Life of the Blessed Emperor Constantine

ε. Concerning the discord over Easter. ς. How he commanded a council to be held in Nicaea. ζ. Concerning the ecumenical council, to which bishops came from all nations. η. That, as in the Acts of the Apostles, they gathered from various nations. θ. Concerning the virtue and age of the two hundred and fifty bishops. ι. A council in the palace, wherein Constantine entered and sat with them. ια. The silence of the council after Bishop Eusebius had spoken. ιβ. How he brought the dissenting bishops into harmony. ιγ. Concerning the faith and Easter, the council's harmonious definition. ^A λς. Description of the temple of the church, of its walls, and vaulted roofing, and of its beauty and gilding. ιε. How Constantine dined with the bishops, it being the twentieth anniversary of his reign. ιστ. Gifts to the bishops, and letters to all. ιζ. Constantine to the Churches concerning the council in Nicaea. ιη. Of the same, concerning the harmony of the Easter feast, and against the Jews. ιθ. Exhortation to follow the majority of the world. κ. Exhortation to be persuaded by the things written by the council. κα. Counsel to the bishops as they returned, concerning harmony. κβ. How he sent some away and wrote to others, and the distribution of funds. κγ. How he wrote to the Egyptians concerning peace and exhorted them. κδ. How he wrote piously to the bishops and the people many times. κε. How at Jerusalem he commanded that a place of prayer be built at the holy site of our Savior's resurrection. κς. That the ungodly had hidden the divine memorial with mounds and idols. κζ. How Constantine commanded the materials of the idol-shrine and the mounds to be cast far away. κη. Discovery of the holy of holies of the memorial. κθ. How he wrote concerning the building, both to the governors and to Makarios the bishop. λ. Concerning the building of our Savior’s martyrium. λα. Concerning the building of a church better than all those in the world, with walls and pillars and marbles. λβ. That he indicated workers and materials to the governors. λγ. How the prophesied new Jerusalem, the Church of the Savior, was built. λδ. Description of the building of the most holy memorial. λε. Description of the atrium and the porticoes. ^B λϛ. Description of the double porticoes on either side, and the three eastern gates. λζ. Description of the semi-sphere, and the twelve pillars, and the bowls. λη. Description of the middle court and the exedrae and the propylaea. λθ. Concerning the multitude of offerings. μ. Concerning the building of churches in Bethlehem and on the Mount of Olives. μα. That Helena the queen, the mother of Constantine, having arrived to pray, built these. μβ. Again concerning the church in Bethlehem. μγ. Concerning the magnanimity and benevolence of Helena. μδ. How Helena piously attended the churches. με. How she, being eighty years old, made her will and passed away. μς. How Constantine laid his mother to rest, and honored her even while she was alive before that. μζ. How in the city of Constantine he built martyria, and removed all idolatry. μη. The sign of the cross in the palace, and Daniel in the lions' den. μθ. That he built churches in Nicomedia and in other cities as well. ν. That he commanded churches to be built in the Black [provinces]. να. Constantine to Eusebius concerning the Black [provinces]. νβ. That the Savior appeared there to Abraham. νγ. The destruction of idol-shrines and statues everywhere. ^C νδ. Concerning the church built in Antioch. νε. The removal of the idol-shrine at Aphaca in Phoenicia and of the licentiousness. νς. The destruction of Asclepius at Aegae. νζ. How the Greeks, condemning the idols, returned to the knowledge of God. νη. How at Heliopolis he tore down Aphrodite and was the first to build [a church]. νθ. Concerning the disturbance in Antioch over Eustathius. ξ. Constantine to the Antiochenes, not to pull away Eusebius of Caesarea, but to seek another. ξα. Constantine to Eusebius, praising his refusal of Antioch. ξβ. Constantine to the council, that Eusebius should not be torn away from Caesarea. ξγ. How he hastened to cut off the heresies. ξδ. Constantine’s edict to the heretics. κε. Concerning the removal of the meeting-places of the heretics. κς. How, illicit books having been found among them, many of the heretics returned to the Catholic Church. ^D

