1. Homer, Iliad, 17.75 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Arian heresy • Arians, Arianism, and Neo-Arianism
Found in books: Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 83; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 244
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17.75 Ἕκτορ νῦν σὺ μὲν ὧδε θέεις ἀκίχητα διώκων'' None | sup>
17.75 Hector, now art thou hasting thus vainly after what thou mayest not attain, even the horses of the wise-hearted son of Aeacus; but hard are they for mortal men to master or to drive, save only for Achilles, whom an immortal mother bare. Meanwhile hath warlike Menelaus, son of Atreus, '' None |
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2. New Testament, Acts, 2.36 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Arianism, early Arian documents • Arianism, generally • Arianism, influences on Arius • Scripture, Arian controversy
Found in books: Esler (2000), The Early Christian World, 989; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210
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2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.'' None | sup>
2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."'' None |
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3. New Testament, Hebrews, 1.4, 3.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arianism, early Arian documents • Arianism, early use of scripture • Arianism, frameworks for Arius’theology • Arianism, generally • Arianism, influences on Arius • Scripture, Arian controversy
Found in books: Esler (2000), The Early Christian World, 988; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210
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1.4 τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα.
3.2 πιστὸνὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶΜωυσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ.'' None | sup>
1.4 having become so much better than the angels, as he has inherited a more excellent name than they have.
3.2 who was faithful to him who appointed him, as also was Moses in all his house. '' None |
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4. New Testament, Philippians, 2.9-2.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arianism, Arians and neo-Arians (Homoians, Anomoians and Heterousians) • Arianism, early Arian documents • Arianism, early use of scripture • Arianism, frameworks for Arius’theology • Arianism, generally • Arianism, influences on Arius • Scripture, Arian controversy
Found in books: Esler (2000), The Early Christian World, 988, 994; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210
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2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,'' None | sup>
2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, '' None |
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5. New Testament, John, 1.1, 1.14, 10.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arian heresy • Arianism • Arianism, early Arian documents • Arianism, generally • Arianism, influences on Arius • Arians, Arianism, and Neo-Arianism • Arians, Arianism, and Neo-Arianism, Aristeas, Letter of • Arius and Arian controversy • Arius and Arianism • adoption as master-metaphor in Christian divine sonship, Arian controversy • adoption metaphor in Arian controversy
Found in books: Esler (2000), The Early Christian World, 989; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 83; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 239, 250; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 165; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 30
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
10.30 ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.'' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
10.30 I and the Father are one."'' None |
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6. Eusebius of Caesarea, Life of Constantine, 2.64-2.72, 3.64 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Arianism, Arians • Arianism, Nicaea and its aftermath • Arianism, impact of Constantine • Arianism/Arians/Arius • Constantine, response to Arianism • heresy, Arianism
Found in books: Esler (2000), The Early Christian World, 1080; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 122, 145; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 286, 309, 311
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2.64 Victor Constantinus, Maximus Augustus, to Alexander and Arius. I call that God to witness, as well I may, who is the helper of my endeavors, and the Preserver of all men, that I had a twofold reason for undertaking that duty which I have now performed. 2.65 My design then was, first, to bring the diverse judgments formed by all nations respecting the Deity to a condition, as it were, of settled uniformity; and, secondly, to restore to health the system of the world, then suffering under the maligt power of a grievous distemper. Keeping these objects in view, I sought to accomplish the one by the secret eye of thought, while the other I tried to rectify by the power of military authority. For I was aware that, if I should succeed in establishing, according to my hopes, a common harmony of sentiment among all the servants of God, the general course of affairs would also experience a change correspondent to the pious desires of them all. 2.66 Finding, then, that the whole of Africa was pervaded by an intolerable spirit of mad folly, through the influence of those who with heedless frivolity had presumed to rend the religion of the people into diverse sects; I was anxious to check this disorder, and could discover no other remedy equal to the occasion, except in sending some of yourselves to aid in restoring mutual harmony among the disputants, after I had removed that common enemy of mankind who had interposed his lawless sentence for the prohibition of your holy synods. 2.67 For since the power of Divine light, and the law of sacred worship, which, proceeding in the first instance, through the favor of God, from the bosom, as it were, of the East, have illumined the world, by their sacred radiance, I naturally believed that you would be the first to promote the salvation of other nations, and resolved with all energy of thought and diligence of enquiry to seek your aid. As soon, therefore, as I had secured my decisive victory and unquestionable triumph over my enemies, my first enquiry was concerning that object which I felt to be of paramount interest and importance. 