he was not altogether unacquainted, he appeared in a truly attractive and amiable light, persuading some, convincing others by his reasonings, praising those who spoke well, and urging all to unity of sentiment, until at last he succeeded in bringing them to one mind and judgment respecting every disputed question.
Chapter XIV. Unanimous Declaration of the Council Concerning Faith, and the Celebration of Easter.
The result was that they were not only united as concerning the faith, but that the time for the celebration of the salutary feast of Easter was agreed on by all. Those points also which were sanctioned by the resolution of the whole body were committed to writing, and received the signature of each several member.hyperlink Then the emperor, believing that he had thus obtained a second victory over the adversary of the Church, proceeded to solemnize a triumphal festival in honor of God.
Chapter XV. How Constantine Entertained the Bishops on the Occasion of His Vicennalia.
About this time he completed the twentieth year of his reign.hyperlink On this occasion public festivals were celebrated by the people of the provinces generally, but the emperor himself invited and feasted with those ministers of God whom he had reconciled, and thus offered as it were through them a suitable sacrifice to God. Not one of the bishops was wanting at the imperial banquet,hyperlink the circumstances of which were splendid beyond description. Detachments of the body-guard and other troops surrounded the entrance of the palace with drawn swords, and through the midst of these the men of God proceeded without fear into the innermost of the imperial apartments, in which some were the emperor's own companions at table, while others reclined on couches arranged on either side.hyperlink One might have thought that a picture of Christ's kingdom was thus shadowed forth, and a dream rather than reality.
Chapter XVI. Presents to the Bishops, and Letters to the People Generally.
After the celebration of this brilliant festival, the emperor courteously received all his guests, and generously added to the favors he had already bestowed by personally presenting gifts to each individual according to his rank. He also gave information of the proceedings of the synod to those who had not been present, by a letter in his own hand-writing. And this letter also I will inscribe as it were on some monument by inserting it in this my narrative of his life. It was as follows:
Chapter XVII. Constantine's Letter to the Churches Respecting the Council at Nicaea.
"Constantinus Augustus, to the Churches.
"Having had full proof, in the general prosperity of the empire, how great the favor of God has been towards us, I have judged that it ought to be the first object of my endeavors, that unity of faith, sincerity of love, and community of feeling in regard to the worship of Almighty God, might be preserved among the highly favored multitude who compose the Catholic Church. And, inasmuch as this object could not be effectually and certainly secured, unless all, or at least the greater number of the bishops were to meet together, and a discussion of all particulars relating to oar most holy religion to take place; for this reason as numerous an assembly as possible has been convened, at which I myself was present, as one among yourselves (and far be it from me to deny that which is my greatest joy, that I am your fellow-servant), and every question received due and full examination, until that judgment which God, who sees all things, could approve, and which tended to unity and concord, was brought to light, so that no room was left for further discussion or controversy in relation to the faith.
Chapter XVIII. He Speaks of Their Unanimity Respecting the Feast of Easter, and Against the Practice of the Jews.
"At this meeting the question concerning the most holy day of Easter was discussed, and it was resolved by the united judgment of all present, that this feast ought to be kept by all and in every place on one and the same day. For what can be more becoming or honorable to us than that this feast from which we date our hopes of immortality, should be observed unfailingly by all alike, according to one ascertained order and arrangement? And first of all, it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. For we have it in our power, if we abandon their custom, to prolong the due observance of this ordinance to future ages, by a truer order, which we have preserved from the very day of the passion until the present time. Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way. A course at once legitimate and honorable lies open to our most holy religion. Beloved brethren, let us with one consent adopt this course, and withdraw ourselves from all participation in their baseness.hyperlink For their boast is absurd indeed, that it is not in our power without instruction from them to observe these things. For how should they be capable of forming a sound judgment, who, since their parricidal guilt in slaying their Lord, have been subject to the direction, not of reason, but of ungoverned passion, and are swayed by every impulse of the mad spirit that is in them? Hence it is that on this point as well as others they have no perception of the truth, so that, being altogether ignorant of the true adjustment of this question, they sometimes celebrate Easter twice in the same year. Why then should we follow those who are confessedly in grievous error? Surely we shall never consent to keep this feast a second time in the same year. But supposing these reasons were not of sufficient weight, still it would be incumbent on your Sagacitieshyperlink to strive and pray continually that the purity of your souls may not seem in anything to be sullied by fellowship with the customs of these most wicked men. We must consider, too, that a discordant judgment in a case of such importance, and respecting such religious festival, is wrong. For our Saviour has left us one feast in commemoration of the day of our deliverance, I mean the day of his most holy passion; and he has willed that his Catholic Church should be one, the members of which, however scattered in many and diverse places, are yet cherished by one pervading spirit, that is, by the will of God. And let your Holinesses' sagacity reflect how grievous and scandalous it is that on the self-same days some should be engaged in fasting, others in festive enjoyment; and again, that after the days of Easter some should be present at banquets and amusements, while others are fulfilling the appointed fasts. It is, then, plainly the will of Divine Providence (as I suppose you all clearly see), that this usage should receive fitting correction, and be reduced to one uniform rule.