XII. Constantine’s speech to the synod concerning peace. XIII. How he recalled bishops who were contending among themselves to concord. XIV. The concerted opinion of the Synod concerning the Faith and the Pasch. XV. How Constantine entertained the bishops at his twentieth-anniversary banquet. XVI. Gifts bestowed upon the bishops, and letters written to all. XVII. Constantine’s epistle to the Churches concerning the Nicene Synod. XVIII. Concerning consensus in the celebration of the paschal feast, and against the Jews. XIX. An exhortation that the greatest part of the world might wish to follow it. XX. An exhortation that all should assent to the decrees of the synod. XXI. He gives counsel to the bishops as they are about to depart, that they should preserve concord. XXII. How he exhorted some, and wrote to others; and concerning the distribution of funds. XXIII. How he wrote to the Egyptians, and exhorted them to peace. XXIV. How he wrote religious letters to the bishops and the laity quite often. XXV. How he commanded that a temple be built at Jerusalem in the holy place of the Lord’s resurrection. XXVI. How the impious had covered the tomb of the Lord with rubble and placed idols over it. XXVII. How Constantine commanded that the material of the shrine and the rubble be thrown far away. XXVIII. The revealing of the most holy tomb. XXIX. How he gave letters to the governors and to bishop Macarius concerning the building of the church. XXX. Constantine’s epistle to Macarius concerning the building of the Martyrium of our Savior. XXXI. That he wished this building to surpass other churches in the beauty of its walls, columns, and marbles. XXXII. That Macarius should write to the governors concerning the beauty of the apse and concerning the craftsmen and the material. XXXIII. How the Church of the Savior was built, which the prophets had called the new Jerusalem. XXXIV. A description of the building of the holy sepulcher. XXXV. A description of the atrium and the porticoes. XXXVI. A description of the walls and the roof, and the ornament and gilding of the basilica itself. XXXVII. A description of the double porticoes on either side, and the three eastern gates. XXXVIII. A description of the hemisphere, and the twelve columns with their craters. ^B XXXIX. A description of the atrium, the exedrae, and the vestibules. ^C XL. Concerning the number of the gifts. XLI. Concerning the rebuilding of the church at Bethlehem, and on the Mount of Olives. 481 XLII. How Helena Augusta, Constantine’s mother, having set out for Bethlehem for the sake of prayer, built these churches. XLIII. Again concerning the Bethlehemitic church. XLIV. Concerning the greatness of spirit and the beneficence of Helena. XLV. How Helena conducted herself religiously in the churches. XLVI. How, as an octogenarian, she departed from life after making her will. XLVII. How Constantine buried his mother, and in what manner he honored her while she lived. XLVIII. How he built martyria at Constantinople, and abolished all worship of idols. XLIX. The sign of the cross in the palace, and the image of Daniel in the fountains. L. Concerning the churches which he built at Nicomedia and elsewhere. LI. That he built a church at Mamre. LII. Constantine’s epistle to Eusebius concerning Mamre. LIII. That our Savior was seen there by Abraham. LIV. Shrines and idols everywhere torn down. LV. Concerning the basilica built at Antioch. LVI. The overturning of the shrine at Aphaca in Phoenicia, and the abolition of its lewdness. LVII. The destruction of the temple of Asclepius at Aegae. LVIII. How the Gentiles, condemning their idols, acknowledged God. LIX. How, after the shrine of Venus was destroyed at Heliopolis, he was the first to build a church there. LX. Concerning the tumult at Antioch on account of Eustathius’s exile. LXI. Constantine’s epistle to the Antiochenes, that they should not draw Eusebius away from Caesarea, but seek another. LXII. The Emperor’s epistle to us after the bishopric of Antioch was rejected. LXIII. Constantine’s epistle to the synod, that Eusebius should not be drawn away from Caesarea. LXIV. How he studied to excise heresies. LXV. Constantine’s constitution against the heretics. LXVI. Concerning the removal of the conventicles of heretics. LXVII. How, after profane books were found among the heretics, most of them returned to the Catholic Church.