2.68 But, O glorious Providence of God! How deep a wound did not my ears only, but my very heart receive in the report that divisions existed among yourselves more grievous still than those which continued in that country! so that you, through whose aid I had hoped to procure a remedy for the errors of others, are in a state which needs healing even more than theirs. And yet, having made a careful enquiry into the origin and foundation of these differences, I find the cause to be of a truly insignificant character, and quite unworthy of such fierce contention. Feeling myself, therefore, compelled to address you in this letter, and to appeal at the same time to your uimity and sagacity, I call on Divine Providence to assist me in the task, while I interrupt your dissension in the character of a minister of peace. And with reason: for if I might expect, with the help of a higher Power, to be able without difficulty, by a judicious appeal to the pious feelings of those who heard me, to recall them to a better spirit, even though the occasion of the disagreement were a greater one, how can I refrain from promising myself a far easier and more speedy adjustment of this difference, when the cause which hinders general harmony of sentiment is intrinsically trifling and of little moment? ' "2.69 I understand, then, that the origin of the present controversy is this. When you, Alexander, demanded of the presbyters what opinion they severally maintained respecting a certain passage in the Divine law, or rather, I should say, that you asked them something connected with an unprofitable question, then you, Arius, inconsiderately insisted on festhieltest). Bag. had gave utterance to, and with this Vales., 1709, and Str. correspond.}-- what ought never to have been conceived at all, or if conceived, should have been buried in profound silence. Hence it was that a dissension arose between you, fellowship was withdrawn, and the holy people, rent into diverse parties, no longer preserved the unity of the one body. Now, therefore, do ye both exhibit an equal degree of forbearance, and receive the advice which your fellow-servant righteously gives. What then is this advice? It was wrong in the first instance to propose such questions as these, or to reply to them when propounded. For those points of discussion which are enjoined by the authority of no law, but rather suggested by the contentious spirit which is fostered by misused leisure, even though they may be intended merely as an intellectual exercise, ought certainly to be confined to the region of our own thoughts, and not hastily produced in the popular assemblies, nor unadvisedly entrusted to the general ear. For how very few are there able either accurately to comprehend, or adequately to explain subjects so sublime and abstruse in their nature? Or, granting that one were fully competent for this, how many people will he convince? Or, who, again, in dealing with questions of such subtle nicety as these, can secure himself against a dangerous declension from the truth? It is incumbent therefore on us in these cases to be sparing of our words, lest, in case we ourselves are unable, through the feebleness of our natural faculties, to give a clear explanation of the subject before us, or, on the other hand, in case the slowness of our hearers' understandings disables them from arriving at an accurate apprehension of what we say, from one or other of these causes the people be reduced to the alternative either of blasphemy or schism. " '2.70 Let therefore both the unguarded question and the inconsiderate answer receive your mutual forgiveness. For the cause of your difference has not been any of the leading doctrines or precepts of the Divine law, nor has any new heresy respecting the worship of God arisen among you. You are in truth of one and the same judgment: you may therefore well join in communion and fellowship. ' "2.71 For as long as you continue to contend about these small and very insignificant questions, it is not fitting that so large a portion of God's people should be under the direction of your judgment, since you are thus divided between yourselves. I believe it indeed to be not merely unbecoming, but positively evil, that such should be the case. But I will refresh your minds by a little illustration, as follows. You know that philosophers, though they all adhere to one system, are yet frequently at issue on certain points, and differ, perhaps, in their degree of knowledge: yet they are recalled to harmony of sentiment by the uniting power of their common doctrines. If this be true, is it not far more reasonable that you, who are the ministers of the Supreme God, should be of one mind respecting the profession of the same religion? But let us still more thoughtfully and with closer attention examine what I have said, and see whether it be right that, on the ground of some trifling and foolish verbal difference between ourselves, brethren should assume towards each other the attitude of enemies, and the august meeting of the Synod be rent by profane disunion, because of you who wrangle together on points so trivial and altogether unessential? This is vulgar, and rather characteristic of childish ignorance, than consistent with the wisdom of priests and men of sense. Let us withdraw ourselves with a good will from these temptations of the devil. Our great God and common Saviour of all has granted the same light to us all. Permit me, who am his servant, to bring my task to a successful issue, under the direction of his Providence, that I may be enabled, through my exhortations, and diligence, and earnest admonition, to recall his people to communion and fellowship. For since you have, as I said, but one faith, and one sentiment respecting our religion, and since the Divine commandment in all its parts enjoins on us all the duty of maintaining a spirit of concord, let not the circumstance which has led to a slight difference between you, since it does not affect the validity of the whole, cause any division or schism among you. And this I say without in any way desiring