Church History 1.9–1.14
Greek text: GCS 19.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 3 (1892), trans. B. Jackson.
Chapter 1
1.9GCS 19:42–46
Ἐπέστειλε δὲ καὶ βασιλεὺς ὁ μέγας, τοὺς ἀφικέσθαι μὴ δυνηθέντας τῶν ἐπισχόύόπων τὰ πεπραγμένα. διδάσκων᾽ καὶ προὔύργον νενόμικα καὶ ταύτην ἐνθεῖναι τῇ συγγραφῇ τὴν ἐπιστολήν, τῆς τοῦ γεγραφότος ψυχῆς τὸ θεοφιλὲς σαφῶς ἐχδιδάσκουσαν. Κωνσταντῖνος Σεβαστὸς ταῖς ἐκκλησίαις. Πεῖραν λαβὼν ἐκ τῆς τῶν κοινῶν εὐπραξίας ὅση τῆς θείας δυνάμεῶς πέφυχε χάρις, τοῦτον πρὸ πάντων ἔκρινα εἶναί μοι προσήκειν σκοπόν, ὅπως παρὰ τοῖς μακαριωτάτοις τῆς καθολικῆς ἐκκλησίας πλήθεσι πίστις μία καὶ εἰλικρινὴς ἀγάπη ὁμογνώμον τε περὶ τὸν ᾽παγκρατῆ θεὸν εὐσέβεια τηρῆται. ἀλλ᾽ ἐπειδὴ τοῦτο ἑτέρως οὐχ οἷόν τε ἣν ἀκλινῆ καὶ βεβαίαν τάξιν λαβεῖν, εἰ μή, εἰς ταὐτὸ πᾶντῶν ὁμοῦ ἢ τῶν γοῦν πλειόνων ἐπισκόπων συνελθόντοων, ἑκάστου τῶν προσηκόντων τῇ ἁγιωτάτῃ θρησχείᾳ διάκρισις γένοιτο, τούτου ἕνεχεν πλείστων ὅσων συναθροισθέντων (καὶ αὐτὸς δὲ καθάπερ εἷς ἐξ ὑμῶν τυγχάνων συμπαρών, οὐ γὰρ ἀρνησαίμην ἄν, ἐφ᾽ ᾧ μάλιστα "χαίρω, συνθεράπων ὑμέτερος πεφυκέναι), ἄχρι τοσούτου ἅπαντα τῆς "προσηκούσης τετύχηκεν ἐξετάσεως, ἄχρις οὗ ἡ τῷ πάντων ἐφόρῳ θεῷ ἀρέσκουσα γνώμη πρὸς τὴν τῆς ἑνότητος συμφωνίαν εἰς φῶς προήχθη, ὡς μηδὲν ἔτι πρὸς διχόνοιαν ἢ πίστεως ἀμφισβήτησιν εὐπολείπεσθαι. :Ἔνθα καὶ περὶ τῆς ἁγιωτάτης τοῦ Πάσχα ἡμέρας γενομένης ζητήσεως, ἔδοξε κοινῇ γνώμῃ καλῶς ἔχειν ἐπὶ μιᾶς ἡμέρας πάντας τοὺς ἁπανταχοῦ ἐπιτελεῖν. Τί γὰρ ἡμῖν κάλλιον, τί δὲ σεμνότερον οὐπάρξαι 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 συνηθείᾳ πληροῦν. οἱ τὰς ἑαυτῶν χεῖρας ἀθεμίτῳ πλημμελήματι χράναντες εἰκότως τὰς ψυχὰς οἱ μιαροὶ τυφλώττουσιν. ἔξεστι γὰρ τοῦ ἐκείνων εἔθνους ἀποβληθέντος 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 ἡμῖν κοινὸν μετὰ τοῦ ἐχθίστου τῶν Ἰουδαίων ὄχλου. εἰλήφαμεν γὰρ παρὰ τοῦ σωτῆρος ἑτέραν ὁδόν" πρόκειται δρόμος τῇ ἱερωτάτῃ ἡμῶν θρησχείᾳ καὶ νόμιμος καὶ πρέπων. τούτου συμφώνως ἀντιλαμβανόμενοι, τῆς αἰσχρᾶς ἐκείνης ἑαυτοὺς συνειδήσεως ἀποσπάσωμεν, ἀδελφοὶ τιμιώτατοι. ἔστι γὰρ ὡς ἀληθῶς ἀτοπώτατον ἐκείνους αὐχεῖν, ὡς ἄρα παρεκτὸς τῆς αὐτῶν διδασκαλίας ταῦτα φυλάττειν οὐκ εἴημεν ἱκανοί. τί δὲ φρονεῖν ὀρθὸν ἐκεῖνοι δυνήσονται, οἱ μετὰ τὴν κυριοκτονίαν ἐκείνην ἐκστάντες τῶν φρενῶν ἄγονται οὐ λογισμῷ τινι ἀλλ᾽ ὁρμῇ ἀκατασχέτῳ, ὅπου ἂν αὐτοὺς ἡ ἔμτφυτος αὐτῶν ἀπάγῃ μανία; ἐκεῖθεν τοίνυν κἀν τούτῳ τῷ μέρει τὴν ᾿ἀλήθειαν οὐχ ὁρῶσιν, ὡς ἀεὶ κατὰ τὸ πλεῖστον αὐτοὺς πλανωμένους ἀντὶ τῆς προσηκούσης ἐπανορθώσεως ἐν τῷ αὐτῷ ἔτει δεύτερον τὸ Πάσχα ἐπιτελεῖν. τίνος οὖν χάριν τούτοις ἑπόμεθα, οἱ δεινὴν πλάν ην νοσεῖν ὁμολόγηνται; δεύτερον γὰρ τὸ Πάσχα ἐν ἑνὶ ἐνιαυτῷ οὐκ ἂν ποτε ποιεῖν ἀνεξόμεθα. ἀλλ᾽ εἰ καὶ ταῦτα μὴ προύκειτο, τὴν ὑμε,τέραν ἀγχίνοιαν ἐχρῆν καὶ διὰ σπουδῆς καὶ δι᾿ εὐχῆς ἔχειν πάντοτε ἐἐν μηδενὸς ὁμοιότητι τὸ καθαρὸν τῆς ὑμετέρας ψυχῆς κοινωνεῖν δοκεῖν ἀνθρώπων ἔθεσι παγκάκων. Πρὸς τούτοις κἀκεῖνο πάρεστι συνορᾶν, οἧς ἐν. τηλικούτῳ πρόγματι καὶ τοιαύτης θρησκείας ἑορτῇ διαφωνίαν ὑπάρχειν ἐστὶν ἀθέγμιτον. μίαν γὰρ ἡμῖν τὴν τῆς ἡμετέρας ἐλευθερίας ἡμέραν, τουτέστι τὴν τοῦ ἁγιωτάτου πάθους, ὁ ἡμέτερος 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 ἐν ἑνὶ πνεύματι, τουτέστι τῷ θείῳ βουλήματι, θάλπεται. λογισάσθω δὲ ἡ τῆς ὑμετέρας ὁσιότητος ἀγχίνοια, ὅπως ἐστὶ δεινόν τὲ καὶ "ἀπρεπὲς κατὰ τὰς αὐτὰς ἡμέρας ἑτέρους μὲν ταῖς νηστείαις σχολάζειν, ἑτέρους δὲ συμπόσια συντελεῖν, καὶ μετὰ τὰς τοῦ Πάσχα ἡμέρας ἄλλους μὲν ἐν ἑορταῖς καὶ ἀνέσεσιν ἐξετάζεσθαι, ἄλλους δὲ ταῖς αὁρισμέναις ἐχδεδόσθαι νηστείαις. διὰ τοῦτο γοῦν τῆς προσηκούσης "ἐπανορθώσεως τυχεῖ καὶ πρὸς μίαν διατύπωσιν ἄγεσθαι τοῦτο ἡ ὕ θεία πρόνοια βούλεται, ὡς ἔγωγε ἅπαντας ἡγοῦμαι συνορᾶν. Ὅθεν ἐπειδὴ τοῦτο οὕτως ἐπανορθοῦσθαι προσῆκεν, οἰς μηδὲν μετὰ τῶν πατροκτόνων τε καὶ χκυριοκτόνων ἐκείνων εἶναι κοινόν, ἔστε τε τάξ ξις εὐπρεπής, ἣν ἅπασαι αἱ τῶν δυτικῶν τε καὶ μεσημβρινῶν καὶ ἀρκτῴων τῆς οἰκουμένης μερῶν παραφυλάττουσιν ἐκκλησίαι καί τινες τῶν κατὰ τὴν Ἑῴαν τόπων, ὧν ἕνεκεν ἐπὶ τοῦ "παρόντος καλῶς ἔχειν ἅπαντες ἡγήσαντο, καὶ αὐτὸς δὲ τῇ ὑμετέρᾳ "ἀγχινοίᾳ ἀρέσειν ὑπεσχόμην, ἕν᾽ ὅπερ δὰν κατὰ τὴν Ῥωμαίων πόλεν "Ἰταλίαν τε καὶ ᾿ἀφρικὴν ἅπασαν. ἴγυπτον, Σπανίας, Γαλλίας, Βρεττανίας. Λιβύας. ὅλην Ἑλλάδα, Ἀσιανὴν τε διοίκησιν καὶ Ποντικὴν καὶ Κιλικίαν μιᾷ καὶ συμφώνῳ φυλάττηται γνώμῃ. ἀσμένως τοῦτο καὶ ἡ ὑμετέρα προσδέξηται σύνεσις, λογιζομένη ὡς οὐ μόνον πλείων ἐστὶν ὁ τῶν κατὰ τοὺς προειρημένους τόπους ἐκκλησιῶν ἀριθμός. ἀλλὰ καὶ ὡς τοῦτο μάλιστα κοινῇ πάντας ὁσιώτατόν ἐστι βούλεσθαι, ὕπερ καὶ ὁ ἀκριβὴς λογισμὸς ἀπαιτεῖν δοκεῖ. 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 Τὰρ πρέπει ἐν τοσαύτῃ ἁγιότητι εἶναί τινα διαφοράν, καὶ κάλλιον ἕπεσθαι τῇ γνώμῃ ταύτῃ ἐν ἡ οὐδεμία ἔσται ἀλλοτρίας πλάνης καὶ -ἁμαρτήματος ἐπιμιξία. Τούτων οὕτως στοιχούντων, ἀσμένως δέχεσθε τὴν οὐράνιον "χάριν χεαὶ θείαν ὡς ἀληθῶς ἐντολήν πᾶν γὰρ ὁ τι δὰν ἐν τοῖς ἀγίοις τῶν ἐπισχόπω συνεδρίοις πράττηται, τοῦτο πρὸς τὴν θείαν βούλησιν ἔχει τὴν ἀναφοράν. διὸ πᾶσι τοῖς ἀγαπητοῖς ἡμῶν ἀδελ᾿φοῖς ἐμφανίσαντες τὰ προγεγραμμένα, ἤδη καὶ τὸν προειρημένον λόγον καὶ τὴν παρατήρησιν τῆς ἁγιωτάτης ἡμέρας ὑποδέχεσθαί τε καὶ διατάττειν ὀφείλετε, ἵνα ἐπειδὰν πρὸς τὴν πάλαι μοι ποθουμένην τῆς ὑμετέρας διαθέσεως ὀψιν 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 ἡμετέρας πίστεως καὶ εἰρήνης καὶ ὁμονοίας. ὁ θεὸς ὑμᾶς διαφυλάξει, ἀδελφοὶ ἀγαπητοί.
