Church History 1.9–1.11
Greek text: PG 67 (OCR text layer from the Bavarian State Library, cleaned for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 2 (1890).
Chapter 1
1.9PG 67:77–99
Τῇ ἁγίᾳ Θεοῦ χάριτι, μεγάλῃ ᾿Αλεξανδρέων τοῖς χατ᾽ Αἴγυπτον, Λιβύην Ἠεντάπολιν ἀγαπητοῖς ἀδελφοῖς, οἱ ἐν Νικαίᾳ συναχϑέντες, τὴν μεγάλην ἁγίαν σύνοδον σνγχροτῆσαντες ἐπίσκοποι, ἐν Κυρίῳ χαίρειν. Ἐπειδὴ τῆς τοῦ Θεοῦ χάριτος, τοῦ θεοφιλεστάτου βασιλέως Κωνσταντίνου συναγαγόντος ἡμᾶς διαφόρων πόλεών τε καὶ ἐπαρχιῶν, μεγάλη καὶ ἁγία σύνοδος ἐν Νικαία συνεκροτήθη, ἐξ ἅπαντος ἀναγκαῖον ἐφάνη, παρὰ τῆς ἱερᾶς συνόδου καὶ πρὸς ὑμᾶς ἐπιστεῖλαι γράμματα" ἵν᾽ εἰδέναι ἔχοιτε, τίνα μὲν ἐκινήθη ἐξητάσθη, τίνα δὲ ἔδοξε καὶ ἐκρατύνθη. ΣΙρῶτον μὲν οὖν ἐξ ἁπάντων ἐξητάσθη τὰ κατὰ τὴν ἀσέδειαν καὶ τὴν παρανομίαν ᾿Αρείου τῶν σὺν αὐτῷ, ἐπὶ παρουσίᾳ τοῦ θεοφιλεστάτου βασιλέως Κωνσταντίνου " καὶ παμψηφεὶ ἔδοξεν ἀναθεματισθῆναι τὴν ἀσεύῃ αὐτοῦ δόξαν, καὶ τὰ ῥήματα πὰ ὀνόματα τὰ βλάσφημα, οἷς ἐκέχρητο βλαστημῶν, τὸν Υἱὸν τοῦ Θεοῦ λέγων ἐξ οὐχ ὄντων, εἶναί ποτε ὅτε οὐχ ἦν" αὐτεξουσιότητι κακίας καὶ ἀρετῆς δεχτιχὺν τὸν Υἱὸν τοῦ Θεοῦ λέγοντος, κτίσμα ποίημα ὀνομάζοντος, ἅπαντα ἀνεθεμάτισεν ἡ ἁγία σύνοδος, οὐδὲ ὅσον ἀκοῦσαι τῆς ἀσεΘοὺς δόξης ἢ ἀπονοίας καὶ τῶν βλασφήμων ῥημάτων, ἀνασχομένη. Καὶ τὰ μὲν ἐκείνου οἵου τέλους τετύχηχε, πάντως ἢ ἀχηχόατε ἀχούσεσθε, ἵνα μὴ δόξωμεν ἐπεμδαίνειν ἀνδρὶ δι' οἰκείαν ἁμαρτίαν ἄξια τὰ ἐπίχειρα χομισαμένῳ. Τοσοῦτον δὲ ἴσχυσε αὐτοῦ ἡ ἀσέδεια ὡς παραπολέσαι Θεωνᾶν ἀπὸ Μαρμαριχῆς, Σεχοῦνδον ἀπὸ Πτολεμαΐδος. Τῶν γὰρ αὑτῶν κἀκεῖνοι τετυχήχασιν. ᾿λλλ᾽ ἐπιιδὴ ἡ τοῦ Θεοῦ χάρις, τῆς μὲν χγαχοδοξίας ἐκείνης καὶ ἀσεβείας, τῆς βλασφημίας, τῶν προσώπων τῶν τολμησάντων διάστασιν διαίρεσιν ποιήσασθαι τοῦ εἰρηνευομένου ἄνωθεν λαοῦ, ἠλευθέρωσεν ἡμᾶς" ἐλείπετο δὲ τὸ κατὰ τὴν προπέτειαν Μελιτίον, τῶν ὑπ᾽ αὐτοῦ χειροτονηθέντων· καὶ περὶ τούτου τοῦ μέρους. "Α ἔδοξε τῇ συνόδῳ, ἐμφανίζομεν ὑμῖν, ἀγαπητοὶ ἀδελφοί. Ἔδοξεν οὖν Μελίτιον μὲν, φιλανθρωπότε - ρον κινηθείσης τῆς συνόδου (κατὰ γὰρ τὸν ἀκριβῆ λόγον, οὐδεμιᾶς συγγνώμης ἄξιος ἦν), μένειν ἐν τῇ πόλει ἑαυτοῦ, καὶ μηδεμίαν ἐξουσίαν ἔχειν αὐτὸν μήτε χειροθετεῖν, μήτε προχειρίζεσθαι, μήτε ἐν χώρᾳ μήτε ἐν πόλει ἑτέρα φαίνεσθαι, ταύτης τῆς προφάσεως ἕνεκα· ψιλὸν δὲ τὸ ὄνομα τῆς τιμῆς· κεκτῆσθαι. Τοὺς δὲ ὑπ' αὐτοῦ κατασταθέντας ×, μυστικωτέρα χειροτονία βεβαιωθέντας κοινωνῆσαι ἐπὶ τούτοις, ἐφ' ὅτε ἔχειν μὲν αὐτοὺς τὴν τιμὴν καὶ λειτουργίαν, δευτέρους δὲ εἶναι ἐξάπαντος πάντων τῶν ἐν ἑκάστῃ παροικίᾳ τε καὶ Ἐκκλησίᾳ ἐξεταζομένων, τῶν ὑπὸ τοῦ τιμίωτατου συλλειτουργοῦ ἡμῶν ᾿Αλεξάνδρον : προχεχειρισμένων ὡς πρὸς τοὐτόις δὲ, μηδεμίαν ἐξουσίαν ποὺς ἀρέσχοντας αὐτοῖς προχειρίζεσθαι, ἢ ὑποδάλλεϊν ὀνόματα, ἣ ὅλως ποιεῖν τι χωρὶς γνώμης τοῦ τῆς χαθολιχῇῆς Ἐκκληἐπισκόπου, τῶν ὑπὸ ᾿Αλέξανδρον. Τοὺς δὲ χάριτι Θέοῦ εὐχαῖς ὑμετέραις ἐν μηδενὶ σχίσματι εὑρεθέντας, ἀλλὰ ἀχήλιδώτους ἐν τῇ χαθολίχῇ Ἐκκλησίᾳ ὄντας, ἔξουδίαν ἔχειν προχειρίζεσθαι, ὀνόματα ἐπιλέγεσθαι τῶν ἀξίων τοῦ χλέρου, ὅλως πάντα κατὰ νόμον τὸν χλησιαστιχόν. δέ τινὰς ὀνμδαίη ἀναπαύσασθα: τῶν ἐν τῇ Ἐλχλησίᾳ, τηνικαῦτα προϊάναθαϊνειϊν εἰς τὴν τιμὴν τοῦ τετελευτηκότος, τοὺς ἄῤτί πρὸσληφθέντας, μόνον εἰ ἄξιοι φαϊνοιντό, ὃ λάὺς ρόῖτο, συνεπιψηφίζοντος αὐτῷ ἐπισφραγίζοντος τοῦ τῆς ᾿Αλέξανδρείας ἐπισκόπου. Τοῦτο ὃξ τοῖς μὲν ἄλλοις πᾶσι συνεχωρήθη. Ἐπὶ δὲ τοῦ Μελιτίου προσώπου οὐκέτι τὰ αὐτὰ ἔδοξε, διὰ τὴν ἀνέχαθέν αὐτοῦ ἀτάξίαν, διὰ τὸ πρόχειρον πρόπετὲς τῆς γνώμης, ἵνα μηδεμία ἐξουσία ἀὐθεντία αὐτῷ δοθείη, ἂν ρώπῳ δυναμένῳ πάλιν τὰς αὐτὰ: ἀτάἐμποιῆσαι. Ταῦτά ἐστι ἐὰ ἐξαίρετα διαφέροντα τῇ Αἰγύπτ, τῇ ἁγιωτάτη ᾿Αλεξανδρέων Ἐκκλησία. Εἰ δέ τι ἄλλο ἐχανονίσθη ἐδογματίσθη, συμπαρόντος τοῦ χυρίου τιμιωτάτου συλλειτουργοῦ ἀδελφοῦ ἡμῶν ᾿Αλεξάνδρου, αὑτὸς παρὼν ἀχριδέστερον ἀνοίσει πρὸς ὑμᾶς, ἅτε δὴ χύριος κοινωνὸς τῶν γεγενημένων ἐυγχάνων. Εὐαγγελιζόμεθα δὲ ὑμῖν, περὶ τῆς συμφωνίας τοῦ ἁγιωτάτου Πάσχα, ὅτι ὑμετέρα:ς εὐχαῖς χατωρθώθη καὶ τοῦτο τὸ μέρος· ὡς τε πάντας τοὺς ἐν τῇ ἑῴᾳ ἀδελφοὺς, τοὺς μετὰ τῶν Ἰουδαίων τὸ πρότερον ποιοῦντας, συμφώνως Ῥωμαίοις καὶ ἡμῖν, καὶ πᾶσιν τοῖς ἐξ ἀρχαίου μεθ᾽ ἡμῶν φυλάττουσι τὸ Πάσχα, ἐκ τοῦ δεῦρο ἄγειν. Χαίροντες οὖν ἐπὶ τοῖς κατορθώμασι, καὶ τῇ τῆς εἰρήνης συμφωνίᾳ, καὶ ἐπὶ τὸ πᾶσαν αἵρεσιν ἐκκοπῆναι, ἀποδέξασθε μὲν μετὰ μείζονος τιμῆς καὶ πλείονος ἀγάπης τὸν συλλειτουργὸν ἡμῶν, ὑμῶν δὲ ἐπίσκοπον ᾿Αλέξανδρον, τὸν εὐφράναντα ἡμᾶς ἐν τῇ παρουσίᾳ, καὶ ἐν ταύτῃ τῇ ἡλικίᾳ τοσοῦτον πόνον ὑποστάντα ὑπὲρ τοῦ εἰρήνην γενέσθαι καὶ παρ' ὑμῖν. Εὔχεσθε δὲ ὑπὲρ ἡμῶν ἁπάντων, ἵνα τὰ καλῶς ἔχειν δόξαντα, ταῦτα βέβαια μένῃ, διὰ τοῦ παντοκράτορος Θεοῦ, καὶ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, σὺν ἁγίῳ Πνεύματι· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Αμήν. Ἐν ταύτῃ τῇ τῆς συνόδου ἐπιστολῇ φανερὸν καθίστησιν, ὅτι οὐ μόνον Ἄρειον, καὶ τοὺς ὁμοδόξους αὐτοῦ ἀνεθεμάτισαν, ἀλλὰ καὶ τὰς λέξεις τῆς δόξης αὐτοῦ· καὶ ὅτι περὶ τοῦ Πάσχα ὁμοφρονήσαντες, ἐδέξαντο τὸν αἰρεσιάρχην Μελίτιον, τὴν μὲν ἀξίαν τῆς ἐπισκοπῆς ἔχειν αὐτὸν συγχωρήσαντες· τὴν δὲ ἐξουσίαν τοῦ πράττειν αὐτόν τινα ὡς ἐπίσκοπον, περιελόντες· δι᾽ ἣν αἰτίαν νομίζω, ἄχρι νῦν κεχωρίσθαι τῆς Ἐκκλησίας τοὺς ἐν Αἰγύπτῳ Μελιτιανοὺς, ὅτι περιεῖλεν ἡ σύνοδος Μελιτίου τὸ δύνασθαι. Ιστέον δὲ, ὅτι ῎Αρειος βιβλίον συνέγραψε περὶ τῆς ἑαυτοῦ δόξης, ὁ ἐπέγραψε Θάλειαν ν. Ἔστι δὲ ὁ χαρακτὴρ τοῦ βιβλίου χαῦνος καὶ διαλελυμένος, τοῖς σωταδίοις ᾄσμασιν, ἤτοι μέτροις παραπλήσιος - ὅπερ καὶ αὐτὸ τότε ἡ σύνοδος ἀπεκήρυξεν· οὐ μόνη δὲ ἡ σύνοδος τοῦ γράψαι περὶ τῆς γενομένης εἰρήνης ἐφρόντισεν· ἀλλὰ γὰρ καὶ ὁ βασιλεὺς Κωσταντῖνος, δι' οἰκείων γραμμάτων τῇ ᾿Αλεξανδρέων Ἐκκλησίᾳ τάδε ἐπέστειλεν · Ἡ ἐπιστολὴ τοῦ βασιλέως. Κωσταντίνος Σεβαστὸς, τῇ καθολικῇ ᾿Αλεξανδρέων Ἐκκλησίᾳ. Χαίρετε, ἀγαπητοὶ ἀδελφοί. Τελείαν παρά τῆς θείας προνοίας εἰλήφαμεν χάριν, ἵνα πάσης πλάνης ἀπαλλαγέντες, μίαν καὶ τὴν αὐτὴν ἐπιγινώσκω μεν πίστιν. Οὐδὲν λοιπὸν τῷ διαβόλῳ ἔξεστι καθ' ἡμῶν· πᾶν εἴ τι δ᾽ ἂν κακοτεχνησάμενος ἐπεχείρησεν, ἐκ βάθρων ἀνήρηται. Τὰς διχονοίας, τὰ σχίσματα, τοὺς θορύβους ἐκείνους, καὶ τὰ τῶν διαφωνιῶν, ἵν᾿ οὕτως εἶπω, θανάσιμα φάρμακα, κατὰ τὴν τοῦ Θεοῦ κέλευσιν, ἡ τῆς ἀληθείας ἐνίκησε λαμπρότης. τοιγαροῦν ἅπαντες καὶ τῷ ὀνόματι προσκυνοῦμεν, καὶ εἶναι πεπιστεύκαμεν. Ἵνα δὲ τοῦτο γένηται, ἱπομνήσει Θεοῦ, συνεκάλεσα εἰς τὴν Νικαέων πόλιν τοὺς πλείστους τῶν ἐπισκόπων, μεθ᾽ ὧνπερ εἷς ἐξ ὑμῶν ἐγὼ, ὁ συνθεράπων ὑμέτερος καθ' ὑπερβολὴν εἶναι χαίρων, καὶ αὐτὸς τὴν τῆς ἀληθείας ἐξέτασιν ἀνεδεξάμην. Ἡλέγχθη γοῦν ἅπαντα, καὶ ἀκριβῶς ἐξἡτασται, ὅσα δι' ἀμφιβολίαν ἢ διχονοίας πρόφασιν ἐδόκει γεννᾷν. Καὶ φεισάσθω ἡ θεία μεγαλειότης, ἡλίκα καὶ ὡς δεινὰ τὰ περὶ τοῦ μεγάλου Σωτῆρος, περὶ τῆς ἐλπίδος καὶ ζωῆς ἡμῶν, ἀπρεπῶς ἐβλασφήμουν τινὲς, τάναντία ταῖς θεοπνεύστοις Γραφαῖς καὶ τῇ ἁγίᾳ πίστει φθεγγόμενοί τε καὶ πιστεύειν ὁμολογοῦντες. Τριακοσίων γοῦν καὶ πλειόνων ἐπισκόπων, ἐπὶ σωφροσύνῃ τε καὶ ἀγχινοίᾳ θαυμαζομένων, μίαν καὶ τὴν αὐτὴν πίστιν, ἢ καὶ ταῖς ἀληθείαις καὶ ἀκριβείαις τοῦ Θεοῦ νόμου πέφυκε πίστις εἶναι, βεβαιούντων, μόνος ῞Αρειος ἐφωράθη τῆς διαβολικῆς ἐνεργείας ἡττημένος, καὶ τὸ κακὸν τοῦτο πρῶτον μὲν παρ᾽ ὑμῖν, ἔπειτα καὶ παρ' ἑτέροις ἀσεβεῖ γνώμῃ διασπείρας. ᾿Αναδεξώμεθα τοιγαροῦν, ἣν ὁ παντοκράτωρ παρέσχε γνώμην· ἐπανέλθωμεν ἐπὶ τοὺς ἀγαπητοὺς ἡμῶν ἀδελφοὺς, ὧν ἡμᾶς τοῦ διαβόλου ἀναιδής τις ὑπηρέτης ἐχώρισεν. Ἐπὶ τὸ κοινὸν σῶμα, καὶ τὰ γνήσια – ἡμῶν μέλη, σπουδῇ πάσῃ ἴωμεν. Τοῦτο γὰρ καὶ τῇ ἀγχινοίᾳ καὶ τῇ πίστει, καὶ τῇ ὁσιότητι τῇ ὑμετέρᾳ πρέπει, ἵνα τῆς πλάνης ἐλεγχθείσης ἐκείνου, ὃν τῆς ἀληθείας εἶναι ἐχθρὸν συνέστηκεν, πρὸς τὴν θείαν ἐπανέλθητε χάριν. Ὁ γὰρ τοῖς τριακοσίοις ἤρεσεν ἐπισκόποις, οὐδὲν ἐστιν ἕτερον, ἢ τοῦ Θεοῦ γνώμη, μάλιστά γε ὅπου τὸ ἅγιον Πνεῦμα τοιούτων καὶ τηλικούτων ἀνδρῶν ταῖς διανοίαις ἐγκείμενον, τὴν θείαν βούλησιν ἐξεφώτισεν. Διὸ μηδεὶς ἀμφιβαλλέτω, μηδεὶς ὑπερτιθέσθω· ἀλλὰ προθύμως πάντες εἰς τὴν ἀληθεστάτην ὁδὸν ἐπάνιτε· ἵν᾽ ἐπειδὰν ὅσον οὐδέπω πρὸς ὑμᾶς ἀφίκωμαι, τὰς ὀφειλομένας τῷ παντεφόρῳ Θεῷ μεθ' ὑμῶν ὁμολογήσω χάριτας, ὅτι τὴν εἰλικρινῆ πίστιν ἐπιδείξας, τὴν εὐκταίαν ὑμῖν ἀγάπην ἀποδέδωκεν. Ὁ Θεὸς ὑμᾶς διαφυλάξοι, ἀγαπητοί 31 ἀδελφοί. Ὁ μὲν δὴ βασιλεὺς τοιαῦτα ἔγραψε τῷ ᾿Αλεξανδρέων δήμῳ, μηνύων ὅτι οὐχ ἁπλῶς, οὐδὲ ὡς ἔτυχε γέγονεν ὁ ὅρος τῆς πίστεως ·· ἀλλ᾽ ὅτι μετὰ σαν · καὶ οὐχ ὅτι τινὰ μὲν ἐλέχθη, τινὰ δὲ ἀπεσιγήθη, ἀλλ' ὅτι ὅσα πρὸς σύστασιν τοῦ δόγματος λεχθῆναι ἤρμοζε, πάντα ἐκινήθη· καὶ ὅτι οὐχ ἁπλῶς ὡρίσθη, ἀλλ᾿ ἀκριβῶς ἐξητάσθη πρότερον· ὥστε πάντα ὅσα ἢ ἀμφιβολίας, ἢ διχονοίας πρόφασιν ἐδόκει γεννᾷν, ταῦτα ἐκποδὼν γεγενῆσθαι. Τὸ κεφάλαιον γνώμην Θεοῦ, τὴν πάντων τῶν ἐκεῖ συνελθόντων γνώμην καλεῖ, καὶ Πνεύματι ἁγίῳ, τῶν τοσούτων καὶ τηλικούτων ἐπισκόπων τὴν ὁμοφωνίαν γενέσθαι οὐκ ἀπιστεῖ. Σαβίνος δὲ ὁ τῆς Μακεδονίου αἱρέσεως προεστώς, τοῦτοις μὲν ἑκὼν οὐ προσέχει· ἀλλ᾿ ἰδιώτας, καὶ μὴ ἔχειν γνῶσιν, τοὺς ἐκεῖ συνελθόντας φησίν· κινδυνεύων καὶ αὐτὸν τὸν Καισαρέα Εὐσέβιον ἐπὶ ἀγνωσίᾳ διαβάλλειν· καὶ οὐκ ἐνθυμεῖται, ὡς εἰ καὶ ἰδιῶται ἦσαν πολλῆς συζητήσεως καὶ δοκιμασίας αὐτὸν ὑπηγόρευοἱ τῆς συνόδου, κατελάμποντο δὲ ὑπὸ τοῦ Θεοῦ, καὶ τῆς χάριτος τοῦ ἁγίου Πνεύματος α, οὐδαμῶς ἀστοχῆσαι