to force you to entire unity of judgment in regard to this truly idle question, whatever its real nature may be. For the dignity of your synod may be preserved, and the communion of your whole body maintained unbroken, however wide a difference may exist among you as to unimportant matters. For we are not all of us like-minded on every subject, nor is there such a thing as one disposition and judgment common to all alike. As far, then, as regards the Divine Providence, let there be one faith, and one understanding among you, one united judgment in reference to God. But as to your subtle disputations on questions of little or no significance, though you may be unable to harmonize in sentiment, such differences should be consigned to the secret custody of your own minds and thoughts. And now, let the preciousness of common affection, let faith in the truth, let the honor due to God and to the observance of his law continue immovably among you. Resume, then, your mutual feelings of friendship, love, and regard: restore to the people their wonted embracings; and do ye yourselves, having purified your souls, as it were, once more acknowledge one another. For it often happens that when a reconciliation is effected by the removal of the causes of enmity, friendship becomes even sweeter than it was before. " '2.72 Restore me then my quiet days, and untroubled nights, that the joy of undimmed light, the delight of a tranquil life, may henceforth be my portion. Else must I needs mourn, with constant tears, nor shall I be able to pass the residue of my days in peace. For while the people of God, whose fellow-servant I am, are thus divided among themselves by an unreasonable and pernicious spirit of contention, how is it possible that I shall be able to maintain tranquillity of mind? And I will give you a proof how great my sorrow has been on this behalf. Not long since I had visited Nicomedia, and intended immediately to proceed from that city to the East. It was while I was hastening towards you, and had already accomplished the greater part of the distance, that the news of this matter reversed my plan, that I might not be compelled to see with my own eyes that which I felt myself scarcely able even to hear. Open then for me henceforward by your unity of judgment that road to the regions of the East which your dissensions have closed against me, and permit me speedily to see yourselves and all other peoples rejoicing together, and render due acknowledgment to God in the language of praise and thanksgiving for the restoration of general concord and liberty to all. ' "
3.64 Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? "' None |
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7. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Arianism • Arianism, Nicaea and its aftermath • Arianism, early Arian documents • Arianism, early history • Arianism, frameworks for Arius’theology • Arianism, generally • Arianism, teaching on Logos/Son • Arianism, teaching on Trinity • Arians, Arianism, and Neo-Arianism • Trinity, Trinity in Arianism
Found in books: Esler (2000), The Early Christian World, 979, 981, 982; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 347
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8. Ambrose, On Duties, 2.137-2.139 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Arians • Arians, church-building programme • Arians, devising an episcopal role • Arians, generally
Found in books: Esler (2000), The Early Christian World, 1185; Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 254
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2.137 Although we did not act thus without good reason, yet we have followed it up among the people so as to confess and to add again and again that it was far better to preserve souls than gold for the Lord. For He Who sent the apostles without gold Matthew 10:9 also brought together the churches without gold. The Church has gold, not to store up, but to lay out, and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord? Is it not much better that the priests should melt it down for the sustece of the poor, if other supplies fail, than that a sacrilegious enemy should carry it off and defile it? Would not the Lord Himself say: Why did you suffer so many needy to die of hunger? Surely you had gold? Thou should have given them sustece. Why are so many captives brought on the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.' "2.138 To this no answer could be given. For what would you say: I feared that the temple of God would need its ornaments? He would answer: The sacraments need not gold, nor are they proper to gold only — for they are not bought with gold. The glory of the sacraments is the redemption of captives. Truly they are precious vessels, for they redeem men from death. That, indeed, is the true treasure of the Lord which effects what His blood effected. Then, indeed, is the vessel of the Lord's blood recognized, when one sees in either redemption, so that the chalice redeems from the enemy those whom His blood redeemed from sin. How beautifully it is said, when long lines of captives are redeemed by the Church: These Christ has redeemed. Behold the gold that can be tried, behold the useful gold, behold the gold of Christ which frees from death, behold the gold whereby modesty is redeemed and chastity is preserved." '2.139 These, then, I preferred to hand over to you as free men, rather than to store up the gold. This crowd of captives, this company surely is more glorious than the sight of cups. The gold of the Redeemer ought to contribute to this work so as to redeem those in danger. I recognize the fact that the blood of Christ not only glows in cups of gold, but also by the office of redemption has impressed upon them the power of the divine operation.'' None |
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9. Ammianus Marcellinus, History, 27.3.12-27.3.13 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Arian controversy, Arians • Arians
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 399; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 248
