Church Fathers: Post-Nicene Fathers Vol 03: 23.01.06 History Book 1 Part 2

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Church Fathers: Post-Nicene Fathers Vol 03: 23.01.06 History Book 1 Part 2



TOPIC: Post-Nicene Fathers Vol 03 (Other Topics in this Collection)
SUBJECT: 23.01.06 History Book 1 Part 2

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"We believe, as is taught by the apostolical Church, in an only unbegotten Father, Who of His being hath no cause, immutable and invariable, and Who subsists always in one state of being, admitting neither of progression nor of diminution; Who gave the law, and the prophets, and the gospel; of patriarchs and apostles, and of all saints, Lord: and in one Lord Jesus Christ, the only-begotten Son of God, begotten not out of that which is not, but of the Father, Who is; yet not after the manner of material bodies, by severance or emanation, as Sabelliushyperlink and Valentinushyperlink taught; but in an inexpressible and inexplicable manner, according to the saying which we quoted above, `Who shall declare His generationshyperlink ?' since no mortal intellect can comprehend the nature of His Person, as the Father Himself cannot be comprehended, because the nature of reasonable beings is unable to grasp the manner in which He was begotten of the Fatherhyperlink .

"But those who are led by the Spirit of truth have no need to learn these things of me, for the words long since spoken by the Saviour yet sound in our ears, `No one knoweth who the Father is but the Son, and no one knoweth who the Son is but the Fatherhyperlink .' We have learnt that the Son is immutable and unchangeable, all-sufficient and perfect, like the Father, lacking only His "unbegotten." He is the exact and precisely similar image of His Father. For it is clear that the image fully contains everything by which the greater likeness exists, as the Lord taught us when He said, `My Father is greater than Ihyperlink .' And in accordance with this we believe that the Son always existed of the Father; for he is the brightness of His glory, and the express image of His Fathers Personhyperlink ." But let no one be led by the word `always' to imagine that the Son is unbegotten, as is thought by some who have their intellects blinded: for to say that He was, that He has always been, and that before all ages, is not to say that He is unbegotten.

"The mind of man could not possibly invent a term expressive of what is meant by being unbegotten. I believe that you are of this opinion; and, indeed, I feel confident in your orthodox view that none of these terms in any way signify the unbegotten. For all the terms appear to signify merely the extension of time, and are not adequate to express the divinity and, as it were, the primaeval being of the only-begotten Son. They were used by the holy men who earnestly endeavoured to clear up the mystery, and who asked pardon from those who heard them, with a reasonable excuse for their failure, by saying `as far as our comprehension has reached.' But if those who allege that what was `known in part' has been `done awayhyperlink ' for them, expect from human lips anything beyond human powers, it is plain that the terms `was,' and `ever,' and `before all ages,' fall far short of this expectation. But whatever they may mean, it is not the same as `the unbegotten.' Therefore His own individual dignity must be reserved to the Father as the Unbegotten One, no one being called the cause of His existence: to the Son likewise must be given the honour which befits Him, there being to Him a generation from the Father which has no beginning; we must render Him worship, as we have already said, only piously and religiously ascribing to Him the `was' and the `ever,' and the `before all ages;' not however rejecting His divinity, but ascribing to Him a perfect likeness in all things to His Father, while at the same time we ascribe to the Father alone His own proper glory of `the unbegotten,' even as the Saviour Himself says, `My Father is greater than Ihyperlink .'

"And in addition to this pious belief respecting the Father and the Son, we confess as the Sacred Scriptures teach us, one Holy Ghost, who moved the saints of the Old Testament, and the divine teachers of that which is called the New. We believe in one only Catholic Church, the apostolical, which cannot be destroyed even though all the world were to take counsel to fight against it, and which gains the victory over all the impious attacks of the heterodox; for we are emboldened by the words of its Master, `Be of good cheer, I have overcome the worldhyperlink .' After this, we receive the doctrine of the resurrection from the dead, of which Jesus Christ our Lord became the first-fruits; Who bore a Body, in truth, not in semblance, derived from Mary the mother of Godhyperlink ; in the fulness of time sojourning among the race, for the remission of sins: who was crucified and died, yet for all this suffered no diminution of His Godhead. He rose from the dead, was taken into heaven, and sat down at the right hand of the Majesty on high.

"In this epistle I have only mentioned these things in part, deeming it, as I have said, wearisome to dwell minutely on each article, since they are well known to your pious diligence. These things we teach, these things we preach; these are the dogmas of the apostolic Church, for which we are ready to die, caring little for those who would force us to forswear them; for we will never relinquish our hope in them, though they should try to compel us by tortures.

"Arius and Achillas, together with their fellow foes, have been expelled from the Church, because they have become aliens from our pious doctrine: according to the blessed Paul, who said, 'If any of you preach any other gospel than that which you have received, let him be accursed, even though he should pretend to be an angel from heavenhyperlink , and `But if any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothinghyperlink ,' and so forth. Since, then, they have been condemned by the brotherhood, let none of you receive them, nor attend to what they say or write. They are deceivers, and propagate lies, and they never adhere to the truth. They go about to different cities with no other intent than to deliver letters under the pretext of friendship and in the name of peace, and by hypocrisy and flattery to obtain other letters in return, in order to deceive a few `silly women who are laden with sinshyperlink .' I beseech you, beloved brethren, to avoid those who have thus dared to act against Christ, who have publicly held up the Christian religion to ridicule, and have eagerly sought to make a display before judicial tribunals, who have endeavoured to excite a persecution against us at a period of the most entire peace, and who have enervated the unspeakable mystery of the generation of Christ. Unite unanimousl"y in opposition to them, as some of our fellow-ministers have already done, who, being filled with indignation, wrote to me against them, and signed our formularyhyperlink .