OF EUSEBIUS PAMPHILUS

ON THE LIFE OF THE BLESSED EMPEROR CONSTANTINE

BOOK THREE

482 CHAPTER I. A comparison of the piety of Constantine with the iniquity of the persecutors.

In this way the demon, the enemy of all that is good, who is always accustomed to envy the happiness of the Church, wrought winter-storms against her and…

^A at a time of peace, tumults and civil wars. Meanwhile, the emperor, beloved of God, did not neglect what pertained to his own duty; rather, he was eager to act in ways diametrically opposed to those things which tyrannical cruelty had dared to perpetrate but a little while before. By this means he proved superior to all his enemies and foes. For, in the first place, whereas they, being alienated from the worship of the true God, compelled all mortals in many different ways by force to worship false deities, he, by his words and his deeds, proved that those gods were nothing at all, and exhorted everyone to the acknowledgement of Him who alone is God. Furthermore, whereas they derided Christ, the Son of God, with impious voices, he held the very thing that wicked men chiefly assailed with curses to be his own support of salvation, and exalted himself by the trophy of the Lord’s passion. ^B While they persecuted the worshipers of Christ and drove them from their homes and hearths, he recalled all from exile and restored them to their own dwellings. They branded them with infamy; he, however, enriched them with honors and made them happy and blessed in the estimation of all. They unjustly confiscated and plundered the goods of those who worshiped God; he not only restored their property to them, but also enriched them with many additional benefits. They published calumnies against the leaders of the churches in written decrees; he, on the contrary, extolling these same men and honoring them, made them more illustrious than before through the public edicts and laws he proposed. And while they utterly destroyed the houses of prayer, razing them from the very summits down to the ground, he commanded that those which remained should be raised higher and that new ones should be built ^C on a magnificent scale, with expenses drawn from the imperial treasury.

Book Three

^A, while he never ceased to honor the memories of the holy martyrs of God. Those others used to drive religious men from the imperial palaces, while he, on the contrary, constantly placed his trust in these very men, knowing them to be more loyal and faithful to him than any others. Those others were slaves to the Tantalic passion of an insatiable greed for wealth, while he, opening up all his treasuries with imperial magnificence, made distributions with rich and generous bounty. Finally, those others carried out countless murders in order to plunder and confiscate the property of the dead; but for as long as Constantine was in power, the sword remained idle and bloodless in the hands of all judges, and the peoples and curiales of each nation were ruled by a sort of paternal authority ^B rather than by force and necessity. Anyone who carefully considers these things would rightly say that a new and fresh age seemed at last to have appeared, as if some strange light suddenly shone upon the human race out of the darkness; and he would confess that this was entirely the work of God, who had brought forward this God-beloved emperor as a counterpoise to the multitude of the impious.

CHAPTER II

Again regarding the piety of Constantine, who openly professed the sign of the cross.

For since those men had turned out to be such as no one had ever seen before, and had dared to perform acts against the Church ^C the likes of which had not been heard of within the memory of man, God himself naturally brought forth an extraordinary miracle, namely Constantine, and through him accomplished things that had never been heard of nor seen. For what miracle could be more new and extraordinary than the virtue of our emperor, whom the wisdom of God bestowed upon the human race? Indeed, he constantly proclaimed Christ the Son of God to all with every confidence and freedom, nor was he ashamed to be known by that saving name. But, far from being puffed up by this, he made himself known to all, now by signing his face with the saving sign, ^D and now by exulting in the trophy of victory.

CHAPTER III. Concerning the image of Constantine, upon which the cross was placed above, and the dragon below.

Furthermore, in a lofty tablet placed before the vestibule of the palace, he set it forth for all to see: he gave to the painting the saving sign positioned above his own head, while the enemy and foe of the human race—he who had besieged the Church of God through the tyranny of the godless—he caused to be depicted in the form of a dragon, being borne down into the depths. For the divine oracles in the books of the prophets proclaim him a dragon and a crooked serpent. Therefore, the emperor had the dragon depicted for all to see, by means of wax-painting, pierced through the middle of the belly with a dart and cast into the depths of the sea, beneath his own feet and the feet of his children; thereby intimating in such a way that the hidden enemy of the human race © had been thrust down into the abyss of destruction by the power of that saving trophy which was placed above his head. And this, indeed, the image depicted in various colors silently indicated. But I am struck with wonder at the noble-mindedness of the emperor, who, moved by divine inspiration, portrayed these things, which the voices of the prophets had long before foretold concerning this beast, saying that God would bring his great and terrible sword upon the dragon, the fleeing serpent, and would slay the dragon that is in the sea. The emperor portrayed the figure of these things, truly setting likenesses into the painting.