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27.3.12 Damasus and Ursinus, burning with a superhuman desire of seizing the bishopric, engaged in bitter strife because of their opposing interests; and the supporters of both parties went even so far as conflicts ending in bloodshed and death. Since Viventius was able neither to end nor to diminish this strife, he was compelled to yield to its great violence, and retired to the suburbs. 27.3.13 And in the struggle Damasus was victorious through the efforts of the party which favoured him. It is a well-known fact that in the basilica of Sicininus, In the Fifth Region, also called Basilica Liberii (see Val. in Wagner-Erfurdt); now Santa Maria Maggiore. where the assembly of the Christian sect is held, in a single day a hundred and thirty-seven corpses of the slain were found, and that it was only with difficulty that the long-continued frenzy of the people was afterwards quieted.'' None |
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10. Augustine, Confessions, 9.7.15 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Arians, Arianism • Arians, devising an episcopal role • Arians, dispute over basilica • Arians, generally • Arians, hymn composition • Arians, relationship with Theodosius
Found in books: Esler (2000), The Early Christian World, 1191; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 75
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9.7.15 15. Not long had the Church of Milan begun to employ this kind of consolation and exhortation, the brethren singing together with great earnestness of voice and heart. For it was about a year, or not much more, since Justina, the mother of the boy-Emperor Valentinian, persecuted Your servant Ambrose in the interest of her heresy, to which she had been seduced by the Arians. The pious people kept guard in the church, prepared to die with their bishop, Your servant. There my mother, Your handmaid, bearing a chief part of those cares and watchings, lived in prayer. We, still unmelted by the heat of Your Spirit, were yet moved by the astonished and disturbed city. At this time it was instituted that, after the manner of the Eastern Church, hymns and psalms should be sung, lest the people should pine away in the tediousness of sorrow; which custom, retained from then till now, is imitated by many, yea, by almost all of Your congregations throughout the rest of the world. 16. Then Thou by a vision made known to Your renowned bishop the spot where lay the bodies of Gervasius and Protasius, the martyrs (whom You had in Your secret storehouse preserved uncorrupted for so many years), whence You might at the fitting time produce them to repress the feminine but royal fury. For when they were revealed and dug up and with due honour transferred to the Ambrosian Basilica, not only they who were troubled with unclean spirits (the devils confessing themselves) were healed, but a certain man also, who had been blind many years, a well-known citizen of that city, having asked and been told the reason of the people's tumultuous joy, rushed forth, asking his guide to lead him there. Arrived there, he begged to be permitted to touch with his handkerchief the bier of Your saints, whose death is precious in Your sight. When he had done this, and put it to his eyes, they were immediately opened. Thence did the fame spread; thence did Your praises burn - shine; thence was the mind of that enemy, though not yet enlarged to the wholeness of believing, restrained from the fury of persecuting. Thanks be to You, O my God. Whence and whither have You thus led my remembrance, that I should confess these things also unto You - great, though I, forgetful, had passed them over? And yet then, when the savour of Your ointments was so fragrant, did we not run after You. Song of Songs 1:3-4 And so I did the more abundantly weep at the singing of Your hymns, formerly panting for You, and at last breathing in You, as far as the air can play in this house of grass. "" None |
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11. Socrates Scholasticus, Ecclesiastical History, 1.9 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Arianism/Arians/Arius • Arians
Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 226; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 309
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1.9 To the holy, by the grace of God, and great church of the Alexandrians, and to our beloved brethren throughout Egypt, Libya, and Pentapolis, the bishops assembled at Nic a, constituting the great and holy Synod, send greeting in the Lord. Since, by the grace of God, a great and holy Synod has been convened at Nic a, our most pious sovereign Constantine having summoned us out of various cities and provinces for that purpose, it appeared to us indispensably necessary that a letter should be written to you on the part of the sacred Synod; in order that you may know what subjects were brought under consideration and examined, and what was eventually determined on and decreed. In the first place, then, the impiety and guilt of Arius and his adherents were examined into, in the presence of our most religious emperor Constantine: and it was uimously decided that his impious opinion should be anathematized, with all the blasphemous expressions he has uttered, in affirming that 'the Son of God sprang from nothing,' and that 'there was a time when he was not'; saying moreover that 'the Son of God, because possessed of free will, was capable either of vice or virtue; and calling him a creature and a work. All these sentiments the holy Synod has anathematized, having scarcely patience to endure the hearing of such an impious opinion, or, rather, madness, and such blasphemous words. But the conclusion of our proceedings against him you must either have been informed of already or will soon learn; for we would not seem to trample on a man who has received the chastisement which his crime deserved. Yet so contagious has his pestilential error proved, as to drag into perdition Theonas, bishop of Marmarica, and Secundus of Ptolemaïs; for they have suffered the same condemnation as himself. But when the grace of God delivered us from those execrable dogmas, with all their impiety and blasphemy, and from those persons, who had dared to cause discord and division among a people previously at peace, there still remained the contumacy of Melitius to be dealt with and those who had been ordained by him; and we now state to you, beloved brethren, what