Epesteile de kai basileus ho megas, tous aphikesthai mē dynēthentas tōn epischouopōn ta pepragmena. didaskōn᾽ kai prouyrgon nenomika kai tautēn entheinai tę̄ syngraphę̄ tēn epistolēn, tēs tou gegraphotos psychēs to theophiles saphōs echdidaskousan. Kōnstantinos Sebastos tais ekklēsiais. Peiran labōn ek tēs tōn koinōn eupraxias hosē tēs theias dynameōs pephyche charis, touton pro pantōn ekrina einai moi prosēkein skopon, hopōs para tois makariōtatois tēs katholikēs ekklēsias plēthesi pistis mia kai eilikrinēs agapē homognōmon te peri ton ᾽pankratē theon eusebeia tērētai. all᾽ epeidē touto heterōs ouch hoion te hēn aklinē kai bebaian taxin labein, ei mē, eis tauto pantōn homou ē tōn goun pleionōn episkopōn synelthontoōn, hekastou tōn prosēkontōn tę̄ hagiōtatę̄ thrēscheią diakrisis genoito, toutou henechen pleistōn hosōn synathroisthentōn (kai autos de kathaper heis ex hymōn tynchanōn 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 theǭ areskousa gnōmē pros tēn tēs henotētos symphōnian eis phōs proēchthē, hōs mēden eti pros dichonoian ē pisteōs amphisbētēsin eupoleipesthai. :Entha kai peri tēs hagiōtatēs tou Pascha hēmeras genomenēs zētēseōs, edoxe koinę̄ gnōmę̄ kalōs echein epi mias hēmeras pantas tous hapantachou epitelein. Ti gar hēmin kallion, ti de semnoteron ouparxai 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 synētheią plēroun. hoi tas heautōn cheiras athemitǭ plēmmelēmati chranantes eikotōs tas psychas hoi miaroi typhlōttousin. exesti gar tou ekeinōn eethnous apoblēthentos 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 hēmin koinon meta tou echthistou tōn Ioudaiōn ochlou. eilēphamen gar para tou sōtēros heteran hodon" prokeitai dromos tę̄ hierōtatę̄ hēmōn thrēscheią kai nomimos kai prepōn. toutou symphōnōs antilambanomenoi, tēs aischras ekeinēs heautous syneidēseōs apospasōmen, adelphoi timiōtatoi. esti gar hōs alēthōs atopōtaton ekeinous auchein, hōs ara parektos tēs autōn didaskalias tauta phylattein ouk eiēmen hikanoi. ti de phronein orthon ekeinoi dynēsontai, hoi meta tēn kyrioktonian ekeinēn ekstantes tōn phrenōn agontai ou logismǭ tini all᾽ hormę̄ akataschetǭ, hopou an autous hē emtphytos autōn apagę̄ mania? ekeithen toinyn kan toutǭ tǭ merei tēn ᾿alētheian ouch horōsin, hōs aei kata to pleiston autous planōmenous anti tēs prosēkousēs epanorthōseōs en tǭ autǭ etei deuteron to Pascha epitelein. tinos oun charin toutois hepometha, hoi deinēn plan ēn nosein homologēntai? deuteron gar to Pascha en heni eniautǭ ouk an pote poiein anexometha. all᾽ ei kai tauta mē proukeito, tēn hyme,teran anchinoian echrēn kai dia spoudēs kai di᾿ euchēs echein pantote een mēdenos homoiotēti to katharon tēs hymeteras psychēs koinōnein dokein anthrōpōn ethesi pankakōn. Pros toutois kakeino paresti synoran, hoēs en. tēlikoutǭ progmati kai toiautēs thrēskeias heortę̄ diaphōnian hyparchein estin athegmiton. mian gar hēmin tēn tēs hēmeteras eleutherias hēmeran, toutesti tēn tou hagiōtatou pathous, ho hēmeteros 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 en heni pneumati, toutesti tǭ theiǭ boulēmati, thalpetai. logisasthō de hē tēs hymeteras hosiotētos anchinoia, hopōs esti deinon te kai "aprepes kata tas autas hēmeras heterous men tais nēsteiais scholazein, heterous de symposia syntelein, kai meta tas tou Pascha hēmeras allous men en heortais kai anesesin exetazesthai, allous de tais haorismenais echdedosthai nēsteiais. dia touto goun tēs prosēkousēs "epanorthōseōs tychei kai pros mian diatypōsin agesthai touto hē hy theia pronoia bouletai, hōs egōge hapantas hēgoumai synoran. Hothen epeidē touto houtōs epanorthousthai prosēken, ois mēden meta tōn patroktonōn te kai chkyrioktonōn ekeinōn einai koinon, este te tax xis euprepēs, hēn hapasai hai tōn dytikōn te kai mesēmbrinōn kai arktǭōn tēs oikoumenēs merōn paraphylattousin ekklēsiai kai tines tōn kata tēn Heǭan topōn, hōn heneken epi tou "parontos kalōs echein hapantes hēgēsanto, kai autos de tę̄ hymeterą "anchinoią aresein hypeschomēn, hen᾽ hoper dan kata tēn Rhōmaiōn polen "Italian te kai ᾿aphrikēn hapasan. igypton, Spanias, Gallias, Brettanias. Libyas. 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 pleiōn estin ho tōn kata tous proeirēmenous topous ekklēsiōn arithmos. alla kai hōs touto malista koinę̄ pantas hosiōtaton esti boulesthai, hyper kai ho akribēs logismos apaitein dokei. 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 Tar prepei en tosautę̄ hagiotēti einai tina diaphoran, kai kallion hepesthai tę̄ gnōmę̄ tautę̄ en hē oudemia estai allotrias planēs kai -hamartēmatos epimixia. Toutōn houtōs stoichountōn, asmenōs dechesthe tēn ouranion "charin cheai theian hōs alēthōs entolēn pan gar ho ti dan en tois agiois tōn epischopō synedriois prattētai, touto pros tēn theian boulēsin echei tēn anaphoran. dio pasi tois agapētois hēmōn adel᾿phois emphanisantes ta progegrammena, ēdē kai ton proeirēmenon logon kai tēn paratērēsin tēs hagiōtatēs hēmeras hypodechesthai te kai diatattein opheilete, hina epeidan pros tēn palai moi pothoumenēn tēs hymeteras diatheseōs opsin 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 hēmeteras pisteōs kai eirēnēs kai homonoias. ho theos hymas diaphylaxei, adelphoi agapētoi.
The great emperor also wrote to those bishops who had not been able to come, informing them of what had been done; and I have thought it worthwhile to insert this letter too in my history, since it clearly shows the God-loving soul of its writer.
“Constantine Augustus to the churches.
Having learned from the prosperity of public affairs how great is the grace of the divine power, I judged that this above all should be my aim: that among the most blessed multitudes of the catholic church one faith, sincere love, and a single-minded piety toward Almighty God should be kept. But since this could not obtain an unwavering and secure order unless, all, or at least most, of the bishops having come together into one place, there should be a decision on each of the matters concerning the most holy worship, for this reason as many as possible were assembled (and I myself too was present as one of you, for I would not deny what I most rejoice in, that I am your fellow servant), and everything received fitting examination until the judgment pleasing to God, the overseer of all, was brought to light for the agreement of unity, so that nothing further remained for dissension or dispute about the faith.
There, when an inquiry was also made about the most holy day of Pascha, it was decided by common judgment that it was right for all everywhere to celebrate it on one day. For what could be finer, what more solemn for us, than that this feast, from which we have received the hope of immortality, should be kept by all without fail in one order and by a clear reckoning? And first of all it seemed unworthy to celebrate that most holy feast following the custom of the Jews, who, having stained their hands with a lawless crime, are, as is fitting, blinded in their souls, the defiled men. For when their nation has been rejected, it is possible for the observance of this feast to be fulfilled into future ages in a truer order, which we have kept from the first day of the passion until now. Let us, then, have nothing in common with the most hostile crowd of the Jews. For we have received another way from the Saviour; a course lies before our most holy worship that is both lawful and fitting. Taking hold of this with one accord, let us tear ourselves away, most honoured brothers, from that shameful complicity. For it is truly most absurd for them to boast that we would not be able to keep these things apart from their teaching. What right thinking will they be capable of, who, after that murder of the Lord, out of their minds, are led not by any reasoning but by unrestrained impulse, wherever their innate madness carries them? Hence in this part too they do not see the truth, so that, always wandering for the most part instead of making the proper correction, they celebrate the Pascha a second time in the same year. Why, then, do we follow these men, who are admitted to suffer from a terrible error? For we would never consent to keep a second Pascha in one year. But even if this were not so, your intelligence ought always to make it its earnest study and prayer that the purity of your soul should not seem to share in any respect in the customs of utterly wicked men.
Besides this, one may also see that in so great a matter, and in the feast of such a worship, it is unlawful for there to be disagreement. For our Saviour handed down to us one day of our freedom, that is, the day of his most holy passion, and he has willed that his catholic church be one; and though its parts are divided into many and various places, it is nevertheless cherished by one Spirit, that is, by the divine will. Let the intelligence of your holiness consider how dreadful and unseemly it is that on the same days some should be occupied with fasts while others hold banquets, and that after the days of Pascha some should be found in feasts and relaxation while others are given over to the appointed fasts. For this reason divine providence wills that this should receive the proper correction and be brought to one arrangement, as I think all perceive.
Therefore, since it was fitting that this should be corrected so that we have nothing in common with those 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 those in the regions of the East, for these reasons all judged at present that it was right, and I myself promised that it would please your intelligence, that what is observed with one and harmonious mind in the city of the Romans, in Italy and all Africa, in Egypt, the Spains, the Gauls, the Britains, the Libyas, all Greece, the dioceses of Asia and Pontus, and Cilicia, your understanding too should gladly accept, considering not only that the number of churches in the places named is greater, but also that this is most holy for all in common to wish, which exact reasoning also seems to require, and to have no communion with the perjury of the Jews. To put the chief point briefly, it pleased all by common judgment that the most holy feast of Pascha be celebrated on one and the same day; for it is not fitting that in so great a holiness there should be any difference, and it is better to follow this judgment, in which there will be no admixture of alien error and sin.
This being so, gladly receive the heavenly grace and the 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 is written above to all our beloved brothers, you ought now to accept and arrange the aforesaid reckoning and the observance of the most holy day, so that when I come to see your disposition, as I have long desired, I may be able to celebrate the holy feast with you on one and the same day, and may rejoice with you in all things, seeing the devilish cruelty destroyed by the divine power through our actions, while our faith, peace, and concord flourish everywhere. God will keep you, beloved brothers.”
Notes and citation
Summary: Theodoret quotes Constantine's letter to the churches announcing the Council of Nicaea's decision that all should keep Pascha on one day and not follow the Jewish reckoning.
- Document: Constantine, letter to the churches on the date of Pascha; also in Eusebius, Life of Constantine 3.17–20, and Socrates, Church History 1.9 (both published on this site).
- The letter's language about the Jews (“murderers of the Lord”, “parricides”, “perjury of the Jews”) is Constantine's own; it is translated exactly as written.
- “A second Pascha in the same year”: the charge is that the Jewish calendar sometimes put Passover before the spring equinox, so that two Passovers could fall within one solar year reckoned from the equinox.
Extrabiblical texts: Eusebius, Vit. Const. 3.17-20 (Life of Constantine; quotation); Socrates, Hist. eccl. 1.9 (Church History; quotation)
Topics: Easter and the church year
Cite (SBL): Theodoret, Hist. eccl. 1.9 (GCS 19:42–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-9
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
1.10GCS 19:46–47
Ταῦτα μὲν οὖν τοῖς ἀπολειφθεῖσιν ἐπέστειλε. τοὺς δὲ συνεληλυθότας (ὀκτωκαίδεκα δὲ ἦσαν καὶ τριακόσιοι) πολλοῖς μὲν ἐφιλοφρονήσατο καὶ λόγοις καὶ δώροις, πολλὰς δὲ στιβάδας εὐτρεπισθῆναι κελεύσας κατὰ ταὐτὸν εἱστίασεν ἅπαντας, τοὺς μὲν ἀξιωτέρους ὁμοτραπέζους λαβών, τοὺς δὲ ἄλλους διελὼν εἰς τὰς ἄλλας. θεασάμενος δέ τινας τοὺς δεξιοὺς ὀφθαλμοὺς ἐκκεκομμένους καὶ μαθὼν οὑς τὸ περὶ τὴν εὐσέβειαν ἑδραῖον τοῦ πάθους ἐγένετο πρόξενον, τὰ χείλη τοῖς τραύμασι προσενήνοχεν, ἑλκύσειν ἐκεῖθεν τῷ φιλήματι τὴν εὐλογίαν πιστεύων. πέρας δὲ τοῦ συμποσίου λαβόντος, ἕτερα πάλιν αὐτοῖς προσενήνοχε δῶρα. καὶ μέντοι καὶ γράμματα πρὸς τοὺς τῶν ἐθνῶν προστατεύοντας δέδωκεν ἄρχοντας, καθ'᾽ ἑκάστην πόλιν χορηγεῖσθαι παρεγγυῶν ταῖς ἀειπαρθένοις καὶ χήραις καὶ τοῖς ἀφιερο;μένοις τῇ θείᾳ λειτουργίᾳ ἐτήσια σιτηρέσια, φιλοτιμίᾳ μᾶλλον ἢ χρείᾳ ταῦτα μετρήσας. τούτων τὸ τριτημόριον μέχρι καὶ τήμερον χορηγεῖται, Ἰουλιανοῦ μὲν τοῦ δυσσεβοῦς πάντα καθάπαξ ἀφελομένου, τοῦ δὲ μετ᾽ ἐκεῖνον τὰ νῦν χορηγούμενα παρασχεθῆναι προστεταχότος. ὃ γὰρ λιμὸς ὀλίγην ἐποίει τότε τὴν εἰσφοράν. εἰ δὲ τοῦ νῦν χορηγουμένου τριπλάσιον ἢν τὸ τηνικαῦτα παρασχεθέν, ὁᾷάδιον τὴν τοῦ βασιλέως μεγαλοψυχίαν τῷ βουλομένῳ καταμαθεῖν. Οὐ μὴν δὲ οὐδὲ ἐκεῖνο δίκαιον ἡγοῦμαι παραδοῦναι σιγῇ φιλαπεχθήμονες γὰρ ἄνδρες ἐγράψαντο τῶν ἐπισκόπων τινὰς καὶ τῷ βασιλεῖ τὰς ἐγγράφους κατηγορίας ἐπέδοσαν. ὁ δὲ πρὸ τῆς γεγεγημένης ὁμονοίας ταύτας δεξάμενος, εἶτα δεσμὸν ἐπιθεὶς καὶ τῷ δακτυλίῳ σημηνάμενος, φυλαχθῆναι προσέταξεν. ἔπειτα τὴν σύμβασιν ἐργασάμενος, ταύτας κομίσας παρόντων αὐτῶν κατέκαυσεν, ὀμωμοκὼς ἢ μὴν μηδὲν τῶν ἐγγεγραμμένων ἀνεγνωκέναι. οὐ γὰρ ἔφη χρῆναι τῶν ἱερέων τὰ πλημμελήματα δῆλα γίνεσθαι τοῖς πολλοῖς, ἵνα μὴ σκανδάλου πρόφασιν ἐντεῦθεν λαμβάνοντες ἀδεῶς ἁμαρτάνοσιν. φασὶ δὲ αὐτὸν καὶ τόδε προσθεῖνραι, οἧς εἰ αὐτόπτης ἐπισκόπου γάμον ἀλλότριον διορύττοντος Ζένοιτο. συγκαλύψαι ἂν τῇ πορφυρίδι τὸ παρανόμως γινόμενον, ὡς ἂν μὴ βλάψῃ τοὺς θεωμένους τῶν ὁρωμένων ἡ ὄψις. οὕτω παραινέσας καὶ τοσαύτης ἀξιώσας τοὺς ἱερέας τιμῆς. καταλαβεῖν ἕχαστον τὴν οἰκείαν παρηγγύησε ποίμνην.