CHAPTER IV. Again concerning the controversies in Egypt stirred up by Arius.

These things, then, he performed with a ready mind. But the envy of malice, which was still disturbing the Churches of God in the city of Alexandria, and the pestilent schism of the Thebans and Egyptians, troubled his soul no little; for bishops were clashing with bishops in every city, and peoples were rising up against peoples, and they were colliding and tearing one another with mutual wounds like the Symplegades, to such an extent that, driven at length by fury and desperation, they dared to commit impious acts and even to insult the images of the emperor. Yet these things were less able to rouse the prince to anger than to fill his soul with sadness, for he greatly deplored the madness of lost men.

CHAPTER V. Concerning the dissension over the Pascha.

Furthermore, there existed another malady, older than these and far more grievous, which had long afflicted the Churches: a dissension regarding the saving feast. For some asserted that one ought to follow the custom of the Jews, while others maintained that one ought to observe the precise time [of the festival], and not

follow those who are strangers to the evangelical grace. In this regard, therefore—since for a long time the peoples everywhere had differed, and the divine laws were being thrown into confusion, so that at one and the same festival the variation of the season caused the greatest discord among those celebrating the feast, with some exerting themselves in fasts and hardships, while others devoted their rest to ease and joy—there was no man who could find a remedy for this evil, since the controversy hung in the balance, ^A as it were, between the dissenting parties. To the omnipotent God alone was it easy to heal these evils, and among those upon the earth, Constantine alone appeared as His suitable minister for accomplishing such good. Having heard of the matters I have just mentioned, and knowing that the letter he had sent to those in Alexandria had accomplished nothing, he stirred up his own mental ingenuity and declared that he must wage a new war against this invisible enemy who was disturbing the state of the Church.

Chapter VI. How he ordered a synod to be held at Nicaea.

Soon, as if marshalling a divine phalanx against him, he convened a general synod, inviting bishops from everywhere with honorific letters to gather quickly. The command was not simple or bare; the emperor's kindness contributed much to the work, providing for some the means of the public post, and to others supplying the use of beasts of burden in abundance. Furthermore, a city most suitable for this synod was assigned, Bithynia's Nicaea, which takes its name from victory. When the emperor's command was conveyed to all the provinces, all immediately rushed forth with the greatest alacrity, as if released from a starting-gate. ^B The hope of good things lured them, as well as the occasion of present peace, and, finally, the sight of a new miracle—the spectacle of such a great emperor. After they had all assembled, it was manifest that what was being done was the work of God. For those who were separated from one another not only by their spirits, but also by their bodies and by lands, places, and provinces, were seen gathered together in one; and one city received them all, like some great crown of priests, interwoven from the most beautiful flowers.

Chapter VII. Of the universal council, to which bishops came from all nations.

^C For from all the Churches that filled the whole of Europe, Libya, and ^D Asia, those...

^A who held the preeminent place among the ministers of God came together; and the house of prayer, as if expanded by the command of God, contained within itself at the same time Syrians and Cilicians, Phoenicians and Arabians, and Palestinians, and in addition to these, Egyptians, Thebans, and Libyans, as well as those coming from the middle of the rivers. A Persian bishop was also present at the synod, and a Scythian was not wanting from the dance. Pontus and Galatia and Pamphylia, Cappadocia and Asia and Phrygia, offered the most elect from among them. But also Thracians and Macedonians, Achaeans and Epirotes, and those who dwelt even further than these, were present. And from Spain itself, that man celebrated in everyone’s speech sat down together with the rest. The bishop of the imperial city was absent due to ^B his advanced age; but there were priests present who fulfilled his place. Such a crown, joined and connected by the bond of peace, Emperor Constantine alone of all time dedicated to his Savior Christ as if a divine monument of a grateful heart for the victories he had won over enemies and foes, having established this in our times as an image of the apostolic choir.

