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WHEN the emperor was made acquainted with fortune, immediately
exerted himself to extinguish the conflagration which had been kindled,
and sent a letter to Alexander and Arius by a trustworthy person named
Hosius, who was bishop of Cordova, in Spain. The emperor greatly
loved this man and held him in the highest estimation. It will not be
out of place to introduce here a portion of this letter, the whole of
which is given in the life of Constantine by Eusebius.
Victor Constantine Maximum Augustus to Alexander and Arius.
I am informed that your present controversy originated thus. When
you, Alexander, inquired of your presbyters what each thought on a
certain inexplicable passage of the written Word, rather on a subject
improper for discussion; and you, Arius rashly gave expression to a
view of the matter such as ought either never to have been conceived,
or when suggested to your mind, it became you to bury it in silence.
This dispute hating thus been excited among you, communion has been
denied; and the most holy people being rent into two factions, have
departed from the harmony of the common body. Wherefore let each one
of you, showing consideration for the other, listen to the impartial
exhortation of your fellow-servant. And what counsel does he offer?
It was neither prudent at first to agitate such a question, nor to
reply to such a question when proposed: for the claim of no law demands
the investigation of such subjects, but the idle useless talk of
leisure occasions them. And even if they should exist for the sake of
exercising our natural faculties, yet we ought to confine them to our
own consideration, and not incautiously bring them forth in public
assemblies, nor thoughtlessly confide them to the ears of everybody.
Indeed how few are capable either of adequately ex-pounding, or even
accurately understanding the import of matters so vast and profound!
And even if any one should be considered able to satisfactorily
accomplish this, how large a portion of the people would he succeed in
convincing? Or who can grapple with the subtilties of such
investigations without danger of lapsing into error? It becomes us
therefore on such topics to check loquacity, lest either on account of
the weakness of our nature we should be incompetent to explain the
subject proposed; or the dull understanding of the audience should make
them unable to apprehend dearly what is attempted to be taught: and in
the case of one or the other of these failures, the people must be
necessarily involved either in blasphemy or schism. Wherefore let an
unguarded question, and an inconsiderate answer, on the part of each
of you, procure equal forgiveness from one another. No cause of
difference has been started by you beating on any important precept
contained in the Law; nor has any new heresy been introduced by you in
connection with the worship of God; but ye both hold one and the same
judgment on these points, which is the Creed. Moreover, while you
thus pertinaciously contend with one another about matters of small or
scarcely the least importance, it is unsuitable for you to have charge
of so many people of God, because you are divided in opinion: and not
only is it unbecoming, but it is also believed to be altogether
unlawful.
In order to remind you of your duty by an example of an inferior kind,
I may say: you are well aware that even the philosophers themselves
are united under one sect. Yet they often differ from each other on
some parts of their theories: but although they may differ on the very
highest branches of science, in order to maintain the unity of their
body, they still agree to coalesce. Now, if this is done amongst
them, how much more equitable will it be for you, who have been
constituted ministers of the Most High God, to become unanimous with
one another in such a religious profession. But let us examine with
closer consideration, and deeper attention, what has been already
stated. Is it right on account of insignificant and vain contentions
between you about words, that brethren should be set in opposition
against brethren; and that the honorable communion should be distracted
by unhallowed dissension, through our striving with one another
respecting things so unimportant, and by no means essential? These
quarrels are vulgar and rather consistent with puerile thoughtlessness,
than suitable to the intelligence of priests and prudent men. We
should spontaneously turn aside from the temptations of the devil. The
great God and Saviour of us all has extended to all the common light.
Under his providence, allow me, his servant, to bring this effort of
mine to a successful issue; that by my exhortation, ministry, and
earnest admonition, I may lead you, his people, back to unity of
communion. For since, as I have said, there is but one faith among
you, and one sentiment respecting religion, and since the precept of
the law, in all its parts, combines all in one purpose of soul, let
not this diversity of opinion, which has excited dissension among you,
by any means cause discord and schism, inasmuch as it does not affect
the force of the law as a whole. Now, I say these things, not as
compelling you all to see exactly alike on this very insignificant
subject of controversy, whatever it may be; since the dignity of the
communion may be preserved unaffected, and the same fellowship with all
be retained, even though there should exist among you some
dissimilarity of sentiment on unimportant matters. For, of course,
we do not all desire the same thing in fore, in regard to divine
providence, let there of the Godhead: but those minute investigations
which ye enter into among yourselves with so much nicety, even if ye
should not concur in one judgment in regard to them, should remain
within the sphere of your own reflection, kept in the secret recesses
of the mind. Let then an ineffable and select bond of general
friendship, with faith in the truth, reverence for God, and a devout
observance of his law, remain unshaken among you. Resume mutual
friendship and grace; restore to the whole people their accustomed
familiar embraces; and do ye yourselves, on the strength of having
purified your own souls, again recognize one another. For friendship
often becomes sweeter after the removal of animosity. Thus restore to
me tranquil days, and nights free from care; that to me also some
pleasure in the pure light may be preserved, and a cheerful serenity
during the rest of my life: otherwise, I must necessarily groan, and
be wholly suffused with tears; neither will the remaining period of my
earthly existence be peacefully sustained. For while the people of
God (I speak of my fellow-servants) are severed from one another by
so unworthy and injurious a contest, how is it possible for me to
maintain my usual equanimity? But in order that you may have some idea
of my excessive grief on account of this unhappy difference, listen to
what I am about to state. On my recent arrival at the city of
Nicomedia, it was my intention immediately after to pro-distance on
my way, intelligence of this affair altogether reversed my purpose,
lest I should be obliged to see with my own eyes a condition of things
such as I could scarcely bear the report of. Open to me therefore by
your reconciliation henceforth, the way into the East, which ye have
obstructed by your contentions against one another: and permit me
speedily to behold both you and all the rest of the people rejoicing
together; and to express my due thanks to the Divine Being, because
of the general harmony and liberty of all parties, accompanied by the
cordial utterance of your praise.
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