"I have sent you these letters by my son Apion, the deacon; being those of (the ministers in) all Egypt and the Thebaid, also of those of Libya, and the Pentapolis, of Syria, Lycia, Pamphylia, Asia, Cappadocia, and in the other adjoining countries. Whose example you likewise, I trust, will follow. Many kindly attempts have been made by me to gain back those who have been led astray, but no remedy has proved more efficacious in restoring the laity who have been deceived by them and leading them to repentance, than the manifestation of the union of our fellow-ministers. Salute one another, with the brotherhood that is with you. I pray that you may be strong in the Lord, my beloved, and that I may receive the fruit of your love to Christ.

"The following are the name of those who have been anathematized as heretics: among the presbyters, Arius; among the deacons, Achillas, Euzoius, Aïthales, Lucius, Sarmates, Julius, Menas, another Arius, and Helladius."

Alexander wrote in the same strain to Philogoniushyperlink , bishop of Antioch, to Eustathiushyperlink , who then ruled the church of the Beroeans, and to all those who defended the doctrines of the Apostles. But Arius could not endure to keep quiet, but wrote to all those whom he believed to agree with him in opinion. His letter to Eusebius, bishop of Nicomedia, is a clear proof that the divine Alexander wrote nothing that was false concerning him. I shall here insert his letter, in order that the names of those who were implicated in his impiety may become generally known.

Chapter IV.-The Letter of Arius to Eusebius, Bishop of Nicomedia.

"To his very dear lord, the man of God, the faithful and orthodox Eusebius, Arius, unjustly persecuted by Alexander the Popehyperlink , on account of that all-conquering truth of which you also are a champion, sendeth greeting in the Lord.

"Ammonius, my father, being about to depart for Nicomedia, I considered myself bound to salute you by him, and withal to inform that natural affection which you bear towards the brethren for the sake of God and His Christ, that the bishop greatly wastes and persecutes us, and leaves no stone unturnedhyperlink against us. He has driven us out of the city as atheists, because we do not concur in what he publicly preaches, namely, God always, the Son always; as the Father so the Son; the Son Co-exists unbegotten with God; He is everlasting; neither by thought nor by any interval does God precede the Son; always God, always Son; he is begotten of the unbegotten; the Son is of God Himself. Eusebius, your brother bishop of Caesarea, Theodotus, Paulinus, Athanasius, Gregorius, Aetius, and all the bishops of the East, have been condemned because they say that God had an existence prior to that of His Son; except Philogonius, Hellanicus, and Macarius, who are unlearned men, and who have embraced heretical opinions. Some of them say that the Son is an eructation, others that He is a production, others that He is also unbegotten. These are impieties to which we cannot listen, even though the heretics threaten us with a thousand deaths. But we say and believe, and have taught, and do teach, that the Son is not unbegotten, nor in any way part of the unbegotten; and that He does not derive His subsistence from any matter; but that by His own will and counsel He has subsisted before time, and before ages, as perfect God, only begotten and unchangeable, and that before He was begotten, or created, or purposed, or established, He was not. For He was not unbegotten. We are persecuted, because we say that the Son has a beginning, but that God is without beginning. This is the cause of our persecution, and likewise, because we say that He is of the non-existenthyperlink . And this we say, because He is neither part of God, nor of any essential beinghyperlink . For this are we persecuted; the rest you know. I bid thee farewell in the Lord, remembering our afflictions, my fellow-Lucianisthyperlink , and true Eusebiushyperlink ."

Of those whose names are mentioned in this letter, Eusebius was bishop of Caesareahyperlink , Theodotus of Laodicea, Paulinus of Tyre, Athanasius of Anazarbus, Gregorius of Berytus, and Aetius of Lydda. Lydda is now called Diospolis. Arius prided himself on having these men of one mind with himself. He names as his adversaries, Philogonius, bishop of Antioch, Hellanicus, of Tripolis, and Macarius, of Jerusalem. He spread calumnies against them because they said that the Son is eternal, existing before all ages, of equal honour and of the same substance with the Father.

When Eusebius received the epistle, he too vomited forth his own impiety, and wrote to Paulinus, chiefhyperlink of the Tyrians, in the following words.

Chapter V.-The Letter of Eusebius, Bishop of Nicomedia, to Paulinus, Bishop of Tyre.

"To my lord Paulinus, Eusebius sendeth greeting in the Lord.

"The zeal of my lord Eusebius in the cause of the truth, and likewise your silence concerning it, have not failed to reach our ears. Accordingly, if, on the one hand, we rejoiced on account of the zeal of my lord Eusebius; on the other we are grieved at you, because even the silence of such a man appears like a defeat of our cause. Hence, as it behoves not a wise man to be of a different opinion from others, and to be silent concerning the truth, stir up, I exhort you, within yourself the spirit of wisdom to write, and at length begin what may be profitable to yourself and to others, specially if you consent to write in accordance with Scripture, and tread in the tracks of its words and will.