τῆς ἀληθείας ἐδύναντο. Ἐπάκουσον γοῦν οἷα καὶ δι' ἑτέρας ἐπιστολῆς ὁ βασιλεὺς, κατά τε ᾿Αρείου καὶ τῶν ὁμοδόξων αὐτοῦ νομοθετήσας, τοῖς πανταχοῦ ἐπισκόποις τε καὶ λαοῖς διεπέμψατο. ῎Αλλη ἐπιστολή Κωνσταντίνου. Νικητής Κωνσταντῖνος, Μέγιστος, Σεβαστός, ἐπισκόποις καὶ λαοῖς. Τοὺς πονηροὺς καὶ ἀσεβεῖς μιμησάμενος ( ῎Αρειος, δίκαιός ἐστι τὴν αὐτὴν ἐκείνοις ὑπέχειν (ειν ἀτιμίαν. Ωσπερ τοίνυν Πορφύριος ὁ τῆς θεοσεβείας ἐχθρὸς, συντάγματα παράνομα κατὰ τῆς θρησκείας συστησάμενος, ἄξιον εὔρετο μισθὸν, καὶ τοιοῦτον, ὥστε ἐπονείδιστον μὲν αὐτὸν πρὸς τὸν ἑξῆς γενέσθαι. χρόνον, καὶ πλείστης ἀναπλησθῆναι κακοδοξίας, ἀφανισθῆναι δὲ τὰ ἀσεβῆ αὐτοῦ συγγράμματα· οὕτω καὶ νῦν ἔδοξεν "Αρειόν τε καὶ τοὺς ᾿Αρείου ὁμογνώμονάς, Πορφυριανοὺς μὲν καλεῖσθαι ἵν᾿ ὧν τοὺς τρόπους μεμίμηνται, τούτων ἔχωσι καὶ τὴν προσηγορίαν. Πρὸς δὲ τούτοις καὶ εἴ τι σύγγραμμα ὑπὸ ᾿Αρείου συντεταγμένον εὑρίσκοιτο, τοῦτο πυρὶ παραδίδοσθαι - ἵνα μὴ μόνον τὰ φαῦλα αὐτοῦ τῆς διδασκαλίας ἀφανισθείη, ἀλλὰ μηδὲ ὑπόμνημα αὐτοῦ ὅλως ὑπολείποιτο. Ἐκεῖνο μέντοι προαγορεύω, ὡς εἴ τις σύγγραμμα ὑπὸ ᾿Αρείου συνταγὲν φωραθείη κρύψας, καὶ μὴ εὐθέως προσενεγκὼν πυρὶ καταναλώσῃ, τούτῳ θάνατος ἔσται ἡ ζημία· παραχρῆμα γὰρ ἀλοὺς ἐπὶ τούτῳ, κεφαλικὴν ὑποστήσεται τιμωρίαν. Ὁ Θεὸς ὑμᾶς διαφυλάξοι. Ἄλλη ἐπιστολή. Κωνσταντίνος Σεβαστός, ταῖς Ἐκκλησίαις. Πεῖραν λαβὼν ἐκ τῆς τῶν κοινῶν εὐπραξίας, ὅση τῆς θείας δυνάμεως πέφυκε χάρις, τοῦτὸν τε πρὸ πάντων ἔκρινα εἶναί μοι προσήκειν σκοπὸν, ὅπως παρὰ τοῖς μακαριωτάτοις τῆς καθολικῆς Ἐκκλησίας πλήθεσι πίστις μία, καὶ εἰλικρινὴς ἀγάπη, ὁμογνώμων τε περὶ τὸν παγκρατῆ Θεὸν εὐσέβεια τηρῆται· ἀλλ᾽ ἐπειδὴ τοῦτο ἑτέρως οὐχ οἷόν τε ἦν ἀκλινῆ καὶ βεβαίαν τάξιν λαβεῖν, εἰ μὴ εἰς ταὐτὸ πάντων ὁμοῦ, ἢ τῶν γοῦν πλειόνων ἐπισκόπων συνελθόντων, ἑκάστου τῶν προσηκόντων τῇ ἁγιωτάτῃ θρησκείᾳ διάκρισις γένοιτο · τούτου ἕνεκεν πλείστων ὅσων συναθροισθέντων, καὶ αὐτὸς δὲ καθάπερ εἷς ἐξ ὑμῶν ἐτύγχανον συμπαρών· (οὐ γὰρ ἀρνησαίμην ἂν ἐφ᾽ ᾧ μάλιστα χαίρω, συνθεράπων ὑμέτερος πεφυκέναι·) ἄχρι τοσούτου ἅπαντα τῆς προσηκούσης τετύχηκεν ἐξετάσεως, ἄχρις οὗ ἡ τῷ πάντων ἐφόρῳ ἀρέσκουσα γνώμη, πρὸς τὴν τῆς ἑνότητος συμφωνίαν εἰς φῶς προήχθη• ὡς μηδὲν ἔτι πρὸς διχόνοιαν, ἢ πίστεως ἀμφισβήτησιν ὑπολείπεσθαι. Ἔνθα καὶ περὶ τῆς τοῦ Πάσχα άγιωτάτης ἡμέρας γενομένης ζητήσεως, ἔδοξε κοινῇ γνώμῃ καλῶς ἔχειν, ἐπὶ μιᾶς ἡμέρας πάντας τοὺς ἀπανταχοῦ ἐπιτελεῖν. Τἱ γὰρ ἡμῖν κάλλιον, τί δὲ σεμνότερον ὑπάρξαι δυνήσεται, τοῦ τὴν ἑορτὴν ταύτην, παρ' ἧς τὴν τῆς ἀθανασίας εἰλήφαμεν ἐλπίδα, μιᾷ τάξει καὶ φανερῷ λόγῳ, παρὰ πᾶσιν ἀδιαπτώτως φυλάττεσθαι; καὶ πρῶτον μὲν, ἀνάξιον ἔδοξεν εἶναι τὴν ἁγιωτάτην ἐκείνην ἑορτὴν, τῇ τῶν Ἰουδαίων ἑπομένους συνηθεία πληροῦν· οἱ τὰς ἑαυτῶν χεῖρας ἀθεμίτῳ πλημμελήματι χράναντες, εἰκότως τὰς ψυχὰς οἱ μιαροὶ τυφλώττουσιν. Ἔξεστι γὰρ τοῦ ἐκείνων ἔθνους ἀποβληθέντος ε, ἀληθεστέρᾳ τάξει, ἣν ἐκ πρώτης τοῦ πάθους ἡμέρας μέχρι τοῦ παρόντος ἐφυλάξαμεν, καὶ ἐπὶ τοὺς μέλλοντας αἰῶνας τὴν τῆς ἐπιτηρήσεως ταύτης συμπλήρωσιν ἐγγίνεσθαι. Μηδὲν τοίνυν ἔστω ὑμῖν κοινὸν μετὰ τοῦ ἐχθίστου τῶν Ἰουδαίων ὄχλου. Εἰλήφαμεν η παρὰ τοῦ Σωτῆρος ἑτέραν ὁδόν. Πρόκειται γὰρ δρόμος τῇ ἱερωτάτῃ ἡμῶν θρησκείᾳ, καὶ νόμιμος καὶ πρέπων. Τούτου συμφώνως ἀντιλαμβανόμενοι, τῆς ἔχθρας ἐκείνης ἑαυτοὺς συνειδήσεως ἀποσπάσωμεν, ἀδελφοὶ τιμιώτατοι. Ἔστι γὰρὡς ἀληθῶς ἀτοπώτατον, ἐκείνους αὐχεῖν, ὡς ἄρα παρεκτὸς τῆς αὐτῶν διδασκαλίας ταῦτα φυλάττειν οὐκ ἦμεν ἱκανοί. Τί δὲ φρονεῖν ἐκεῖνοι ὀρθὸν δυνήσονται, οἳ μετὰ τὴν κυριοκτονίαν ἐκείνην ἐκστάντες τῶν φρενῶν, ἄγονται οὐ λογισμῷ τινι, ἀλλ᾽ ὀρμῇ ἀκατασχέτῳ, ὅποι ἂν αὐτοὺς ἡ ἔμτῳ τῷ μέρει τὴν ἀλήθειαν οὐχ ὁρῶσιν, ὡς ἀεὶ κατὰ πλεῖστον αὐτοὺς πλανωμένους, ἀντὶ τῆς προσηκούσης ἐπανορθώσεως, ἐν τῷ αὐτῷ ἔτει δεύτερον τὸ Πάσχα ἐπιτελεῖν. Τίνος οὖν χάριν τούτοις ἑπόμεθα, οἳ δεινὴν πλάνην νοσεῖν ὡμολόγηνται ; Δεύτερόν γε τὸ Πάσχα ἐν ἑνὶ ἐνιαυτῷ οὐκ ἄν ποτε ποιεῖν ἀνεξώμεθα. ᾿Αλλ' εἰ καὶ ταῦτα μὴ προὔκειτο, τὴν ὑμετέραν ἀγχίνοιαν ἐχρῆν καὶ διὰ σπουδῆς καὶ δι᾽ εὐχῆς ἔχειν πάντοτε, ἐν μηδενὸς ὁμοιότητι τὸ καθαρὸν τῆς ἡμετέρας ψυχῆς κοινωνεῖν, ἢ δοκεῖν ἀνθρώπων ἔθεσι παγκάκων. Πρὸς τούτοις, κἀκεῖνο πάρεστι συνορᾶν, ὡς ἐν τηλικούτῳ πράγματι καὶ τοιαύτῃ θρησκείας ἑορτῇ διαφωνίαν ὑπάρχειν, ἐστὶν ἀθεώτατον. Μίαν γὰρ ἡμῖν τὴν τῆς ἡμετέρας ἐλευθερίας ἡμέραν, φυτος αὐτῶν ἀγάγῃ μανία; Ἐκεῖθεν τοίνυν κἂν τούτουτέστι τὴν τοῦ ἁγιωτάτου πάθους, ὁ ἡμέτερος : πλείων ἐστὶν ὁ τῶν κατὰ τοὺς προειρημένους τόπους παρέδωκε Σωτήρ, μίαν εἶναι τὴν καθολικὴν αὐτοῦ Ἐκκλησίαν βεβούληται. Ἧς εἰ καὶ τὰ μάλιστα εἰς πολλούς τε καὶ διαφόρους τόπους τὰ μέρη διήρηται, ἀλλ᾽ ὅμως ἐνὶ πνεύματι, τουτέστι τῷ θείῳ βουλήματι, Οάλπεται. Λογισάσθω δὲ ἡ τῆς ὑμετέρας ὁσιότητος ἀγχίνοια, ὅπως ἐστὶ δεινόν τε καὶ ἀπρεπὲς, κατά τὰς αὐτὰς ἡμέρας, ἑτέρους μὲν ταῖς νηστείαις σχο λάζειν, ἑτέρους δὲ συμπόσια τελεῖν· καὶ μετὰ τὰς τοῦ Πάσχα ἡμέρας, ἄλλους μὲν ἐν ἑορταῖς καὶ ἀνέσεσιν ἐξετάζεσθαι, ἄλλους δὲ ταῖς ὡρισμέναις ἐκδεδόσθαι νηστείαις. Διὰ τοῦτο γοῦν τῆς προσηκούσης ἐπανορθώσεως τυχεῖν, καὶ πρὸς μίαν διατύπωσιν ἄγεσθαι τοῦτο, ἡ θεία πρόνοια βούλεται, ὡς ἔγωγε ἅπαντας ἡγοῦμαι συνορᾷν. "Οθεν ἐπειδὴ τοῦτο οὕτως “ἐπανορθοῦσθαι προσῆκεν, ὡς μηδὲν μετὰ τοῦ τῶν πατροκτόνων τε καὶ κυριοκτόνων ἐκείνων ἔθνους εἶναι κοινόν· ἔστι τε τάξις εὐπρεπὴς, ἣν ἅπασαι τῶν. δυτικῶν τε καὶ μεσημβρινῶν καὶ ἀρκτῴων τῆς οἰκουμένης μερῶν παραφυλάττουσιν αἱ Ἐκκλησίαι, καί τινες τῶν μετὰ τὴν ἑῴαν τόπων· ὧν ἕνεκεν ἐπὶ τοῦ παρόντος καλῶς ἔχειν ἅπαντες ἡγήσαντο· καὶ αὐτὸς δὲ τῇ ὑμετέρᾳ ἀγχινοίᾳ ἀρέσειν ὑπεσχόμην· ἵν᾿ ὅπερ ἂν κατὰ τὴν Ῥωμαίων πόλιν, Ἰταλίαν τε καὶ ᾿Αφρικὴν, ἅπασαν Αἴγυπτον, Ισπανίας, Γαλλίας, Βρεττανίας, Λιβύην, ὅλην Ἑλλάδα, Ασιανήν τε διοίκησιν καὶ Ποντικὴν, καὶ Κιλικίαν, μιᾷ καὶ συμφώνῳ φυλάττηται γνώμῃ, ἀσμένως τοῦτο καὶ ἡ ὑμετέρα προσδέξηται σύνεσις· λογιζομένη ὡς οὐ μόνον Ἐκκλησιῶν ἀριθμός· ἀλλὰ καὶ ὡς τοῦτο μάλιστα κοινῇ πάντας ὁσιώτατόν ἐστι βούλεσθαι, ὅπερ καὶ ὁ ἀκριβὴς ἀπαιτεῖν δοκεῖ λόγος, καὶ οὐδεμίαν μετὰ τῆς Ἰουδαίων ἐπιορκίας ἔχειν κοινωνίαν, Ἵνα δὲ τὸ κεφαλαιωδέστατον συντόμως εἴπω, κοινῇ πάντων ἤρεσε κρίσει, τὴν ἁγιωτάτην τοῦ Πάσχα ἑορτὴν μιᾷ καὶ τῇ αὐτῇ ἡμέρᾳ συντελεῖσθαι. Οὐδὲ γὰρ πρέπει ἐν τοιαύτῃ ἁγιότητι εἶναί τινα διαφοράν· καὶ κάλλιον ἔπεσθαι τῇ γνώμῃ ταύτῃ, ἐν ᾗ οὐδεμία ἔσται ἀλλοτρίας πλάνης καὶ ἁμαρτήματος ἐπιμιξία. Τούτων οὖν οὕτω στοιχούντων, ἀσμένως δέχεσθαιὰ τὴν οὐρανίαν καὶ θείαν ὡς ἀληθῶς ἐντολὴν. Πᾶν γὰρ ὅ τι δ᾽ ἂν ἐν τοῖς ἁγίοις τῶν ἐπισκόπων συνεδρίοις πράττηται, τοῦτο πρὸς τὴν θείαν βούλησιν ἔχει τὴν ἀναφοράν. Διὸ πᾶσι τοῖς ἀγαπητοῖς ἡμῶν ἀδελφοῖς ἐμφανίσαντες τὰ προγεγραμμένα, ἤδη καὶ τὸν προειρημένον λόγον, καὶ τὴν παρατήρησιν τῆς ἁγιωτάτης ἡμέρας ὑποδέχεσθαί τε καὶ διατάττειν ὀφείλετε· ἵν᾿ ἐπειδὰν πρὸς τὴν πάλαι μοι ποθουμένην τῆς ὑμετέρας διαθέσεως ὅψιν ἀφίκωμαι, ἐν μιᾷ καὶ τῇ αὐτῇ ἡμέρᾳ, τὴν ἁγίαν μεθ᾽ ὑμῶν ἑορτὴν ἐπιτελέσαι δυνηθῶ· καὶ πάντων ἕνεκεν μεθ᾽ ὑμῶν εὐδοκήσω, συνορῶν τὴν διαβολικὴν ὠμότητα ὑπὸ τῆς θείας δυνάμεως διὰ τῶν ἡμετέρων πράξεων ἀνῃρημένην, ἀκμαζούσης πανταχοῦ τῆς ὑμετέρας πίστεως καὶ εἰρήνης καὶ ὁμονοίας. Ὁ Θεὸς ὑμᾶς διαφυλάξοι, ἀδελφοὶ ἀγαπητοί. Ἄλλη ἐπιστολὴ πρὸς Εὐσέβιον. Νικητής Κωνσταντῖνος, Μέγιστος, Σεβαστός, Εὐσεβίῳ. Ἕως τοῦ παρόντος χρόνου, τῆς ἀνοσίου βουλήσεως καὶ τυραννίδος τοὺς ὑπηρέτας τοῦ Σωτῆρος Θεοῦ διωκούσης, πεπίστευκα καὶ ἀκριβῶς ἐμαυτὸν πέπεικα, πασῶν τῶν ἐκκλησιῶν τὰ ἔργα, ἢ ὑπὸ ἀμελείας διεφθάρθαι, ἢ φόβῳ τῆς ἐπικειμένης ἐνεργείας ἐλάττονα τῆς ἀξίας γεγενῆσθαι, ἀδελφὲ προσφιλέστατε. Νυνὶ δὲ τῆς ἐλευθερίας ἀποδοθείσης, καὶ τοῦ δράκοντος ἐκείνου Λικιννίου τοῦ διώκτου, ἀπὸ τῆς τῶν κοινῶν διοικήσεως, Θεοῦ τοῦ μεγίστου προνοίᾳ, ἡμετέρᾳ δὲ ὑπηρεσίᾳ διωχθέντος, ἡγοῦμαι καὶ πᾶσι φανεράν γενέσθαι τὴν θείαν δύναμιν, καὶ τοὺς ἢ φόβῳ ἢ ἀπιστίᾳ ἡ ἁμαρτήμασί τισι περιπεσόντας, ἐπιγνόντας δὲ τὸν ὄντως ὄντα Θεὸν, ἤξειν ἐπὶ τὴν ἀληθῆ καὶ ὀρθὴν τοῦ βίου κατάστασιν. Ὅσων τοίνυν ἢ αὐτὸς προΐστασαι ἐκκλησιῶν, ἢ ἄλλους τοὺς κατὰ τόπον προϊσταμένους ἐπισκόπους, πρεσβυτέρους τε ἢ διακόνους οἶσθα, ὑπόμνησον σπουδάζειν περὶ τὰ ἔργα τῶν ἐκκλησιῶν, ἢ ἐπανορθοῦσθαι τὰ ὄντα, ἢ εἰς μείζονα αὔξειν, ἢ ἔνθα ἂν ἡ χρεία ἀπαιτῇ, καινὰ ποιεῖν. Αἰτήσεις δὲ καὶ αὐτὸς, καὶ διὰ σοῦ οἱ λοιποὶ τὰ ἀναγκαῖα, παρά τε τῶν ἡγεμονευόντων, καὶ τῆς ἐπαρχικῆς τάξεως· τούτοις γὰρ ἐπεστάλη, πάσῃ σπουδῇ ἐξυπηρετήσασθαι τοῖς ὑπὸ τῆς σῆς ὁσιότητος λεγομένοις. Ὁ Θεὸς διαφυλάξοι σε, ἀγαπητὲ ἀδελφέ. Ταῦτα μὲν οὖν περὶ τῆς τῶν Ἐκκλησιῶν οἰκοδομῆς, πρὸς τοὺς καθ᾽ ἑκάστην ἐπαρχίαν ἐπισκόπους ἐπέστειλεν. Ὁποῖα δὲ καὶ περὶ τῆς τῶν ἱερῶν βιβλίων κατασκευῆς πρὸς Εὐσέβιον ἔγραψε τὸν Παλαιστῖνον, ἐξ αὐτῶν τῶν γραμμάτων καταμαθεῖν εὐπετές. Νικητής Κωνσταντίνος, Μέγιστος, Σεβαστός, Εὐσεβίῳ Καισαρείας. Κατὰ τὴν ἐπώνυμον ἡμῖν πόλιν, τῆς τοῦ Σωτῆρος Θεοῦ συναιρομένης προνοίας, μέγιστον πλῆθος ἀν· βρώπων τῇ ἁγιωτάτῃ Ἐκκλησίᾳ ἀνατέθεικεν ἑαυτὸν, ὡς πάντων ἐκεῖσε πολλὴν λαβόντων αὔξησιν. Σφόδρα τοίνυν ἄξιον καταφαίνεται, καὶ ἐκκλησίας ἐν αὐτῇ κατασκευασθῆναι πλείους. Τοιγάρτοι δέδεξο προθυμότατα τὸ δόξαν τῇ ἡμετέρᾳ προαιρέσει· πρέπον κατεφάνη δηλῶσαι τοῦτο τῇ σῇ συνέσει, ὅπως ἂν πεντήκοντα σωμάτια ἐν διφθέραις ἐγκατασκεύοις, εὐανάγνωστά τε καὶ πρὸς τὴν