The Synod’s Letter and the Emperor’s Letters

“To the great church of the Alexandrians, holy by the grace of God, and to our beloved brothers and sisters throughout Egypt, Libya and Pentapolis: the bishops gathered at Nicaea, who make up the great and holy synod, send greetings in the Lord. [a] “By the grace of God a great and holy synod has met at Nicaea. Our most devout sovereign Constantine summoned us for this purpose from many cities and provinces. It seemed to us absolutely necessary that the sacred synod should write you a letter, so that you may know what matters were raised and examined, and what was finally decided and decreed.

“First, then, the impiety and guilt of Arius and his followers were examined in the presence of our most religious emperor Constantine. It was unanimously decided that his impious opinion should be anathematized, together with all the blasphemous expressions he has used: his claims that ‘the Son of God came from nothing,’ and that ‘there was a time when he did not exist’; his saying, moreover, that ‘the Son of God, because he has free will, was capable of either vice or virtue’; and his calling him a creature and a work. “The holy synod has anathematized all these opinions. It could hardly bear to listen to such an impious opinion, or rather such madness, and such blasphemous words. How our proceedings against him ended you have either heard already or will soon learn, for we would not want to seem to trample on a man who has received the punishment his crime deserved. Yet his pestilent error proved so contagious that it dragged Theonas, bishop of Marmarica, and Secundus of Ptolemais into destruction with him, for they have suffered the same condemnation as he has. [b]

“But when the grace of God had freed us from those detestable teachings, with all their impiety and blasphemy, and from those men who had dared to cause discord and division among a people that had been at peace, there still remained the defiance of Melitius and of those he had ordained. We now tell you, beloved brothers and sisters, what the synod resolved on this point. “The synod was moved to great leniency toward Melitius, though strictly speaking he deserved no favor at all. It decreed that he should stay in his own city, but have no authority either to ordain or to nominate anyone for ordination; that he should not appear in any other district or city on this pretext; and that he should keep only the bare title of his rank. “Those who had received appointments from him were to be admitted to communion, once they had been confirmed by a more legitimate ordination, on these conditions: they should keep their rank and ministry, but regard themselves as lower in every respect than all those who have been ordained and established in each place and church by our most honored fellow minister Alexander. They are to have no authority to propose or nominate whomever they please, or to do anything at all without the consent of some bishop of the catholic church who is one of the bishops under Alexander. “On the other hand, those who by the grace of God and your prayers have been found in no schism, but have remained blameless in the catholic church, shall have authority to nominate and ordain those who are worthy of the sacred office, and to act in all things according to the law and custom of the church. “When any of those holding office in the church happens to die, then let those who have recently been admitted in this way be promoted to the rank of the one who has died, provided that they appear worthy and that the people elect them, with the bishop of Alexandria also ratifying their choice. This privilege is granted to all the others, but to Melitius himself we by no means grant the same freedom, because of his earlier disorderly conduct and the rashness and fickleness of his character. No authority or jurisdiction is to be given to him, since he is a man liable to stir up similar disturbances again.

“These are the matters that especially concern Egypt and the most holy church of the Alexandrians. If any other canon or ordinance has been established, our lord and most honored fellow minister and brother Alexander, who was present with us, will go into it in more detail when he returns to you, since he has taken part in everything that was done and has had the chief direction of it. “We also have welcome news for you about agreement on the most holy feast of Easter, for this point too has been happily settled through your prayers. All our brothers and sisters in the East who until now have kept this festival at the same time as the Jews will from now on conform to the Romans, to us, and to all who from the earliest times have kept Easter at the time we keep it. “Rejoicing, then, in these results, in the general harmony and peace, and in the rooting out of all heresy, receive with all the greater honor and more abundant love our fellow minister and your bishop Alexander. He has greatly delighted us by his presence, and even at his advanced age he has undergone extraordinary labors so that peace might be restored among you. Pray for us all, that what has been justly decided may be kept unbroken, through Almighty God and our Lord Jesus Christ, together with the Holy Spirit, to whom be glory forever. Amen.”