"We have never heard that there are two unbegotten beings, nor that one has been divided into two, nor have we learned or believed that it has ever undergone any change of a corporeal nature; but we affirm that the unbegotten is one and one also that which exists in truth by Him, yet was not made out of His substance, and does not at all participate in the nature or substance of the unbegotten, entirely distinct in nature and in power, and made after perfect likeness both of character and power to the maker. We believe that the mode of His beginning not only cannot be expressed by words but even in thought, and is incomprehensible not only to man, but also to all beings superior to man. These opinions we advance not as having derived them from our own imagination, but as having deduced them from Scripture, whence we learn that the Son was created, established, and begotten in the same substance and in the same immutable and inexpressible nature as the Maker; and so the Lord says, `God created me in the beginning of His way; I was set up from everlasting; before the hills was I brought forthhyperlink .'

"If He had been from Him or of Him, as a portion of Him, or by an emanation of His substance, it could not be said that He was created or established; and of this you, my lord, are certainly not ignorant. For that which is of the unbegotten could not be said to have been created or founded, either by Him or by another, since it is unbegotten from the beginning. But if the fact of His being called the begotten gives any ground for the belief that, having come into being of the Father's substance, He also has from the Father likeness of nature, we reply that it is not of Him alone that the Scriptures have spoken as begotten, but that they also thus speak of those who are entirely dissimilar to Him by nature. For of men it is said, `I have begotten and brought up sons, and they have rebelled against mehyperlink ;' and in another place, `Thou hast forsaken God who begat theehyperlink ;' and again it is said, `Who begat the drops of dewhyperlink ?' This expression does not imply that the dew partakes of the nature of God, but simply that all things were formed according to His will. There is, indeed, nothing which is of His substance, yet every thing which exists has been called into being by His will. He is God; and all things were made in His likeness. and in the future likeness of His Word, being created of His free will. All things were made by His means by God. All things are of God.

"When you have received my letter, and have revised it according to the knowledge and grace given you by God, I beg you will write as soon as possible to my lord Alexander. I feel confident that if you would write to him, you would succeed in bringing him over to your opinion. Salute all the brethren in the Lord. May you, my lord, be preserved by the grace of God, and be led to pray for us."

It is thus that they wrote to each other, in order to furnish one another with weapons against the truthshyperlink . And so when the blasphemous doctrine had been disseminated in the churches of Egypt and of the East, disputes and contentions arose in every city, and in every village, concerning theological dogmas. The common people looked on, and became judges of what was said on either side, and some applauded one party, and some the other. These were, indeed, scenes fit for the tragic stage, over which tears might have been shed. For it was not, as in bygone days, when the church was attacked by strangers and by enemies, but now natives of the same country, who dwelt under one roof, and sat down at one table, fought against each other not with spears, but with their tongues. And what was still more sad, they who thus took up arms against one another were members of one another, and belonged to one body.

Chapter VI.-General Council of Nicaea.

The emperor, who possessed the most profound wisdom, having heard of these things, endeavoured, as a first step, to stop up their fountain-head. He therefore despatched a messenger renowned for his ready wit to Alexandria with letters, in the endeavour to extinguish the dispute, and expecting to reconcile the disputants. But his hopes having been frustrated, he proceeded to summon the celebrated council of Nicaeahyperlink ; and pledged his word that the bishops and their officials should be furnished with asses, mules, and horses for their journey at the public expense. When all those who were capable of enduring the fatigue of the journey had arrived at Nicaea, he went thither himself, with both the wish of seeing the multitude of bishops, and the yearning desire of maintaining unanimity amongst them. He at once arranged that all their wants should be liberally supplied. Three hundred and eighteen bishops were assembled. The bishop of Romehyperlink , on account of his very advanced age, was absent, but he sent two presbytershyperlink to the council, with authority to agree to what was done.

At this period many individuals were richly endowed with apostolical gifts; and many, like the holy apostle, bore in their bodies the marks of the Lord Jesus Christhyperlink . James, bishop of Antioch, a city of Mygdonia, which is called Nisibis by the Syrians and Assyrians, raised the dead and restored them to life, and performed many other wonders which it would be superfluous to mention again in detail in this history, as I have already given an account of them in my work, entitled "Philotheushyperlink ." Paul, bishop of Neo-Caesarea, a fortress situated on the banks of the Euphrates, had suffered from the frantic rage of Licinius. He had been deprived of the use of both hands by the application of a red-hot iron, by which the nerves which give motion to the muscles had been contracted and rendered dead. Some had had the right eye dug out, others had lost the right arm. Among these was Paphnutius of Egypt. In short, the Council looked like an assembled army of martyrs. Yet this holy and celebrated gathering was not entirely free from the element of opposition; for there were some, though so few as easily to be reckoned, of fair surface, like dangerous shallows, who really, though not openly, supported the blasphemy of Arius.