χρῆσιν εὐπαρακόμιστα, ὑπὸ τεχνιτῶν καλλιγράφων, καὶ ἀκριβῶς τὴν τέχνὴν ἐπισταμένων, γραφῆναι κελεύσειας· τῶν θείων δηλαδὴ Γραφῶν, ὧν μάλιστα τὴν ἐπισκευὴν καὶ τὴν χρῆσιν, τῷ τῆς ἐκκλησίας λόγῳ ἀναγκαίαν εἶναι γινώσκεις. ᾿Απέσταλται δὲ γράμματα παρὰ τῆς ἡμετέρας ἡμερότητος πρὸς τὸν τῆς διοικήσεως καθολικὸν, ὅπως ἂν πάντα τὰ πρὸς τὴν ἐπισκευὴν αὐτῶν ἐπιτήδεια παρασχεῖν φροντίσειεν. Ἵνα γὰρ ὡς τάχιστα τὰ γραφέντα σωμάτια κατασκευασθείη, τῆς κλησίας διακόνων· ὃς ἐπειδὰν ἀφίκηται πρὸς ἡμᾶς, σε διαφυλάξοι, ἀδελφὲ ἀγαπητέ. σῆς ἐπιμελείας ἔργον τοῦτο γενήσεται· καὶ γὰρ δύο δημοσίων ὀχημάτων ἐξουσίαν εἰς διακομιδὴν, ἐκ τῆς αὐθεντίας τοῦ γράμματος ἡμῶν τούτου λαβεῖν σε προσήκει. Οὕτω γὰρ ἂν μάλιστα τὰ καλῶς γραφέντα, καὶ μέχρι τῶν ἡμετέρων ὅψεων ῥᾷστα διακομισθείη, ἑνὸς δηλαδὴ τοῦτο πληροῦντος τῶν ἐκ τῆς σῆς Ἑκτῆς ἡμετέρας πειραθήσεται φιλανθρωπίας. Ὁ Θεός Νικητής Κωνσταντῖνος, Μέγιστος, Σεβαστός, Ἄλλη ἐπιστολὴ πρὸς Μακάριον. Μακαρίῳ Ἱεροσολύμων. Τοσαυτη τοῦ Σωτῆρος ἡμῶν ἐστιν ἡ χάρις, ὡς μηδεμίαν λόγων χορηγίαν τοῦ παρόντος πράγματος ἀξίαν εἶναι δοκεῖν. Τὸ γὰρ γνώρισμα τοῦ ἁγιωτάτου ἐκείνου πάθους ὑπὸ τῇ γῇ πάλαι κρυπτόμενον, τοσαύταις ἐτῶν περιόδοις λαθεῖν, ἄχρις οὗ διὰ τῆς τοῦ κοινοῦ πάντων ἐχθροῦ ἀναιρέσεως, ἐλευθερωθεῖσι τοῖς ἑαυτοῦ θεράπουσιν ἀναλάμπειν ἔμελλε, πᾶσαν ἔκπληξιν ὡς ἀληθῶς ὑπερβαίνει. Εἰ γὰρ πάντες οἱ διὰ πάσης τῆς οἰκουμένης εἶναι δοκοῦντες σοφοὶ, εἰς ἂν τὸ αὑτὸ συνελθόντες, ἄξιόν τι τοῦ πράγματος ἐθελήσωσιν εἰπεῖν, οὐδ᾽ ἂν πρὸς τὸ βραχύτατον ἁμιλληθῆναι δυνήτονται" ἐπὶ τοσούτῳ πᾶσαν ἀνθρω»πίνουν λογισμοῦ χωρητιχὴν φύσιν ἡ τοῦ θαύματος τούτου πίστις ὑπερθαίγει, ὅσῳ τῶν ἀνθρωπίνων τὰ οὐράνια συνέστηκεν εἶναι δυνατώτερα. Διὰ τοῦτο γοῦν οὗτος ἀεὶ πρῶτος μόνος ἐστί μοι σκοπὸς, ἴν᾽ ὥσπερ ἑαυτὴν ὁσημέραι χαινοτέροις θαύμασιν, ἡ τῆς ἀληθείας πίστις ἐνδείχνυσιν, οὕτω αἱ ψυχαὶ πάντων ἡμῶν περὶ τὸν ἅγιον νόμον, σωφροσύνῃ καὶ ὁμογνώμονι προθυμίᾳ, σπουδαιότεραι γίγνοιντο, Ὅπερ ἐπειδὴ πᾶσιν εἶναι νομίξω φανερὸν, ἐκεῖνο μάλιστά σε πεπεῖσθαι βούλομαι, ὡς ἄρα πάντων μο!: μέλει μᾷλλον, ὅπως τὸν ἱερὸν ἐκεῖνον τόπον, ὃν Θεοῦ προστάγματι αἰσχίστης εἰδώλου προσθήκης, ὥσπερ τινὸς ἐπικειμένου βάρους ἐχούφισα, ἅγιον μὲν ἐξ ἀρχῆς Θεοῦ κρίσει γεγενημένον, ἁγιώτερον δὲ ἀποφαυθέντα, ἀφ᾽ οὗ τὴν τοῦ σωτηρίου πάθους πίστιν εἰς φῶς προήγαγεν, οἰκοδομημάτων κάλλει χοσμήτπτιμεν. Προσήχει τοίνυν τὴν σὴν ἀγχίνοιαν οὕτω διατάξαι τε, καὶ ἐχάστου τῶν ἀναγκαίων ποιήσᾳσθα! πρόνοιαν, ὡς οὐ μόνον βασιλικὴν τῶν πανταχοῦ βε)τίονα, ἀλλὰ καὶ τὰ λοιπὰ, τοιαῦτα γενέσθαι, ὡς πάντα τὰ ἐφ᾽ ἐχάστης πόλεω; χαλλιστεύοντα, ὑπὸ τοῦ χτίσματος τούτου νιχᾶσθαι" καὶ περὶ μὲν τῆς τῶν τοίχων ἐργααἷας τε χαλλιεργίας, Δραχιλλιανῷ τῷ ἡμετέρῳ φίλῳ διέποντε: τῶν λαμπροτάτων ἐπάρχων τὰ μέρη, καὶ τῷ τῆς ἐπαρχίας ἄρχοντι, παρ᾽ ἡμῶν ἐγχεχειρίσθαι τὴν φροντίδα γίνωσχε. Κεχέλευσται γὰρ ὑπὸ τῆς ἐμῆς εὐσεβείας, καὶ τεχνίτας καὶ ἐργάτας, πάνθ᾽ ὅσα περὶ τὴν οἰχοδομὴν ἀναγκαῖα τυγχάνειν, παρὰ τῆς σῆς καταμάθοιεν ἀγχινοίας, παραχρῆμα διὰ τῆς ἐκείνων προνοίας ἀποσταλῆναι. Περὶ δὲ τῶν χιόνων, ἢ τῶν μαρμάρων, ἃ δ᾽ ἂν νομέσης εἶναι τιμιώτερά τε χρησιμώτερα, αὐτὸς συνόψεως γενομένης πρὸς ἡμᾷς γράψαι σπούδασον' ἵν᾽ ὅσων δ᾽ ἂν ὁποίων χρείαν εἶναι διὰ τοῦ γράμ.ματος ἐπιγνῶμεν, ταῦτα πανταχόθεν μετενεχθῆνα! δυνηθῇ. Τὸν γὰρ τοῦ κόσμον θαυμασιώτερον τόπων, κατ᾽ ἀξίαν φαιδρύνεσθαι δίκαιον. Τὴν δὲ τῆς βασιλιχῆς γχαμάραν, πότερον λαχωναρίαν, ἣ διά τινος ἑτέρας ἐργασίας γενέσθαι δοκεῖ, παρὰ σοῦ γνῶναι βούλομαι. Εἰ γὰρ λαχωναρία μέλλοι εἶναι, δυνήσεται χρυσῷ χαλλωπισθῆναι. Τὸ λειπόμενον, ἵνα ἡ σὴ ὁσιότης τοῖς προειρημένοις δικασταῖς ἧ τάχος γγῳρισθῆναι ποιήσῃ, ἔσων τε καὶ ἐργατῶν καὶ τεχνιτῶν καὶ ἀναλωμάτων χρεία" πρὸς ἐμὲ εὐθέως ἀνἐνεγκεῖν σπούδασον, οὗ μόνον περὶ τῶν μαρμάρων τε καὶ χιόγων, ἀλλὰ περὶ τῶν λακχωναριῶν, εἴγε τοῦτο κάλλιον ἐπιχρίνειας. Ὁ Θεός σε διαφυλάξοι, ἀδελοὲ ἀγαπητέ. Καὶ ἄλλας δὲ ἐπιστολὰς ὁ βασιλεὺς κατὰ ᾿Αρείου καὶ τῶν ὁμοδόξων αὐτοῦ πανηγυριχώτερον γράψας, πανταχοῦ κατὰ πόλεις προσέθηχε τῷ διέποντι τῶν . οἱ αὐτόν ε. Οὐ μὴν ἀλλὰ καὶ Νικομηδεῦσι κατά Εὐσεβίου καὶ Θεόγνιδος γράφων, καθάπτεται μὲν τῆς Εὐσεβίου κακοτροπίας, οὐ μόνον ἐπὶ τῷ ᾿Αρειανισμῷ, ἀλλ᾿ ὅτι καὶ τῷ τυράννῳ ἤδη πρότερον εὐνοῶν, τοῖς αὐτοῦ πράγμασιν ἐπεβούλευσε· παρήνει δὲ ἕτερον ἑλέσθαι ἐπίσκοπον ἀντ᾿ αὐτοῦ. Ἀλλὰ τὰς περὶ τούτων ἐπιστολὰς, διὰ τὸ ἐν αὐταῖς μῆκος, δὲ τοῖς βουλομένοις, ἀναζητῆσαι καὶ ἐντυγχάνειν διακωμῳδῶν, καὶ τῆς ειρωνείας τῷ ἤθει διαβάλλων ἐνταῦθα προσγράψαι περιττὸν εἶναι ἐνόμισα. Ἐξέστω αὐταῖς. Καὶ περὶ τούτων τοσαῦτα εἰρήσθω.
Tę̄ hagią Theou chariti, megalę̄ ᾿Alexandreōn tois chat᾽ Aigypton, Libyēn Ēentapolin agapētois adelphois, hoi en Nikaią synachϑentes, tēn megalēn hagian synodon snnchrotēsantes episkopoi, en Kyriǭ chairein. Epeidē tēs tou Theou charitos, tou theophilestatou basileōs Kōnstantinou synagagontos hēmas diaphorōn poleōn te kai eparchiōn, megalē kai hagia synodos en Nikaia synekrotēthē, ex hapantos anankaion ephanē, para tēs hieras synodou kai pros hymas episteilai grammata" hin᾽ eidenai echoite, tina men ekinēthē exētasthē, tina de edoxe kai ekratynthē. SIrōton men oun ex hapantōn exētasthē ta kata tēn asedeian kai tēn paranomian ᾿Areiou tōn syn autǭ, epi parousią tou theophilestatou basileōs Kōnstantinou " kai pampsēphei edoxen anathematisthēnai tēn aseuę̄ autou doxan, kai ta rhēmata pa onomata ta blasphēma, hois ekechrēto blastēmōn, ton Huion tou Theou legōn ex ouch ontōn, einai pote hote ouch ēn" autexousiotēti kakias kai aretēs dechtichyn ton Huion tou Theou legontos, ktisma poiēma onomazontos, hapanta anethematisen hē hagia synodos, oude hoson akousai tēs aseThous doxēs ē aponoias kai tōn blasphēmōn rhēmatōn, anaschomenē. Kai ta men ekeinou hoiou telous tetychēche, pantōs ē achēchoate achousesthe, hina mē doxōmen epemdainein andri di' oikeian hamartian axia ta epicheira chomisamenǭ. Tosouton de ischyse autou hē asedeia hōs parapolesai Theōnan apo Marmarichēs, Sechoundon apo Ptolemaïdos. Tōn gar hautōn kakeinoi tetychēchasin. ᾿lll᾽ epiidē hē tou Theou charis, tēs men chgachodoxias ekeinēs kai asebeias, tēs blasphēmias, tōn prosōpōn tōn tolmēsantōn diastasin diairesin poiēsasthai tou eirēneuomenou anōthen laou, ēleutherōsen hēmas" eleipeto de to kata tēn propeteian Melition, tōn hyp᾽ autou cheirotonēthentōn; kai peri toutou tou merous. "A edoxe tę̄ synodǭ, emphanizomen hymin, agapētoi adelphoi. Edoxen oun Melition men, philanthrōpote - ron kinētheisēs tēs synodou (kata gar ton akribē logon, oudemias syngnōmēs axios ēn), menein en tę̄ polei heautou, kai mēdemian exousian echein auton mēte cheirothetein, mēte procheirizesthai, mēte en chōrą mēte en polei hetera phainesthai, tautēs tēs prophaseōs heneka; psilon de to onoma tēs timēs; kektēsthai. Tous de hyp' autou katastathentas ×, mystikōtera cheirotonia bebaiōthentas koinōnēsai epi toutois, eph' hote echein men autous tēn timēn kai leitourgian, deuterous de einai exapantos pantōn tōn en hekastę̄ paroikią te kai Ekklēsią exetazomenōn, tōn hypo tou timiōtatou sylleitourgou hēmōn ᾿Alexandron : prochecheirismenōn hōs pros toutois de, mēdemian exousian pous areschontas autois procheirizesthai, ē hypodalleïn onomata, hē holōs poiein ti chōris gnōmēs tou tēs chatholichę̄ēs Ekklēepiskopou, tōn hypo ᾿Alexandron. Tous de chariti Theou euchais hymeterais en mēdeni schismati heurethentas, alla achēlidōtous en tę̄ chatholichę̄ Ekklēsią ontas, exoudian echein procheirizesthai, onomata epilegesthai tōn axiōn tou chlerou, holōs panta kata nomon ton chlēsiastichon. de tinas onmdaiē anapausastha: tōn en tę̄ Elchlēsią, tēnikauta proïanathaïneiïn eis tēn timēn tou teteleutēkotos, tous arti proslēphthentas, monon ei axioi phaïnointo, ho laus roito, synepipsēphizontos autǭ episphragizontos tou tēs ᾿Alexandreias episkopou. Touto hox tois men allois pasi synechōrēthē. Epi de tou Melitiou prosōpou ouketi ta auta edoxe, dia tēn anechathen autou ataxian, dia to procheiron propetes tēs gnōmēs, hina mēdemia exousia authentia autǭ dotheiē, an rōpǭ dynamenǭ palin tas auta: ataempoiēsai. Tauta esti ea exaireta diapheronta tę̄ Aigypt, tę̄ hagiōtatē ᾿Alexandreōn Ekklēsia. Ei de ti allo echanonisthē edogmatisthē, symparontos tou chyriou timiōtatou sylleitourgou adelphou hēmōn ᾿Alexandrou, hautos parōn achridesteron anoisei pros hymas, hate dē chyrios koinōnos tōn gegenēmenōn eunchanōn. Euangelizometha de hymin, peri tēs symphōnias tou hagiōtatou Pascha, hoti hymetera:s euchais chatōrthōthē kai touto to meros; hōs te pantas tous en tę̄ heǭą adelphous, tous meta tōn Ioudaiōn to proteron poiountas, symphōnōs Rhōmaiois kai hēmin, kai pasin tois ex archaiou meth᾽ hēmōn phylattousi to Pascha, ek tou deuro agein. Chairontes oun epi tois katorthōmasi, kai tę̄ tēs eirēnēs symphōnią, kai epi to pasan hairesin ekkopēnai, apodexasthe men meta meizonos timēs kai pleionos agapēs ton sylleitourgon hēmōn, hymōn de episkopon ᾿Alexandron, ton euphrananta hēmas en tę̄ parousią, kai en tautę̄ tę̄ hēlikią tosouton ponon hypostanta hyper tou eirēnēn genesthai kai par' hymin. Euchesthe de hyper hēmōn hapantōn, hina