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TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.01.02 Book I Ch 8-10
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Chapter VIII.
Of the Synod which was held at Nicaea in Bithynia, and the Creed therehyperlink put forth.
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 diquietude had pre-exited 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.hyperlink 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, therfore, the emperor beheld the Church agitated on account of both of these causes, he convoked a General Council,hyperlink summoning all the bishops by letter to meet him at Nicaea 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:hyperlink
`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, Phoenicians, 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 himselfhyperlink took his seat among the rest. The prelatehyperlink 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.hyperlink For among them it is said were convened "devout men of every nation under heaven; Parthains, Medes and Elamites, and those who dwelt in Mesopotamia, Judaea 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;hyperlink while the number of the presbyters, deacons, and acolythshyperlink 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.hyperlink 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, come 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,hyperlink 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 Nicaea, and Maris of Chalcedon in Bithynia. These were powerfully opposed by Athnasius, 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,hyperlink 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 subtilties, 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 Eusenius says on this subject, in his third book of the Life of Constantine.hyperlink 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.hyperlink 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 Nicaea, we might be unaffected by it, and put no confidence in Sabinus the Macedonian,hyperlink 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 Nicaea, 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 Nicaea is this:
`We beleive in one God, the Father Almighty, Maker of all things visible and invisible:-and in one.hyperlink 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, consubstantialhyperlink 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," and "He was not before he was begotten" and "He 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.'hyperlink
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, bihop of Caesarea 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 Nicaea, in relation to the faith of the Church, inasmuch as rumor generally outruns true account of that which has really taken 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 instructionhyperlink [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,hyperlink 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,hyperlink `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.hyperlink
'"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; byhyperlink 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 dearly 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" hating 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 repect 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 promounced by them after the declaration of faith inoffensive; because it prohibits the use of illegitimatehyperlink 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 Caesarea in Palestine. At the same time the Synod itself also, with one accord, wrote the following epistle to the church of the Alexandrians, and to believers in Egypt, Libya, and Pentapolis.
Chapter IX.
The Letter of the Synod, relative to its Decisions: and the Condemnation of Arius and those who agreed with him.
To the holy, by the grace of God, and great church of the Alexandrians, and to our beloved; brethren throughout Egypt, Libya, and Pentapolis, the bishops assembled at Nicaea, 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 Nicaea, our most pious sovereign Constantine having summoned us out of various cities and provinces for that purpose, it appeared to us indispensably necessary that a letter should be written to you on the part of the sacred Synod; in order that ye may know what subjects were brought under consideration and examined, and what was eventually determined on and decreed.
In the first place, then, the impiety and guilt of Arius and his adherents were examined into, in the presence of our most religions emperor Constantine: and it was unanimously derided that his impious opinion should be anathematized, with all the blasphemous expressions he has uttered, in affirming that `the Son of God sprang from noting,' 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 Ptolemaïis; 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,hyperlink 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.hyperlink 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 Nicaea most of the bishops; with whom I myself also, who am but one of you, and who rejoice exceedingly in being your fellow-servant, undertook the investigation of the truth. Accordingly, all points which seemed in consequence of ambiguity to furnish any pretext for dissension, have been discussed and accurately examined. And may the Divine Majesty pardon the fearful enormity of the blasphemies which some were shamelessly uttering concerning the mighty Saviour, our life and hope; declaring and confessing that they believe things contrary to the divinely inspired Scriptures. While more than three hundred bishops remarkable for their moderation and intellectual keenness, were unanimous in their confirmation of one and the same faith, which according to the truth and legitimate construction of the law of God can only be the faith; Arius alone beguiled by the subtlety of the devil, was discovered to be the sole disseminator of this mischief, first among you, and afterwards with unhallowed purposes among others also. Let us therefore embrace that doctrine which the Almighty has presented to us: let us return to our beloved brethren from whom an irreverent servant of the devil has separated us: let us go with all speed to the common body and our own natural members. For this is becoming your penetration, faith and sanctity; that since the error has been proved to be due to him who is an enemy to the truth, ye should return to the divine favor. For that which has commended itself to the judgment of three hundred bishops cannot be other than the doctrine of God; seeing that the Holy Spirit dwelling in the minds of so many dignified persons has effectually enlightened them respecting the Divine will. Wherefore let no one vacillate or linger, but let all with alacrity return to the undoubted path of duty; that when I shall arrive among you, which will be as soon as possible, I may with you return due thanks to God, the inspector of all things, for having revealed the pure faith, and restored to you that love for which ye have prayed. May God protect you, beloved brethren.
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 Caesarea 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.hyperlink 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,hyperlink 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 being 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.hyperlink
Constantine Augustus, to the Churches.