resolution the Synod came to on this point. It was decreed, the Synod being moved to great clemency towards Melitius, although strictly speaking he was wholly undeserving of favor, that he remain in his own city but exercise no authority either to ordain or nominate for ordination; and that he appear in no other district or city on this pretense, but simply retain a nominal dignity. That those who had received appointments from him, after having been confirmed by a more legitimate ordination, should be admitted to communion on these conditions: that they should continue to hold their rank and ministry, but regard themselves as inferior in every respect to all those who have been ordained and established in each place and church by our most-honored fellow-minister, Alexander, so that they shall have no authority to propose or nominate whom they please, or to do anything at all without the concurrence of some bishop of the Catholic Church who is one of Alexander's suffragans. On the other hand, such as by the grace of God and your prayers have been found in no schism, but have continued in the Catholic Church blameless, shall have authority to nominate and ordain those who are worthy of the sacred office, and to act in all things according to ecclesiastical law and usage. When it may happen that any of those holding preferments in the church die, then let these who have been thus recently admitted be advanced to the dignity of the deceased, provided that they should appear worthy, and that the people should elect them, the bishop of Alexandria also ratifying their choice. This privilege is conceded to all the others indeed, but to Melitius personally we by no means grant the same license, on account of his former disorderly conduct, and because of the rashness and levity of his character, in order that no authority or jurisdiction should be given him as a man liable again to create similar disturbances. These are the things which specially affect Egypt, and the most holy church of the Alexandrians: and if any other canon or ordice has been established, our Lord and most-honored fellow-minister and brother Alexander being present with us, will on his return to you enter into more minute details, inasmuch as he has been a participator in whatever is transacted, and has had the principal direction of it. We have also gratifying intelligence to communicate to you relative to unity of judgment on the subject of the most holy feast of Easter: for this point also has been happily settled through your prayers; so that all the brethren in the East who have heretofore kept this festival when the Jews did, will henceforth conform to the Romans and to us, and to all who from the earliest time have observed our period of celebrating Easter. Rejoicing therefore in these conclusions and in the general uimity and peace, as well as in the extirpation of all heresy, receive with the greater honor and more abundant love our fellow-minister and your bishop Alexander, who has greatly delighted us by his presence, and even at his advanced age has undergone extraordinary exertions in order that peace might be re-established among you. Pray on behalf of us all, that the things decided as just may be inviolably maintained through Almighty God, and our Lord Jesus Christ, together with the Holy Spirit; to whom be glory forever. Amen. This epistle of the Synod makes it plain that they not only anathematized Arius and his adherents, but the very expressions of his tenets; and that having agreed among themselves respecting the celebration of Easter, they readmitted the heresiarch Melitius into communion, suffering him to retain his episcopal rank, but divesting him of all authority to act as a bishop. It is for this reason I suppose that even at the present time the Melitians in Egypt are separated from the church, because the Synod deprived Melitius of all power. It should be observed moreover that Arius had written a treatise on his own opinion which he entitled Thalia; but the character of the book is loose and dissolute, similar in its style and metres to the songs of Sotades. This production also the Synod condemned at the same time. Nor was it the Synod alone that took the trouble to write letters to the churches announcing the restoration of peace, but the emperor Constantine himself also wrote personally and sent the following address to the church of the Alexandrians. The Emperor's Letter. Constantine Augustus, to the Catholic church of the Alexandrians. Beloved brethren, hail! We have received from Divine Providence the inestimable blessing of being relieved from all error, and united in the acknowledgment of one and the same faith. The devil will no longer have any power against us, since all that which he had maligtly devised for our destruction has been entirely overthrown from the foundations. The splendor of truth has dissipated at the command of God those dissensions, schisms, tumults, and so to speak, deadly poisons of discord. Wherefore we all worship one true God, and believe that he is. But in order that this might be done, by divine admonition I assembled at the city of Nic a most of the bishops; with whom I myself also, who am but one of you, and who rejoice exceedingly in being your fellow-servant, undertook the investigation of the truth. Accordingly, all points which seemed in consequence of ambiguity to furnish any pretext for dissension, have been discussed and accurately examined. And may the Divine Majesty pardon the fearful enormity of the blasphemies which some were shamelessly uttering concerning the mighty Saviour, our life and hope; declaring and confessing that they believe things contrary to the divinely inspired Scriptures. While more than three hundred bishops remarkable for their moderation and intellectual keenness, were uimous in their confirmation of one and the same faith, which according to the truth and legitimate construction of the law of God can only be the faith; Arius alone beguiled by the subtlety of the devil, was discovered to be the sole disseminator of this mischief, first among you, and afterwards with unhallowed purposes among others also. Let us therefore embrace that doctrine which the Almighty has presented to us: let us return to our beloved brethren from whom an irreverent servant of the devil has