When they were all assembledhyperlink , the emperor ordered a great hall to be prepared for their accommodation in the palace, in which a sufficient number of benches and seats were placed; and having thus arranged that they should be treated with becoming dignity, he desired the bishops to enter in, and discuss the subjects proposed. The emperor, with a few attendants, was the last to enter the room; remarkable for his lofty stature, and worthy of admiration for personal beauty, and for the still more marvellous modesty which dwelt on his countenance. A low stool was placed for him in the middle of the assembly, upon which, however, he did not seat himself until he had asked the permission of the bishops. Then all the sacred assembly sat down around him. Then forthwith rose first the great Eustathius, bishop of Antioch, who, upon the translation of Philogonius, already referred to, to a better life, had been compelled reluctantly to become his successor by the unanimous suffrages of the bishops, priests, and of the Christ-loving laity. He crowned the emperor's head with the flowers of panegyric, and commended the diligent attention he had manifested in the regulation of ecclesiastical affairs.

The excellent emperor next exhorted the Bishops to unanimity and concord; he recalled to their remembrance the cruelty of the late tyrants, and reminded them of the honourable peace which God had, in his reign and by his means, accorded them. He pointed out how dreadful it was, aye, very dreadful, that at the very time when their enemies were destroyed, and when no one dared to oppose them, they should fall upon one another, and make their amused adversaries laugh, especially as they were debating about holy things, concerning which they had the written teaching of the Holy Spirit. "For the gospels" (continued he), "the apostolical writings, and the oracles of the ancient prophets, clearly teach us what we ought to believe concerning the divine nature. Let, then, all contentious disputation be discarded; and let us seek in the divinely-inspired word the solution of the questions at issue." These and similar exhortations he, like an affectionate son, addressed to the bishops as to fathers, labouring to bring about their unanimity in the apostolical doctrines. Most members of the synod, won over by his arguments, established concord among themselves, and embraced sound doctrine. There were, however, a few, of whom mention has been already made, who opposed these doctrines, and sided with Arius; and amongst them were Menophantus, bishop of Ephesus, Patrophilus, bishop of Scythopolis, Theognis, bishop of Nicaea, and Narcissus, bishop of Neronias, which is a town of the second Cilicia, and is now called Irenopolis; also Theonas, bishop of Marmarica, and Secundus, bishop of Ptolemais in Egypthyperlink . They drew up a formulary of their faith, and presented it to the council. As soon as it was read it was torn to pieces, and was declared to be spurious and false. So great was the uproar raised against them, and so many were the reproaches cast on them for having betrayed religion, that they all, with the exception of Secundus and Theonas, stood up and took the lead in publicly renouncing Arius. This impious man, having thus been expelled from the Church, a confession of faith which is received to this day was drawn up by unanimous consent; and, as soon as it was signed, the council was dissolved.

Chapter VII.-Confutation of Arianism Deduced from the Writings of Eustathius and Athanasius.

The above-named bishops, however, did not consent to it in sincerity, but only in appearance. This was afterwards shewn by their plotting against those who were foremost in zeal for religion, as well as by what these latter have written about them. For instance, Eustathius, the famous bishop of Antioch, who has been already mentioned, when explaining the text in the Proverbs, `The Lord created me in the beginning of His way, before His works of oldhyperlink ,' wrote against them, and refuted their blasphemy.

hyperlink "I Will now proceed to relate how these different events occurred. A general council was summoned at Nicaea, and about two hundred and seventy bishops were convened. There were, however, so many assembled that I cannot state their exact number, neither, indeed, have I taken any great trouble to ascertain this point. When they began to inquire into the nature of the faith, the formulary of Eusebius was brought forward, which contained undisguised evidence of his blasphemy. The reading of it before all occasioned great grief to the audience, on account of its departure from the faith, while it inflicted irremediable shame on the writer. After the Eusebian gang had been clearly convicted, and the impious writing had been torn up in the sight of all, some amongst them by concert, under the pretence of preserving peace, imposed silence on all the ablest speakers. The Ariomaniacs, fearing lest they should be ejected from the Church by so numerous a council of bishops, sprang forward to anathematize and condemn the doctrines condemned, and unanimously signed the confession of faith. Thus having retained possession of their episcopal seats through the most shameful deception, although they ought rather to have been degraded, they continue, sometimes secretly, and sometimes openly, to patronize the condemned doctrines, plotting against the truth by various arguments. Wholly bent upon establishing these plantations of tares, they shrink from the scrutiny of the intelligent, avoid the observant, and attack the preachers of godliness. But we do not believe that these atheists can ever thus overcome the Deity. For though they `gird themselves' they `shall be broken in pieces,' according to the solemn prophecy of Isaiahhyperlink ."

These are the words of the great Eustathius. Athanasius, his fellow combatant, the champion of the truth, who succeeded the celebrated Alexander in the episcopate, added the following, in a letter addressed to the Africans.

"The bishops convened in council being desirous of refuting the impious assertions invented by the Arians, that the Son was created out of that which was non-existenthyperlink , that He is a creature and created beinghyperlink , that there was a period in which He was nothyperlink , and that He is mutable by nature, and being all agreed in propounding the following declarations, which are in accordance with the holy Scriptures; namely, that the Son is by nature only-begotten of God, Word, Power, and sole Wisdom of the Father; that He is, as John said, `the true Godhyperlink ,' and, as Paul has written, `the brightness of the glory, and the express image of the person of the Fatherhyperlink ,' the followers of Eusebius, drawn aside by their own vile doctrine, then began to say one to another, Let us agree, for we are also of God; `There is but one God, by whom are all thingshyperlink ; `Old things are passed away; behold, all things are become new, and all things are of God'hyperlink .' They also dwelt particularly upon what is contained in `The Shepherdhyperlink :' `Believe above all that there is one God, who created and fashioned all things, and making them to be out of that which is not.'