Chapter VIII. That, as in the Acts of the Apostles, they gathered from various nations.

For it is said that in those apostolic times, devout men from every nation under heaven were gathered in one; among whom were Parthians and Medes and Elamites, and those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya ^C around Cyrene, and visiting Romans, Jews and proselytes, Cretans and Arabs. But as much as they fell short of that former gathering, it was because not all who had come together were ministers of God. But in the present choir, there was a multitude of bishops, exceeding the number of two hundred and fifty; and for the presbyters who follow, one, only one, three hundred.

^A And the number of presbyters and deacons who accompanied them, along with acolytes and many others, was almost beyond calculation.

CHAPTER IX.

Of the virtue and age of the two hundred and fifty bishops.

Furthermore, among these ministers of God, some were distinguished by the eloquence of their wisdom, others by the gravity of their lives and their patience in labor, while others were adorned by their modesty and gentleness of manners. And some among them were held in greatest honor because of their advanced age; others sparkled with the vigorous energy of youth in both body and soul. Some had only just recently entered upon the course of their ministry. The emperor had commanded that daily rations should be supplied in abundance to all of these.

CHAPTER X.

The synod held in the palace, into which Constantine entered and sat with the bishops.

But when the day appointed for the council had arrived, on which it was necessary to bring the controversies to a resolution, each one who was of the synod ^B was present in that very center of the imperial palace, which seemed to excel all others in greatness. Many rows of seats had been arranged in order on both sides of the hall, and those who had been invited entered and took their respective places. After the entire synod had sat down with becoming modesty, all were silent for a time, awaiting the entry of the emperor. Soon one of those closest to the emperor entered, then a second, and a third.

Others ^A followed, not indeed of the usual rank of soldiers and guards, but only his faithful friends. When all had risen at the sign which announced the emperor’s entrance, he himself finally stepped into the midst, like some heavenly angel of God, his raiment flashing with the brilliance of light, glowing with the fiery rays of purple, and adorned with the bright gleam of gold and precious stones. This was his appearance as regarded his body; but as for his soul, he was clearly adorned with the fear of God and reverence. His lowered eyes, the blush on his face, his gait, and his whole carriage revealed this, as did his stature, which surpassed all in his entourage; ^B by the beauty of his appearance and the magnificence of his physical bearing, as well as by an invincible strength of power, he stood above the rest, all of which qualities, being tempered by an admirable modesty and imperial gentleness, manifested a superior excellence of mind beyond all expression. When he had advanced to the head of the foremost rank and had taken his stand himself first in the middle, a small seat of gold was brought forward for him; he did not sit down until the bishops had signaled their approval. All did the same after the emperor.

CHAPTER XI

The one from among the bishops who ^C held the first place on the right hand, rising, delivered a measured speech, in that very middle hall of the palace, which indeed was thought to surpass all in size, and to be preeminent among all the halls of the palace; for even within the palace itself, at the most central point, [it was indeed] the middle hall of the palace. ^D

^A addressing the emperor, and offering a hymn of thanksgiving to the Almighty God for him. When he also sat down, silence fell, all gazing intently at the emperor. He, looking at all with cheerful eyes and a placid countenance, and then gathering his thoughts unto himself, with a quiet and gentle voice delivered the following speech:

Chapter XII.