separated us: let us go with all speed to the common body and our own natural members. For this is becoming your penetration, faith and sanctity; that since the error has been proved to be due to him who is an enemy to the truth, you should return to the divine favor. For that which has commended itself to the judgment of three hundred bishops cannot be other than the doctrine of God; seeing that the Holy Spirit dwelling in the minds of so many dignified persons has effectually enlightened them respecting the Divine will. Wherefore let no one vacillate or linger, but let all with alacrity return to the undoubted path of duty; that when I shall arrive among you, which will be as soon as possible, I may with you return due thanks to God, the inspector of all things, for having revealed the pure faith, and restored to you that love for which you have prayed. May God protect you, beloved brethren. Thus wrote the emperor to the Christians of Alexandria, assuring them that the exposition of the faith was neither made rashly nor at random, but that it was dictated with much research, and after strict investigation: and not that some things were spoken of, while others were suppressed in silence; but that whatever could be fittingly advanced in support of any opinion was fully stated. That nothing indeed was precipitately determined, but all was previously discussed with minute accuracy; so that every point which seemed to furnish a pretext for ambiguity of meaning, or difference of opinion, was thoroughly sifted, and its difficulties removed. In short he terms the thought of all those who were assembled there the thought of God, and does not doubt that the uimity of so many eminent bishops was effected by the Holy Spirit. Sabinus, however, the chief of the heresy of the Macedonians, willfully rejects these authorities, and calls those who were convened there ignorant and illiterate persons; nay, he almost accuses Eusebius of C sarea himself of ignorance: nor does he reflect, that even if those who constituted that synod had been laymen, yet as being illuminated by God, and the grace of the Holy Spirit, they were utterly unable to err from the truth. Nevertheless, hear farther what the emperor decreed in another circular both against Arius and those who held his opinions, sending it in all directions to the bishops and people. Another Epistle of Constantine. Victor Constantine Maximus Augustus, to the bishops and people.- Since Arius has imitated wicked and impious persons, it is just that he should undergo the like ignominy. Wherefore as Porphyry, that enemy of piety, for having composed licentious treatises against religion, found a suitable recompense, and such as thenceforth branded him with infamy, overwhelming him with deserved reproach, his impious writings also having been destroyed; so now it seems fit both that Arius and such as hold his sentiments should be denominated Porphyrians, that they may take their appellation from those whose conduct they have imitated. And in addition to this, if any treatise composed by Arius should be discovered, let it be consigned to the flames, in order that not only his depraved doctrine may be suppressed, but also that no memorial of him may be by any means left. This therefore I decree, that if any one shall be detected in concealing a book compiled by Arius, and shall not instantly bring it forward and burn it, the penalty for this offense shall be death; for immediately after conviction the criminal shall suffer capital punishment. May God preserve you! Another Epistle. Constantine Augustus, to the Churches. Having experienced from the flourishing condition of public affairs, how great has been the grace of divine power, I judged this to be an object above all things claiming my care, that one faith, with sincere love, and uniform piety toward Almighty God should be maintained among the most blessed assemblies of the Catholic Church. But inasmuch as I perceived that this could not be firmly and permanently established, unless all, or at least the greatest part of the bishops could be convened in the same place, and every point of our most holy religion should be discussed by them in council; therefore as many as possible were assembled, and I myself also as one of you was present; for I will not deny what I especially rejoice in, that I am your fellow-servant. All points were then minutely investigated, until a decision acceptable to Him who is the inspector of all things, was published for the promotion of uniformity of judgment and practice; so that nothing might be henceforth left for dissension or controversy in matters of faith. There also the question having been considered relative to the most holy day of Easter, it was determined by common consent that it should be proper that all should celebrate it on one and the same day everywhere. For what can be more appropriate, or what more solemn, than that this feast from which we have received the hope of immortality, should be invariably kept in one order, and for an obvious reason among all? And in the first place, it seemed very unworthy of this most sacred feast, that we should keep it following the custom of the Jews; a people who having imbrued their hands in a most heinous outrage, have thus polluted their souls, and are deservedly blind. Having then cast aside their usage, we are free to see to it that the celebration of this observance should occur in future in the more correct order which we have kept from the first day of the Passion until the present time. Therefore have nothing in common with that most hostile people the Jews. We have received from the Saviour another way; for there is set before us both a legitimate and accurate course in our holy religion: uimously pursuing this, let us, most honored brethren, withdraw ourselves from that detestable association. For it is truly absurd for them to boast that we are incapable of rightly observing these things without their instruction. For on what subject will they be competent to form a correct judgment, who after that murder of their Lord, having been bereft of their senses, are led not by any rational motive, but by an ungovernable impulse, wherever their innate fury may drive them? Thence it is therefore, that even in this particular they do not perceive the truth, so that they