ta kalōs echein doxanta, tauta bebaia menę̄, dia tou pantokratoros Theou, kai dia tou Kyriou hēmōn Iēsou Christou, syn hagiǭ Pneumati; hǭ hē doxa eis tous aiōnas. Amēn. En tautę̄ tę̄ tēs synodou epistolę̄ phaneron kathistēsin, hoti ou monon Areion, kai tous homodoxous autou anethematisan, alla kai tas lexeis tēs doxēs autou; kai hoti peri tou Pascha homophronēsantes, edexanto ton airesiarchēn Melition, tēn men axian tēs episkopēs echein auton synchōrēsantes; tēn de exousian tou prattein auton tina hōs episkopon, perielontes; di᾽ hēn aitian nomizō, achri nyn kechōristhai tēs Ekklēsias tous en Aigyptǭ Melitianous, hoti perieilen hē synodos Melitiou to dynasthai. Isteon de, hoti ᾿Areios biblion synegrapse peri tēs heautou doxēs, ho epegrapse Thaleian n. Esti de ho charaktēr tou bibliou chaunos kai dialelymenos, tois sōtadiois ąsmasin, ētoi metrois paraplēsios - hoper kai auto tote hē synodos apekēryxen; ou monē de hē synodos tou grapsai peri tēs genomenēs eirēnēs ephrontisen; alla gar kai ho basileus Kōstantinos, di' oikeiōn grammatōn tę̄ ᾿Alexandreōn Ekklēsią tade epesteilen ; Hē epistolē tou basileōs. Kōstantinos Sebastos, tę̄ katholikę̄ ᾿Alexandreōn Ekklēsią. Chairete, agapētoi adelphoi. Teleian para tēs theias pronoias eilēphamen charin, hina pasēs planēs apallagentes, mian kai tēn autēn epiginōskō men pistin. Ouden loipon tǭ diabolǭ exesti kath' hēmōn; pan ei ti d᾽ an kakotechnēsamenos epecheirēsen, ek bathrōn anērētai. Tas dichonoias, ta schismata, tous thorybous ekeinous, kai ta tōn diaphōniōn, hin᾿ houtōs eipō, thanasima pharmaka, kata tēn tou Theou keleusin, hē tēs alētheias enikēse lamprotēs. toigaroun hapantes kai tǭ onomati proskynoumen, kai einai pepisteukamen. Hina de touto genētai, hipomnēsei Theou, synekalesa eis tēn Nikaeōn polin tous pleistous tōn episkopōn, meth᾽ hōnper heis ex hymōn egō, ho syntherapōn hymeteros kath' hyperbolēn einai chairōn, kai autos tēn tēs alētheias exetasin anedexamēn. Hēlenchthē goun hapanta, kai akribōs exētastai, hosa di' amphibolian ē dichonoias prophasin edokei gennąn. Kai pheisasthō hē theia megaleiotēs, hēlika kai hōs deina ta peri tou megalou Sōtēros, peri tēs elpidos kai zōēs hēmōn, aprepōs eblasphēmoun tines, tanantia tais theopneustois Graphais kai tę̄ hagią pistei phthengomenoi te kai pisteuein homologountes. Triakosiōn goun kai pleionōn episkopōn, epi sōphrosynę̄ te kai anchinoią thaumazomenōn, mian kai tēn autēn pistin, ē kai tais alētheiais kai akribeiais tou Theou nomou pephyke pistis einai, bebaiountōn, monos ῾Areios ephōrathē tēs diabolikēs energeias hēttēmenos, kai to kakon touto prōton men par᾽ hymin, epeita kai par' heterois asebei gnōmę̄ diaspeiras. ᾿Anadexōmetha toigaroun, hēn ho pantokratōr paresche gnōmēn; epanelthōmen epi tous agapētous hēmōn adelphous, hōn hēmas tou diabolou anaidēs tis hypēretēs echōrisen. Epi to koinon sōma, kai ta gnēsia – hēmōn melē, spoudę̄ pasę̄ iōmen. Touto gar kai tę̄ anchinoią kai tę̄ pistei, kai tę̄ hosiotēti tę̄ hymeterą prepei, hina tēs planēs elenchtheisēs ekeinou, hon tēs alētheias einai echthron synestēken, pros tēn theian epanelthēte charin. Ho gar tois triakosiois ēresen episkopois, ouden estin heteron, ē tou Theou gnōmē, malista ge hopou to hagion Pneuma toioutōn kai tēlikoutōn andrōn tais dianoiais enkeimenon, tēn theian boulēsin exephōtisen. Dio mēdeis amphiballetō, mēdeis hypertithesthō; alla prothymōs pantes eis tēn alēthestatēn hodon epanite; hin᾽ epeidan hoson oudepō pros hymas aphikōmai, tas opheilomenas tǭ pantephorǭ Theǭ meth' hymōn homologēsō charitas, hoti tēn eilikrinē pistin epideixas, tēn euktaian hymin agapēn apodedōken. Ho Theos hymas diaphylaxoi, agapētoi 31 adelphoi. Ho men dē basileus toiauta egrapse tǭ ᾿Alexandreōn dēmǭ, mēnyōn hoti ouch haplōs, oude hōs etyche gegonen ho horos tēs pisteōs ;; all᾽ hoti meta san ; kai ouch hoti tina men elechthē, tina de apesigēthē, all' hoti hosa pros systasin tou dogmatos lechthēnai ērmoze, panta ekinēthē; kai hoti ouch haplōs hōristhē, all᾿ akribōs exētasthē proteron; hōste panta hosa ē amphibolias, ē dichonoias prophasin edokei gennąn, tauta ekpodōn gegenēsthai. To kephalaion gnōmēn Theou, tēn pantōn tōn ekei synelthontōn gnōmēn kalei, kai Pneumati hagiǭ, tōn tosoutōn kai tēlikoutōn episkopōn tēn homophōnian genesthai ouk apistei. Sabinos de ho tēs Makedoniou haireseōs proestōs, toutois men hekōn ou prosechei; all᾿ idiōtas, kai mē echein gnōsin, tous ekei synelthontas phēsin; kindyneuōn kai auton ton Kaisarea Eusebion epi agnōsią diaballein; kai ouk enthymeitai, hōs ei kai idiōtai ēsan pollēs syzētēseōs kai dokimasias auton hypēgoreuoi tēs synodou, katelamponto de hypo tou Theou, kai tēs charitos tou hagiou Pneumatos a, oudamōs astochēsai tēs alētheias edynanto. Epakouson goun hoia kai di' heteras epistolēs ho basileus, kata te ᾿Areiou kai tōn homodoxōn autou nomothetēsas, tois pantachou episkopois te kai laois diepempsato. ᾿Allē epistolē Kōnstantinou. Nikētēs Kōnstantinos, Megistos, Sebastos, episkopois kai laois. Tous ponērous kai asebeis mimēsamenos ( ᾿Areios, dikaios esti tēn autēn ekeinois hypechein (ein atimian. Ōsper toinyn Porphyrios ho tēs theosebeias echthros, syntagmata paranoma kata tēs thrēskeias systēsamenos, axion eureto misthon, kai toiouton, hōste eponeidiston men auton pros ton hexēs genesthai. chronon, kai pleistēs anaplēsthēnai kakodoxias, aphanisthēnai de ta asebē autou syngrammata; houtō kai nyn edoxen "Areion te kai tous ᾿Areiou homognōmonas, Porphyrianous men kaleisthai hin᾿ hōn tous tropous memimēntai, toutōn echōsi kai tēn prosēgorian. Pros de toutois kai ei ti syngramma hypo ᾿Areiou syntetagmenon heuriskoito, touto pyri paradidosthai - hina mē monon ta phaula autou tēs didaskalias aphanistheiē, alla mēde hypomnēma autou holōs hypoleipoito. Ekeino mentoi proagoreuō, hōs ei tis syngramma hypo ᾿Areiou syntagen phōratheiē krypsas, kai mē eutheōs prosenenkōn pyri katanalōsę̄, toutǭ thanatos estai hē zēmia; parachrēma gar alous epi toutǭ, kephalikēn hypostēsetai timōrian. Ho Theos hymas diaphylaxoi. Allē epistolē. Kōnstantinos Sebastos, tais Ekklēsiais. Peiran labōn ek tēs tōn koinōn eupraxias, hosē tēs theias dynameōs pephyke charis, touton te pro pantōn ekrina einai moi prosēkein skopon, hopōs para tois makariōtatois tēs katholikēs Ekklēsias plēthesi pistis mia, kai eilikrinēs agapē, homognōmōn te peri ton pankratē Theon eusebeia tērētai; all᾽ epeidē touto heterōs ouch hoion te ēn aklinē kai bebaian taxin labein, ei mē eis tauto pantōn homou, ē tōn goun pleionōn episkopōn synelthontōn, hekastou tōn prosēkontōn tę̄ hagiōtatę̄ thrēskeią diakrisis genoito ; toutou heneken pleistōn hosōn synathroisthentōn, kai autos de kathaper heis ex hymōn etynchanon symparōn; (ou gar arnēsaimēn an eph᾽ hǭ malista chairō, syntherapōn hymeteros pephykenai;) achri tosoutou hapanta tēs prosēkousēs tetychēken exetaseōs, achris hou hē tǭ pantōn ephorǭ areskousa gnōmē, pros tēn tēs henotētos symphōnian eis phōs proēchthē• hōs mēden eti pros dichonoian, ē pisteōs amphisbētēsin hypoleipesthai. Entha kai peri tēs tou Pascha agiōtatēs hēmeras genomenēs zētēseōs, edoxe koinę̄ gnōmę̄ kalōs echein, epi mias hēmeras pantas tous apantachou epitelein. Ti gar hēmin kallion, ti de semnoteron hyparxai dynēsetai, tou tēn heortēn tautēn, par' hēs tēn tēs athanasias eilēphamen elpida, mią taxei kai phanerǭ logǭ, para pasin adiaptōtōs phylattesthai? kai prōton men, anaxion edoxen einai tēn hagiōtatēn ekeinēn heortēn, tę̄ tōn Ioudaiōn hepomenous synētheia plēroun; hoi tas heautōn cheiras athemitǭ plēmmelēmati chranantes, eikotōs tas psychas hoi miaroi typhlōttousin. Exesti gar tou ekeinōn ethnous apoblēthentos e, alēthesterą taxei, hēn ek prōtēs tou pathous hēmeras mechri tou parontos ephylaxamen, kai epi tous mellontas aiōnas tēn tēs epitērēseōs tautēs symplērōsin enginesthai. Mēden toinyn estō hymin koinon meta tou echthistou tōn Ioudaiōn ochlou. Eilēphamen ē para tou Sōtēros heteran hodon. Prokeitai gar dromos tę̄ hierōtatę̄ hēmōn thrēskeią, kai nomimos kai prepōn. Toutou symphōnōs antilambanomenoi, tēs echthras ekeinēs heautous syneidēseōs apospasōmen, adelphoi timiōtatoi. Esti garōs alēthōs atopōtaton, ekeinous auchein, hōs ara parektos tēs autōn didaskalias tauta phylattein ouk ēmen hikanoi. Ti de phronein ekeinoi orthon dynēsontai, hoi meta tēn kyrioktonian ekeinēn ekstantes tōn phrenōn, agontai ou logismǭ tini, all᾽ ormę̄ akataschetǭ, hopoi an autous hē emtǭ tǭ merei tēn alētheian ouch horōsin, hōs aei kata pleiston autous planōmenous, anti tēs prosēkousēs epanorthōseōs, en tǭ autǭ etei deuteron to Pascha epitelein. Tinos oun charin toutois hepometha, hoi deinēn planēn nosein hōmologēntai ? Deuteron ge to Pascha en heni eniautǭ ouk an pote poiein anexōmetha. ᾿All' ei kai tauta mē proukeito, tēn hymeteran anchinoian echrēn kai dia spoudēs kai di᾽ euchēs echein pantote, en mēdenos homoiotēti to katharon tēs hēmeteras psychēs koinōnein, ē dokein anthrōpōn ethesi pankakōn. Pros toutois, kakeino paresti