Chapter XIX. Exhortation to Follow the Example of the Greater Part of the World.
"Since, therefore, it was needful that this matter should be rectified, so that we might have nothing in common with that nation of parricides who slew their Lord: and since that arrangement is consistent with propriety which is observed by all the churches of the western, southern, and northern parts of the world, and by some of the eastern also: for these reasons all are unanimous on this present occasion in thinking it worthy of adoption. And I myself have undertaken that this decision should meet with the approval of your Sagacities,hyperlink in the hope that your Wisdomshyperlink will gladly admit that practice which is observed at once in the city of Rome, and in Africa; throughout Italy, and in Egypt, in Spain, the Gauls, Britain, Libya, and the whole of Greece; in the dioceses of Asia and Pontus, and in Cilicia, with entire unity of judgment. And you will consider not only that the number of churches is far greater in the regions I have enumerated than in any other, but also that it is most fitting that all should unite in desiring that which sound reason appears to demand, and in avoiding all participation in the perjured conduct of the Jews.hyperlink In fine, that I may express my meaning in as few words as possible, it has been determined by the common judgment of all, that the most holy feast of Easter should be kept on one and the same day. For on the one hand a discrepancy of opinion on so sacred a question is unbecoming, and on the other it is surely best to act on a decision which is free from strange folly and error.
Chapter XX. Exhortation to Obey the Decrees of the Council.
"Receive, then, with all willingness this truly Divine injunction, and regard it as in truth the gift of God. For whatever is determined in the holy assemblies of the bishops is to be regarded as indicative of the Divine will. As soon, therefore, as you have communicated these proceedings to all our beloved brethren, you are bound from that time forward to adopt for yourselves, and to enjoin on others the arrangement above mentioned, and the due observance of this most sacred day; that whenever I come into the presence of your love, which I have long desired, I may have it in my power to celebrate the holy feast with you on the same day, and may rejoice with you on all accounts, when I behold the cruel power of Satan removed by Divine aid through the agency of our endeavors, while your faith, and peace, and concord everywhere flourish. God preserve you, beloved brethren."|
The emperor transmitted a faithful copyhyperlink of this letter to every province, wherein they who read it might discern as in a mirror the pure sincerity of his thoughts, and of his piety toward God.
Chapter XXI. Recommendation to the Bishops, on Their Departure, to Preserve Harmony.