Having experienced from the flourishing condition of public affairs, how great has been the grace of divine power, I judged this to be an object above all things claiming my care, that one faith, with sincere love, and uniform piety toward Almighty God should be maintained amongst the most blessed assemblies of the Catholic Church. But inasmuch as I perceived that this could not be firmly and permanently established, unless all, or at least the greatest part of the bishops could be convened in the same place, and every point of our most 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.hyperlink Why then should we follow the example of those who are acknowledged to be infected with grievous error? Surely we should never suffer Easter to be kept twice in one and the same year! But even if these considerations were not laid before you, it became your prudence at all times to take heed, both by diligence and prayer, that the purity of your soul should in nothing have communion, or seem to do so with the customs of men so utterly depraved. Moreover this should also be considered, that in a matter so important and of such religious significance, the slightest disagreement is most irreverent. For our Saviour left us but one day to be observed in commemoration of our deliverance, that is the day of his most holy Passion: he also wished his Catholic Church to be one; the members of which, however much they may be scattered in various places, are notwithstanding cherished by one Spirit, that is by the will of God. Let the prudence consistent with your sacred character consider how grievous and indecorous it is, that on the same days some should be observing fasts, while others are celebrating feasts; and after the days of Easter some should indulge in festivities and enjoyments, and others submit to appointed fastings. On this account therefore Divine Providence directed that an appropriate correction should be effected, and uniformity of practice established, as I suppose you are all aware.
Since then it was desirable that this should be so amended that we should have nothing in common with that nation of parricides, and of those who slew their Lord; and since the order is a becoming one which is observed by all the churches of the western, southern, and northern parts, and by some also in the eastern; from these considerations for the present all thought it to be proper, and I pledged myself that it would be satisfactory to your prudent penetration, that what is observed with such general unanimity of sentiment in the city of Rome, throughout Italy, Africa, all Egypt, Spain, France, Britain, Libya, the whole of Greece, and the dioceses of Asia, Pontus, and Cilicia, your intelligence also would cheerfully accept; reflecting too that not only is there a greater number of churches in the places before mentioned, but also that this in particular is a most sacred obligation, that all should in common desire whatever strict reason seems to demand, and what has no communion with the perjury of the Jews. But to sum up matters briefly, it was determined by common consent that the most holy festival of Easter should be solemnized on one and the same day; for it is not even seemly that there should be in such a hallowed solemnity any difference: and it is more commendable to adopt that opinion in which there will be no intermixture of strange error, or deviation from what is right. These things therefore being thus consistent, do you gladly receive this heavenly and truly divine command: for whatever is done in the sacred assemblies of the bishops is referable to the Divine will. Wherefore, when ye have indicated the things which have been prescribed to all our beloved brethren, it behooves you to publish the above written statements and to accept the reasoning which has been adduced, and to establish this observance of the most holy day: that when I arrive at the long and earnestly desired view of your order, I may be able to celebrate the sacred festival with you on one and the same day; and may rejoice with you for all things, in seeing Satanic cruelty frustrated by divine power through our efforts, while your faith, peace and concord are everywhere flourishing. May God preserve you, beloved brethren.
Another Epistle to Eusebius.hyperlink
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 praetorian 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:hyperlink
Victor Constantine Maximus Augustus, to Eusebius of Caesarea.
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 size, the provision and use of which you know to be needful for the instruction of the Church. Letters have also been despatched from our clemency, to the financial agenthyperlink of the diocese that he be careful to provide all things necessary for the preparation of them. That these copies may be got ready as quickly as possible, let it be a task for your diligence: and you are authorized, on the warrant of this our letter, to use two of the public carriages for their conveyance; for thus the copies which are most satisfactorily transcribed, may be easily conveyed for our inspection, one of the deacons of your church fulfilling this commission; who when he has reached us shall experience our bounty. May God preserve you, beloved brother.
