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THE bishops who had embraced the sentiments of Arius found a
favorable opportunity of restoring him and Euzoius to communion, by
zealously striving to have a council in the city of Jerusalem. They
effected their design in the following manner:
A certain presbyter who was a great admirer of the Arian doctrines,
was on terms of intimacy with the emperor's sister. At first he
concealed his sentiments; but as he frequently visited and became by
degrees more familiar with Constantia, for such was the name of the
sister of Constantine, he took courage to represent to her that Arius
was unjustly exiled from his country, and cast out from the Church,
through the jealousy and personal enmity of Alexander bishop of the
Alexandrian Church. He said that his jealousy had been excited by
the esteem which the people manifested towards Arius.
Constantia believed these representations to be true, yet took no
steps in her lifetime to innovate upon the decrees of Nicaea. Being
attacked with a disease which threatened to terminate in death, she
besought her brother, who went to visit her, to grant what she was
about to ask, as a last favor; this request was, to receive the above
mentioned presbyter on terms of intimacy, and to rely upon him as a man
who had correct opinions about the Divinity. "For my part," she
added, "I am drawing nigh to death, and am no longer interested in
the concerns of this life; the only apprehension I now feel, arises
from dread lest you should incur the wrath of God and suffer any
calamity, or the loss of your empire, since you have been induced to
condemn just and good men wrongfully to perpetual banishment." From
that period the emperor received the presbyter into favor, and after
permitting him to speak freely with him and to commune on the same
topics concerning which his sister had given her command, deemed
necessary to subject the case of Arius to a fresh examination; it is
probable that, in forming this decision, the emperor was either
influenced by a belief in the credibility of the attacks, or by the
desire of gratifying his sister. It was not long before he recalled
Arius from exile, and demanded of him a written exposition of his
faith concerning the Godhead. Arius avoided making use of the new
terms which he had previously devised, and constructed another
exposition by using simple terms, and such as were recognized by the
sacred Scriptures; he declared upon oath, that he held the doctrines
set forth in this exposition, that he both felt these statements ex
animo and had no other thought than these. It was as follows:
"Arius and Euzoius, presbyters, to Constantine, our most pious
emperor and most beloved of God.
"According as your piety, beloved of God, commanded, O sovereign
emperor, we here furnish a written statement of our own faith, and we
protest before God that we, and all those who are with us, believe
what is here set forth.
"We believe in one God, the Father Almighty, and in His Son the
Lord Jesus Christ, who was begotten from Him before all ages, God
the Word, by whom all things were made, whether things in heaven or
things on earth; He came and took upon Him flesh, suffered and rose
again, and ascended into heaven, whence He will again come to judge
the quick and the dead.
"We believe in the Holy Ghost, in the resurrection of the body, in
the life to come, in the kingdom of heaven, and in one Catholic
Church of God, established throughout the earth. We have received
this faith from the Holy Gospels, in which the Lord says to His
disciples, 'Go forth and teach all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost.' If
we do not so believe this, and if we do not truly receive the doctrines
concerning the Father, the Son, and the Holy Ghost, as they are
taught by the whole Catholic Church and by the sacred Scriptures, as
we believe in every point, let God be our judge, both now and in the
day which is to come. Wherefore we appeal to your piety, O our
emperor most beloved of God, that, as we are enrolled among the
members of the clergy, and as we hold the faith and thought of the
Church and of the sacred Scriptures, we may be openly reconciled to
our mother, the Church, through your peacemaking and pious piety; so
that useless questions and disputes may be cast aside, and that we and
the Church may dwell together in peace, and we all in common may offer
the customary prayer for your peaceful and pious empire and for your
entire family."
Many considered this declaration of faith as an artful compilation,
and as bearing the appearance of difference in expression, while, in
reality, it supported the doctrine of Arius; the terms in which it
was couched being so vague that it was susceptible of diverse
interpretations. The emperor imagined that Arius and Euzoius were of
the same sentiments as the bishops of the council of Nicaea, and was
delighted over the affair. He did not, however, attempt to restore
them to communion without the judgment and approval of those who are,
by the law of the Church, masters in these matters. He, therefore,
sends them to the bishops who were then assembled at Jerusalem, and
wrote, desiring them to examine the declaration of faith submitted by
Arius and Euzoius, and so to influence the Synod that, whether they
found that their doctrine was orthodox, and that the jealousy of their
enemies had been the sole cause of their condemnation, or that,
without having reason to blame those who had condemned them, they had
changed their minds, a humane decision might, in either case, be
accorded them. Those who had long been zealous for this, seized the
opportunity under cover of the emperor's letter, and received him into
fellowship. They wrote immediately to the emperor himself, to the
Church of Alexandria, and to the bishops and clergy of Egypt, of
Thebes, and of Libya, earnestly exhorting them to receive Arius and
Euzoius into communion, since the emperor bore witness to the
correctness of their faith, in one of his own epistles, and since the
judgment of the emperor had been confirmed by the vote of the Synod.
These were the subjects which were zealously discussed by the Synod of
Jerusalem.
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