constantly erring in the utmost degree, instead of making a suitable correction, celebrate the Feast of Passover a second time in the same year. Why then should we follow the example of those who are acknowledged to be infected with grievous error? Surely we should never suffer Easter to be kept twice in one and the same year! But even if these considerations were not laid before you, it became your prudence at all times to take heed, both by diligence and prayer, that the purity of your soul should in nothing have communion, or seem to do so with the customs of men so utterly depraved. Moreover this should also be considered, that in a matter so important and of such religious significance, the slightest disagreement is most irreverent. For our Saviour left us but one day to be observed in commemoration of our deliverance, that is the day of his most holy Passion: he also wished his Catholic Church to be one; the members of which, however much they may be scattered in various places, are notwithstanding cherished by one Spirit, that is by the will of God. Let the prudence consistent with your sacred character consider how grievous and indecorous it is, that on the same days some should be observing fasts, while others are celebrating feasts; and after the days of Easter some should indulge in festivities and enjoyments, and others submit to appointed fastings. On this account therefore Divine Providence directed that an appropriate correction should be effected, and uniformity of practice established, as I suppose you are all aware. Since then it was desirable that this should be so amended that we should have nothing in common with that nation of parricides, and of those who slew their Lord; and since the order is a becoming one which is observed by all the churches of the western, southern, and northern parts, and by some also in the eastern; from these considerations for the present all thought it to be proper, and I pledged myself that it would be satisfactory to your prudent penetration, that what is observed with such general uimity of sentiment in the city of Rome, throughout Italy, Africa, all Egypt, Spain, France, Britain, Libya, the whole of Greece, and the dioceses of Asia, Pontus, and Cilicia, your intelligence also would cheerfully accept; reflecting too that not only is there a greater number of churches in the places before mentioned, but also that this in particular is a most sacred obligation, that all should in common desire whatever strict reason seems to demand, and what has no communion with the perjury of the Jews. But to sum up matters briefly, it was determined by common consent that the most holy festival of Easter should be solemnized on one and the same day; for it is not even seemly that there should be in such a hallowed solemnity any difference: and it is more commendable to adopt that opinion in which there will be no intermixture of strange error, or deviation from what is right. These things therefore being thus consistent, do you gladly receive this heavenly and truly divine command: for whatever is done in the sacred assemblies of the bishops is referable to the Divine will. Wherefore, when you have indicated the things which have been prescribed to all our beloved brethren, it behooves you to publish the above written statements and to accept the reasoning which has been adduced, and to establish this observance of the most holy day: that when I arrive at the long and earnestly desired view of your order, I may be able to celebrate the sacred festival with you on one and the same day; and may rejoice with you for all things, in seeing Satanic cruelty frustrated by divine power through our efforts, while your faith, peace and concord are everywhere flourishing. May God preserve you, beloved brethren. Another Epistle to Eusebius. Victor Constantine Maximus Augustus, to Eusebius. Since an impious purpose and tyranny have even to the present time persecuted the servants of God our Saviour, I have been credibly informed and am fully persuaded, most beloved brother, that all our sacred edifices have either by neglect gone to decay, or from dread of impending danger have not been adorned with becoming dignity. But now that liberty has been restored, and that persecuting dragon Licinius has by the providence of the Most High God, and our instrumentality, been removed from the administration of public affairs, I imagine that the divine power has been made manifest to all, and at the same time that those who either through fear or unbelief fell into any sins, having acknowledged the living God, will come to the true and right course of life. Wherefore enjoin the churches over which you yourself preside, as well as the other bishops presiding in various places, together with the presbyters and deacons whom you know, to be diligent about the sacred edifices, either by repairing those which remain standing, or enlarging them, or by erecting new ones wherever it may be requisite. And do you yourself ask, and the rest through you, the necessary supplies both from the governors of the provinces, and the officers of the pr torian prefecture: for directions have been given to them to execute with all diligence the orders of your holiness. May God preserve you, beloved brother. These instructions, concerning the building of churches were sent by the emperor to the bishops in every province: but what he wrote to Eusebius of Palestine respecting the preparation of some copies of the Scriptures, we may ascertain from the letters themselves: Victor Constantine Maximus Augustus, to Eusebius of C sarea. In the city which derives its name from us, a very great multitude of persons, through the assisting providence of our Saviour God, have united themselves to the most holy Church, so that it has received much increase there. It is therefore requisite that more churches should be furnished in that place: wherefore do you most cordially enter into the purpose which I have conceived. I have thought fit to intimate this to your prudence, that you should order to be transcribed on well-prepared parchment, by competent writers accurately acquainted with their art, fifty copies of the Sacred Scriptures, both legibly described, and of a portable size, the provision and use of which you know to be needful for the instruction of the