Another Epistle to Macarius.hyperlink
Victor Constantine Maximus Augustus, to Macarius of Jerusalem.-Such is the grace of our Saviour, that no supply of words seems to be adequate to the expression of its present manifestation. For that the monumenthyperlink of his most holy passion, long since hidden under the earth, should have lain concealed for a period of so many years, until, through the destruction of the common enemy of all,hyperlink it should shine forth to his own servants after their having regained their freedom, exceeds all admiration. For if all those who throughout the whole habitable earth are accounted wise, should be convened in one and the same place, desiring to say something worthy of the event, they would fall infinitely short of the least part of it; for the apprehension of this wonder as far transcends every nature capable of human reasoning, as heavenly things are mightier than human. Hence therefore this is always my especial aim, that as the credibility of the truth daily demonstrates itself by fresh miracles, so the souls of us all should become more diligent respecting the holy law, with modesty and unanimous eagerness. But I desire that you should be fully aware of what I concave is pretty generally known, that it is now my chief care, that we should adorn with magnificent structures that hollowed spot, which by God's appointment I have disencumbered of a most disgraceful additionhyperlink of an idol, as of some grievous burden; which was consecrated indeed from the beginning in the purpose of God, but has been more manifestly sanctified since he has brought to light the evidence of the Saviour's passion. Wherefore it is becoming your prudence to make such arrangements, and provision of everything necessary, that not only a churchhyperlink should be built in itself superior to any elsewhere, but that the rest of its parts also may be such that all the most splendid edifices in every city may be excelled by this. With regard to the workmanship and chaste execution of the walls, know that we have entrusted the care of these things to our friend Dracilian, deputy to the most illustrious prefects of the praetorium, and to the governor of the province: for my piety has ordered that artificers and workmen, and whatever other things they may be informed from your sagacity to be necessary for the structure, shall through their care be immediately sent. Respecting the columns or the marbles, whatever you may judge to be more precious and useful, do you yourself after having inspected the plan take care to write to us; that when we shall understand from your letter how many things and of what kind there may be need of, these may be conveyed to you from all quarters: for it is but just that the most wonderful place in the world, should be adorned in accordance with its dignity. But I wish to know from you, whether you consider that the vault of the basilica should be fretted, or constructed on some other plan: for if it is to be fretted, it can also be decorated with gold. It remains that your holiness should inform the officers before mentioned as soon as possible, how many workmen and artificers, and what money for expenses you will want. Be careful at the same time to report to me speedily, not only concerning the marbles and columns, but also concerning the fretted vault, if indeed you should decide this to be the more beautiful. May-God preserve you, beloved brother
The emperor having also written other letters of a more oratorical character against Arius and his adherents, caused them to be everywhere published throughout the cities, exposing him to ridicule, and taunting him with irony. Moreover, writing to the Nicomedians against Eusebius and Theognis, he censures the misconduct of Eusebius, not only on account of his Arianism, but because also having formerly been well-affected to the ruler, he had traitorously conspired against his affairs. He then exhorts them to elect another bishop instead of him. But I thought it would be superfluous to insert here the letters respecting these things, because of their length: those who wish to do so may find them elsewhere and give them a perusal. This is sufficient notice of these transactions.
Chapter X.
The Emperor also summons to the Synod Acesius, Bishop of the Novatians.
The emperor's diligence induces me to mention another circumstance expressive of his mind, and serving to show how much he desired peace. For aiming at ecclesiastical harmony, he summoned to the council Acesius also, a bishop of the sect of Novatians. Now, when the declaration of faith had been written out and subscribed by the Synod, the emperor asked Acesius whether he would also agree to this creed to the settlement of the day on which Easter should be observed. He replied, `The Synod has determined nothing new, my prince: for thus heretofore, even from the beginning, from the times of the apostles, I traditionally received the definition of the faith, and the time of the celebration of Easter.' When, therefore, the emperor further asked him, `For what reason then do you separate yourself from communion with the rest of the Church?' he related what had taken place during the persecution under Decius; and referred to the rigidness of that austere canon which declares, that it is not right persons who after baptism have committed a sin, which the sacred Scriptures denominate `a sin unto death'hyperlink to be considered worthy of participation in the sacraments:hyperlink that they should indeed be exhorted to repentance, but were not to expect remission from the priest, but from God, who is able and has authority to forgive sins.hyperlink When Acesius had thus spoken, the emperor said to him, `Place a ladder, Acesius, and climb alone into heaven.'hyperlink Neither Eusebius Pamphilus nor any other has ever mentioned these things: but I heard them from a man by no means prone to falsehood, who was very old, and simply stated what had taken place in the council in the course of a narrative. From which I conjecture that those who have passed by this occurrence in silence, were actuated by motives which have influenced many other historians: for they frequently suppress important facts, either from prejudice against some, or partiality towards others.
Footnotes
45 Cf. the parallel account in Sozom. I. 17.
46 In a single sentence this controversy was as to whether the Easter should be observed on a fixed day in every year or on the 14th of the lunar month Nisan of the Jews, on whatever day of the week that might happen to fall. For a fuller discussion of the controversy, see Smith's Dict. of the Bible, and the literature there referred to.
47 oikoumenikhn: hence this is called the first Ecumenical Council.
48 Euseb. Life of Const. III. 7-9.
49 Hosius mentioned before in chap. 7.
50 According to Valesius, who follows Musculus, the prelate here meant was the bishop of Rome. The reason alleged is that at the time of the meeting of the council, Constantinople had not yet been made the `imperial city.
0' But considering the general indifference of Socrates to the affairs of the Western Church, and the fact that when he wrote, the imperial city was actually Constantinople, it is very probable that it is the bishop of that city he means to name here, and not the bishop of Rome.
51 Acts ii. 5-11.
52 The exact number is variously given as 250 by Eusebius (Life of Const. III. 8); 270 by Eustathius; 318 by Evagrius (H. E. III. 31); Athanasius (Ep. to the African bishops); Hilarius (Contra Constantium); Jerome (Chronicon), and Rufinus.