Tauta men oun tois apoleiphtheisin epesteile. tous de synelēlythotas (oktōkaideka de ēsan kai triakosioi) pollois men ephilophronēsato kai logois kai dōrois, pollas de stibadas eutrepisthēnai keleusas kata tauton heistiasen hapantas, tous men axiōterous homotrapezous labōn, tous de allous dielōn eis tas allas. theasamenos de tinas tous dexious ophthalmous ekkekommenous kai mathōn hous to peri tēn eusebeian hedraion tou pathous egeneto proxenon, ta cheilē tois traumasi prosenēnochen, helkysein ekeithen tǭ philēmati tēn eulogian pisteuōn. peras de tou symposiou labontos, hetera palin autois prosenēnoche dōra. kai mentoi kai grammata pros tous tōn ethnōn prostateuontas dedōken archontas, kath'᾽ hekastēn polin chorēgeisthai parengyōn tais aeiparthenois kai chērais kai tois aphiero?menois tę̄ theią leitourgią etēsia sitēresia, philotimią mallon ē chreią tauta metrēsas. toutōn to tritēmorion mechri kai tēmeron chorēgeitai, Ioulianou men tou dyssebous panta kathapax aphelomenou, tou de met᾽ ekeinon ta nyn chorēgoumena paraschethēnai prostetachotos. ho gar limos oligēn epoiei tote tēn eisphoran. ei de tou nyn chorēgoumenou triplasion ēn to tēnikauta paraschethen, hoąadion tēn tou basileōs megalopsychian tǭ boulomenǭ katamathein. Ou mēn de oude ekeino dikaion hēgoumai paradounai sigę̄ philapechthēmones gar andres egrapsanto tōn episkopōn tinas kai tǭ basilei tas engraphous katēgorias epedosan. ho de pro tēs gegegēmenēs homonoias tautas dexamenos, eita desmon epitheis kai tǭ daktyliǭ sēmēnamenos, phylachthēnai prosetaxen. epeita tēn symbasin ergasamenos, tautas komisas parontōn autōn katekausen, omōmokōs ē mēn mēden tōn engegrammenōn anegnōkenai. ou gar ephē chrēnai tōn hiereōn ta plēmmelēmata dēla ginesthai tois pollois, hina mē skandalou prophasin enteuthen lambanontes adeōs hamartanosin. phasi de auton kai tode prostheinrai, hoēs ei autoptēs episkopou gamon allotrion dioryttontos Zenoito. synkalypsai an tę̄ porphyridi to paranomōs ginomenon, hōs an mē blapsę̄ tous theōmenous tōn horōmenōn hē opsis. houtō parainesas kai tosautēs axiōsas tous hiereas timēs. katalabein hechaston tēn oikeian parēngyēse poimnēn.
This, then, is what he wrote to those who had been absent. Those who had come together (there were three hundred and eighteen) he treated with great kindness, both in words and in gifts; and having ordered many couches to be prepared, he feasted them all together, taking the more distinguished to his own table and distributing the others among the rest. Seeing some whose right eyes had been dug out, and learning that their steadfastness in true religion had brought them this suffering, he put his lips to the wounds, believing that by the kiss he would draw a blessing from them. When the banquet had come to an end, he again presented them with other gifts. He also gave letters to the governors in charge of the provinces, directing that in every city annual allowances of grain should be supplied to the perpetual virgins and widows and to those consecrated to the divine ministry, measuring them by generosity rather than by need. A third of these is supplied to this day: the impious Julian took them all away entirely, and his successor ordered what is now supplied to be given, for the famine then made the contribution small. If what was given at that time was three times what is supplied now, anyone who wishes may easily learn the emperor's magnanimity.
Nor do I think it right to pass over the following in silence. Quarrelsome men had brought written charges against some of the bishops and handed the written accusations to the emperor. He received them before the agreement had been reached, tied them up, sealed them with his ring, and ordered them to be kept. Then, after he had brought about the settlement, he had them brought and burned them in the bishops' presence, swearing that he had read nothing of what was written in them. For he said that the faults of priests ought not to be made known to the many, lest they take an occasion of stumbling from them and sin without fear. They say that he added this too: that if he himself should see with his own eyes a bishop breaking into another man's marriage, he would cover the lawless deed with his purple robe, so that the sight of what was seen might not harm those who saw it. Having given this advice and honoured the priests so highly, he urged each to return to his own flock.
Notes and citation
Summary: Constantine feasts the bishops, kisses the wounds of the confessors, grants grain allowances to virgins, widows, and clergy, and burns unread the written accusations bishops had brought against one another.
- Theodoret's remark on the grain allowance (cut by Julian, restored at a third under his successor) refers to his own time.
- The story of the burned accusations is also told by Socrates (1.8) and Sozomen (1.17); the saying about covering a bishop's adultery with the purple is introduced by Theodoret as a report (“they say”).
Topics: Church office
Cite (SBL): Theodoret, Hist. eccl. 1.10 (GCS 19:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-10
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
1.11GCS 19:48–54
Ἐγὼ δὲ τῆς τῶν Ἀρειανῶν ἕνεκα βδελυρίας, οἱ οὐ μόνον τῶν κοινῶν ἡμῖν καταφρονοῦσι πατέρων ἀλλὰ καὶ τοὺς σφετέρους ἀρνοῦνται, τὴν Εὐσεβίου τοῦ Καισαρέως ἐπιστολὴν ἣν περὶ τῆς πίστεως ἔγραψεν ἐνθεῖναι βούλομαι τῇ συγγραφῇ, τῆς τούτων λύττης ἔλεγχον ἔχουσαν ἐναργῆ. τοῦτον γὰρ γεραίροντες ὡς ὁμόφρονα, τοῖς ὑπὸ τούτου γραφεῖσιν ἄντικρυς ἀντιλέγουσιν. γέγραφε δὲ τὴν ἐπιστολὴν πρός τινας τὰ Ἀρείου φρονοῦντας, προδοσίαν, οὑς εἰκός, ἐγκαλοῦντας αὐτῷ. δηλοῖ δὲ ἄμεινον τὰ γεγραμμένα τὸν τοῦ γεγραφότος σκοπόν. Εὐσεβίου τοῦ Καισαρείας τῆς Παλαιστίνης ἐπισκόπου ἐπιστολὴ ἣν ἀπὸ τῆς Νικαίας ἀπέστειλεν ὅτε ἡ μεγάλη σύνοδος συνεκροτήθη. Ἱὰ περὶ τῆς ἐκκλησιαστικῆς πίστεως πραγματευθέντα κατὰ τὴν μεγάλην σύνοδον τὴν ἐν Νικαίᾳ συγκροτηθεῖσαν εἰχὸς μὲν ὑμᾶς καὶ ἄλλοθεν μεμαθηχέναι, τῆς φήμης προτρέχειν εἰωθυίας τὸν περὶ τῶν "πραττομένων ἀκριβῆ λόγον. ἀλλ᾽ ἵνα μὴ ἐκ τοιαύτης ἀκοῆς τὰ τῆς "ἀληθείας ἑτεροίως ὑμῖν ἀπαγγέλληται, ἀναγκαίως διεπεμψάμεθα ὑμῖν πρῶτον μὲν τὴν ὑφ᾽ ἡμῶν προταθεῖσαν περὶ τῆς πίστεως γραφήν, ἔπειτα τὴν δευτέραν, ἣν ταῖς ἡμετέραις φωναῖς προσθήκας ἐπιβαλόντες ἐκδεδώκασι. τὸ μὲν οὖν παρ᾽ ἡμῶν γράμμα, ἐπὶ παρουσίᾳ τοῦ θεοφιλεστάτου ἡμῶν βασιλέως ἀναγνωσθὲν εὖ τε ἔχειν καὶ δοκίμως ἀποφανθέν, τοῦτον ἔχει τὸν τρόπον" Ἢ ὑφ᾽ ἡμῶν ἐκτεθεῖσα πίστις. καθὼς παρελάβομεν παρὰ τῶν ἃ "πρὸ ἡμῶν ἐπισκόπων, καὶ ἐν τῇ πρώτῃ κατηχήσει καὶ ὅτε τὸ λουτρὸν ἐλαμβάνομεν, καὶ καθὼς ἀπὸ τῶν θείων γραφῶν μεμαθήκαμεν, καὶ ὡς ἐν αὐτῷ τῷ πρεσβυτερίῳ καὶ ἐν αὐτῇ τῇ ἐπισκοπῇ ἐπιστεύομέν τε καὶ ἐδιδάσκομεν, οὕτω καὶ νῦν πιστεύοντες τὴν ἡμετέραν πίστιν προσαναφέρομεν. ἔστε δὲ αὕτη" Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, τὸν τῶν ἀπάντῶν ὁρατῶν τε καὶ ἀοράτων ποιητήν, καὶ εἰς ἕνα κύριον Ἰησοῦν "Χριστόν, τὸν τοῦ θεοῦ λόγον, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, Ξωὴν ἐκ ζωῆς, υἱὸν μονογενῆ, πρωτότοκον πάσης κτίσεως, πρὸ πάντων τῶν αἰώνων ἐκ “Τοῦ πατρὸς γεγεννημένον, δι᾿ οὗ καὶ ἐγένετο πάντα, τὸν διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθέντα καὶ ἐν ἀνθρώποις πολιτευσάμενον καὶ παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ ἀγνελθόντα πρὸς τὸν πατέρα καὶ ἥξοντα πάλιν ἐν δόξῃ κρῖναι ζῶν-τας καὶ νεκρούς. πιστεύομεν καὶ εἰς ἕν πνεῦμα ἅγιον. Τούτων ἕχαστον εἶναι καὶ ὑπάρχειν πιστεύοντες, πατέρα, ἀλὴηὅ θινῶς πατέρα, καὶ υἱόν, ἀληθινῶς υἱόν, καὶ πνεῦμα ἅγιον, ἀληθινῶς πνεῦμα ἅγιον, καθὰ καὶ ὃ κύριος ἡμῶν ἀποστέλλων εἰς τὸ κήρυγμα "τοὺς ἑαυτοῦ μαθητὰς εἶπεν" "πορευθέντες μαθητεύσατε πᾶντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματοςς, περὶ ὧν καὶ διαβεβαιούμεθα "οὕτως ἔχειν καὶ οὕτως φρονεῖν, καὶ πάλαι οὕτως ἐσχηκέναι καὶ μέχρι θανάτου ὑπὲρ ταύτης συνίστασθαι τῆς πίστεως, ἀναθεματίξοντες "πᾶσαν ἄθεον αἵρεσιν' ταῦτα ἀπὸ καρδίας καὶ φυχῆς πεφρονηκέναι ὃ ο5 ἐἐξ οὗπερ ἴσμεν ἑαυτούς, καὶ νῦν φρονεῖν τε καὶ λέγειν ἐξ ἀληθείας, "ἐπὶ τοῦ θεοῦ τοῦ παντοκράτορος καὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μαρτυρόμεθα, δεικνύναι ἔχοντες καὶ δι᾿ ἀποδείξεως καὶ σπείθειν ὑμᾶς ὅτι καὶ τοὺς παρεληλυθότας χρόνους οὕτως ἐπιστεύομέν τε καὶ ἐκηρύσσομεν. "Ταύτης ὑφ᾽ ἡμῶν. ἐχτεθείσης τῆς πίστεως, οὐδεὶς παρῆν ἀντι"λογίας τόπος, ἀλλ᾽ αὐτός τε πρῶτος ὃ θεοφιλέστατος ἡμῶν βασιλεὺς ὀρθότατα περιέχειν αὐτὴν ἐμαρτύρησεν, οὕτω τε καὶ ἑαυτὸν φρονεῖν συνωμολόγησε καὶ ταύτῃ τοὺς πάντας συγχατατίθεσθαι ὑπογράφειν τε τοῖς δόγμασι καὶ συμφωνεῖν τούτοις αὐτοῖς παρεκε"λεύετο, ἑνὸς μόγου προσεγγραφέντος δήματος τοῦ ὁμοουσίου" ὃ καὶ αὐτὸ ἡρμήνευσε λέγων ὅτι μὴ κατὰ σωμάτων πάθη λέγοιτο ὁμοούσιος, οὔτε κατὰ διαίρεσιν οὔτε κατά τινα ἀποτομὴν ἐκ τοῦ πατρὸς οὑποστῆναι" μηδὲ γὰρ δύνασθαι τὴν ἄδλον καὶ γοερὰν καὶ ἀσώματον φύσιν σωματικόν τι πάθος ὑφίστασθαι, θείοις δὲ καὶ ἀπορρήτοις λόγοις προσήκειν τὰ τοιαῦτα νοεῖν. καὶ ὁ μὲν σοφώτατος ἡμῶν καὶ εὐσεβέστατος βασιλεὺς τὰ τοιαῦτα διεφιλοσόφει, οἱ δὲ προφάσει τῆς τοῦ ὁμοουσίου προσθήχης τήνδε τὴν γραφὴν πεποιήκασιν. ἘΠ ἐν τῇ συνόδῳ ὑπαγορευθεῖσα πίστις. Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα, πάντων δρατῶν τε καὶ ἀοράτων ποιητήν, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, θεὸν ἀληθὲὺν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ “πατρί, δι᾿ οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, τὸν δι᾿ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπήσαντα, παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανούς. ἐρχόμενον "κρῖναι ζῶντας καὶ νεκρούς" καὶ εἰς τὸ ἅγιον πνεῦμα. τοὺς δὲ λέγοντας ἦν ποτε ὅτε οὐκ ἦνε καὶ πρὶ γεννηθῆναι. οὐκ ἦνε καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετοε, ἢ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ, ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία. Καὶ δὴ ταύτης τῆς γραφῆς ὑπ᾿ αὐτῶν ὑπαγορευθείσης, ὅπως εἴρηται αὐτοῖς τὸ ἐκ τῆς οὐσίας τοῦ πατρὸςς καὶ τὸ τῷ πατρὶ ὁμοούσιονε, οὐχ ἀνεξέταστον αὐτοῖς χαταλιμπάνομεν. ἐρωτήσεις τοιγαροῦν καὶ ἀποκρίσεις ἐντεῦθεν ἀνεκινοῦντο, ἐβασάνιξέν τε ὁ λόγος τὴν διάνοιαν τῶν εἰρημένων. καὶ δὴ τὸ ἐκ τῆς οὐσίας ὡμολογεῖτο πρὸς αὐτῶν δηλωτικὸν εἶναι τοῦ ἐκ μὲν τοῦ πατρὸς εἶναι, οὐ μὴν ος μέρος ὑπάρχειν τοῦ πατρός. ταύτῃ καὶ ἡμῖν ἐδόκει καλῶς ἔχειν συγκατατίθεσθαι τῇ διανοίᾳ, τῆς εὐσεβοῦς διδασκαλίας ὑπαγορευούσης ἐκ τοῦ πατρὸς εἶναι τὸ υἱόν, οὐ μὴν μέρος τῆς οὐσίας αὐτοῦ τυγχάνειν. διόπερ τῇ διανοίᾳ καὶ αὐτοὶ συνετιθέμεθα, οὐδὲ τὴν φωνὴν παραιτούμενοι, τοῦ τῆς εἰρήνης σκοποῦ πρὸ ὀφθαλμῶν ἡμῶν κειμένου καὶ τοῦ μὴ τῆς ὀρθῆς ἐκπεσεῖν διανοίας. Κατὰ ταῦτα ὁὲ καὶ τὸ γεννηθέντα καὶ οὐ ποιηθέντας κατεδεξάμεθα, ἐπειδὴ τὸ ποιηθὲν κοινὸν ἔφασκον εἶναι. πρόσρημα τῶν λοιῶ κτισμάτων τῶν διὰ τοῦ υἱοῦ γενομένων, ὧν οὐδὲν ὃ ὅμοιον ἔχειν τὸν υἱόν" διὸ δὴ μὴ εἶναι αὐτὸν ποίημα τοῖς δι᾽ αὐτοῦ γενομένοις ἐμφερές, κρείττονος δὲ ἢ κατὰ πᾶν ποίημα τυγχάνειν οὐσίας, ἣν ἐκ τοῦ πατρὸς γεγεννῆσθαι τὰ θεῖα διδάσκει λόγια, τοῦ τρόπου τῆς γεννήσεως καὶ ἀνεκφράστου καὶ ἀνεπιλογίστου πάσῃ γενητῇ φύσει τυγχάνοντος. Οὕτως δὲ καὶ τὸ ὁμοούσιον εἶναι τοῦ πατρὸς τὸν υἱὸν ἐξεταζόμενος ὁ λόγος συνίστησιν, οὐ κατὰ τὸν τῶν σωμάτων τρόπον οὐδὲ τοῖς θνητοῖς ξῴοις παραπλησίως" οὔτε γὰρ κατὰ διαίρεσιν τῆς οὐσίας οὔτε κατὰ ἀποτομήν, ἀλλ᾽ οὐδὲ κατά τι πάθος ἢ τροπὴν ἢ "ἀλλοίωσιν τῆς τοῦ πατρὸς δυνάμεως" τούτων γὰρ ἁπάντων ἀλλότρίον εἶναι τὴν ἀγέννητον τοῦ πατρὸς φύσιν" παραστατικὸν δ᾽ εἶναι τὸ ὁμοούσιον τῷ πατρὶ τοῦ μηδεμίαν ἐμφέρειαν πρὸς τὰ γενητὰ "κτίσματα τὸν υἱὸν τοῦ θεοῦ φέρειν, μόνῳ δὲ τῷ πατρὶ τῷ γεγεννηχότι κατὰ πάντα τρόπον ἀφωμοιῶσθαι καὶ μὴ εἶναι ἐξ ἑ ἑτέρας τινὸς οὑποστασεώς τε καὶ οὐσίας ἀλλ᾽ ἐκ τοῦ πατρός. ᾧ καὶ αὐτῷ, τοῦτον ἑρμηνευθέντι τὸν τρόπον, καλῶς ἔχει ἐφάνη συγκατατίθεσθαι, ἐπεὶ καὶ τῶν παλαιῶν λογίους τινὰς καὶ ἐπιφανεῖς ἐπισκόπους καὶ συγ᾽γραφέας ἔγνωμεν ἐπὶ τῆς τοῦ πατρὸς καὶ υἱοῦ θεολογίας τῷ τοῦ ὁμοουσίου συγχρησαμένους ὀνόματι. ταῦτα μὲν περὶ τῆς ἐκτεθείσης "εἰρήσθω πίστεως" ἡ συνεφωνήσαμεν οἱ πάντες, οὐκ ἀνεξετάστως ἀλλὰ κατὰ τὰς ἀποδοθείσας διανοίας ἐπ᾿ αὐτοῦ τοῦ θεοφιλεστάτου βασιλέως ἐξετασθείσας καὶ τοῖς εἰρημένοις λογισμοῖς συνομολογηθείσας. Καὶ τὸν ἀναθεματισμὸν δὲ τὸν μετὰ τὴν πίστιν πρὸς αὐτῶν τεθέντα δεκτὸν εἶναι ἡγησάμεθα, διὰ τὸ ἀπείργειν ἀγράφοις χρῆσθαι φωναῖς, δι᾿ ἃς σχεδὸν ἡ πᾶσα γέγονε σύγχυσις καὶ ἀκαταστασία τῆς "ἐκκλησίας. μηδεμιᾶς γοῦν θεοπνεύστου γραφῆς τῷ ἐξ οὐκ ὄντωνε "καὶ τῷ ἦν ποτε ὅτε οὐχ ἦνε καὶ τοῖς ἑξῆς ἐπιλεγομένοις κεχρημένης, οὐχ εὔλογον ἐφάνη ταῦτα λέγειν καὶ διδάσκειν. ᾧ καὶ αὐτῷ καλῶς δόξαντι συνεθέμεθα, ἐπεὶ μηδὲ ἐν τῷ πρὸ τούτου χρόνῳ τούτοις "ἰώθειμεν συγχρῆσθαι τοῖς δήμασιν. Ἔτι μὴν τὸ ἀναθεματίξεσθαι τὸ πρὸ τοῦ γεννηθῆναι οὐκ ἦνε οὐχ ἄτοπον ἐνομίσθη, τῷ παρὰ πᾶσιν ὁμολογεῖσθαι εἶναι αὐτὸν υἱὸν τοῦ θεοῦ καὶ πρὸ τῆς κατὰ σάρκα γεννήσεως. δη δὲ ὁ θεοφιλέστατος ἡμῶν βασιλεὺς τῷ λόγῳ κατεσκεύαζε καὶ κατὰ τὴν ἔνθεον ναὐτοῦ γέννησιν τὸ πρὸ πάντων αἰώνων εἶναι αὐτόν, ἐπεὶ καὶ πρὶν ἐνεργείᾳ γεννηθῆναι δυνάμει ἦν ἐν τῷ πατρὶ ἀγεννήτοως, ὄντος τοῦ πατρὸς ἀεὶ πατρός, ὡς καὶ βασιλέως ἀεὶ καὶ σωτῆρος καὶ δυνάμει "πάντα ὄντος, ἀεί τε καὶ κατὰ τὰ αὐτὰ καὶ σαύτως ἔχοντος. ταῦτα ἀναγκαίως διεπεμψάμεθα, ἀγαπητοί, τὰ κεχριμένα τῆς ἡμετέρας ξετάσεώς τε καὶ συγκαταθέσεως φανερὰ καθιστῶντες, ἧς εὐλόγως τότε μὲν καὶ μέχρις ὑστάτης ὥρας ἰστάμεθα, ὅθ᾽ ἡμῖν τὰ ἑτεροίως "γραφέντα προσέχοπτε, τότε δὲ ἀφιλονείκως τὰ μὴ λυποῦντα κατε᾿δεξάμεθα, σθ᾽ ἡμῖν εὐγνωμόνως τῶν λόγων ἐξ ξετάζουσι τὴν διάνοιαν ἐμφανῆ σύμπραξιν ἔχειν ἔδοξε τοῖς ὑφ᾽ ἡμῶν αὐτῶν ἐν τῇ προεκτεθείσῃ πίστει οὁμολογημένοις.
Egō de tēs tōn Areianōn heneka bdelyrias, hoi ou monon tōn koinōn hēmin kataphronousi paterōn alla kai tous spheterous arnountai, tēn Eusebiou tou Kaisareōs epistolēn hēn peri tēs pisteōs egrapsen entheinai boulomai tę̄ syngraphę̄, tēs toutōn lyttēs elenchon echousan enargē. touton gar gerairontes hōs homophrona, tois hypo toutou grapheisin antikrys antilegousin. gegraphe de tēn epistolēn pros tinas ta Areiou phronountas, prodosian, hous eikos, enkalountas autǭ. dēloi de ameinon ta gegrammena ton tou gegraphotos skopon. Eusebiou tou Kaisareias tēs Palaistinēs episkopou epistolē hēn apo tēs Nikaias apesteilen hote hē megalē synodos synekrotēthē. Hia peri tēs ekklēsiastikēs pisteōs pragmateuthenta kata tēn megalēn synodon tēn en Nikaią synkrotētheisan eichos men hymas kai allothen memathēchenai, tēs phēmēs protrechein eiōthuias ton peri tōn "prattomenōn akribē logon. all᾽ hina mē ek toiautēs akoēs ta tēs "alētheias heteroiōs hymin apangellētai, anankaiōs diepempsametha hymin prōton men tēn hyph᾽ hēmōn protatheisan peri tēs pisteōs graphēn, epeita tēn deuteran, hēn tais hēmeterais phōnais prosthēkas epibalontes ekdedōkasi. to men oun par᾽ hēmōn gramma, epi parousią tou theophilestatou hēmōn basileōs anagnōsthen eu te echein kai dokimōs apophanthen, touton echei ton tropon" Ē hyph᾽ hēmōn ektetheisa pistis. kathōs parelabomen para tōn ha "pro hēmōn episkopōn, kai en tę̄ prōtę̄ katēchēsei kai hote to loutron elambanomen, kai kathōs apo tōn theiōn graphōn memathēkamen, kai hōs en autǭ tǭ presbyteriǭ kai en autę̄ tę̄ episkopę̄ episteuomen te kai edidaskomen, houtō kai nyn pisteuontes tēn hēmeteran pistin prosanapheromen. este de hautē" Pisteuomen eis hena theon, patera pantokratora, ton tōn apantōn horatōn te kai aoratōn poiētēn, kai eis hena kyrion Iēsoun "Christon, ton tou theou logon, theon ek theou, phōs ek phōtos, Xōēn ek zōēs, huion monogenē, prōtotokon pasēs ktiseōs, pro pantōn tōn aiōnōn ek “Tou patros gegennēmenon, di᾿ hou kai egeneto panta, ton dia tēn hēmeteran sōtērian sarkōthenta kai en anthrōpois politeusamenon kai pathonta kai anastanta tę̄ tritę̄ hēmerą kai agnelthonta pros ton patera kai hēxonta palin en doxę̄ krinai zōn-tas kai nekrous. pisteuomen kai eis hen pneuma hagion. Toutōn hechaston einai kai hyparchein pisteuontes, patera, alēēo thinōs patera, kai huion, alēthinōs huion, kai pneuma hagion, alēthinōs pneuma hagion, katha kai ho kyrios hēmōn apostellōn eis to kērygma "tous heautou mathētas eipen" "poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatoss, peri hōn kai diabebaioumetha "houtōs echein kai houtōs phronein, kai palai houtōs eschēkenai kai mechri thanatou hyper tautēs synistasthai tēs pisteōs, anathematixontes "pasan atheon hairesin' tauta apo kardias kai phychēs pephronēkenai ho o5 eex houper ismen heautous, kai nyn phronein te kai legein ex alētheias, "epi tou theou tou pantokratoros kai tou kyriou hēmōn Iēsou Christou martyrometha, deiknynai echontes kai di᾿ apodeixeōs kai speithein hymas hoti kai tous parelēlythotas chronous houtōs episteuomen te kai ekēryssomen. "Tautēs hyph᾽ hēmōn. echtetheisēs tēs pisteōs, oudeis parēn anti"logias topos, all᾽ autos te prōtos ho theophilestatos hēmōn basileus orthotata periechein autēn emartyrēsen, houtō te kai heauton phronein synōmologēse kai tautę̄ tous pantas synchatatithesthai hypographein te tois dogmasi kai symphōnein toutois autois pareke"leueto, henos mogou prosengraphentos dēmatos tou homoousiou" ho kai auto hērmēneuse legōn hoti mē kata sōmatōn pathē legoito homoousios, oute kata diairesin oute kata tina apotomēn ek tou patros houpostēnai" mēde gar dynasthai tēn adlon kai goeran kai asōmaton physin sōmatikon ti pathos hyphistasthai, theiois de kai aporrētois logois prosēkein ta toiauta noein. kai ho men sophōtatos hēmōn kai eusebestatos basileus ta toiauta diephilosophei, hoi de prophasei tēs tou homoousiou prosthēchēs tēnde tēn graphēn pepoiēkasin. EP en tę̄ synodǭ hypagoreutheisa pistis. Pisteuomen eis hena theon patera pantokratora, pantōn dratōn te kai aoratōn poiētēn, kai eis hena kyrion Iēsoun Christon ton huion tou theou, gennēthenta ek tou patros monogenē, toutestin ek tēs ousias tou patros, theon ek theou, phōs ek phōtos, theon alētheun ek theou alēthinou, gennēthenta ou poiēthenta, homoousion tǭ “patri, di᾿ hou ta panta egeneto ta te en tǭ ouranǭ kai ta en tę̄ gę̄, ton di᾿ hēmas tous anthrōpous kai dia tēn hēmeteran sōtērian katelthonta kai sarkōthenta, enanthrōpēsanta, pathonta kai anastanta tę̄ tritę̄ hēmerą, anelthonta eis tous ouranous. erchomenon "krinai zōntas kai nekrous" kai eis to hagion pneuma. tous de legontas ēn pote hote ouk ēne kai pri gennēthēnai. ouk ēne kai hoti ex ouk ontōn egenetoe, ē ex heteras hypostaseōs ē ousias phaskontas einai, trepton ē alloiōton ton huion tou theou, anathematizei hē hagia katholikē kai apostolikē ekklēsia. Kai dē tautēs tēs graphēs hyp᾿ autōn hypagoreutheisēs, hopōs eirētai autois to ek tēs ousias tou patross kai to tǭ patri homoousione, ouch anexetaston autois chatalimpanomen. erōtēseis toigaroun kai apokriseis enteuthen anekinounto, ebasanixen te ho logos tēn dianoian tōn eirēmenōn. kai dē to ek tēs ousias hōmologeito pros autōn dēlōtikon einai tou ek men tou patros einai, ou mēn os meros hyparchein tou patros. tautę̄ kai hēmin edokei kalōs echein synkatatithesthai tę̄ dianoią, tēs eusebous didaskalias hypagoreuousēs ek tou patros einai to huion, ou mēn meros tēs ousias autou tynchanein. dioper tę̄ dianoią kai autoi synetithemetha, oude tēn phōnēn paraitoumenoi, tou tēs eirēnēs skopou pro ophthalmōn hēmōn keimenou kai tou mē tēs orthēs ekpesein dianoias. Kata tauta hoe kai to gennēthenta kai ou poiēthentas katedexametha, epeidē to poiēthen koinon ephaskon einai. prosrēma tōn loiō ktismatōn tōn dia tou huiou genomenōn, hōn ouden ho homoion echein ton huion" dio dē mē einai auton poiēma tois di᾽ autou genomenois empheres, kreittonos de ē kata pan poiēma tynchanein ousias, hēn ek tou patros gegennēsthai ta theia didaskei logia, tou tropou tēs gennēseōs kai anekphrastou kai anepilogistou pasę̄ genētę̄ physei tynchanontos. Houtōs de kai to homoousion einai tou patros ton huion exetazomenos ho logos synistēsin, ou kata ton tōn sōmatōn tropon oude tois thnētois xǭois paraplēsiōs" oute gar kata diairesin tēs ousias oute kata apotomēn, all᾽ oude kata ti pathos ē tropēn ē "alloiōsin tēs tou patros dynameōs" toutōn gar hapantōn allotrion einai tēn agennēton tou patros physin" parastatikon d᾽ einai to homoousion tǭ patri tou mēdemian emphereian pros ta genēta "ktismata ton huion tou theou pherein, monǭ de tǭ patri tǭ gegennēchoti kata panta tropon aphōmoiōsthai kai mē einai ex he heteras tinos houpostaseōs te kai ousias all᾽ ek tou patros. hǭ kai autǭ, touton hermēneuthenti ton tropon, kalōs echei ephanē synkatatithesthai, epei kai tōn palaiōn logious tinas kai epiphaneis episkopous kai syg᾽grapheas egnōmen epi tēs tou patros kai huiou theologias tǭ tou homoousiou synchrēsamenous onomati. tauta men peri tēs ektetheisēs "eirēsthō pisteōs" hē synephōnēsamen hoi pantes, ouk anexetastōs alla kata tas apodotheisas dianoias ep᾿ autou tou theophilestatou basileōs exetastheisas kai tois eirēmenois logismois synomologētheisas. Kai ton anathematismon de ton meta tēn pistin pros autōn tethenta dekton einai hēgēsametha, dia to apeirgein agraphois chrēsthai phōnais, di᾿ has schedon hē pasa gegone synchysis kai akatastasia tēs "ekklēsias. mēdemias goun theopneustou graphēs tǭ ex ouk ontōne "kai tǭ ēn pote hote ouch ēne kai tois hexēs epilegomenois kechrēmenēs, ouch eulogon ephanē tauta legein kai didaskein. hǭ kai autǭ kalōs doxanti synethemetha, epei mēde en tǭ pro toutou chronǭ toutois "iōtheimen synchrēsthai tois dēmasin. Eti mēn to anathematixesthai to pro tou gennēthēnai ouk ēne ouch atopon enomisthē, tǭ para pasin homologeisthai einai auton huion tou theou kai pro tēs kata sarka gennēseōs. dē de ho theophilestatos hēmōn basileus tǭ logǭ kateskeuaze kai kata tēn entheon nautou gennēsin to pro pantōn aiōnōn einai auton, epei kai prin energeią gennēthēnai dynamei ēn en tǭ patri agennētoōs, ontos tou patros aei patros, hōs kai basileōs aei kai sōtēros kai dynamei "panta ontos, aei te kai kata ta auta kai sautōs echontos. tauta anankaiōs diepempsametha, agapētoi, ta kechrimena tēs hēmeteras xetaseōs te kai synkatatheseōs phanera kathistōntes, hēs eulogōs tote men kai mechris hystatēs hōras istametha, hoth᾽ hēmin ta heteroiōs "graphenta prosechopte, tote de aphiloneikōs ta mē lypounta kate᾿dexametha, sth᾽ hēmin eugnōmonōs tōn logōn ex xetazousi tēn dianoian emphanē sympraxin echein edoxe tois hyph᾽ hēmōn autōn en tę̄ proektetheisę̄ pistei hoomologēmenois.