"But the bishops saw through their evil design and impious artifice, and gave a clearer elucidation of the words `of God,' and wrote, that the Son is of the substance of God; in order that while the creatures, which do not in any way derive their existence of or from themselves, are said to be of God, the Son alone is said to be of the substance of the Father; this being peculiar to the only-begotten Son, the true Word of the Father. This is the reason why the bishops wrote, that He is of the substance of the Father.

"But when the Arians, who seemed few in number, were again interrogated by the Bishops as to whether they admitted `that the Son is not a creature, but Power, and sole Wisdom, and eternal unchangeablehyperlink Image of the Father; and that He is very God,' the Eusebians were noticed making signs to one another to shew that these declarations were equally applicable to us. For it is said, that we are `the image and glory of Godhyperlink ;' and `for always we who livehyperlink :' there are, also, they said, many powers; for it is written-`All the power of God went out of the land of Egypthyperlink .' The canker-worm and the locust are said to be `a great powerhyperlink .' And elsewhere it is written,The God of powers is with us, the God of Jacob helperhyperlink .' To which may be added that we are God's own not simply, but because the Son called us `brethrenhyperlink .' The declaration that Christ is `the true God' does not distress us, for, having come into being, He is true.

"Such was the corrupt opinion of the Arians; but on this the bishops, having detected their deceitfulness in this matter, collected from Scripture those passages which say of Christ that He is the glory, the fountain, the stream, and the express image of the person; and they quoted the following words: `In thy light we shall see lighthyperlink ;' and likewise, `I and the Father are onehyperlink .' They then, with still greater clearness, briefly declared that the Son is of one substance with the Father; for this, indeed, is the signification of the passages which have been quoted. The complaint of the Arians, that these precise words are not to be found in Scripture, is proved groundless by their own practice, for their own impious assertions are not taken from Scripture; for it is not written that the Son is of the non-existent, and that there was a time when He was not: and yet they complain of having been condemned by expressions which, though not actually in Scripture, are in accordance with true religion. They themselves, on the other hand, as though they had found their words on a dunghill, uttered things verily of earth. The bishops, on the contrary, did not find their expressions for themselves; but, received their testimony from the fathers, and wrote accordingly. Indeed, there were bishops of old time, nearly one hundred and thirty years ago, both of the great city of Rome and of our own cityhyperlink , who condemned those who asserted that the Son is a creature, and that He is not of one substance with the Father. Eusebius, the bishop of Caesarea, was acquainted with these facts; he, at one time, favoured the Arian heresy, but he afterwards signed the confession of faith of the Council of Nicaea. He wrote to the people of his diocese, maintaining that the word `consubstantial' was `used by illustrious bishops and learned writers as a term for expressing the divinity of the Father and of the Sonhyperlink .'"

So these men concealed their unsoundness through fear of the majority, and gave their assent to the decisions of the council, thus drawing upon themselves the condemnation of the prophet, for the God of all cries unto them, "This people honour Me with their lips, but in their hearts they are far from Mehyperlink ." Theonas and Secundus, however, did not like to take this course, and were excommunicated by common consent as men who esteemed the Arian blasphemy above evangelical doctrine. The bishops then returned to the council, and drew up twenty laws to regulate the discipline of the Church.

Chapter VIII.-Facts Relating to Meletius the Egyptian, from Whom Originated the Meletian Schism, Which Remains to This Day.-Synodical Epistle Respecting Him.

After Meletiushyperlink had been ordained bishop, which was not long before the Arian controversy, he was convicted of certain crimes by the most holy Peter, bishop of Alexandria, who also received the crown of martyrdom. After being deposed by Peter he did not acquiesce in his deposition, but filled the Thebaid and the adjacent part of Egypt with tumult and disturbance, and rebelled against the primacy of Alexandria. A letter was written by the council to the Church of Alexandria, stating what had been decreed against his revolutionary practices. It was as follows:-

Synodical Epistle.

"To the Church of Alexandria which, by the grace of God, is great and holy, and to the beloved brethren in Egypt, Libya, and Pentapolis, the bishops who have been convened to the great and holy council of Nicaea, send greeting in the Lord.

"The great and holy council of Nicaea having been convened by the grace of God, and by the most religious emperor, Constantine, who summoned us from different provinces and cities, we judge it requisite that a letter be sent from the whole Holy Synod to inform you also what questions have been mooted and debated, and what has been decreed and established.

"In the first place, the impious doctrines of Arius were investigated before our most religious emperor Constantine; and his impiety was unanimously anathematized, as well as the blasphemous language and views which he had propounded, alleging that the Son of God was out of what was not, that before He was begotten He was not, that there was a period in which He was not, and that He can, according to His own freewill, be capable either of virtue or of vice. The holy council anathematized all these assertions, and even refused so much as to listen to such impious and foolish opinions, and such blasphemous expressions. The final decision concerning him you already know, or will soon hear; but we will not mention it now, lest we should appear to trample upon a man who has already received the recompense due to his sins. Such influence has his impiety obtained as to involve Theonas, bishop of Marmarica, and Secundus, bishop of Ptolemais, in his ruin, and they have shared his punishment.