This letter of the synod makes it plain that they anathematized not only Arius and his followers but the very expressions of his teaching. It also shows that, having agreed among themselves about the celebration of Easter, they took Melitius, the founder of a heresy, back into communion, letting him keep his rank as bishop but stripping him of all authority to act as a bishop. It is for this reason, I suppose, that even now the Melitians in Egypt are separated from the church: the synod took all power away from Melitius. It should also be noted that Arius had written a book setting out his own opinion, which he titled Thalia. The character of the book is loose and dissolute, like the songs of Sotades in its style and meters. The synod condemned this work at the same time. Nor was it the synod alone that took the trouble to write to the churches announcing that peace had been restored. The emperor Constantine himself also wrote personally, and sent the following message to the church of the Alexandrians. [e]

The emperor’s letter. “Constantine Augustus, to the catholic church of the Alexandrians. Beloved brothers and sisters, greetings! “We have received from divine Providence the priceless blessing of being freed from all error and united in confessing one and the same faith. The devil will no longer have any power against us, since everything he had maliciously devised for our destruction has been overthrown from its very foundations. At God’s command the splendor of the truth has scattered those quarrels, schisms and uproars, those deadly poisons of discord, so to speak. So now we all worship one true God, and believe that he is. “In order that this might come about, I assembled most of the bishops at the city of Nicaea, at God’s prompting. With them I myself, who am only one of you and rejoice greatly in being your fellow servant, took up the investigation of the truth. Every point that seemed, because of some ambiguity, to offer a pretext for dispute was discussed and carefully examined. “May the divine Majesty pardon the dreadful enormity of the blasphemies that some were shamelessly uttering about the mighty Savior, our life and hope, declaring and confessing that they believe things contrary to the divinely inspired Scriptures. More than three hundred bishops, remarkable for their moderation and sharpness of mind, were unanimous in confirming one and the same faith, which by the truth and the right understanding of God’s law can be the only faith. Arius alone, deceived by the cunning of the devil, was found to be the one who spread this mischief, first among you and afterward, with unholy purpose, among others too. “Let us therefore embrace the teaching the Almighty has given us. Let us return to our beloved brothers and sisters, from whom an irreverent servant of the devil has separated us. Let us go with all speed to the common body, to our own natural members. This is what befits your discernment, your faith and your holiness: since the error has been proved to come from the enemy of the truth, you should return to God’s favor. For what has won the approval of three hundred bishops cannot be anything other than the teaching of God, since the Holy Spirit, dwelling in the minds of so many men of such worth, has fully enlightened them about the will of God. “So let no one waver or delay, but let all return eagerly to the sure path of duty, so that when I come to you, which will be as soon as possible, I may give due thanks with you to God, who sees all things, for revealing the pure faith and restoring to you the love you have prayed for. May God protect you, beloved brothers and sisters.”

So the emperor wrote to the Christians of Alexandria. He assured them that the statement of the faith had been made neither rashly nor at random, but had been drawn up after much research and strict investigation. It was not that some things were spoken of while others were passed over in silence; whatever could fittingly be said in support of any opinion was fully stated. Nothing was decided hastily; everything was first discussed with close accuracy, so that every point that seemed to offer a pretext for ambiguity of meaning or difference of opinion was thoroughly sifted and its difficulties removed. In short, he calls the mind of all who were gathered there the mind of God, and he does not doubt that the unanimity of so many eminent bishops was brought about by the Holy Spirit. Sabinus, however, the leader of the heresy of the Macedonians, deliberately rejects these authorities. He calls those who met there ignorant and unlearned men, and very nearly accuses Eusebius of Caesarea himself of ignorance. He does not stop to think that even if the members of that synod had been laymen, yet, being enlightened by God and by the grace of the Holy Spirit, they could not possibly stray from the truth. Nevertheless, hear further what the emperor decreed against Arius and those who held his opinions in another circular letter, which he sent everywhere to the bishops and the people. [f]

Another letter of Constantine. “Victor Constantine Maximus Augustus, to the bishops and people. “Since Arius has imitated wicked and impious men, it is just that he should suffer the same disgrace. Porphyry, that enemy of godliness, composed lawless treatises against religion, and he met a fitting reward: one that branded him with infamy from then on and covered him with the reproach he deserved, and his impious writings were destroyed as well. In the same way it now seems right that Arius and those who share his views should be called Porphyrians, so that they take their name from those whose conduct they have imitated. “Further, if any treatise written by Arius is discovered, let it be handed over to the fire, so that not only may his depraved teaching be suppressed, but no memorial of him at all may be left. And this I decree: if anyone is found hiding a book written by Arius and does not at once bring it out and burn it, the penalty for this offense shall be death. As soon as he is convicted, the criminal shall suffer capital punishment. May God preserve you!” [g]