Because of the shamelessness of the Arians, who not only despise the fathers common to us but also deny their own, I wish to insert in my history the letter that Eusebius of Caesarea wrote about the faith, which contains a clear refutation of their frenzy. For while honouring him as one of their own mind, they flatly contradict what he wrote. He wrote the letter to some who held the views of Arius and who, it seems, accused him of betrayal. The writing itself shows the writer's purpose better.
Letter of Eusebius, bishop of Caesarea in Palestine, which he sent from Nicaea when the great synod was convened.
“What was transacted concerning the faith of the church at the great synod convened at Nicaea you have probably learned from other sources too, since rumour usually runs ahead of the exact account of what is done. But so that the truth may not be reported to you otherwise from such hearsay, we have of necessity sent you, first, the statement about the faith that we put forward, and then the second, which they published after adding additions to our words. Our document, then, which was read in the presence of our most God-beloved emperor and declared to be right and approved, runs as follows.
The faith set forth by us.
‘As we received from the bishops before us, both in our first catechetical instruction and when we received the bath, and as we have learned from the divine Scriptures, and as we believed and taught both as presbyter and as bishop, so now too believing, we present our faith to you. It is this:
We believe in one God, the Father Almighty, the maker of all things visible and invisible; and in one Lord Jesus Christ, the Word of God, God from God, light from light, life from life, only-begotten Son, firstborn of all creation, begotten from the Father before all the ages, through whom also all things came into being; who for our salvation was made flesh and lived among men, and suffered, and rose on the third day, and ascended to the Father, and will come again in glory to judge the living and the dead. We believe also in one Holy Spirit.
Believing that each of these is and exists, the Father truly Father, the Son truly Son, and the Holy Spirit truly Holy Spirit, as our Lord also said when sending out his disciples to preach: “Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” Concerning these things we affirm that we so hold and so think, and have long so held, and will stand by this faith until death, anathematizing every godless heresy. We testify before God Almighty and our Lord Jesus Christ that we have thought these things from heart and soul ever since we have known ourselves, and that we now think and say them in truth, being able to show by proof, and to persuade you, that in past times too we so believed and preached.’
When this faith had been set forth by us, there was no room for contradiction; but our most God-beloved emperor himself was the first to testify that it was most orthodox, and he confessed that he himself so thought, and urged all to agree to it and to sign the doctrines and to be in harmony with them, with the addition of a single word, ‘of the same essence’; and he himself interpreted it, saying that he was called ‘of the same essence’ not according to the affections of bodies, nor as subsisting from the Father by division or any cutting off; for an immaterial, intellectual, and bodiless nature cannot undergo any bodily affection, and such things must be understood in divine and ineffable terms. Our most wise and most pious emperor philosophized in this way; and they, on the pretext of the addition of ‘of the same essence,’ produced this document.
The faith dictated in the synod.
‘We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten from the Father, only-begotten, that is, from the essence of the Father, God from God, light from light, true God from true God, begotten not made, of the same essence as the Father, through whom all things came into being, things in heaven and things on earth; who for us men and for our salvation came down and was made flesh, became man, suffered, and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead; and in the Holy Spirit. But those who say “there was once when he was not,” and “before he was begotten he was not,” and that “he came into being out of nothing,” or who assert that the Son of God is of another hypostasis or essence, or changeable or alterable, these the holy catholic and apostolic church anathematizes.’
When this document had been dictated by them, we did not leave unexamined how they used the phrases ‘from the essence of the Father’ and ‘of the same essence as the Father.’ Questions and answers were accordingly raised, and reason tested the sense of what had been said. And they acknowledged that ‘from the essence’ signified that he is from the Father, but does not exist as a part of the Father. It seemed good to us too to assent to this sense, since pious teaching declares that the Son is from the Father, but is not a part of his essence. Therefore we too agreed to this sense, not refusing even the word, keeping before our eyes the aim of peace and of not falling from the right sense.
In the same way we also accepted ‘begotten, not made,’ since they said that ‘made’ is a term common to the other creatures that came into being through the Son, to which the Son has no likeness; and so he is not a thing made like the things that came into being through him, but is of an essence higher than any thing made, which the divine oracles teach was begotten from the Father, the manner of the begetting being inexpressible and incalculable to every begotten nature.
So too, when examined, reason establishes that the Son is ‘of the same essence’ as the Father, not after the manner of bodies nor like mortal living beings; for it is not by division of the essence, nor by cutting off, nor by any affection, change, or alteration of the Father's power, for the unbegotten nature of the Father is foreign to all these; but ‘of the same essence as the Father’ indicates that the Son of God bears no resemblance to the begotten creatures, but is in every way made like the Father alone who begot him, and is not from any other hypostasis and essence but from the Father. To this too, interpreted in this way, it seemed right to assent, since we have known that some of the ancients too, learned and distinguished bishops and writers, used the term ‘of the same essence’ in speaking of the divinity of the Father and the Son. Let this be said about the faith that was set forth, to which we all agreed, not without examination but according to the senses given, which were examined in the presence of the most God-beloved emperor himself and agreed upon by the reasons stated.
We also considered acceptable the anathema they placed after the faith, because it forbids the use of unscriptural words, through which almost all the confusion and disorder of the church has arisen. Since no divinely inspired Scripture has used ‘out of nothing’ and ‘there was once when he was not’ and the phrases that follow, it did not seem reasonable to say and teach these things. To this too, as rightly decided, we agreed, since in the time before this we were not accustomed to use these expressions either.
Moreover, to anathematize ‘before he was begotten he was not’ was not thought absurd, because it is confessed by all that he was the Son of God even before his birth according to the flesh. Indeed, our most God-beloved emperor established by argument that he was before all ages even in respect of his divine begetting, since even before he was begotten in actuality he was in the Father potentially, unbegottenly, the Father being always Father, as he is always King and Saviour, being all things potentially, and always the same and in the same way.
These things we have of necessity sent you, beloved, making plain the judgment of our examination and assent: how reasonably we held out at that time until the last hour, so long as the statements written otherwise offended us; and how we then accepted without contention what did not grieve us, when, examining the sense of the words with an open mind, they seemed to us to agree plainly with what we ourselves had confessed in the faith set forth earlier.”
Col 1:15 (quotation, high confidence) · John 1:3 (allusion, high confidence) · Matt 28:19 (quotation, high confidence) · 2 Tim 4:1 (allusion, medium confidence)
Notes and citation
Summary: To refute the Arians who claimed Eusebius of Caesarea as their own, Theodoret quotes Eusebius's letter to his church explaining how he presented his own creed at Nicaea, why he accepted the council's creed with “from the essence” and “of the same essence” as explained there, and why he accepted its anathemas.
- Document: Eusebius of Caesarea, letter to his church after the Council of Nicaea; Socrates also quotes it (Church History 1.8, published on this site), and it is appended to Athanasius's On the Decrees.