"But after Egypt had, by the grace of God, been delivered from these false and blasphemous opinions, and from persons who dared to raise discord and division among a hitherto peaceable people, there yet remained the question of the temerity of Meletius, and of those ordained by him. We now inform you, beloved brethren, of the decrees of the council on this subject. It was decided by the holy council, that Meletius should be treated with clemency, though, strictly speaking, he was not worthy of even the least concession. He was permitted to remain in his own city, but was divested of all power, whether of nomination or of ordination, neither was he to shew himself in any province or city for these purposes: but only to retain the bare name of his office. Those who had received ordination at his hands were to submit to a more religious re-ordination; and were to be admitted to communion on the terms of retaining their ministry, but of ranking in every diocese and church below those who had been ordained before them by Alexander, our much-honoured fellow-minister Thus they would have no power of choosing or nominating others to the ministry, according to their pleasure, or indeed of doing anything with out the consent of the bishops of the Catholic and Apostolic Church, who are under Alexander. But they who, by the grace of God, and in answer to your prayers, have been detected in no schism, and have continued spotless in the Catholic and Apostolic Church, are to have the power of electing, and of nominating men worthy of the clerical office, and are permitted to do whatsoever is in accordance with law and the authority of the Church. If it should happen, that any of those now holding an office in the Church should die, then let these recently admitted be advanced to the honours of the deceased, provided only that they appear worthy, and that the people choose them, and that the election be confirmed and ratified by the catholic bishop of Alexandria. The same privilege has been conceded to all the others. With respect to Meletius, however, an exception has been made, both on account of his former insubordination, and of the rashness and impetuosity of his disposition; for if the least authority were accorded to him, he might abuse it by again exciting confusion. These are the chief points which relate to Egypt, and to the holy Church of Alexandria. Whatever other canons were made, or dogmas decreed, you will hear of them from Alexander, our most-honoured fellow-minister and brother, who will give you still more accurate information, because he himself directed, as well as participated in, every thing that took place.

"We also give you the good news that, according to your prayers, the celebration of the most holy paschal feast was unanimously rectified, so that our brethren of the East, who did not previously keep the festival at the same time as those of Rome, and as yourselves, and, indeed, all have done from the beginning, will henceforth celebrate it with you. Rejoice, then, in the success of our undertakings, and in the general peace and concord, and in the extirpation of every heresy, and receive with still greater honour and more fervent love, Alexander, our fellow-minister and your bishop, who imparted joy to as by his presence, and who, at a very advanced age, has undergone so much fatigue for the purpose of restoring peace among you. Pray for us all, that what has been rightly decreed may remain steadfast, through our Lord Jesus Christ, being done, as we trust, according to the good pleasure of God and the Father in the Holy Ghost, to whom be glory for ever and ever. Amen."

Notwithstanding the endeavours of that divine assembly of bishops to apply this medicine to the Meletian disease, vestiges of his infatuation remain even to this day; for there are in some districts bodies of monks who refuse to follow sound doctrine, and observe certain vain points of discipline, agreeing with the infatuated views of the Jews and the Samaritans.

Chapter IX.-The Epistle of the Emperor Constantine, Concerning the Matters Transacted at the Council, Addressed to Those Bishops Who Were Not Present.

The great emperor also wrote an account of the transactions of the council to those bishops who were unable to attend. And I consider it worth while to insert this epistle in my work, as it clearly evidences the piety of the writer.

"Constantinus Augustus to the Churches.

"Viewing the common public prosperity enjoyed at this moment, as the result of the great power of divine grace, I am desirous above all things that the blessed members of the Catholic Church should be preserved in one faith, in sincere love, and in one form of religion, towards Almighty God. But, since no firmer or more effective measure could be adopted to secure this end, than that of submitting everything relating to our most holy religion to the examination of all, or most of all, the bishops, I convened as many of them as possible, and took my seat among them as one of yourselves; for I would not deny that truth which is the source of my greatest joy, namely, that I am your fellow-servant. Every point obtained its due investigation, until the doctrine pleasing to the all-seeing God, and conducive to unity, was made clear, so that no room should remain for division or controversy concerning the faith.