And now, when the council was on the point of being finally dissolved, he summoned all the bishops to meet him on an appointed day, and on their arrival addressed them in a farewell speech, in which he recommended them to be diligent in the maintenance of peace, to avoid contentious disputations, amongst themselves and not to be jealous, if any one of their number should appear pre-eminent for wisdom and eloquence, but to esteem the excellence of one a blessing common to all. On the other hand he reminded them that the more gifted should forbear to exalt themselves to the prejudice of their humbler brethren, since it is God's prerogative to judge of real superiority. Rather should they considerately condescend to the weaker, remembering that absolute perfection in any case is a rare quality indeed. Each then, should be willing to accord indulgence to the other for slight offenses, to regard charitably and pass over mere human weaknesses; holding mutual harmony in the highest honor, that no occasion of mockery might be given by their dissensions to those who are ever ready to blaspheme the word of God: whom indeed we should do all in our power to save, and this cannot be unless our conduct seems to them attractive. But you are well aware of the fact that testimony is by no means productive of blessing to all, since some who hear are glad to secure the supply of their mere bodily necessities, while others court the patronage of their superiors; some fix their affection on those who treat them with hospitable kindness, others again, being honored with presents, love their benefactors in return; but few are they who really desire the word of testimony, and rare indeed is it to find a friend of truth. Hence the necessity of endeavoring to meet the case of all, and, physician-like, to administer to each that which may tend to the health of the soul, to the end that the saving doctrine may be fully honored by all. Of this kind was the former part of his exhortation;hyperlink and in conclusion he enjoined them to offer diligent supplications to God on his behalf. Having thus taken leave of them, he gave them all permission to return to their respective countries; and this they did with joy, and thenceforward that unity of judgment at which they had arrived in the emperor's presence continued to prevail, and those who had long been divided were bound together as members of the same body.
Chapter XXII. How He Dismissed Some, and Wrote Letters to Others; Also His Presents.
Full of joy therefore at this success, the emperor presented as it were pleasant fruits in the way of letters to those who had not been present at the council. He commanded also that ample gifts of money should be bestowed on all the people, both in the country and the cities, being pleased thus to honor the festive occasion of the twentieth anniversary of his reign.
Chapter XXIII. How He Wrote to the Egyptians, Exhorting Them to Peace.
And now, when all else were at peace, among the Egyptians alone an implacable contention still raged,hyperlink so as once more to disturb the emperor's tranquillity, though not to excite his anger. For indeed he treated the contending parties with all respect, as fathers, nay rather, as prophets of God; and again he summoned them to his presence, and again patiently acted as mediator between them, and honored them with gifts, and communicated also the result of his arbitration by letter. He confirmed and sanctioned the decrees of the council, and called on them to strive earnestly for concord, and not to distract and rend the Church, but to keep before them the thought of God's judgment. And these injunctions the emperor sent by a letter written with his own hand.
Footnotes
1 Compare contrast with the other emperors in Prolegomena, under Life.
2 Eusebius expressly states that Constantine's words had little result in conversion. It is meant here that the success of one who relied on God itself proved the vanity of idols.
3 This may perhaps mean "ordered to be inscribed" or "wrote it to be his safeguard." This form of Bag. is a satisfactory paraphrase.
4 Their bindings were adorned with precious stones according to Cedrenus. Compare Prolegomena, Character, Magnificence.
5 [Politeutwn andrwn, here, apparently, the Decurions, who formed the corporations of the cities, and were subject to responsible and burdensome offices. Vide Gibbon, Decline and Fall, chap. 17.-Bag.] So Valesius maintains, and has been generally if not universally followed. Though it might be overventuresome to change the translation therefore, it befits the sense better and suits the words admirably to apply to the different classes, Peregrini and Cives. This distinction did not fully pass away until the time of Justinian (Long, art. Civitas, in Smith, Dict. Gr. and Rom. Ant.), and it seems certain that Eusebius meant this.
6 This above is a sort of resume of the life of Constantine. For illustration of the various facts mentioned, compare the latter part of the Church History and the various acts and documents in this Life. Compare also Prolegomena, under Life, and especially under Character. It seems now and then to be like a little homily on the glory of having the shoe on the other foot-the glory of having done to others what others had done to them.
7 Note the explicit testimony of Eusebius here, and compare Prolegomena, under Religious Characteristics.
8 Especially the book of Revelation, and Isaiah as quoted below.
9 [Literally, by encaustic painting. See Bk. 1, ch. 3, note.-Bag.]
10 Isa. xxvii. 1. This is not taken from the Septuagint translation, as it corresponds with the Hebrew against the LXX. It differs in the word used for "terrible," and none of the editions (or at least not the Vatican, Holmes and Parsons, Van Ess, or Tischendorf) and none of the mss. cited by Holmes and Parsons, have the phrase "in the sea" as the Hebrew. Grabe has this latter as rations reading (ed. Bagster, 16º, p. 74), but there is hardly a possibility that it is the true reading.