- Both creeds are translated as printed in Theodoret's text. Eusebius's creed is the one he says was used at Caesarea; the second is the creed of Nicaea.
- “The bath”: baptism.
- Eusebius's interpretations of “from the essence” and “of the same essence” are his own; they are translated exactly, without comment on their adequacy.
Extrabiblical texts: Socrates, Hist. eccl. 1.8 (Church History; quotation)
Topics: Christology, Trinity, Heresy, Baptism
Cite (SBL): Theodoret, Hist. eccl. 1.11 (GCS 19:48–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-11
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
1.12GCS 19:54–55
Ὅτι μὲν οὖν οὐ καινή τις ἡ τοῦ ὁμοουσίου πρόσρησις οὐδὲ ὑπὸ τῶν τότε συναθροισθέντων πατέρων ἐξευρεθεῖσα, ἀλλ᾽ ἄνωθεν ἐκ προγόνων εἰς ἐγγόνους καταγομένη, σαφῶς μεμαρτύρηκεν ὁ Εὐσέβιος" ὅτι δὲ καὶ ἅπαντες οἱ τηνικαῦτα συναθροισθέντες συμφώνως τὴν ἐχτεθεῖσαν κατεδέξαντο πίστιν, κἀνταῦθα ἔφη καὶ πάλιν ἐν ἑτέρῳ συγγράμματι μαρτυρεῖ, τοῦ μεγάλου Κωνσταντίνου τὴν πολιτείαν εὐφημίαις γεραίρων. Λέγει δὲ οὕτως" Ὁ μὲν δὴ ταῦτ᾽ εἰπὼν Ῥωμαίᾳ γλώττῃ, ὑφερμηνεύοντος ἑτέρου, παρεδίδου τὸν λόγον τοῖς τῆς συνόδου προέόροις. ἐντεῦθεν δ᾽ οἱ μὲν ἀρξάμενοι κατῃτιῶντο τοὺς πέλας, οἱ δ᾽ ἀπελογοῦντό τε καὶ ἀντεμέμφοντο. πλείστων δῆτα ὑφ᾽ ἑκατέρου τάγματος προτεινομένων πολλῆς τε ἀμφιλογίας τὰ πρῶτα συνισταμένης, ἀνεξικάκως "ἐπηκροᾶτο ὸ βασιλεὺς τῶν πάντων σχολῇ τε εὐτόνῳ τὰς προτάσεις οὑπεδέχετο, ἐν μέρει τε ἀντιλ αμβανόμενος τῶν παρ᾽ ἑκάστου τάγματος "λεγομένων, ἠρέμα συνῆγε τοὺς φιλονείκως ἐνισταμένους, πράως τε "ποιούμενος τὰς πρὸς ἕχαστον ὁμιλίας ἑλληνίξζων τε τῇ φωνῇ. ὅτι μηδὲ ταύτης ἀμαθῶς εἶχε, γλυκερός τις ἣν καὶ ἡδύς. τοὺς μὲν συμπείθων, τοὺς δὲ καταδυσωπῶν τῷ λόγῳ, τοὺς δ᾽ εὖ λέγοντας ἐπαιγῶν, πάντας δὲ εἰς ὁμόνοιαν ἐλαύνων, ἕως ὅτε ὁμογνώμονας καὶ ᾿ὁμοδόξους αὐτοὺς ἐπὶ τοῖς ἀμφισβητουμένοις ἅπασι κατεστήσατο. ὡς ὁμόφωνον μὲν κρατῆσαι τὴν πίστιν, τῆς δὲ σωτηρίου ἑορτῆς τὸν αὐτὸν παρὰ τοῖς πᾶσιν ὁμολογηθῆναι καιρόν. ἐκυροῦτο δὲ ἤδη καὶ ἐἐν γραφῇ δι᾿ ὑποσημειώσεως ἑκάστου τὰ κοινῇ δεδογμένα. ς Καὶ μετὰ βραχέα πάλιν καὶ ταῦτα προστέθεικεν" Οὕτω δὴ συνταξάμενος ἐπὶ τὰ σφῶν οἰκεῖα τοὺς πάντας ἐπανιέναι ἠφίει. οἱ δὲ ἐπανήεσαν σὺν εὐφροσύνῃ, ἐκράτει τε λοιπὸν παρὰ τοῖς πᾶσι μία γνώμη, “παρ᾽ αὐτῷ βασιλεῖ συμφωνηθεῖσα, συναπτομένων ὥσπερ ὑφ᾽ ἑνὶ σώματι τῶν ἐκ μακροῦ διῃρημένον. χαίρων ὁῆτα βασιλεὺς ἐπὶ τῷ κατορθώματι τοῖς μὴ παρατυχοῦσι τῇ συνόδῳ ᾽καρπὸν εὐθαλὴ δι ἐπιστολῶν ἐδωρεῖτο, λαοῖς τε ἅπασι τοῖς τε κατ᾽ ἀγροὺς καὶ τοῖς ἀμφὶ τὰς πόλεις χρημάτων ἀφθόνους διαδόσεις ποιεῖσθαι παρεκελεύετο, ὧδέ πὴ γεραίρων τὴν ἑορτὴν τῆς εἰκοσαετοῦς βασιλείας. Ἔδει μὲν οὖν τοὺς τὰ Ἀρείου φρονοῦντας, εἰ καὶ τοῖς ἄλλοις πατράσιν ἀντιλέγειν οὐκ ἐνόμιζον δυσσεβές. τούτῳ γοῦ πιστεύειν ὃν θαυμάζειν εἰώθασι, σύμφωνον γεγενῆσθαι τὴν ὁμολογίαν ἐκείνην διδάσκοντι. ἐπειδὴ δὲ καὶ πρὸς τὰς τῶν οἰκείων πατέρων διαμάχονται δόξας, ἐχρῆν τοῦ Ἀρείου τὴν αἰσχίστην μεμαθηκότας καὶ φρίκης γέμουσαν τελευτὴν φυγεῖν παντὶ σθένει τὴν ὑπ᾽ ἐκείνου τεχθεῖσαν ἀσέβειαν. ἐπειδὴ δὲ εἰχὸς μὴ πάντας εἰδέναι τοῦ θανάτου τὸν τρόπον, ἐγὼ καὶ τοῦτον ὡς ἐγένετο διηγήσομαι.
Hoti men oun ou kainē tis hē tou homoousiou prosrēsis oude hypo tōn tote synathroisthentōn paterōn exeuretheisa, all᾽ anōthen ek progonōn eis engonous katagomenē, saphōs memartyrēken ho Eusebios" hoti de kai hapantes hoi tēnikauta synathroisthentes symphōnōs tēn echtetheisan katedexanto pistin, kantautha ephē kai palin en heterǭ syngrammati martyrei, tou megalou Kōnstantinou tēn politeian euphēmiais gerairōn. Legei de houtōs" Ho men dē taut᾽ eipōn Rhōmaią glōttę̄, hyphermēneuontos heterou, paredidou ton logon tois tēs synodou proeorois. enteuthen d᾽ hoi men arxamenoi katę̄tiōnto tous pelas, hoi d᾽ apelogounto te kai antememphonto. pleistōn dēta hyph᾽ hekaterou tagmatos proteinomenōn pollēs te amphilogias ta prōta synistamenēs, anexikakōs "epēkroato o basileus tōn pantōn scholę̄ te eutonǭ tas protaseis houpedecheto, en merei te antil ambanomenos tōn par᾽ hekastou tagmatos "legomenōn, ērema synēge tous philoneikōs enistamenous, praōs te "poioumenos tas pros hechaston homilias hellēnixzōn te tę̄ phōnę̄. hoti mēde tautēs amathōs eiche, glykeros tis hēn kai hēdys. tous men sympeithōn, tous de katadysōpōn tǭ logǭ, tous d᾽ eu legontas epaigōn, pantas de eis homonoian elaunōn, heōs hote homognōmonas kai ᾿homodoxous autous epi tois amphisbētoumenois hapasi katestēsato. hōs homophōnon men kratēsai tēn pistin, tēs de sōtēriou heortēs ton auton para tois pasin homologēthēnai kairon. ekyrouto de ēdē kai een graphę̄ di᾿ hyposēmeiōseōs hekastou ta koinę̄ dedogmena. s Kai meta brachea palin kai tauta prostetheiken" Houtō dē syntaxamenos epi ta sphōn oikeia tous pantas epanienai ēphiei. hoi de epanēesan syn euphrosynę̄, ekratei te loipon para tois pasi mia gnōmē, “par᾽ autǭ basilei symphōnētheisa, synaptomenōn hōsper hyph᾽ heni sōmati tōn ek makrou dię̄rēmenon. chairōn hoēta basileus epi tǭ katorthōmati tois mē paratychousi tę̄ synodǭ ᾽karpon euthalē di epistolōn edōreito, laois te hapasi tois te kat᾽ agrous kai tois amphi tas poleis chrēmatōn aphthonous diadoseis poieisthai parekeleueto, hōde pē gerairōn tēn heortēn tēs eikosaetous basileias. Edei men oun tous ta Areiou phronountas, ei kai tois allois patrasin antilegein ouk enomizon dyssebes. toutǭ gou pisteuein hon thaumazein eiōthasi, symphōnon gegenēsthai tēn homologian ekeinēn didaskonti. epeidē de kai pros tas tōn oikeiōn paterōn diamachontai doxas, echrēn tou Areiou tēn aischistēn memathēkotas kai phrikēs gemousan teleutēn phygein panti sthenei tēn hyp᾽ ekeinou techtheisan asebeian. epeidē de eichos mē pantas eidenai tou thanatou ton tropon, egō kai touton hōs egeneto diēgēsomai.
That the expression “of the same essence” is not new, nor invented by the fathers who assembled at that time, but handed down from ancestors to descendants from of old, Eusebius has clearly testified. That all who assembled at that time accepted the faith set forth with one accord he said here too, and he testifies to it again in another work, in which he honours the career of the great Constantine with praises. He speaks thus:
“Having said this in the Roman tongue, with another interpreting, he handed over the discussion to the presidents of the synod. From then on some began to accuse their neighbours, while others defended themselves and made countercharges. Very many proposals were put forward by each party, and at first there was great dispute; but the emperor listened to all patiently and received the proposals with steady attention, and taking up in turn what was said by each party, he gently brought together those who were contentiously opposed, speaking mildly to each and using the Greek language, for he was not ignorant of it either, being pleasant and agreeable; persuading some, shaming others by his words, praising those who spoke well, and urging all to concord, until he had made them of one mind and one opinion on all the disputed points, so that the faith prevailed with one voice, and the same time for the saving feast was agreed upon by all. What had been decided in common was then confirmed in writing by the signature of each.”
And a little later he added this too:
“Having arranged things thus, he gave all leave to return to their own homes. They returned with gladness, and from then on one judgment prevailed among all, agreed upon in the emperor's own presence, those long divided being joined as into one body. The emperor, rejoicing at this success, presented a flourishing fruit by letters to those who had not been present at the synod, and ordered generous distributions of money to be made to all the peoples, both in the countryside and in the cities, thus honouring the festival of the twentieth year of his reign.”
Those who hold the views of Arius, then, even if they did not think it impious to contradict the other fathers, ought at least to believe this man, whom they are accustomed to admire, when he teaches that that confession was made with one accord. But since they fight even against the opinions of their own fathers, they ought, having learned of the most shameful and horrifying death of Arius, to flee with all their might from the impiety born of him. And since it is likely that not all know the manner of his death, I shall relate this too as it happened.
Notes and citation
Summary: Theodoret adds Eusebius's testimony from the Life of Constantine that the bishops at Nicaea reached unanimous agreement under the emperor's guidance, and urges the Arians to heed their own authority and the death of Arius.
- The section opens with Theodoret's transitional sentence linking the letter in 1.11 to the next quotation; it is kept as printed.
- Quotations: Eusebius, Life of Constantine 3.13 and 3.21–22 (published on this site as eusebius-vita-constantini). “Having said this” refers to Constantine's opening speech at Nicaea, which Theodoret does not quote.
- “The saving feast”: Pascha (Easter).