Another letter. [h] “Constantine Augustus, to the churches. “I have learned from the flourishing state of public affairs how great the grace of the divine power has been. So I judged it to be my first concern, above all else, that one faith, with sincere love and one and the same godliness toward Almighty God, should be kept among the most blessed assemblies of the catholic church. But I saw that this could not be firmly and lastingly established unless all the bishops, or at least the greater part of them, met in one place and every point of our most holy religion was discussed by them in council. So as many as possible were gathered, and I myself was present as one of you; for I will not deny what I especially rejoice in, that I am your fellow servant. “Every point was examined in detail, until a decision acceptable to him who sees all things was published to promote unity of judgment and practice, so that nothing might be left from then on for dispute or controversy in matters of faith. [i]

“There the question of the most holy day of Easter was also considered, and it was decided by common consent that it would be right for everyone everywhere to celebrate it on one and the same day. For what could be more fitting or more solemn than that this feast, from which we have received the hope of immortality, should always be kept by all in one order, and for an evident reason? “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 stained their hands with a most heinous outrage, have thus polluted their souls, and are rightly blind. Having cast aside their practice, we are free to see to it that this observance is celebrated in the future in the more correct order that we have kept from the first day of the Lord’s suffering until the present time. “So have nothing in common with that most hostile people, the Jews. We have received another way from the Savior, for a lawful and exact course lies before us in our holy religion. Let us follow it with one accord, most honored brothers and sisters, and withdraw ourselves from that detestable fellowship. It is truly absurd for them to boast that we are unable to keep these things properly without their instruction. On what subject will they be able to judge rightly, who after that murder of their Lord lost their senses, and are led not by any reason but by an ungoverned impulse, wherever their inborn fury drives them? “This is why even in this matter they do not see the truth. Erring constantly and to the utmost degree, instead of making a proper correction, they celebrate the feast of Passover a second time in the same year. Why then should we follow the example of those who are admittedly infected with grievous error? Surely we should never allow Easter to be kept twice in one and the same year! “But even if these considerations were not set before you, it would still befit your good sense to take care at all times, by diligence and prayer, that the purity of your souls should in nothing share, or seem to share, in the customs of men so utterly depraved.

“This too should be considered: in a matter so important and of such religious weight, the slightest disagreement is most irreverent. For our Savior left us only one day to be kept in remembrance of our deliverance, the day of his most holy suffering. He also wished his catholic church to be one; and its members, however widely they are scattered in various places, are nevertheless cherished by one Spirit, that is, by the will of God. “Let the good sense that befits your sacred character consider how grievous and unseemly it is that on the same days some should be keeping fasts while others are celebrating feasts, and that after the days of Easter some should give themselves to festivities and pleasures while others keep the appointed fasts. For this reason divine Providence directed that a fitting correction should be made and one practice established, as I suppose you are all aware.

“It was desirable, then, to correct this, so that we should have nothing in common with that nation of parricides, the people who killed their Lord. The order kept by all the churches of the western, southern and northern parts of the world, and by some in the east as well, is a fitting one. For these reasons everyone judged it right for the present, and I pledged myself that it would satisfy your wise discernment, that you too should gladly accept what is observed with such general agreement in the city of Rome, throughout Italy, Africa, all Egypt, Spain, Gaul, Britain, Libya, the whole of Greece, and the dioceses of Asia, Pontus and Cilicia. Consider too that not only are the churches more numerous in the places just named, but also that this in particular is a most sacred duty: that all should together desire whatever strict reason seems to demand, and whatever has no fellowship with the perjury of the Jews. “To sum the matter up briefly: it was decided by common consent that the most holy festival of Easter should be celebrated on one and the same day. It is not even seemly that there should be any difference in so holy a celebration, and it is more praiseworthy to adopt the view in which there will be no mixture of strange error and no departure from what is right. “Since this is so, gladly receive this heavenly and truly divine command, for whatever is done in the sacred assemblies of the bishops is to be attributed to the will of God. Therefore, when you have made known what has been prescribed to all our beloved brothers and sisters, you ought to publish what is written above, accept the reasoning that has been given, and establish this observance of the most holy day. Then, when I come to the long and earnestly desired sight of your company, I may be able to celebrate the sacred festival with you on one and the same day, and rejoice with you over everything, seeing Satan’s cruelty defeated by divine power through our efforts, while your faith, peace and harmony flourish everywhere. May God preserve you, beloved brothers and sisters.” [k]