"The commemoration of the most sacred paschal feast being then debated, it was unanimously decided, that it would be well that it should be everywhere celebrated upon the same day. What can be more fair, or more seemly, than that that festival by which we have received the hope of immortality should be carefully celebrated by all, on plain grounds, with the same order and exactitude? It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival, because, their hands having been stained with crime, the minds of these wretched men are necessarily blinded. By rejecting their custom, we establish and hand down to succeeding ages one which is more reasonable, and which has been observed ever since the day of our Lord's sufferings. Let us, then, have nothing in common with the Jews, who are our adversaries. For we have received from our Saviour another way. A better and more lawful line of conduct is inculcated by our holy religion. Let us with one accord walk therein, my much-honoured brethren, studiously avoiding all contact with that evil way. They boast that without their instructions we should be unable to commemorate the festival properly. This is the highest pitch of absurdity. For how can they entertain right views on any point who, after having compassed the death of the Lord, being out of their minds, are guided not by sound reason, but by an unrestrained passion, wherever their innate madness carries them. Hence it follows that they have so far lost sight of truth, wandering as far as possible from the correct revisal, that they celebrate a second Passover in the same year. What motive can we have for following those who are thus confessedly unsound and in dire error? For we could never tolerate celebrating the Passover twice in one year. But even if all these facts did not exist, your own sagacity would prompt you to watch with diligence and with prayer, lest your pure minds should appear to share in the customs of a people so utterly depraved. It must also be borne in mind, that upon so important a point as the celebration of a feast of such sanctity, discord is wrong. One day has our Saviour set apart for a commemoration of our deliverance, namely, of His most holy Passion. One hath He wished His Catholic Church to be, whereof the members, though dispersed throughout the most various parts of the world, are yet nourished by one spirit, that is, by the divine will. Let your pious sagacity reflect how evil and improper it is, that days devoted by some to fasting, should be spent by others in convivial feasting; and that after the paschal feast, some are rejoicing in festivals and relaxations, while others give themselves up to the appointed fasts. That this impropriety should be rectified, and that all these diversities of commemoration should be resolved into one form, is the will of divine Providence, as I am convinced you will all perceive. Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord. An orderly and excellent form of commemoration is observed in all the churches of the western, of the southern, and of the northern parts of the world, and by some of the eastern; this form being universally commended, I engaged that you would be ready to adopt it likewise, and thus gladly accept the rule unanimously adopted in the city of Rome, throughout Italy, in all Africa, in Egypt, the Spains, the Gauls, the Britains, Libya, Greece, in the dioceses of Asia, and of Pontus, and in Cilicia, taking into your consideration not only that the churches of the places above-mentioned are greater in point of number, but also that it is most pious that all should unanimously agree in that course which accurate reasoning seems to demand, and which has no single point in common with the perjury of the Jews.

"Briefly to summarize the whole of the preceding, the judgment of all is, that the holy Paschal feast should be held on one and the same day; for, in so holy a matter, it is not becoming that any difference of custom should exist, and it is better to follow the opinion which has not the least association with error and sin. This being the case, receive with gladness the heavenly gift and the plainly divine command; for all that is transacted in the holy councils of the bishops is to be referred to the Divine will. Therefore, when you have made known to all our beloved brethren the subject of this epistle, regard yourselves bound to accept what has gone before, and to arrange for the regular observance of this holy day, so that when, according to my long-cherished desire, I shall see you face to face, I may be able to celebrate with you this holy festival upon one and the same day; and may rejoice with you all in witnessing the cruelty of the devil destroyed by our efforts, through Divine grace, while our faith and peace and concord flourish throughout the world. May God preserve you, beloved brethren."



Fooynotes



69 Condemned a.d. 261 by Council held at Alexandria.



70 Taught in Rome in a.d. 140, and died in Cyprus in a.d. 160.



71 Isa. liii. 8.



72 h patrikh qeogonia.



73 Matt. xi. 27: observe the slight variation.



74 John xiv. 28.



75 Heb. i. 3



76 1 Cor. xiii. 10.



77 John xiv. 28.



78 John xvi. 33.



79 ek thj Qeotokou Mariaj.



80 Gal. i. 9.



81 1 Tim. vi. 3, 1 Tim. vi. 4.



82 2 Tim. iii. 6.



83 Tomoj. (i) a cut or slice; (ii) a portion of a roll, volume, or "tome."



84 Vide supra.



85 Bp. first Beroea in Syria and then of Antioch, c. 324-331. Beroea, the Helbon of Ezekiel (xxvii. 19) is now Aleppo or Haleb.



86 On the name "Pope," vide Dict. Christ. Ant., s.v. 1st, it was applied to the teachers of convers, 2ndly, to Bishops and Abbots, and was, 3rdly, confined to the Patriarchs of Alexandria, Antioch, Jerusalem, Constantinople, and to the Bp. of Rome; 4thly, it was claimed by the Bp. of Rome exclusively.



87 panta kalwn kinei. Cf. Luc. Scyth. ii. The common proverb was panta ecienai kalwn, to let out every reef. Ar. Eq. 756 Eur. Med. 278, &c.



88 ec ouk ontwn estin.



89 ec upokeimenou tinoj. Aristotle, Metaph. vi. 3, 1, defines to upokeimenon as that kaq' ou ta alla legetai. ...maliota de dokei einai ousia to upokeimenon prwton.



90 Arius and Eusebius had been fellow disciples of Lucianus the Priest of Antioch martyred under Maximinus in a.d. 311 or 312. Vide note on page 38.



91 Arius plays on the name Eusebius, eusebhj, pious.



92 From the phrase "o adelfoj sou o en Kaisareia," it has been inferred by some that the two Eusebii were actually brothers. Eusebius of Nicomedia, in the letter of Chapter V., calls the Palestinian despothj; but this alone would not be fatal to the brotherhood, for Seneca (Ep. Mor. 104), calls his brother Gallio dominus. The phrase of Arius is not worth much against the silence of every one else. Vid. Dict. Christ. Biog. Article, Eusebius.



Theodotus, bishop of Laodicea, Syria, (not the Phrgian Laodicea of the Apocalypse), was a Physician of the body was well as of the soul (Euseb. H.E. vii. 32).

Paulinus, bishop first of Tyre, and then of Antioch for six months, died in a.d. 329. (Philost. H.E. iii. 15, cf. Bishop Lightfoot in Dict Christian Biog. Article, Eusebius of Caesarea).