53 Young priests; lit. `followers,
0' from akolouqoj.
0' &c., of the English translations in Bagster and Bohn's series is probably a typographical error, though strangely perpetuated down to the reprint of 1888.
0'; the word has become a historic landmark in theological debate, and one of the stock words of theological terminology.
0'
0' but defined by Hesychius as above.
0' describes the official to the modern reader, it has been adopted in the present translation. Concerning the office, cf. Euseb. H. E. VII. 10. It may be also noted that the very common ecclesiastical term diocese (dioikhsij) originated during the reign of Constantine, as becomes evident from his letters. See Euseb. Life of Const. III. 36.
0'; the ancient Roman basilicas were often turned into churches. The term has become familiar in ecclesiastical architecture.
54 tw mesw tropw: besides the meaning given to these words here they may be taken (1) as describing the temperate and genial character of the men so characterized, on the assumption that mesoj = metrioj as often elsewhere, or (2) as applicable to those who occupied the middle ground in the controversy; of these, (2) is not admissible, as nothing has been said in the immediate context about the controversy, and as age is the main basis of classification in the passage (1) also is less probable than the rendering given above.
55 Dialectics.
56 eij twn omologhtwn: the term omologhthj was applied to those who during the persecutions had refused to sacrifice to idols, persisting in his profession of Christianity in spite of suffering. Cf. Clem. Strom. IV. 12; Petr. Alex. Epist. Can. 14.
57 Euseb. Life of Const. III. 13.
58 The Passover, or Easter.
59 Macedonian = follower of Macedonius, not a native resident of Macedonia. Sabinus was the author of a collection of the acts of the Synod used by Socrates quite freely (cf. I. 9; II. 15, 17 et al.). Socrates, however, criticises for prejudice against the orthodox. Sabinus was bishop of the church of the Macedonians in Heraclea, a city in Thrace.
60 This is according to the reading of Valesius Hussey, and Bright. The reading, `our Lord,
61 omoousion, `of the same essence
62 This creed is found twelve times in eleven ancient sources, two versions being given in the Acts of the Council of Chalcedon. The second version of the Council of Chalcedon contains certain additions from the creed of Constantinople; all the rest substantially agree. Cf. Schaff, Creeds of Christendom, Vol. I. p. 24, and Vol. II. p. 50, 91; Walch, Antiquitates Symbolicae (1772), p. 87 seq.; Hahn, Bibliothek der Symbole, p. 40-107, and other literature referred to in Schaff's Creeds, &c.
63 kathxhsei; the word is used of the steps preliminary to baptism, chief among which was instruction in the truth. Cf. VII. 17, and Smith's Dict. of the Bible.
64 prwtotokon pashj ktisewj, taken from Col. i, 15. For the uses of prwtoj instead of proteroj, see John i. 15.
65 maqhteusate, from Matt. xxviii. 19.
66 to maqhma: lit. `lesson.
67 Through.
68 agrafoij: lit. `unwritten,
69 klhrou: cf. Bingham, Eccl. Antiq. I. 5.
70 Sotades, a Maronite, characterized as obscene. On the doctrines of the Maronites, cf. Gibbon's Decline and Fall, Ch. XLVII. sect. 3.
71 It has always been the common belief of the Eastern Church that the ecumenical councils were inspired in the same sense as the writers of the Sacred Scriptures. Socrates in this respect simply reflects the opinion of the age and region.
72 Cf. III. 23, where the author makes further mention of Porphyry and his writings; see also Smith, Dict. Greek and Roman Biog.
73 Euseb. Life of Const. III. 17-19.
74 As the Jewish Passover month was a lunar month and began on the fifth day of March and ended on the third of April, it happened sometimes that their Passover began before the equinox (the beginning of the solar year), so that they celebrated two Passovers during the same solar year. Their own year being lunar, of course they never celebrated the Passover twice in a year according to their point of view.
75 Valesius thinks this letter is misplaced; as it alludes to the death of Licinius as a recent event, he thinks it must have been written about 315-316 a.d., hence ten years before the Council of Nicaea. Cf. Euseb. Life of Const. II. 46.
76 Euseb. Life of Const. IV. 36.
77 dioikhsewj kaqolikon: this office was peculiar to the Eastern Church. The nearest equivalent to it in the terminology of the Western Church is that of vicar-general; but as the non-technical expression `financial agent
78 Euseb. Life of Const. III. 30.
79 gnwrisma: the sepulchre near Calvary commonly known as the Saviour's is meant.
80 Licinius.
81 A temple of Venus built by Adrian, the emperor, on Mount Calvary.
82 basilikhn, `basilica
83 John v. 16.
84 qeiwn musthriwn.
85 Cf. IV. 28.
86 Sozom. I. 22.