Extrabiblical texts: Eusebius, Vit. Const. 3.13 (Life of Constantine; quotation); Eusebius, Vit. Const. 3.21-22 (Life of Constantine; quotation)
Topics: Christology, Easter and the church year
Cite (SBL): Theodoret, Hist. eccl. 1.12 (GCS 19:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-12
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
1.13GCS 19:55–58
Πλεῖστον οὗτος ἐν Ἀλεξανδρείᾳ διατρίψας χρόνον ἐπικωμάσαι πάλιν τοῖς ἐκκλησιαστικοῖς. συλλόγοις ἐβούλετο, ἀρνούμενος τὴν ἀσέβειαν καὶ τὴν ἐχτεθεῖσαν ὑπὸ τῶν πατέρων ὁμολογίαν ὑπισχνούμενος δέχεσθαι. ες δὲ οὔτε τὸν θεῖον ᾿Ἱλέξανδρον ἔπεισεν, οὔτε μὴν Ἀθανάσιον τὸν τῆς ἐκείνου καὶ προεδρίας καὶ εὐσεβείας διάδοχον, πάλιν διὰ τῆς Εὐσεβίου τοῦ Νικομηδέως σπουδῆς εἰς τὴν Κωνσταντινούπολιν ἔδραμεν. τὰ δ᾽ ὑπ᾽ ἐχείνου τυρευθέντα καὶ ὑπὸ τοῦ δικαίου φψηφισθέντα κριτοῦ, ἄμεινον ὃ πάντα ἄριστος Ἀθανάσιος ἐν τοῖς πρὸς Ἀπίωνα διηγήσατο γράμμασιν. ἐγὼ δὲ καὶ τοῦτο τὸ μέρος ἐντάξω τῇ συγγραφῇ. Ἐ)γω μὲν οὐ παρήμην ἐν τῇ Κωνσταντινουπόλει ὁτὲ τετελεὺτῆχεν ἐκεῖνος, Μακάριος δὲ ὃ πρεσβύτερος παρῆν κἀκείνου λέγοντος νῆχουσα. ἐκέκλητο μὲν παρὰ Κωνσταντίνου τοῦ βασιλέως ᾿ἄρειος ἐκ σπουδῆς τῶν περὶ Εὐσέβιον. εἰσελθόντα δὲ τὸν ἄρειον ἀνέχρινεν ὁ βασιλεὺς εἰ τὴν πίστιν τῆς καθολικῆς ἐκκλησίας ἔχοι. αὐτός τε οὐ ὥμοσε πιστεύειν ὀρθῶς καὶ ἔγγραφον ἐπιδέδωκε πίστεως, κρύψας "μὲν ἐφ᾽ οἷς ἐξε εβλήθη τῆς ἐκκλησίας ὑπὸ Ἀλεξάνδροὺ τοῦ ἐπισκόπου, οὑποχρινόμενος δὲ τὰς ἀπὸ τῶν γραφῶν λέξεις. ὀμόσαντα τοίνυν αὐτὸν μὴ πεφρονηκχέναι ἐφ᾽ οἷς ἐξέβαλεν αὐτὸν Ἀλέξανδρος, ἀπέλυσεν εἰρηκώς" εἰ ὀρθή σού ἐστιν ἡ πίστις, καλῶς ὦμοσας" εἰ δὲ ἀσεβής ἐστιν ἡ πίστις σου καὶ ὥμοσας, ὁ θεὸς ἐκ τοῦ οὐρανοῦ κρίναι τὰ κατὰ σέςε. οὕτω δὴ οὖν αὐτὸν ἐξελθόντα παρὰ τοῦ βασιλέως ἠθέλησαν εἰσαγαγεῖν εἰς τὴν ἐκκλησίαν οἱ περὶ Εὐσέβιον τῇ συνήθει αὐτῶν βίᾳ. ἀλλ᾽ ὁ τῆς Κωνσταντινουπόλεως ἐπίσκοπος, ὁ μακα᾿ίτης Ἀλέξανδρος, ἀντέλεγε φάσκων μὴ δεῖν εἰς κοινωνίαν δεχθῆναι "τὸν τῆς αἱρέσεως εὑρετήν. καὶ λοιπὸν οἱ περὶ Εὐσέβιον ἠπείλησαν ὅτι" ὥσπερ μὴ θελόντων ὑμῶν ἐποιήσαμεν αὐτὸν κληθῆναι παρὰ "βασιλέως, οὕτως αὔριον, κἂν μὴ κατὰ γνώμην σου τυγχάνῃ, συνα᾽χθήσεται Ἴάρειος μεθ᾽ ἡμῶν ἐν τῇ ἐκκλησίᾳ ταύτῃς. Σάββατον δὲ ἦν ὅτε ταῦτα ἔλεγεν. Ὁ τοίνυν ἐπίσκοπος Ἀλέξανδρος, ἀκούσας ταῦτα καὶ πάνυ λυπηθεὶς εἰσελθὼν εἰς τὴν ἐκκλησίαν, τὰς χεῖρας ἄρας πρὸς τὸν θεὸν ἀποωδύρετο, καὶ δίψας ἑαυτὸν ἐπὶ πρόσωπον ἐν τῷ ἱερατείφ, κείμενος ἐπὶ τοῦ ἐδάφους ηὔχετο. παρῆν δὲ καὶ Μίακάριος εὐχόμενος σὺν αὐτῷ καὶ ἀκούων τῆς φωνῆς αὐτοῦ. παρεκάλει δὲ δύο ταῦτα λέγων" εὶ “ρειος αὔριον συνάγεται, ἀπόλυσον ἐμὲ τὸν δοῦλόν σου καὶ μὴ "συναπολέσῃς εὐσεβῆ μετὰ ἀσεβοῦς" εἰ δὲ φείδῃ τῆς ἐκκλησίας σου (οίδα δὲ ὅτι φείδῃ), ἔπιδε ἐπὶ τὰ ῥήματα τῶν περὶ Εὐσέβιον καὶ μὴ δῷς εἰς ἀφανισμὸν “καὶ ὄνειδος τὴν κληρονομίαν ὄου καὶ ἄρον ξάρειον, ἵνα μὴ εἰσελθόντος αὐτοῦ εἰς τὴν ἐκκλησίαν δόξῃ καὶ ἡ αἵρεσις συνεισέρχεσθαι αὐτῷ καὶ λοιπὸν ἡ ἀσέβεια νομισθῇ οἧς εὐσέβειας. ταῦτα εὐξάμενος, ὁ ἐπίσκοπος ἀνεχώρησε πάνυ φροντίζων. καὶ γέγονέ τε θαυμαστὸν καὶ παράδοξον. τῶν γὰρ περὶ Εὐσέβιον ᾿ἀπειλησάντων, ὁ μὲν ἐπίσκοπος προσηύξατο, ὁ δὲ "ἄρειος ἐθάρρει τοῖς περὶ Εὐσέβιον" πολλά τε φλυαρῶν εἰσῆλθεν εἰς καθέδρας, ὡς διὰ χρείαν τῆς γαστρός, καὶ ἐξαίφνης, κατὰ τὸ γεγραμμένον, πρηνὴς γενόμενος ἐλάκησε μέσοςς, καὶ πεσὼν εὐθὺς ἀπέψυξεν ἀμφοτέρων τε τῆς κοινωνίας καὶ τοῦ ζῆν ἀπεστερήθη. Ἱὸ μὲν οὖν τέλος τοῦ Ἀρείου τοιοῦτον γέγονε. καὶ οἱ περὶ Εὐσέβιον μεγάλως αἰσχυνθέντες ἔθαψαν τὸν ὁμόφρονα ἑαυτῶν᾽ ὁ δὲ μακαρίτης Ἀλέξανδρος χαιρούσης τῆς ἐκκλησίας τὴν σύναξιν ἐπετέλεσεν ἐν εὐσεβείᾳ καὶ ὀρθοδοξίᾳ, σὺν πᾶσι τοῖς ἀδελφοῖς εὐχόμενος καὶ δοξάζων μεγάλως. τὸν θεόν, οὐχ ὡς ἐπικαίρων τῷ θανάτῳ, μὴ γένοιτο᾽ πᾶσι γὰρ "ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖνςε, ἀλλ᾽ ὅτι τοῦτο ὑπὲρ τὰς ἀνθρώπων κρίσεις ἐδείχθη. αὐτὸς γὰρ ὁ κύριος, δικάσας ταῖς, ἀπειλαῖς τῶν περὶ Εὐσέβιον καὶ τῇ εὐχῇ Ἀλεξάνδρου, κατέκρινε τὴν Ἀρειανὴν αἵρεσιν, δείξας αὐτὴν ἀναξίαν οὐσαν τῆς ἐκκλησιαστικῆς κοινωνίας καὶ πᾶσι φανερώσας ὅτι, κἂν παρὰ βασιλέως καὶ πάντων ἀνθρώπων ἔχῃ τὴν μαρτυρίαν καὶ τὴν προστασίαν, ἀλλὰ παρ᾽ αὐτῆς τῆς ἀληθείας κατεκρίθη. Τοιαῦτα τῶν πονηρῶν σπερμάτων ὁ 'ἄρειος δρεψάμενος δράγματα καὶ τῶν ἐσομένων κολαστηρίων ἰδὼν τὰ προαύλια, τῆς οἰκείας ἀσεβείας διὰ τῆς τιμωρίας κατηγόρει. ᾿γὼ δὲ ἐπὶ τὴν τῆς βασιλικῆς εὐσεβείας διήγησιν τρέψομαι. πᾶσι γὰρ τοῖς ὑπὸ τὴν Ῥωμαίων τελοῦσιν ἡγεμονίαν ἐπέστειλε δήμοίς, τῆς μὲν προτέρας αὐτοὺς ἐξαπάτης ἀπαλλαγῆναι παρεγγυῶν, τὴν δὲ τοῦ σωτῆρος ἡμῶν μεταμαθεῖν διδασκαλίαν προτρέπων καὶ ἐπὶ ταύτην ἅπαντας τὴν ἀλήθειαν ξεναγῶν. τοὺς δέ γε κατὰ πόλιν ἐπισκόπους ἐπὶ τὰς τῶν ἐκκλησιῶν οἰκοδομίας διήγειρεν, οὐ γράμμασι μόνοις ἐπὶ τοῦτο προτρέπων, ἀλλὰ καὶ χρήματα φιλοτίμως δωρούμενος καὶ τὰ τῆς οἰκοδομίας δαπανήματα χορηγῶν. δηλοῖ δὲ καὶ τὰ γραφέντα, τοῦτον ἔχοντα τὸν τρόπον"
Pleiston houtos en Alexandreią diatripsas chronon epikōmasai palin tois ekklēsiastikois. syllogois ebouleto, arnoumenos tēn asebeian kai tēn echtetheisan hypo tōn paterōn homologian hypischnoumenos dechesthai. es de oute ton theion ᾿Hilexandron epeisen, oute mēn Athanasion ton tēs ekeinou kai proedrias kai eusebeias diadochon, palin dia tēs Eusebiou tou Nikomēdeōs spoudēs eis tēn Kōnstantinoupolin edramen. ta d᾽ hyp᾽ echeinou tyreuthenta kai hypo tou dikaiou phpsēphisthenta kritou, ameinon ho panta aristos Athanasios en tois pros Apiōna diēgēsato grammasin. egō de kai touto to meros entaxō tę̄ syngraphę̄. E)gō men ou parēmēn en tę̄ Kōnstantinoupolei hote teteleutēchen ekeinos, Makarios de ho presbyteros parēn kakeinou legontos nēchousa. ekeklēto men para Kōnstantinou tou basileōs ᾿areios ek spoudēs tōn peri Eusebion. eiselthonta de ton areion anechrinen ho basileus ei tēn pistin tēs katholikēs ekklēsias echoi. autos te ou hōmose pisteuein orthōs kai engraphon epidedōke pisteōs, krypsas "men eph᾽ hois exe eblēthē tēs ekklēsias hypo Alexandrou tou episkopou, houpochrinomenos de tas apo tōn graphōn lexeis. omosanta toinyn auton mē pephronēkchenai eph᾽ hois exebalen auton Alexandros, apelysen eirēkōs" ei orthē sou estin hē pistis, kalōs ōmosas" ei de asebēs estin hē pistis sou kai hōmosas, ho theos ek tou ouranou krinai ta kata sese. houtō dē oun auton exelthonta para tou basileōs ēthelēsan eisagagein eis tēn ekklēsian hoi peri Eusebion tę̄ synēthei autōn bią. all᾽ ho tēs Kōnstantinoupoleōs episkopos, ho maka᾿itēs Alexandros, antelege phaskōn mē dein eis koinōnian dechthēnai "ton tēs haireseōs heuretēn. kai loipon hoi peri Eusebion ēpeilēsan hoti" hōsper mē thelontōn hymōn epoiēsamen auton klēthēnai para "basileōs, houtōs aurion, kan mē kata gnōmēn sou tynchanę̄, syna᾽chthēsetai Iareios meth᾽ hēmōn en tę̄ ekklēsią tautę̄s. Sabbaton de ēn hote tauta elegen. Ho toinyn episkopos Alexandros, akousas tauta kai pany lypētheis eiselthōn eis tēn ekklēsian, tas cheiras aras pros ton theon apoōdyreto, kai dipsas heauton epi prosōpon en tǭ hierateiph, keimenos epi tou edaphous ēucheto. parēn de kai Miakarios euchomenos syn autǭ kai akouōn tēs phōnēs autou. parekalei de dyo tauta legōn" ei “reios aurion synagetai, apolyson eme ton doulon sou kai mē "synapolesę̄s eusebē meta asebous" ei de pheidę̄ tēs ekklēsias sou (oida de hoti pheidę̄), epide epi ta rhēmata tōn peri Eusebion kai mē dǭs eis aphanismon “kai oneidos tēn klēronomian oou kai aron xareion, hina mē eiselthontos autou eis tēn ekklēsian doxę̄ kai hē hairesis syneiserchesthai autǭ kai loipon hē asebeia nomisthę̄ hoēs eusebeias. tauta euxamenos, ho episkopos anechōrēse pany phrontizōn. kai gegone te thaumaston kai paradoxon. tōn gar peri Eusebion ᾿apeilēsantōn, ho men episkopos prosēuxato, ho de "areios etharrei tois peri Eusebion" polla te phlyarōn eisēlthen eis kathedras, hōs dia chreian tēs gastros, kai exaiphnēs, kata to gegrammenon, prēnēs genomenos elakēse mesoss, kai pesōn euthys apepsyxen amphoterōn te tēs koinōnias kai tou zēn apesterēthē. Hio men oun telos tou Areiou toiouton gegone. kai hoi peri Eusebion megalōs aischynthentes ethapsan ton homophrona heautōn᾽ ho de makaritēs Alexandros chairousēs tēs ekklēsias tēn synaxin epetelesen en eusebeią kai orthodoxią, syn pasi tois adelphois euchomenos kai doxazōn megalōs. ton theon, ouch hōs epikairōn tǭ thanatǭ, mē genoito᾽ pasi gar "apokeitai tois anthrōpois hapax apothaneinse, all᾽ hoti touto hyper tas anthrōpōn kriseis edeichthē. autos gar ho kyrios, dikasas tais, apeilais tōn peri Eusebion kai tę̄ euchę̄ Alexandrou, katekrine tēn Areianēn hairesin, deixas autēn anaxian ousan tēs ekklēsiastikēs koinōnias kai pasi phanerōsas hoti, kan para basileōs kai pantōn anthrōpōn echę̄ tēn martyrian kai tēn prostasian, alla par᾽ autēs tēs alētheias katekrithē. Toiauta tōn ponērōn spermatōn ho 'areios drepsamenos dragmata kai tōn esomenōn kolastēriōn idōn ta proaulia, tēs oikeias asebeias dia tēs timōrias katēgorei. ᾿gō de epi tēn tēs basilikēs eusebeias diēgēsin trepsomai. pasi gar tois hypo tēn Rhōmaiōn telousin hēgemonian epesteile dēmois, tēs men proteras autous exapatēs apallagēnai parengyōn, tēn de tou sōtēros hēmōn metamathein didaskalian protrepōn kai epi tautēn hapantas tēn alētheian xenagōn. tous de ge kata polin episkopous epi tas tōn ekklēsiōn oikodomias diēgeiren, ou grammasi monois epi touto protrepōn, alla kai chrēmata philotimōs dōroumenos kai ta tēs oikodomias dapanēmata chorēgōn. dēloi de kai ta graphenta, touton echonta ton tropon"
This man, after spending a very long time in Alexandria, wanted to burst in again on the church's assemblies, denying his impiety and promising to accept the confession set forth by the fathers. When he persuaded neither the divine Alexander nor Athanasius, Alexander's successor both in the presidency and in true religion, he hurried off again to Constantinople through the efforts of Eusebius of Nicomedia. What he contrived there, and what was decreed by the just Judge, the all-excellent Athanasius has related better in his letter to Apion; I shall insert this part too in my history.