synoran, hōs en tēlikoutǭ pragmati kai toiautę̄ thrēskeias heortę̄ diaphōnian hyparchein, estin atheōtaton. Mian gar hēmin tēn tēs hēmeteras eleutherias hēmeran, phytos autōn agagę̄ mania? Ekeithen toinyn kan toutoutesti tēn tou hagiōtatou pathous, ho hēmeteros : pleiōn estin ho tōn kata tous proeirēmenous topous paredōke Sōtēr, mian einai tēn katholikēn autou Ekklēsian beboulētai. Hēs ei kai ta malista eis pollous te kai diaphorous topous ta merē diērētai, all᾽ homōs eni pneumati, toutesti tǭ theiǭ boulēmati, Oalpetai. Logisasthō de hē tēs hymeteras hosiotētos anchinoia, hopōs esti deinon te kai aprepes, kata tas autas hēmeras, heterous men tais nēsteiais scho lazein, heterous de symposia telein; kai meta tas tou Pascha hēmeras, allous men en heortais kai anesesin exetazesthai, allous de tais hōrismenais ekdedosthai nēsteiais. Dia touto goun tēs prosēkousēs epanorthōseōs tychein, kai pros mian diatypōsin agesthai touto, hē theia pronoia bouletai, hōs egōge hapantas hēgoumai synorąn. "Othen epeidē touto houtōs “epanorthousthai prosēken, hōs mēden meta tou tōn patroktonōn te kai kyrioktonōn ekeinōn ethnous einai koinon; esti te taxis euprepēs, hēn hapasai tōn. dytikōn te kai mesēmbrinōn kai arktǭōn tēs oikoumenēs merōn paraphylattousin hai Ekklēsiai, kai tines tōn meta tēn heǭan topōn; hōn heneken epi tou parontos kalōs echein hapantes hēgēsanto; kai autos de tę̄ hymeterą anchinoią aresein hypeschomēn; hin᾿ hoper an kata tēn Rhōmaiōn polin, Italian te kai ᾿Aphrikēn, hapasan Aigypton, Ispanias, Gallias, Brettanias, Libyēn, holēn Hellada, Asianēn te dioikēsin kai Pontikēn, kai Kilikian, mią kai symphōnǭ phylattētai gnōmę̄, asmenōs touto kai hē hymetera prosdexētai synesis; logizomenē hōs ou monon Ekklēsiōn arithmos; alla kai hōs touto malista koinę̄ pantas hosiōtaton esti boulesthai, hoper kai ho akribēs apaitein dokei logos, kai oudemian meta tēs Ioudaiōn epiorkias echein koinōnian, Hina de to kephalaiōdestaton syntomōs eipō, koinę̄ pantōn ērese krisei, tēn hagiōtatēn tou Pascha heortēn mią kai tę̄ autę̄ hēmerą synteleisthai. Oude gar prepei en toiautę̄ hagiotēti einai tina diaphoran; kai kallion epesthai tę̄ gnōmę̄ tautę̄, en hę̄ oudemia estai allotrias planēs kai hamartēmatos epimixia. Toutōn oun houtō stoichountōn, asmenōs dechesthaia tēn ouranian kai theian hōs alēthōs entolēn. Pan gar ho ti d᾽ an en tois hagiois tōn episkopōn synedriois prattētai, touto pros tēn theian boulēsin echei tēn anaphoran. Dio pasi tois agapētois hēmōn adelphois emphanisantes ta progegrammena, ēdē kai ton proeirēmenon logon, kai tēn paratērēsin tēs hagiōtatēs hēmeras hypodechesthai te kai diatattein opheilete; hin᾿ epeidan pros tēn palai moi pothoumenēn tēs hymeteras diatheseōs hopsin aphikōmai, en mią kai tę̄ autę̄ hēmerą, tēn hagian meth᾽ hymōn heortēn epitelesai dynēthō; kai pantōn heneken meth᾽ hymōn eudokēsō, synorōn tēn diabolikēn ōmotēta hypo tēs theias dynameōs dia tōn hēmeterōn praxeōn anę̄rēmenēn, akmazousēs pantachou tēs hymeteras pisteōs kai eirēnēs kai homonoias. Ho Theos hymas diaphylaxoi, adelphoi agapētoi. Allē epistolē pros Eusebion. Nikētēs Kōnstantinos, Megistos, Sebastos, Eusebiǭ. Heōs tou parontos chronou, tēs anosiou boulēseōs kai tyrannidos tous hypēretas tou Sōtēros Theou diōkousēs, pepisteuka kai akribōs emauton pepeika, pasōn tōn ekklēsiōn ta erga, ē hypo ameleias diephtharthai, ē phobǭ tēs epikeimenēs energeias elattona tēs axias gegenēsthai, adelphe prosphilestate. Nyni de tēs eleutherias apodotheisēs, kai tou drakontos ekeinou Likinniou tou diōktou, apo tēs tōn koinōn dioikēseōs, Theou tou megistou pronoią, hēmeterą de hypēresią diōchthentos, hēgoumai kai pasi phaneran genesthai tēn theian dynamin, kai tous ē phobǭ ē apistią hē hamartēmasi tisi peripesontas, epignontas de ton ontōs onta Theon, ēxein epi tēn alēthē kai orthēn tou biou katastasin. Hosōn toinyn ē autos proïstasai ekklēsiōn, ē allous tous kata topon proïstamenous episkopous, presbyterous te ē diakonous oistha, hypomnēson spoudazein peri ta erga tōn ekklēsiōn, ē epanorthousthai ta onta, ē eis meizona auxein, ē entha an hē chreia apaitę̄, kaina poiein. Aitēseis de kai autos, kai dia sou hoi loipoi ta anankaia, para te tōn hēgemoneuontōn, kai tēs eparchikēs taxeōs; toutois gar epestalē, pasę̄ spoudę̄ exypēretēsasthai tois hypo tēs sēs hosiotētos legomenois. Ho Theos diaphylaxoi se, agapēte adelphe. Tauta men oun peri tēs tōn Ekklēsiōn oikodomēs, pros tous kath᾽ hekastēn eparchian episkopous epesteilen. Hopoia de kai peri tēs tōn hierōn bibliōn kataskeuēs pros Eusebion egrapse ton Palaistinon, ex autōn tōn grammatōn katamathein eupetes. Nikētēs Kōnstantinos, Megistos, Sebastos, Eusebiǭ Kaisareias. Kata tēn epōnymon hēmin polin, tēs tou Sōtēros Theou synairomenēs pronoias, megiston plēthos an; brōpōn tę̄ hagiōtatę̄ Ekklēsią anatetheiken heauton, hōs pantōn ekeise pollēn labontōn auxēsin. Sphodra toinyn axion kataphainetai, kai ekklēsias en autę̄ kataskeuasthēnai pleious. Toigartoi dedexo prothymotata to doxan tę̄ hēmeterą proairesei; prepon katephanē dēlōsai touto tę̄ sę̄ synesei, hopōs an pentēkonta sōmatia en diphtherais enkataskeuois, euanagnōsta te kai pros tēn chrēsin euparakomista, hypo technitōn kalligraphōn, kai akribōs tēn technēn epistamenōn, graphēnai keleuseias; tōn theiōn dēladē Graphōn, hōn malista tēn episkeuēn kai tēn chrēsin, tǭ tēs ekklēsias logǭ anankaian einai ginōskeis. ᾿Apestaltai de grammata para tēs hēmeteras hēmerotētos pros ton tēs dioikēseōs katholikon, hopōs an panta ta pros tēn episkeuēn autōn epitēdeia paraschein phrontiseien. Hina gar hōs tachista ta graphenta sōmatia kataskeuastheiē, tēs klēsias diakonōn; hos epeidan aphikētai pros hēmas, se diaphylaxoi, adelphe agapēte. sēs epimeleias ergon touto genēsetai; kai gar dyo dēmosiōn ochēmatōn exousian eis diakomidēn, ek tēs authentias tou grammatos hēmōn toutou labein se prosēkei. Houtō gar an malista ta kalōs graphenta, kai mechri tōn hēmeterōn hopseōn rhąsta diakomistheiē, henos dēladē touto plērountos tōn ek tēs sēs Hektēs hēmeteras peirathēsetai philanthrōpias. Ho Theos Nikētēs Kōnstantinos, Megistos, Sebastos, Allē epistolē pros Makarion. Makariǭ Hierosolymōn. Tosautē tou Sōtēros hēmōn estin hē charis, hōs mēdemian logōn chorēgian tou parontos pragmatos axian einai dokein. To gar gnōrisma tou hagiōtatou ekeinou pathous hypo tę̄ gę̄ palai kryptomenon, tosautais etōn periodois lathein, achris hou dia tēs tou koinou pantōn echthrou anaireseōs, eleutherōtheisi tois heautou therapousin analampein emelle, pasan ekplēxin hōs alēthōs hyperbainei. Ei gar pantes hoi dia pasēs tēs oikoumenēs einai dokountes sophoi, eis an to hauto synelthontes, axion ti tou pragmatos ethelēsōsin eipein, oud᾽ an pros to brachytaton hamillēthēnai dynētontai" epi tosoutǭ pasan anthrō»pinoun logismou chōrētichēn physin hē tou thaumatos toutou pistis hyperthaigei, hosǭ tōn anthrōpinōn ta ourania synestēken einai dynatōtera. Dia touto goun houtos aei prōtos monos esti moi skopos, in᾽ hōsper heautēn hosēmerai chainoterois thaumasin, hē tēs alētheias pistis endeichnysin, houtō hai psychai pantōn hēmōn peri ton hagion nomon, sōphrosynę̄ kai homognōmoni prothymią, spoudaioterai gignointo, Hoper epeidē pasin einai nomixō phaneron, ekeino malista se pepeisthai boulomai, hōs ara pantōn mo!: melei mąllon, hopōs ton hieron ekeinon topon, hon Theou prostagmati aischistēs eidōlou prosthēkēs, hōsper tinos epikeimenou barous echouphisa, hagion men ex archēs Theou krisei gegenēmenon, hagiōteron de apophauthenta, aph᾽ hou tēn tou sōtēriou pathous pistin eis phōs proēgagen, oikodomēmatōn kallei chosmētptimen. Prosēchei toinyn tēn sēn anchinoian houtō diataxai te, kai echastou tōn anankaiōn poiēsąstha! pronoian, hōs ou monon basilikēn tōn pantachou be)tiona, alla kai ta loipa, toiauta genesthai, hōs panta ta eph᾽ echastēs poleō? challisteuonta, hypo tou chtismatos toutou nichasthai" kai peri men tēs tōn toichōn ergaaias te challiergias, Drachillianǭ tǭ hēmeterǭ philǭ dieponte: tōn lamprotatōn eparchōn ta merē, kai tǭ tēs eparchias archonti, par᾽ hēmōn enchecheiristhai tēn phrontida ginōsche. Kecheleustai gar hypo tēs emēs eusebeias, kai technitas kai ergatas, panth᾽ hosa peri tēn oichodomēn anankaia tynchanein, para tēs sēs katamathoien anchinoias, parachrēma dia tēs ekeinōn pronoias apostalēnai. Peri de tōn chionōn, ē tōn marmarōn, ha d᾽ an nomesēs einai timiōtera te chrēsimōtera, autos synopseōs genomenēs pros hēmąs grapsai spoudason' hin᾽ hosōn d᾽ an hopoiōn chreian einai dia tou gram.matos epignōmen, tauta pantachothen metenechthēna! dynēthę̄. Ton gar tou kosmon thaumasiōteron topōn, kat᾽ axian phaidrynesthai dikaion. Tēn de tēs basilichēs nchamaran, poteron lachōnarian, hē dia tinos heteras ergasias genesthai dokei, para sou gnōnai boulomai. Ei gar lachōnaria melloi einai, dynēsetai chrysǭ challōpisthēnai. To leipomenon, hina hē sē hosiotēs tois proeirēmenois dikastais hē tachos ngǭristhēnai poiēsę̄, esōn te kai ergatōn kai technitōn kai analōmatōn chreia" pros eme eutheōs anenenkein spoudason, hou monon peri tōn marmarōn te kai chiogōn, alla peri tōn lakchōnariōn, eige touto kallion epichrineias. Ho Theos se diaphylaxoi, adeloe agapēte. Kai allas de epistolas ho basileus kata ᾿Areiou kai tōn homodoxōn autou panēgyrichōteron grapsas, pantachou kata poleis prosethēche tǭ dieponti tōn . hoi auton e. Ou mēn alla kai Nikomēdeusi kata Eusebiou kai Theognidos graphōn, kathaptetai men tēs Eusebiou kakotropias, ou monon epi tǭ ᾿Areianismǭ, all᾿ hoti kai tǭ tyrannǭ ēdē proteron eunoōn, tois autou pragmasin epebouleuse; parēnei de heteron helesthai episkopon ant᾿ autou. Alla tas peri toutōn epistolas, dia to en autais mēkos, de tois boulomenois, anazētēsai kai entynchanein diakōmǭdōn, kai tēs eirōneias tǭ ēthei diaballōn entautha prosgrapsai peritton einai enomisa. Exestō autais. Kai peri toutōn tosauta eirēsthō.