Athanasius, bishop of Anazarbus, an important town of Cilicia Campestris, accused of dangerous Arianism by his great namesake. (Athan. de Synod, 584.)

Gregorius succeeded Eusebius of Nicomedia at Berytus (Beyrout), on the translation of the latter to Nicomedia.

Aetius, Bishop of Lydda, (the Lydda of the Acts, on the plain of Sharon, now Ludd, the city of El-Khudr, who is identified with St. George), died soon after the Arian Synod of Antioch, a.d. 330 (Philost. H.E. iii. 12), and is to be distinguished from the arch-Arian Aetius, Julian's friend, who survived till a.d. 367 (Phil. H.E. ix. 6).

Philognius was raised to the episcopate per saltum, like St. Ambrose (Chrysost. Orat. 71, tom. v. p. 507), he preceded the Arian Paulinus.

Hellanicus was present at Nicaea, but was driven from the See of Tripolis, in Phoenicia, by the Arians (Athan. Hist. Ar. ad Mon. §5).

Macarius is praised by Athanasius (Orat. I. adv. Arian. p. 291). On a possible "passage of arms" between him and Eusebius of Caesarea at Nicaea, vide Stanley, Eastern Church, Lect. V. Cf. post, cap. xvii.

93 hgoumenoj.



94 Prov. viii. 22-26 Sept.



95 Isa. i 2.



96 Deut. xxxii. 18.



97 Job xxxviii. 28.



98 Arius first published his heresy, a.d. 319.



99 Originally named Antigonea, after its founder; then Nicaea after the Queen of Lysimachus; now Isnik.



100 Sylvester.



101 Vitus and Vincentius.



102 Cf. Gal. vi. 17. The "stigmata" here meant are the marks of persecution.



103 i.e. The Filoqeoj istoria, "Religious History," a work containing the lives of celebrated ascetics, composed before the Ecclesiastical History. For Dr. Newman's explanation of its apparent credulity, Vide Hist. Sketches, iii. 314, and compare his Apologia pro Vita sua, on his own acceptance of the marvellous, Appendix, p. 57.



104 On the circumstances and scene of the opening of the Council consult Stanley's Eastern Church, Lecture IV.



105 Menophantus was one of the disciples of Lucianus (Philos. H.E. ii. 14). He accepted the Nicene decision, but was excommunicated by the Sardican Fathers. Cf. Book II. Chap. 6.



Patrophilus, bishop of Scythopolis, the Bethshan of Scripture, was an ardent and persistent Arian. Theodoret mentions his share in the deposition of Eustathius (I. 20). Theognis was sentenced to banishment on account of the Arian sympathies he displayed at Nicaea, but escaped by a feigned acceptance.



Narcissus of Irenopolis a town of Cilicia Secunda, took an active part in the Arian movement: Athanasius says that he was thrice degraded by different synods, and is the worst of the Eusebians (Ath. Ap. de fuga, sec. 28).



Marmarica is not a town, but a district. It lay west of Egypt, about the modern Barca.



There were two cities in Egypt named Ptolemais, one in Upper Egypt below Abydos; one a port of the Red Sea.



After the time of Constantine, Cilicia was divided into threedistricts; Cilicia Prima, with Tarsus for chief town; Secunda, with Anazarbus; Tertia, with Seleuceia.



106 Prov. viii. 22, lxx. Kurioj ektise me arxhn odwn autou eij erga autou.



107 At this point, according to Valesius, a quotation from the homily of Eustathius on the above text from Proverbs viii. 22, begins. On Eustathius, see notes on Chapters III, and XX.



108 Is. viii. 9, lxx. ean gar palin isxushte palin htthqhsesqe.



109 'Ec ouk ontwn.



110 Ktisma kai poihma.



111 Pote ote ouk hn.



112 1 Joh. v. 20.



113 Heb. i. 3. Cf. p. 37, note xxvii.



114 2 Cor. viii. 6.



115 2 Cor. v. 17, 2 Cor. v. 18.



116 Herm. Pastor. Vis. v. Mand. i.



117 aparallaktoj cf. James i. 17, Par' w ouk eni parallagh.



118 Cor. xi. 7.



119 2 Cor. iv. 11. aei gar hmeij oi zwntej. The aei of St. Paul qualifies not "oi zwntej" but the paradidomeqa which follows, "For we who live are ever being delivered to death."



120 Exod. xii. 41, "The Hosts of the Lord," A.V. echlqe pasa h dunamij Kurion, Sept.



121 Joel ii. 25, "My great army," A.V.



122 "The Lord of hosts is with us, the God of Jacob is our refuge," Ps. xlvi. 7.



123 Heb. ii. 11.



124 Ps. xxvi. 9.



125 Joh. x. 30.



126 Alexandria. The allusion, according to Valesius, is to Dionysius, Bishop Rome, 259-269, and to Dionysius, Bishop of Alexandria. The Letter of Athanasius to the Africans was written, according to Baronius, in 369. So triwn may suit the chronology better than triakonta.



127 Ath. Ep. ad Afros 5 and 6.



128 Isai. xxix. 13.



129 Meletius (Meletioj), Bishop of Lycopolis, in Upper Egypt, was accused of apostasy. During the Patriarch Peter's withdrawal under persecution he intruded into the see of Alexandria. He was deposed in 306.