Another letter, to Eusebius. [l] “Victor Constantine Maximus Augustus, to Eusebius. “Since an impious purpose and tyranny have persecuted the servants of God our Savior right up to the present time, I have been reliably informed, and am fully persuaded, most beloved brother, that all our sacred buildings have either fallen into decay through neglect or, from fear of threatening danger, have not been adorned with fitting dignity. But now liberty has been restored, and that persecuting dragon Licinius has been removed from the government of public affairs by the providence of the Most High God and through our agency. I imagine, then, that the divine power has become plain to all, and that those who fell into any sins through fear or unbelief will acknowledge the living God and come to the true and right way of life. “So instruct the churches over which you yourself preside, and the other bishops presiding in various places, together with the presbyters and deacons whom you know, to be diligent about the sacred buildings: either repairing those still standing, or enlarging them, or building new ones wherever they are needed. You yourself, and the others through you, should ask for the necessary supplies from the governors of the provinces and the officers of the praetorian prefecture, for they have been directed to carry out the orders of Your Holiness with all diligence. May God preserve you, beloved brother.” [m]

These instructions about building churches the emperor sent to the bishops in every province. What he wrote to Eusebius of Palestine about preparing copies of the Scriptures we can learn from the letter itself: [n] “Victor Constantine Maximus Augustus, to Eusebius of Caesarea. “In the city that takes its name from us, a very great multitude of people, through the helping providence of God our Savior, have joined the most holy church, so that it has grown greatly there. More churches must therefore be provided in that place. So enter wholeheartedly into the plan I have formed. “I have thought it right to inform your good sense of this: you are to have fifty copies of the sacred Scriptures written out on well-prepared parchment by skilled scribes who know their craft exactly. They are to be clearly written and of a size easy to carry, for you know that the church needs to have them and use them for instruction. Letters have also gone out from Our Clemency to the financial agent of the diocese, telling him to take care to provide everything needed for preparing them. “Let it be a task for your diligence to have these copies ready as quickly as possible. By the authority of this letter of ours you may use two of the public carriages to transport them; in this way the copies, once finely written, can easily be brought to us for inspection. One of the deacons of your church should carry out this commission, and when he reaches us he will experience our generosity. May God preserve you, beloved brother.” [o]

Another letter, to Macarius. [q] “Victor Constantine Maximus Augustus, to Macarius of Jerusalem. “Such is the grace of our Savior that no wealth of words seems equal to describing what it has now shown. For the monument of his most holy suffering, long hidden under the earth, lay concealed for so many years until, with the destruction of the common enemy of all, it shone out for his own servants once they had regained their freedom. This surpasses all wonder. “If all those who are counted wise throughout the whole inhabited world were gathered in one place, wanting to say something worthy of this event, they would fall infinitely short of the least part of it. For the grasp of this wonder rises above every nature capable of human reasoning as far as heavenly things are mightier than human ones. That is why this is always my special aim: that as the trustworthiness of the truth shows itself daily by fresh miracles, so the souls of all of us should become more diligent about the holy law, with modesty and a common eagerness. “I want you to be fully aware of what I think is fairly generally known: that it is now my chief concern to adorn with magnificent buildings that hallowed spot which, by God’s appointment, I have freed from a most shameful idol built on top of it, as from some heavy burden. It was holy from the beginning in God’s purpose, but it has been made holy more plainly since he brought to light the evidence of the Savior’s suffering. “So it befits your good sense to make arrangements and provide everything necessary, so that not only shall a church be built that is itself finer than any anywhere else, but the rest of its parts also shall surpass all the most splendid buildings in every city. As for the workmanship and fine finish 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. My piety has ordered that craftsmen and workmen, and whatever else they learn from your wisdom to be needed for the building, shall be sent at once through their care. “As for the columns or the marbles, whatever you judge to be most valuable and useful, look over the plan yourself and take care to write to us, so that when we learn from your letter how many things are needed and of what kind, they may be brought to you from every quarter. It is only right that the most wonderful place in the world should be adorned to match its dignity. “I also wish to know from you whether you think the vault of the basilica should be coffered or built on some other plan. If it is to be coffered, it can also be decorated with gold. It remains for Your Holiness to inform the officials named above, as soon as possible, how many workmen and craftsmen and what money for expenses you will need. Take care also to report to me quickly, not only about the marbles and columns but also about the coffered vault, if you decide that this is the more beautiful. May God preserve you, beloved brother.” [r]

The emperor also wrote other letters against Arius and his followers, more in the style of speeches, and had them published everywhere throughout the cities, holding Arius up to ridicule and mocking him with irony. Writing to the people of Nicomedia against Eusebius and Theognis, he also censures the misconduct of Eusebius, not only for his Arianism, but because, having once been friendly to the ruler, he had treacherously plotted against his affairs. He then urges them to elect another bishop in his place. But I thought it would be superfluous to include here the letters about these things, because of their length. Those who wish can find them elsewhere and read them. This is enough said about these events. [t]