“I was not present in Constantinople when he died, but Macarius the presbyter was there, and I heard it from him. Arius had been summoned by the emperor Constantine at the instance of Eusebius's party. When Arius came in, the emperor asked him whether he held the faith of the catholic church. He swore that he believed rightly and handed in a written statement of faith, concealing the things for which he had been cast out of the church by Bishop Alexander and pretending to use the words of Scripture. When he had sworn that he did not hold the views for which Alexander had expelled him, the emperor dismissed him, saying: ‘If your faith is right, you have sworn well; but if your faith is impious and you have sworn, may God from heaven judge your case.’ When he had thus come out from the emperor, Eusebius's party wanted to bring him into the church with their usual violence. But the bishop of Constantinople, the blessed Alexander, opposed it, saying that the inventor of the heresy ought not to be received into communion. Then Eusebius's party threatened: ‘Just as we had him summoned by the emperor against your will, so tomorrow, even if it is against your judgment, Arius will join with us in the assembly in this church.’ It was Saturday when they said this.
Bishop Alexander, hearing this and being very grieved, went into the church, lifted up his hands to God, and lamented; and throwing himself on his face in the sanctuary, he lay on the floor and prayed. Macarius too was there, praying with him and hearing his words. He made these two requests: ‘If Arius is to join the assembly tomorrow, release me your servant, and do not destroy the pious with the impious. But if you spare your church (and I know that you spare it), look upon the words of Eusebius's party, and do not give your inheritance to destruction and reproach; and take away Arius, lest, if he enters the church, the heresy too seem to enter with him, and from then on impiety be reckoned piety.’ Having prayed thus, the bishop withdrew, very anxious. And something marvellous and unexpected happened. While Eusebius's party threatened, the bishop prayed; Arius, confident in Eusebius's party and talking much nonsense, went into a privy as if out of a need of the belly, and suddenly, as it is written, ‘falling headlong he burst open in the middle,’ and having fallen he at once expired, and was deprived both of communion and of life.
Such, then, was the end of Arius. Eusebius's party, greatly ashamed, buried the man of their own mind; and the blessed Alexander, while the church rejoiced, celebrated the assembly in piety and orthodoxy, praying with all the brothers and greatly glorifying God; not as rejoicing at the death (far from it, for ‘it is appointed for all men to die once’), but because this had been shown to be above human judgments. For the Lord himself, judging between the threats of Eusebius's party and the prayer of Alexander, condemned the Arian heresy, showing it to be unworthy of the church's communion, and making plain to all that, even if it has the testimony and patronage of the emperor and of all men, it has been condemned by the Truth itself.”
Having reaped such sheaves from his evil seeds, and having seen the forecourts of the punishments to come, Arius by his penalty accused his own impiety. I shall now turn to the account of the emperor's piety. He wrote to all the peoples under the rule of the Romans, urging them to be rid of their former deception and exhorting them to learn instead the teaching of our Saviour, guiding all toward this truth. He stirred up the bishops in each city to build churches, not only urging them to this by letters but also generously giving money and supplying the costs of the building. His letters show this; they run as follows.
Textual problem in this passage: see the notes.
Joel 2:17 (allusion, medium confidence) · Ps 28:9 (allusion, low confidence) · Acts 1:18 (quotation, high confidence) · Heb 9:27 (quotation, high confidence)
Notes and citation
Summary: Arius, returning to Constantinople with Eusebius of Nicomedia's help, swears to the emperor that he is orthodox; Theodoret quotes Athanasius's account of how Bishop Alexander of Constantinople prayed and Arius died suddenly in a privy before he could be received; Theodoret then turns to Constantine's church building.
- Document: Athanasius's letter on the death of Arius, which Theodoret says was addressed to Apion; in the manuscripts of Athanasius it is addressed to Serapion. Athanasius's own account is not published separately on this site; Socrates (1.38) tells the story from other sources.
- “Falling headlong he burst open in the middle”: Acts 1:18, said of Judas.
- “It is appointed for all men to die once”: Heb 9:27.
- The account of Arius's death and its interpretation as divine judgment are Athanasius's; translated as written.
- Theodoret's “Constantinople” is his anachronism for Byzantium, as he notes himself at 1.18.
Topics: Heresy
Cite (SBL): Theodoret, Hist. eccl. 1.13 (GCS 19:55–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-13
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
1.14GCS 19:59
Νικητὴς Κωνσταντῖνος Μέγιστος Σεβαστὸς Εὐσεβίῳ. ἕΈως τοῦ παρόντος χρόνου τῆς ἀνοσίου βουλήσεως καὶ τυραννίὅος τοὺς ὑπηρέτας τοῦ σωτῆρος θεοῦ διωκούσης, πεπίστευκα καὶ ἀκριβῶς ἐμαυτὸν πέπεικα πασῶν τῶν ἐκκλησιῶν τὰ ἔργα ἢ ὑπὸ ἀμελείας διεφθάρθαι ἢ φόβῳ τῆς ἐπικειμένης ἀδικίας ἐλάττονα τῆς ἀξίας γεγενῆσθαι, ἀδελφὲ προσφιλέστατε. νυνὶ δὲ τῆς ἐλευθερίας "ἀποδοθείσης καὶ τοῦ δράκοντος ἐκείνου ἀπὸ τῆς τῶν κοινῶν διοι᾿κήσεως θεοῦ τοῦ μεγίστου προνοίᾳ ἡμετέρᾳ δὲ ὑπηρεσίᾳ διωχθέντος, "ἡγοῦμαι καὶ πᾶσι φανερὰν γεγενῆσθαι τὴν θείαν δύναμιν, καὶ τοὺς ἢ φόβῳ ἢ ἀπιστίᾳ ἢ ἁμαρτήμασί τισι περιπεσόντας ἐπιγνόντας τε τὸν ὄντως ὄντα ἥξειν ἐπὶ τὴν ἀληθῆ καὶ ὀρθὴν τοῦ βίου κατάστασιν. ὅσων τοίνυν ) αὐτὸς προΐστασαι ἐκκλησιῶν ἢ ἄλ λους τοὺς -χατὰ τόπον προϊσταμένους ἐπισκόπους πρεσβυτέρους τε ἢ διακόνους οἶσθα, ὑπόμνησον σπουδάζειν περὶ τὰ ἔργα τῶν ἐκκλησιῶν, ἢ ἐπαν-ορθοῦσθαι τὰ ὄντα ἢ εἰς μείζονα αὔξειν ἢ ἔνθα ἂν ἡ χρεία ἀπαιτῇ καινὰ ποιεῖν. αἰτήσεις δὲ καὶ αὐτὸς καὶ διὰ σοῦ οἱ λοιποὶ τὰ ἄναγχαῖα παρά τε τῶν ἡγεμονευόντων καὶ τῆς ἐπαρχικῆς τάξεως. τούτοις γὰρ ἐπεστάλη πάσῃ σπουδῇ ἐξυπηρετήσασθαι τοῖς ὑπὸ τῆς σῆς ὁσιότητος λεγομένοις. ὁ θεὸς διαφυλάξει σε, ἀδελφὲ ἀγαπητέ.ε Ταῦτα μὲν οὖν περὶ τῆς τῶν ἐκκλησιῶν οἰκοδομίας πρὸς τοὺς χκαθ᾽ ἑκάστην ἐπαρχίαν ἐπισκόπους ἐπέστειλεν. ὁποῖα δὲ καὶ περὶ τῆς τῶν ἱερῶν βιβλίων κατασκευῆς πρὸς Εὐσέβιον ἔγραψε τὸν Παλαιστῖνον ἐξ αὐτῶν τῶν γραμμάτων καταμαθεῖν εὐπετές.
Nikētēs Kōnstantinos Megistos Sebastos Eusebiǭ. heEōs tou parontos chronou tēs anosiou boulēseōs kai tyrannioos tous hypēretas tou sōtēros theou diōkousēs, pepisteuka kai akribōs emauton pepeika pasōn tōn ekklēsiōn ta erga ē hypo ameleias diephtharthai ē phobǭ tēs epikeimenēs adikias elattona tēs axias gegenēsthai, adelphe prosphilestate. nyni de tēs eleutherias "apodotheisēs kai tou drakontos ekeinou apo tēs tōn koinōn dioi᾿kēseōs theou tou megistou pronoią hēmeterą de hypēresią diōchthentos, "hēgoumai kai pasi phaneran gegenēsthai tēn theian dynamin, kai tous ē phobǭ ē apistią ē hamartēmasi tisi peripesontas epignontas te ton ontōs onta hēxein epi tēn alēthē kai orthēn tou biou katastasin. hosōn toinyn ) autos proïstasai ekklēsiōn ē al lous tous -chata topon proïstamenous episkopous presbyterous te ē diakonous oistha, hypomnēson spoudazein peri ta erga tōn ekklēsiōn, ē epan-orthousthai ta onta ē eis meizona auxein ē entha an hē chreia apaitę̄ kaina poiein. aitēseis de kai autos kai dia sou hoi loipoi ta ananchaia para te tōn hēgemoneuontōn kai tēs eparchikēs taxeōs. toutois gar epestalē pasę̄ spoudę̄ exypēretēsasthai tois hypo tēs sēs hosiotētos legomenois. ho theos diaphylaxei se, adelphe agapēte.e Tauta men oun peri tēs tōn ekklēsiōn oikodomias pros tous chkath᾽ hekastēn eparchian episkopous epesteilen. hopoia de kai peri tēs tōn hierōn bibliōn kataskeuēs pros Eusebion egrapse ton Palaistinon ex autōn tōn grammatōn katamathein eupetes.
“The victor Constantine, Greatest Augustus, to Eusebius.
Until the present time, while an unholy will and tyranny persecuted the servants of God the Saviour, I have believed and have fully persuaded myself that the buildings of all the churches had either been ruined through neglect or, through fear of the injustice that threatened, had fallen below their proper dignity, most beloved brother. But now that freedom has been restored and that dragon has been driven from the administration of public affairs by the providence of the greatest God and our service, I think that the divine power has become plain to all, and that those who through fear or unbelief or certain sins had fallen away will, having come to know him who truly is, come to the true and right ordering of life. As many churches, then, as you yourself preside over, or as you know of other bishops, presbyters, or deacons who preside over them in their places, remind them to be zealous about the buildings of the churches: either to repair those that exist, or to enlarge them, or, where need requires, to build new ones. You yourself, and through you the rest, will ask for what is necessary from the governors and the prefect's office; for they have been instructed to serve with all zeal whatever your Holiness directs. God will keep you, beloved brother.”
This is what he wrote about the building of the churches to the bishops in each province. What he also wrote to Eusebius of Palestine about the preparation of copies of the sacred books may easily be learned from the letter itself.
Notes and citation
Summary: Theodoret quotes Constantine's circular letter to Eusebius urging the bishops to repair, enlarge, or build churches at public expense now that persecution has ended.
- Document: Constantine, letter to Eusebius (one copy of a circular to the bishops), also in Eusebius, Life of Constantine 2.46 (published on this site).
- “That dragon”: Licinius.
Notes on the original text
- Digital text corrected (OCR misread the initial capital): Διχητὴς Κωνσταντῖνος → Νικητὴς Κωνσταντῖνος.
Extrabiblical texts: Eusebius, Vit. Const. 2.46 (Life of Constantine; quotation)
Topics: Church office, Persecution
Cite (SBL): Theodoret, Hist. eccl. 1.14 (GCS 19:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/1-14
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.