Church. Letters have also been dispatched from our clemency, to the ficial agent of the diocese that he be careful to provide all things necessary for the preparation of them. That these copies may be got ready as quickly as possible, let it be a task for your diligence: and you are authorized, on the warrant of this our letter, to use two of the public carriages for their conveyance; for thus the copies which are most satisfactorily transcribed, may be easily conveyed for our inspection, one of the deacons of your church fulfilling this commission; who when he has reached us shall experience our bounty. May God preserve you, beloved brother. Another Epistle to Macarius. Victor Constantine Maximus Augustus, to Macarius of Jerusalem. - Such is the grace of our Saviour, that no supply of words seems to be adequate to the expression of its present manifestation. For that the monument of his most holy passion, long since hidden under the earth, should have lain concealed for a period of so many years, until, through the destruction of the common enemy of all, it should shine forth to his own servants after their having regained their freedom, exceeds all admiration. For if all those who throughout the whole habitable earth are accounted wise, should be convened in one and the same place, desiring to say something worthy of the event, they would fall infinitely short of the least part of it; for the apprehension of this wonder as far transcends every nature capable of human reasoning, as heavenly things are mightier than human. Hence therefore this is always my special aim, that as the credibility of the truth daily demonstrates itself by fresh miracles, so the souls of us all should become more diligent respecting the holy law, with modesty and uimous eagerness. But I desire that you should be fully aware of what I conceive is pretty generally known, that it is now my chief care, that we should adorn with magnificent structures that hallowed spot, which by God's appointment I have disencumbered of a most disgraceful addition of an idol, as of some grievous burden; which was consecrated indeed from the beginning in the purpose of God, but has been more manifestly sanctified since he has brought to light the evidence of the Saviour's passion. Wherefore it is becoming your prudence to make such arrangements, and provision of everything necessary, that not only a church should be built in itself superior to any elsewhere, but that the rest of its parts also may be such that all the most splendid edifices in every city may be excelled by this. With regard to the workmanship and chaste execution of the walls, know that we have entrusted the care of these things to our friend Dracilian, deputy to the most illustrious prefects of the pr torium, and to the governor of the province: for my piety has ordered that artificers and workmen, and whatever other things they may be informed from your sagacity to be necessary for the structure, shall through their care be immediately sent. Respecting the columns or the marbles, whatever you may judge to be more precious and useful, do you yourself after having inspected the plan take care to write to us; that when we shall understand from your letter how many things and of what kind there may be need of, these may be conveyed to you from all quarters: for it is but just that the most wonderful place in the world, should be adorned in accordance with its dignity. But I wish to know from you, whether you consider that the vault of the basilica should be fretted, or constructed on some other plan: for if it is to be fretted, it can also be decorated with gold. It remains that your holiness should inform the officers before mentioned as soon as possible, how many workmen and artificers, and what money for expenses you will want. Be careful at the same time to report to me speedily, not only concerning the marbles and columns, but also concerning the fretted vault, if indeed you should decide this to be the more beautiful. May God preserve you, beloved brother. The emperor having also written other letters of a more oratorical character against Arius and his adherents, caused them to be everywhere published throughout the cities, exposing him to ridicule, and taunting him with irony. Moreover, writing to the Nicomedians against Eusebius and Theognis, he censures the misconduct of Eusebius, not only on account of his Arianism, but because also having formerly been well-affected to the ruler, he had traitorously conspired against his affairs. He then exhorts them to elect another bishop instead of him. But I thought it would be superfluous to insert here the letters respecting these things, because of their length: those who wish to do so may find them elsewhere and give them a perusal. This is sufficient notice of these transactions. "" None |
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12. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Arianism, Arians • Arians
Found in books: O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 6; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 76
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13. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Arianism
Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 98, 101, 103; Hitch (2017), Animal sacrifice in the ancient Greek world, 98, 101, 103
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14. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Arianism, Arians • Arianism, proscription by Theodosius • Arianism/Arians/Arius • Arians • Arians, devising an episcopal role • Arians, generally
Found in books: Esler (2000), The Early Christian World, 284, 1188; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 182; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33, 76; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 184, 192; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 311, 314, 323
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15. None, None, nan
Tagged with subjects: • Anomean (branch of the Arian theological tradition) • Neo-Arian • Neo-Arian Eunomians • Neo-Arian, • Nicene, criticism of Neo-Arian discourse
Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 101; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 162, 163
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