“To the church of the Alexandrians, great by the holy grace of God, and to the beloved brothers in Egypt, Libya, and the Pentapolis, the bishops gathered at Nicaea who formed the great and holy synod send greeting in the Lord. Since by the grace of God a great and holy synod was convened at Nicaea, our most God-loving emperor Constantine having gathered us from various cities and provinces, it seemed altogether necessary that a letter be sent from the sacred synod to you as well, so that you may know what was raised and examined, and what was decided and confirmed. First of all, then, the impiety and lawlessness of Arius and those with him were examined in the presence of our most God-loving emperor Constantine. It was decided unanimously that his impious opinion should be anathematized, with the blasphemous words and terms he used in his blasphemy, saying that the Son of God is from things that are not, and that there was once when he was not, and saying that the Son of God is capable, by his free will, of evil and virtue, and calling him a creature and a thing made. All this the holy synod anathematized, not enduring even to hear the impious opinion or madness and the blasphemous words. What end he has come to you have no doubt heard or will hear, so that we may not seem to trample on a man who has received the fitting reward for his own sin. His impiety had such power that it destroyed Theonas of Marmarica and Secundus of Ptolemais with him; for they too have received the same sentence. But since the grace of God has freed us from that wicked opinion and impiety and blasphemy, and from the persons who dared to cause dissension and division in a people formerly at peace, there remained the matter of the rashness of Melitius and those ordained by him; and about this part we make known to you, beloved brothers, what the synod decided.
The synod, being moved to greater kindness (for by strict reckoning he deserved no pardon), decided that Melitius should remain in his own city and have no authority either to lay on hands or to appoint, nor to appear in the country or in another city for this purpose, but should keep the bare name of his rank. Those appointed by him, once confirmed by a more sacred ordination, are to be admitted to communion on these terms: that they keep their rank and ministry, but are in every case second to all those enrolled in each diocese and church who were appointed by our most honoured fellow minister Alexander; and further, that they have no authority to appoint those who please them, or to put forward names, or to do anything at all without the consent of the bishop of the catholic church, of those under Alexander. But those who by the grace of God and your prayers have been found in no schism, but are spotless in the catholic church, are to have authority to appoint and to put forward the names of those worthy of the clergy, and in general to do everything according to the law of the church. If it should happen that any of those in the church dies, then those lately received are to be advanced to the rank of the deceased, provided only that they appear worthy and the people choose them, the bishop of Alexandria voting with them and confirming the choice. This was granted to all the others; but in the case of Melitius himself the synod decided otherwise, because of his long-standing disorder and the hasty rashness of his mind, that no authority or power be given him, as a man able to cause the same disorders again. These are the matters that concern Egypt and the most holy church of the Alexandrians particularly. If anything else was laid down by canon or decree, our lord and most honoured fellow minister and brother Alexander, who was present with us, will report it to you more exactly when he is with you, since he was himself a leader and partaker in what was done.
We bring you good news also about agreement on the most holy Easter: through your prayers this part too was set right, so that all the brothers in the East who formerly kept it with the Jews will from now on keep Easter in agreement with the Romans and with us and with all who from of old have kept it with us. Rejoicing, then, in these successes and in the agreement of peace and in the cutting off of every heresy, receive with greater honour and more love our fellow minister and your bishop Alexander, who gladdened us by his presence and at such an age underwent so great a labour that there might be peace among you too. Pray for us all, that what has been rightly decided may remain firm, through God Almighty and our Lord Jesus Christ, with the Holy Spirit; to whom be glory for ever. Amen.”
In this letter of the synod it is made plain that they anathematized not only Arius and those of his opinion, but also the very expressions of his opinion; and that, having agreed about Easter, they received the heresiarch Melitius, allowing him to keep the dignity of a bishop but taking away from him the power to act in any way as a bishop. For this reason, I think, the Melitians in Egypt have been separated from the church to this day: because the synod took away Melitius’s power. It should be known that Arius wrote a book about his own opinion, which he entitled Thalia. The character of the book is loose and dissolute, like the Sotadean songs or metres. This too the synod condemned at that time.
Not only the synod took care to write about the peace that had been made; the emperor Constantine too wrote as follows by his own letter to the church of the Alexandrians. The letter of the emperor: “Constantine Augustus to the catholic church of the Alexandrians. Greeting, beloved brothers. We have received perfect grace from divine providence, so that, freed from all error, we acknowledge one and the same faith. The devil has no further power against us; whatever he attempted by his wicked arts has been destroyed from the foundations. The splendour of the truth, at God’s command, has overcome those dissensions, schisms, and tumults, and the deadly poisons, so to speak, of disagreement. All of us, therefore, worship one God in name and have believed that he is. That this might come about, at God’s prompting I called together at the city of Nicaea most of the bishops, with whom I myself, as one of you, rejoicing exceedingly to be your fellow servant, undertook the examination of the truth. Everything was tested and examined exactly that seemed to give rise to ambiguity or occasion for dissension. May the divine majesty forgive how great and how terrible were the blasphemies some unbecomingly uttered about the great Saviour, about our hope and life, speaking and professing to believe what is contrary to the divinely inspired Scriptures and the holy faith. While more than three hundred bishops, admired for their moderation and shrewdness, were confirming one and the same faith, which by the truths and exactness of God’s law is by nature the faith, Arius alone was found to have been overcome by the working of the devil, and to have spread this evil with impious mind first among you and then among others too. Let us therefore accept the judgment the Almighty has given; let us return to our beloved brothers, from whom a shameless servant of the devil separated us. Let us go with all zeal to the common body and to our own true members. This befits your shrewdness, faith, and holiness: that, the error of him who has been shown to be an enemy of the truth having been exposed, you should return to divine grace. For what pleased three hundred bishops is nothing other than the judgment of God, especially since the Holy Spirit, dwelling in the minds of such men and so many, has brought the divine will to light. Therefore let no one hesitate, let no one delay; but all of you return eagerly to the truest way, so that when I come to you, as I shall very soon, I may confess with you the thanks due to God who oversees all, because by showing the pure faith he has given back to you the love you prayed for. God keep you, beloved brothers.”
