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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 Ptolemais; 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 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 out 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, 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-mini-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. 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. 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
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 afterward 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?
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, 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.
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 national 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. 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 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 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.
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 Divine 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 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: 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 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 agent 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 early 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.
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 monument 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, 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
modestly 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 addition 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 church 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 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, not only concerning the marbles and columns, but also
concerning the fretted vault, if indeed you should deride 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.
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