11 The famous rocks in the Euxine which were wont to close against one another and crush all passing ships, and by which the Argo was said (Od. 12. 69) to be the only ship which ever passed in safety.
12 For endless literature of the Paschal controversy, compare articles in all the religious encyclop`dias. especially perhaps Steitz, in the Schaff-Herzog; and for history and discussion of the question itself, see Hensley's art. Easter, in Smith and Cheetham, Dict.
13 By some this phrase is joined to the preceding paragraph,-strangers ..."in this as in other respects," and so Bag. translates, but the division followed here is that of Hein.
14 "Beasts of burden."
15 The probably apocryphal version of the summoning letter given by Cowper (Syr. Misc.) from the Syriac gives the reason of the choice of Nicaea, "the excellent temperature of the air" there.
16 The standard work on councils is Hefele, Conciliengeschichte, available to the English reader in the translation of Clark, Oxenham, &c. (Edinb. 1872 sq.), a work so thoroughly fundamental that a general reference to it will serve as one continuous note to matters relating to the councils held under Constantine.
17 = Africa.
18 It is noted that this evidence of the presence of foreign bishops-"missionary bishops," so to speak-is confirmed by Gelasius and also by the roll of the members.
19 [Hosius of Cordova.-Bag.]
20 [It has been doubted whether Rome or Constantinople is here intended. The authority of Sozomen and others is in favor of the former. See English translation, published as one volume of this series.-Bag.] Also in this series.
21 Acts ii. 5 sqq.
22 The number present is given variously as three hundred (Socrates), three hundred and eighteen (Athanasius, &c.), two hundred and seventy (Theodoret), or even two thousand (cf. Hefele). It has been conjectured that the variation came from the omission of names of the Arians (cf. note of Heinichen, Vol. 3, P. 506-507), or that it varied during the two months and more.
23 This is the way it is interpreted by Sozomen, 1, 17. The phrase, which is literally "of middling character," is translated by Molz. and others as if it meant "mild" or "modest," as if it referred in some way to the doctrine of the mean.
24 [Hence it seems probable that this was the last day of the Council; the entire session of which occupied more than two months, and which was originally held in a church.-Bag.] The exact dates of the Council are controverted, but it seems that it ended August 25, having probably begun June 14.
25 Compare Prolegomena, under Physical and Mental Characteristics.
26 [The authority of Sozomen and other writers seems to decide that this was Eusebius himself.-Bag.]
27 The earnest desire of Constantine to promote peace in the church makes one judge with leniency the rather arbitrary and very mechanical method he often took to secure it. As over against the unity of form or the unity of compromise, there is one only real unity-a unity in the truth, being one in the Truth. The secret of peace is reason with right.
28 The extant signatures are of doubtful authenticity. Compare Hefele, p. 269.
29 Compare Prolegomena, Life.
30 At the risk of seeming trivial in sober and professedly condensed annotation, one cannot help noting that the human nature of ancient and modern councils is the same,-much controversy and more or less absenteeism, but all present at dinner.
31 For notice of these couches, see Smith, Dict. Gr. and Ram. Ant., article Lectica.
32 [The idea seems to be (as explained by Valesius) that if they joined the Jews in celebrating this feast they would seem to consent to their crime in crucifying the Lord.-Bag.] He carried out his reprobation of the Jews in his actions in discriminating laws at least, and perhaps in actual persecution.
33 ['Agxinoia. This word is one of a class ot expressions frequently used by Eusebius, and which, being intended as titles of honor, like "Excellency," &c., should, where possible, be thus rendered. In the present instance it is applied to the heads of the churches collectively.-Bag.] More probably in this case it is not the title, but means "your sagacity."
34 Rather "sagacity" and "wisdom."
35 Rather "sagacity" and "wisdom."
36 [Valesius explains this as referring to the conduct of the Jews in professing to acknowledge God as their king, and yet denying him by saying, "We have no king but Caesar."-Bag.]
37 This Hein. regards as the correct meaning, although "equally valid," or "authoritative," has been regarded as possible.
38 Or "such were the injunctions which the emperor laid especially on their consciences."