So the emperor wrote to the people of Alexandria, showing that the definition of the faith was not made carelessly or at random, but that they dictated it after much discussion and testing; and not that some things were said and others passed over in silence, but that everything that it was fitting to say for the establishment of the doctrine was raised; and that it was not simply laid down, but carefully examined first, so that everything that seemed to give rise to ambiguity or occasion for dissension was put out of the way. Above all, he calls the judgment of all who met there the judgment of God, and does not doubt that the agreement of so many great bishops came about by the Holy Spirit. Sabinus, however, the leader of the heresy of Macedonius, deliberately pays no attention to these things, but says that those who met there were simple men without knowledge, running the risk of accusing even Eusebius of Caesarea himself of ignorance. He does not consider that even if those of the synod were simple men, they were enlightened by God and by the grace of the Holy Spirit and could in no way miss the truth.
Hear also what the emperor sent by another letter to bishops and peoples everywhere, legislating against Arius and those of his opinion. Another letter of Constantine: “Victor Constantine, Maximus, Augustus, to bishops and peoples. Since Arius has imitated the wicked and impious, it is just that he should undergo the same dishonour as they. As Porphyry, the enemy of godliness, who composed lawless treatises against religion, found a fitting reward, such that he became a reproach to later time and was filled with the worst repute, and his impious writings were destroyed, so now it has been decided that Arius and those who think with Arius shall be called Porphyrians, so that they may bear the name of those whose ways they have imitated. Moreover, if any writing composed by Arius is found, it is to be handed over to the fire, so that not only may the evil of his teaching be destroyed, but no memorial of him at all may be left. I proclaim this further: if anyone is detected hiding a writing composed by Arius and does not at once bring it forward and burn it, his penalty shall be death; for as soon as he is caught in this he shall undergo capital punishment. God keep you.”
Another letter: “Constantine Augustus to the churches. Having learned by experience, from the prosperity of public affairs, how great the grace of the divine power is, I judged that this above all ought to be my aim: that among the most blessed multitudes of the catholic church one faith, sincere love, and one-minded piety towards God Almighty should be preserved. But since this could not otherwise gain a firm and stable order unless all the bishops, or at least most of them, met in the same place and a decision was made on each matter concerning the most holy religion, for this reason as many as possible were gathered together, and I myself was present with them as one of you (for I would not deny what I rejoice in most, that I am your fellow servant). Everything received fitting examination until the judgment pleasing to God, who oversees all, was brought to light for the agreement of unity, so that nothing was left for dissension or dispute about the faith.
There, when the question was raised about the most holy day of Easter, it was decided by common judgment that it was right for all everywhere to keep it on one day. For what could be finer or more solemn for us than that this feast, from which we have received the hope of immortality, should be kept without fail by all in one order and by a clear rule? First of all, it seemed unworthy to keep that most holy feast following the custom of the Jews, who, having defiled their hands with a lawless crime, are, as is fitting, blind in soul, the polluted men. For it is possible, having rejected the practice of that nation, to carry on into future ages the observance of this rite by a truer order, which we have kept from the first day of the Passion until now. Let there be nothing in common, then, between you and the most hostile crowd of the Jews. We have received from the Saviour another way. A course lies open to our most holy religion that is both lawful and fitting. Taking hold of this with one accord, let us tear ourselves away, most honoured brothers, from that hateful fellowship. For it is truly most absurd that they should boast that without their teaching we were not able to keep these things. What right thing can they think, who after that murder of the Lord went out of their minds and are led not by any reasoning but by unrestrained impulse, wherever their inborn madness drives them? Hence even in this matter they do not see the truth, so that, always erring for the most part, instead of making the fitting correction they keep a second Passover in the same year. Why then do we follow those who are admitted to be sick with a terrible error? We will never endure keeping a second Easter in one year. But even if these things were not so, your shrewdness ought always to take care, both by zeal and by prayer, that the purity of your soul should not share, or seem to share, in any likeness to the customs of wholly wicked men. Besides this, one may also see that in so great a matter and in such a feast of religion it is most impious to have disagreement. For our Saviour handed down to us one day of our freedom, that is, of his most holy Passion, and he has willed that his catholic church be one; and though its parts are divided into many different places, it is nevertheless warmed by one spirit, that is, by the divine will. Let the shrewdness of your holiness consider how terrible and unbecoming it is that on the same days some are given to fasting while others hold banquets, and that after the days of Easter some are found in feasts and relaxation while others are given over to the appointed fasts. For this reason divine providence wills that this should receive fitting correction and be brought to one arrangement, as I think all perceive.
Therefore, since it was fitting that this be corrected so that we should have nothing in common with that nation of parricides and murderers of the Lord, and since there is a seemly order which all the churches of the western, southern, and northern parts of the world observe, and some of the places in the East, for these reasons all thought it right for the present, and I myself undertook that it would please your shrewdness: that what is observed with one accordant mind in the city of Rome, in Italy and Africa, in all Egypt, the Spains, the Gauls, the Britains, Libya, all Greece, the dioceses of Asia and Pontus, and Cilicia, your understanding too should gladly accept, reckoning not only that the number of churches in the places mentioned is greater, but also that it is most holy that all should in common wish what exact reason seems to require, and should have no fellowship with the perjury of the Jews. To say the main point briefly: it pleased all by common judgment that the most holy feast of Easter be celebrated on one and the same day. For it is not fitting that there be any difference in so holy a thing, and it is better to follow this judgment, in which there will be no admixture of foreign error and sin. Since these things are so ordered, gladly receive this heavenly and truly divine command. For whatever is done in the holy councils of the bishops has reference to the divine will. Therefore, having made known what has been written to all our beloved brothers, you ought now to receive and arrange both the reasoning stated and the observance of the most holy day, so that when I come to the sight of your disposition which I have long desired, I may be able to keep the holy feast with you on one and the same day, and rejoice with you on all accounts, seeing the cruelty of the devil destroyed by the divine power through our deeds, while your faith, peace, and concord flourish everywhere. God keep you, beloved brothers.”
Another letter, to Eusebius: “Victor Constantine, Maximus, Augustus, to Eusebius. Until the present time, while an unholy will and tyranny persecuted the servants of God the Saviour, I have believed and fully persuaded myself, most beloved brother, that the buildings of all the churches had either fallen into ruin through neglect or had become less than worthy through fear of the oppression that lay upon them. But now that freedom has been restored, and that dragon Licinius the persecutor has been driven from the administration of public affairs by the providence of God Most High and by our service, I think the divine power has become plain to all, and that those who through fear or unbelief or certain sins fell away, recognizing the God who truly is, will come to the true and right ordering of life. Remind, then, all the churches over which you yourself preside, and the other bishops, presbyters, and deacons whom you know to preside in each place, to be zealous for the buildings of the churches: either to restore those that exist, or to enlarge them, or to build new ones where need requires. You yourself, and the others through you, shall ask for what is needed from the governors and the prefect’s office; for they have been instructed to carry out with all zeal what your holiness says. God keep you, beloved brother.”
This is what he wrote to the bishops of each province about the building of churches. What he wrote to Eusebius of Palestine about the preparation of the sacred books it is easy to learn from the letter itself: “Victor Constantine, Maximus, Augustus, to Eusebius of Caesarea. In the city that bears our name, with the help of the providence of God the Saviour, a very great multitude of people has devoted itself to the most holy church, since everything there has greatly increased. It seems very fitting, therefore, that more churches should be built in it. Accept, then, most readily what our purpose has decided. It seemed right to make known to your understanding that you should order fifty volumes, in well-prepared parchment, easy to read and convenient to carry for use, to be written by skilled calligraphers who know the art exactly: copies, that is, of the divine Scriptures, whose preparation and use you know to be especially necessary for the purpose of the church. Letters have been sent from our clemency to the financial officer of the diocese, that he should take care to provide everything suitable for their preparation. That the written volumes may be prepared as quickly as possible will be the work of your diligence. You are entitled, by the authority of this letter of ours, to the use of two public carriages for their transport. In this way the fine copies may most easily be brought even before our eyes, one of the deacons of your church carrying out this task; and when he comes to us, he will experience our kindness. God keep you, beloved brother.”
Another letter, to Macarius: “Victor Constantine, Maximus, Augustus, to Macarius of Jerusalem. So great is the grace of our Saviour that no supply of words seems worthy of the present matter. For that the token of his most holy Passion, long hidden under the earth, should have lain unknown for so many cycles of years, until, through the destruction of the common enemy of all, it was to shine forth for his servants set free, truly surpasses all wonder. For if all who throughout the whole world are thought wise were to come together into one place and wish to say something worthy of the matter, they could not compete with it in the smallest degree; for the credibility of this miracle surpasses every nature capable of human reasoning as much as heavenly things are stronger than human. This, therefore, is always my first and only aim: that, as the faith of the truth shows itself daily by newer wonders, so the souls of all of us may become more earnest about the holy law in sobriety and one-minded zeal. Since I think this is plain to all, I want you above all to be convinced that I care most of all that we adorn with beautiful buildings that sacred place, which by God’s command I have relieved, as of a burden laid on it, of the most shameful addition of an idol: a place holy from the beginning by God’s judgment, and shown to be still holier since it brought to light the proof of the saving Passion. It befits your shrewdness, then, so to arrange and so to provide everything needed, that not only the basilica may be better than all others anywhere, but that the other parts too may be such that all the finest buildings in every city are surpassed by this structure. Know that we have entrusted the care of the walls, their construction and fine workmanship, to our friend Dracilianus, who holds the office of the most illustrious prefects, and to the governor of the province. For my piety has ordered that craftsmen and workmen, and everything they learn from your shrewdness to be needed for the building, be sent at once through their care. As for the columns or marbles, whichever you think most valuable and useful, be sure to write to us yourself after making a survey, so that, when we learn from your letter how many and what kind are needed, they may be brought from everywhere. For it is right that the most wonderful place in the world should be adorned worthily. As for the vault of the basilica, I wish to learn from you whether it seems best that it be coffered or made by some other kind of work; for if it is to be coffered, it can be adorned with gold. It remains for your holiness to let the officials named know as quickly as possible how many workmen and craftsmen and what expenses are needed; and be sure to report to me at once not only about the marbles and columns, but also about the coffers, if you judge this the finer course. God keep you, beloved brother.”
The emperor also wrote other letters against Arius and those of his opinion, in a more declamatory style, and posted them up everywhere in the cities, ridiculing him and holding him up to scorn in an ironical manner. Moreover, writing to the Nicomedians against Eusebius and Theognis, he attacks Eusebius’s bad character, not only for his Arianism, but because he had earlier favoured the tyrant and plotted against Constantine’s affairs; and he urged them to choose another bishop in his place. But because of their length I thought it superfluous to add the letters about these matters here; those who wish may look for them and read them. So much for these things.
Eph 4:4 (echo, low confidence)
Notes and citation
Summary: Socrates gives the synodal letter of Nicaea to the Alexandrians (on Arius, the Melitians, and Easter) and Constantine’s letters on Nicaea, against Arius, on Easter, on church building, on fifty copies of Scripture, and to Macarius on the church of the Holy Sepulchre.
- Documents quoted: the synodal letter of Nicaea to the Alexandrians; Constantine’s letters to the church of Alexandria, against Arius (“to bishops and peoples”), to the churches on Easter (also in Eusebius, Life of Constantine 3.17–20), to Eusebius on church building (VC 2.46), to Eusebius on fifty copies of Scripture (VC 4.36), and to Macarius of Jerusalem (VC 3.30–32).
- The scan displaces several lines in this chapter: in the paragraph after the letter to the Alexandrians (the words “dictated it after much discussion and testing”), in the Easter letter (“inborn madness … Hence even in this matter”, “that is, of his most holy Passion”, “the number of churches in the places mentioned”), in the letter on copies of Scripture (“one of the deacons of your church … God keep you”), and in the closing paragraph (“ridiculing him … ironical manner”; “those who wish may look for them”). They are translated in their proper places.
- The Easter letter speaks of the Jews in harsh terms (“murderers of the Lord”, “parricides”); it is translated exactly as written. It reflects Constantine’s polemic of the time.
- In the letter against Arius the emperor names Porphyry, the pagan author of a work against the Christians.
- Sotadean verses were a loose metre associated with indecent songs; Thalia (“Banquet”) is Arius’s lost work.
Extrabiblical texts: Conc. Nic. Ep. (Synodal Letter of the Council of Nicaea to the Church of Alexandria; quotation); Eusebius, Vit. Const. 3.17-20 (Life of Constantine; quotation); Eusebius, Vit. Const. 2.46 (Life of Constantine; quotation); Eusebius, Vit. Const. 4.36 (Life of Constantine; quotation); Eusebius, Vit. Const. 3.30-32 (Life of Constantine; quotation); Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); allusion)
Topics: Heresy, Church office, Scripture and canon, Christology
Cite (SBL): Socrates, Hist. eccl. 1.9 (PG 67:77–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/1-9
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
1.10PG 67:99–101
Κινεῖ δὲ με ἡ τοῦ βασιλέως σπουδή, καὶ ἑτέρου πράγματος μνήμην ποιήσασθαι τῆς αὐτοῦ γνώμης, ὅπως ἐφρόντιζε τῆς εἰρήνης. Τῆς γὰρ ἐκκλησιαστικῆς ὁμονοίας πρόνοιαν ποιούμενος, κέκληκε πρὸς τὴν σύνοδον καὶ ᾿Ακέσιον, τῆς τῶν Ναυατιανῶν θρησκείας ἐπίσκοπον. Μετὰ οὖν τὸ γραφῆναι καὶ ὑπογραφῆναι παρὰ τῆς συνόδου τὸν ὄρον τῆς πίστεως, ἠρώτα ὁ βασιλεὺς τὸν Ἀκέσιον, εἰ καὶ αὐτὸς τῇ πίστει συντίθεται, καὶ τῷ ὁρισμῷ τῆς τοῦ Πάσχα ἑορτῆς 1. Ὁ δὲ, Οὐδὲν καινὸν, ἔφη, ὦ βασιλεῦ, ἡ σύνοδος ὥρισεν. Οὕτω γὰρ ἄνωθεν καὶ ἐξ ἀρχῆς, ἐκ τῶν ἀποστολικῶν χρόνων παρείληφα καὶ τὸν ὅρον τῆς πίστεως καὶ τὸν χρόνον τῆς τοῦ Πάσχα ἑορτῆς. Ἐπανερομένου οὖν τοῦ βασιλέως, Διὰ τί οὖν τῆς κοινωνίας χωρίζῃ; ἐκεῖνος τὰ ἐπὶ Δεκίου γενόμενα κατά τὸν διωγμὸν ἐδίδασκε· καὶ τὴν ἀκρίβειαν τοῦ αὐστηροῦ κανόνος ἔλεγεν, ὡς ἄρα οὐ χρὴ τοὺς μετὰ τὸ βάπτισμα ἡμαρτηκότας ἁμαρτίαν, ἣν πρὸς θάνατον καλοῦσιναὶ θεῖαι Γραφαὶ, τῆς κοινωνίας τῶν θείων μυστηρίων ἀξιοῦσθαι, ἀλλ᾽ ἐπὶ μετάνοιαν μὲν αὐτοὺς προ τρέπειν · ἐλπίδα δὲ τῆς ἀφέσεως μὴ παρὰ τῶν ἱερέων, ἀλλὰ παρὰ τοῦ Θεοῦ ἐκδέχεσθαι, τοῦ δυναμένου καὶ ἐξουσίαν ἔχοντος συγχωρεῖν ἁμαρτήματα. Ταῦτα εἰπόντος τοῦ ᾿Ακεσίου, ἐπειπεῖν τὸν βασιλέα, Θὲς, ὦ ᾿Απέσιε, κλίμακα, καὶ μόνος ἀνάβηθι εἰς τὸν οὐῥανόν. Τούτων οὔτε ὁ Παμφίλου Εὐσέβιος, οὔτε ἄλλος τις ἐμνημόνευσε πώποτε. Ἐγὼ δὲ παρὰ ἀνδρὸς ἤκουσα οὐδαμῶς ψευδομένου, ὃς παλαιός τε ἦν σφόδρα, καὶ ὡς ἱστορήσας τὰ κατὰ τὴν σύνοδον ἔλεγεν. ὅθεν καὶ τεκμαίρομαι τοῦτο πεπονθέναι τοὺς σιωπῇ ταῦτα παραπεμψαμένους, ὃ πολλοὶ τῶν ἱστορίας συγγραψαμένων πεπόνθασιν. Ἐκεῖνοι γὰρ πολλὰ παραλείπουσιν, ἢ προσπάσχοντές τισιν, ἢ προσώποις χαριζόμενοι. Τὰ μὲν οὖν Ἀκεσίου τοσαῦτα.
