Theodosius Tries to Unite the Sects, and Sisinnius’s Advice

Although all the houses of prayer were now in the possession of the catholic church, the Arians stirred up many troubles in various parts of the empire. So soon after the council described above, the emperor Theodosius again called together the leaders of the sects that were flourishing, so that they might either bring others to their own convictions on the disputed questions or be convinced themselves. For he imagined that everyone would be brought to one mind if there were free discussion of the uncertain points of doctrine. So the council met. This was in the year of the second consulship of Merobaudes and the first of Saturninus, at the same time that Arcadius was made his father’s partner in the government of the empire. Theodosius sent for Nectarius, consulted with him about the coming synod, and ordered him to bring forward for discussion all the questions that had given rise to heresies, so that the church of those who believe in Christ might be one and might agree on the doctrine by which godliness ought to be practiced. [a]

When Nectarius returned home, anxious about the task entrusted to him, he told the emperor’s order to Agelius, the leader of the church of the Novatians, who held the same religious beliefs as he did. Agelius proved the goodness of his life by his works, but he was not used to the subtleties and tricks of words. So he proposed in his place one of his readers, named Sisinnius, who later succeeded him as bishop, a man who could see what was practical and could debate if that was needed. Sisinnius had powers of mind and of speech. He knew the interpretation of the Holy Scriptures accurately, and he was well acquainted with both secular and church writings. He proposed that all disputing with the heterodox should be avoided, since it only bred quarrels and war. Instead he recommended that they inquire whether the heretics accepted the testimony of the interpreters and teachers of the sacred words who had lived before the church was split apart. He said: “If they reject the testimony of these great men, they will be condemned by their own followers. But if they accept their authority as enough to settle the uncertain points of doctrine, we will bring out their books.” For Sisinnius knew well that the ancients, since they recognized the Son to be eternal like the Father, had never dared to say that he had his origin from some beginning.

Nectarius approved this suggestion, and afterward the emperor did too, and inquiries were set in motion into what the heretics thought of the ancient interpreters of Scripture. When it was found that the heretics claimed to hold these early writers in great admiration, the emperor asked them openly whether they would defer to the authority of these writers on the disputed questions and test their own doctrines by the views set out in those works. This proposal stirred up great strife among the leaders of the various heretical sects, for they did not all hold the same view of the books of the ancients. The emperor knew that they stood convicted by the disputes over their own words alone, and he withdrew the proposal. He rebuked them for their opinion and ordered each party to draw up a written statement of its own creed. On the day set for handing in these documents, Nectarius and Agelius came to the palace to represent those who hold that the Holy Trinity is of one substance. Demophilus, the Arian leader, came forward on behalf of the Arians; Eunomius represented the Eunomians; and Eleusius, bishop of Cyzicus, appeared for the sect called the Macedonians. After receiving their statements, the emperor declared himself in favor only of the one that acknowledged the Trinity to be of one substance, and he destroyed the others.

The Novatians were not affected by this, for they held the same doctrine as the catholic church about the divine nature. The members of the other sects were angry with the priests for having entered into unwise disputes in the emperor’s presence. Many gave up their former opinions and embraced the authorized form of religion. The emperor enacted a law forbidding heretics to hold churches, to give public instruction in the faith, or to ordain bishops or others. Some of the heterodox were driven out of the cities and villages, while others were disgraced and stripped of the privileges that the other subjects of the empire enjoyed. But severe as the punishments set by the laws against heretics were, they were not always carried out, for the emperor had no desire to persecute his subjects. He only desired to enforce one view of God by means of intimidation. Those who gave up heretical opinions of their own accord received his praise.