Kinei de me hē tou basileōs spoudē, kai heterou pragmatos mnēmēn poiēsasthai tēs autou gnōmēs, hopōs ephrontize tēs eirēnēs. Tēs gar ekklēsiastikēs homonoias pronoian poioumenos, keklēke pros tēn synodon kai ᾿Akesion, tēs tōn Nauatianōn thrēskeias episkopon. Meta oun to graphēnai kai hypographēnai para tēs synodou ton oron tēs pisteōs, ērōta ho basileus ton Akesion, ei kai autos tę̄ pistei syntithetai, kai tǭ horismǭ tēs tou Pascha heortēs 1. Ho de, Ouden kainon, ephē, ō basileu, hē synodos hōrisen. Houtō gar anōthen kai ex archēs, ek tōn apostolikōn chronōn pareilēpha kai ton horon tēs pisteōs kai ton chronon tēs tou Pascha heortēs. Epaneromenou oun tou basileōs, Dia ti oun tēs koinōnias chōrizę̄? ekeinos ta epi Dekiou genomena kata ton diōgmon edidaske; kai tēn akribeian tou austērou kanonos elegen, hōs ara ou chrē tous meta to baptisma hēmartēkotas hamartian, hēn pros thanaton kalousinai theiai Graphai, tēs koinōnias tōn theiōn mystēriōn axiousthai, all᾽ epi metanoian men autous pro trepein ; elpida de tēs apheseōs mē para tōn hiereōn, alla para tou Theou ekdechesthai, tou dynamenou kai exousian echontos synchōrein hamartēmata. Tauta eipontos tou ᾿Akesiou, epeipein ton basilea, Thes, ō ᾿Apesie, klimaka, kai monos anabēthi eis ton ourhanon. Toutōn oute ho Pamphilou Eusebios, oute allos tis emnēmoneuse pōpote. Egō de para andros ēkousa oudamōs pseudomenou, hos palaios te ēn sphodra, kai hōs historēsas ta kata tēn synodon elegen. hothen kai tekmairomai touto peponthenai tous siōpę̄ tauta parapempsamenous, ho polloi tōn historias syngrapsamenōn peponthasin. Ekeinoi gar polla paraleipousin, ē prospaschontes tisin, ē prosōpois charizomenoi. Ta men oun Akesiou tosauta.
The emperor’s zeal moves me to mention another thing that shows his mind and how he cared for peace. Taking thought for the concord of the church, he summoned to the synod Acesius too, bishop of the Novatianist sect. After the definition of faith had been written and signed by the synod, the emperor asked Acesius whether he too agreed to the faith and to the decision about the feast of Easter. He said: “The synod has decided nothing new, O emperor. For this is how I received from of old and from the beginning, from the apostolic times, both the definition of the faith and the time of the feast of Easter.” The emperor asked further, “Why then do you separate yourself from communion?” He explained what had happened under Decius in the persecution, and spoke of the strictness of the austere rule: that those who after baptism have committed a sin which the divine Scriptures call a sin unto death ought not to be admitted to the communion of the divine mysteries; they should be urged to repentance, but should look for the hope of forgiveness not from the priests but from God, who is able and has the authority to forgive sins. When Acesius had said this, the emperor replied, “Set up a ladder, Acesius, and climb up to heaven alone.” Neither Eusebius, son of Pamphilus, nor anyone else ever mentioned these things. But I heard it from a man who was in no way a liar, who was very old and said that he was telling what had happened at the synod. From this I conclude that those who passed these things over in silence experienced what many writers of history experience: they leave out many things, either because they are prejudiced against some or because they wish to favour certain persons. So much for Acesius.
1 John 5:16 (allusion, high confidence) · Mark 2:7 (echo, low confidence)
Notes and citation
Summary: At Nicaea the Novatianist bishop Acesius accepts the creed and the Easter date but defends refusing communion to those who sin gravely after baptism; Constantine tells him to climb to heaven alone.
- The Novatianists refused readmission to communion to those who had lapsed in persecution (from the time of Decius, 250) or committed grave sin after baptism.
- “A sin unto death” alludes to 1 John 5:16.
Cite (SBL): Socrates, Hist. eccl. 1.10 (PG 67:99–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/1-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/1-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-1-10) · Report an error
Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
1.11PG 67:101–103
Ἐπεὶ δὲ Παφνουτίου καὶ Σπυρίδωνος ποιήσασθαι μνήμην ἀνωτέρω ἐπηγγειλάμεθα, εὔκαιρον ἐνταῦθαtionem περὶ αὐτῶν εἰπεῖν. Παφνούτιος γὰρ μιᾶς πόλεως τῶν ἄνω Θηβῶν ἐπίσκοπος ἦν· οὕτω δὲ ἦν ἀνὴρ θεοφιλής, ὡς καὶ σημεῖα θαυμαστὰ γίνεσθαι ὑπ' αὐτοῦ. Οὗτος ἐν καιρῷ τοῦ διωγμοῦ, τὸν ὀφθαλμὸν ἐξεκόπη. Σφόδρα δὲ ὁ βασιλεὺς ἐτίμα τὸν ἄνδρα, καὶ συνεχῶς ἐπὶ τὰ βασίλεια μετεπέμπετο, καὶ τὸν ἐξορωρυγμένον ὀφθαλμὸν κατεφίλει. Τοσαύτη προσῆν τῷ βασιλεῖ Κωνσταντίνῳ εὐλάβεια. Ἕν μὲν οὖν τοῦτο περὶ Παφνουτίου εἰρήσθω. Ο δὲ πρὸς λυσιτέλειαν τῆς Ἐκκλησίας καὶ κόσμον τῶν ἱερωμένων διὰ τὴν αὐτοῦ συμβουλὴν γέγονε, τοῦτο διηγήσομαι. Ἐδόκει τοῖς ἐπισκόποις νόμον νεαρὸν εἰς τὴν Ἐκκλησίαν 8 εἰσφέρειν, ὥστε τοὺς ἱερωμένους, λέγω δὲ ἐπισκόπους καὶ πρεσβυτέρους καὶ διακόνους, μὴ συγκαθεύδειν ἐπεὶ περὶ τούτου βουλεύεσθαι προὔκειτο, διαναστὰς ἐν μέσῳ τοῦ συλλόγου τῶν ἐπισκόπων ὁ Παφνούτιος 1, ἐβόα μακρὰ, μὴ βαρὺν ζυγὸν ἐπιθεῖναι τοῖς ἱερωμένοις ἀνδράσι· τίμιον εἶναι καὶ τὴν κοίτην, καὶ αὐτὸν ἁμίαντον τὸν γάμον λέγων, μὴ τῇ ὑπερβολῇ τῆς ἀκριβείας, μᾶλλον τὴν Ἐκκλησίαν προσβλάψωσιν· οὐ γὰρ πάντας δύνασθαι φέρειν τῆς ἀπαθείας τὴν ἄσκησιν, οὐδὲ ἴσως φυλαχθήσεσθαι τὴν σωφροσύνην τῆς ἑκάστου γαμετῆς. Σωφροσύνην δὲ ἐκάλει καὶ τῆς νομίμου γυναικὸς τὴν συνέλευσιν. Ἀρκεῖσθαί τε τὸν φθάσαντα κλήρου τυχεῖν, μηκέτι ἐπὶ γάμον ἔρχεσθαι, κατὰ τὴν τῆς Ἐκκλησίας ἀρχαίαν παράδοσιν · μήτε μὴν ἀποζεύγνυσθαι ταύτης, ἣν ἅπαξ ἤδη πρότερον λαϊκὸς ὢν ἠγάγετο. Καὶ ταῦτ' ἔλεγεν ἄπειρος ταῖς γαμεταῖς, ἃς ἔτι λαϊκοὶ ὄντες ἠγάγοντο Β. Καὶ ὢν γάμου, καὶ ἁπλῶς εἰπεῖν, γυναικός ἐκ παιδὸς γὰρ ἐν ἀσκητηρίῳ ἀνετέθραπτο, καὶ ἐπὶ σωφροσύνῃ, εἰ καί τις ἄλλος, περιβόητος ὤν. Πείθεται πᾶς ὁ τῶν ἱερωμένων σύλλογος τοῖς Παφνουτίου λόγοις. Διὸ καὶ τὴν περὶ τούτου ζήτησιν ἀπεσίγησαν, τῇ γνώμῃ τῶν βουλομένων ἀπέχεσθαι τῆς ὁμιλίας τῶν γαμετῶν και ταλείψαντες. Καὶ τοσαῦτα μὲν περὶ Παφνουτίου.
Epei de Paphnoutiou kai Spyridōnos poiēsasthai mnēmēn anōterō epēngeilametha, eukairon entauthationem peri autōn eipein. Paphnoutios gar mias poleōs tōn anō Thēbōn episkopos ēn; houtō de ēn anēr theophilēs, hōs kai sēmeia thaumasta ginesthai hyp' autou. Houtos en kairǭ tou diōgmou, ton ophthalmon exekopē. Sphodra de ho basileus etima ton andra, kai synechōs epi ta basileia metepempeto, kai ton exorōrygmenon ophthalmon katephilei. Tosautē prosēn tǭ basilei Kōnstantinǭ eulabeia. Hen men oun touto peri Paphnoutiou eirēsthō. O de pros lysiteleian tēs Ekklēsias kai kosmon tōn hierōmenōn dia tēn autou symboulēn gegone, touto diēgēsomai. Edokei tois episkopois nomon nearon eis tēn Ekklēsian 8 eispherein, hōste tous hierōmenous, legō de episkopous kai presbyterous kai diakonous, mē synkatheudein epei peri toutou bouleuesthai proukeito, dianastas en mesǭ tou syllogou tōn episkopōn ho Paphnoutios 1, eboa makra, mē baryn zygon epitheinai tois hierōmenois andrasi; timion einai kai tēn koitēn, kai auton hamianton ton gamon legōn, mē tę̄ hyperbolę̄ tēs akribeias, mallon tēn Ekklēsian prosblapsōsin; ou gar pantas dynasthai pherein tēs apatheias tēn askēsin, oude isōs phylachthēsesthai tēn sōphrosynēn tēs hekastou gametēs. Sōphrosynēn de ekalei kai tēs nomimou gynaikos tēn syneleusin. Arkeisthai te ton phthasanta klērou tychein, mēketi epi gamon erchesthai, kata tēn tēs Ekklēsias archaian paradosin ; mēte mēn apozeugnysthai tautēs, hēn hapax ēdē proteron laïkos ōn ēgageto. Kai taut' elegen apeiros tais gametais, has eti laïkoi ontes ēgagonto B. Kai ōn gamou, kai haplōs eipein, gynaikos ek paidos gar en askētēriǭ anetethrapto, kai epi sōphrosynę̄, ei kai tis allos, periboētos ōn. Peithetai pas ho tōn hierōmenōn syllogos tois Paphnoutiou logois. Dio kai tēn peri toutou zētēsin apesigēsan, tę̄ gnōmę̄ tōn boulomenōn apechesthai tēs homilias tōn gametōn kai taleipsantes. Kai tosauta men peri Paphnoutiou.
Since we promised above to mention Paphnutius and Spyridon, this is a suitable place to speak about them. Paphnutius was bishop of a city in the Upper Thebaid, and he was so dear to God that wonderful signs were done by him. In the time of the persecution his eye had been put out. The emperor honoured the man greatly; he often sent for him to the palace and kissed the eye that had been gouged out, such was the reverence of the emperor Constantine. Let this one thing be said about Paphnutius. Now I will relate what came about through his counsel for the benefit of the church and the honour of those in holy orders.
The bishops thought it right to bring a new law into the church, that those in holy orders, I mean bishops, presbyters, and deacons, should not sleep with the wives they had married while still laymen. When this was put forward for deliberation, Paphnutius rose up in the midst of the assembly of bishops and cried out loudly that they should not lay a heavy yoke on men in holy orders. He said that “the marriage bed is honourable, and marriage itself undefiled”, and that they should not rather harm the church by excessive strictness; for not all could bear the discipline of passionlessness, and perhaps the chastity of each man’s wife would not be preserved. He called even a man’s intercourse with his lawful wife chastity. It was enough, he said, that one who had already entered the clergy should not go on to marry, according to the ancient tradition of the church; but that no one should be separated from the wife he had once married while still a layman. He said this though he himself had no experience of marriage, or, to put it simply, of a woman; for he had been brought up from childhood in a monastery and was famous, if anyone was, for his chastity. The whole assembly of those in holy orders was persuaded by Paphnutius’s words. So they dropped the question, leaving it to the judgment of those who wished to abstain from intercourse with their wives. So much for Paphnutius.
Heb 13:4 (quotation, high confidence) · Acts 15:10 (echo, low confidence)
Notes and citation
Summary: Paphnutius, a confessor honoured by Constantine, persuades the bishops at Nicaea not to forbid married clergy to live with their wives, while those already ordained should not marry.
- The scan displaces two phrases in this chapter (“with the wives they had married while still laymen” and “had no experience of marriage”); they are translated in their proper places.
- “The marriage bed is honourable …” quotes Heb 13:4.
- The account of Paphnutius at Nicaea is translated exactly as Socrates gives it; its historicity has been debated.
Topics: Marriage, Church office
Cite (SBL): Socrates, Hist. eccl. 1.11 (PG 67:101–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/1-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/1-11
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.