• This was the sum of my desires, dearly beloved, that I might at some time enjoy the sight of your gathering; and having attained this, I offer my thanks to the King of the universe, that in addition to all other gifts, He has granted me to behold that which is greater than every other good: namely, to see you all gathered together, and to witness one common, like-minded opinion in all. Therefore, let no envious enemy despoil our blessings, nor, now that the tyranny of those who fought against God has been removed by the power of our Savior, let the ^B malicious demon introduce the divine law to blasphemies in any other manner; for to me, internal strife within the Church of God seems more grievous and dangerous than any war or battle, and these appear more distressing than things from without. When, therefore, I had risen to [the celebration of] victory against the enemy by the nod and cooperation of the Higher Power, I thought there was nothing left to be done, except to render thanks to God, and to rejoice together with those who had been liberated through me on His behalf; but when the report of your dissension unexpectedly reached me, I did not deem the matter worthy of neglect. For, desiring that this evil might also be remedied by my own efforts, ^C I summoned you all without delay; and I rejoice in seeing your assembly, but I shall judge that I have truly fulfilled my prayers when I see you all united in soul, and one common peaceful harmony, which 49 governs all, presiding over you.

Now we ourselves also, having taken our place in the midst of the synod of the ministers of God, honored the victorious prince with vicennial hymns. ^D

* * *

[Scholarly Commentary] It is in the title of this chapter. Theodoret, however, in his *Ecclesiastical History*, bk. I, ch. 7, says that this speech was delivered not by Eusebius, but by Eustathius, bishop of the city of Antioch. Baronius followed Theodoret’s opinion; and that he was always of a hostile and bitter mind toward our Eusebius, anyone can easily perceive from his writings. But the author of the *Historia Tripartita* in book I, ch. 5, when he describes Theodoret’s words, says that after Eustathius of Antioch, Eusebius of Caesarea also delivered a speech in praise of the emperor. This, however, is not found in the Greek copies of Theodoret today; so that it is necessary to suppose that either Epiphanius Scholasticus had obtained more complete codices of Theodoret, or he added it from his own hand, as he sometimes does. Such is that which we noted above regarding the bishop of the royal city, whom Socrates, following Eusebius, reported not to have been present at the Nicene synod, where Epiphanius Scholasticus added the name of Alexander by a grave error, when he should rather have said Metrophanes. But to return to the point, there are those who write that this honor was not granted to Eustathius, nor to Eusebius, but to Alexander, bishop of Alexandria, that he might address the emperor in the name of the council. Nicetas, in his *Thesaurus of the Orthodox Faith*, bk. V, ch. 7, affirms this in these words: “Eusebius testifies in the third book of the *Life of Constantine* that he was the first to speak in the synod.” If, however, we believe Theodoret, Eustathius was the first, etc.; but as Theodore of Mopsuestia writes, this honor was voluntarily bestowed upon Alexander, the pontiff of Alexandria. I, however, in such a diversity of writers, would more willingly incline to that opinion which asserts that the honor of speaking first was assigned to Eusebius by the synod. First, because Eusebius was, without controversy, the most learned and eloquent of all. Secondly, he himself openly testifies to this at the beginning of this work in these words: “that is, We also, having recently taken our place in the midst of the synod of the ministers of God, honored the victorious prince with vicennial hymns.” (47) … [Note: the remainder of the block is scholarly apparatus.]

delay, O friends, do not delay, ministers of God and good servants of our common Lord and Savior; having already begun to take up the causes of the dissension among you, resolve every knot of disagreement by the laws of peace. For thus you will have performed what is pleasing to the God who is over all, and you will bestow an exceeding great favor upon me, your fellow-servant.

CHAPTER XIII.

How he brought the dissenting bishops into harmony.

CHAPTER XIV.

The harmonious decree of the synod concerning the faith and the Pascha.

When these things had been so performed, the emperor testified that he had brought about this victory over the enemy of the Church, and he celebrated a triumphal festival in honor of God. ^A

Chapter XV. How Constantine entertained the bishops at a banquet.

At the same time, his twentieth year of empire was being completed. On account of this, while public festivals were being held throughout all the provinces, the emperor invited the ministers of God to a banquet; and having already reconciled them among themselves, he feasted with them, and in a way offered this as a fitting sacrifice to God through them. Nor was any of the bishops absent from this imperial banquet. The event itself far surpassed all power of description. For the guards and the soldiers were arranged in a circle, and with bared swords guarded the vestibule of the palace. Yet the men of God passed through the midst of them without any fear, and entered into the innermost chambers of the palace. Thence, some reclined with him, ^B while others were arranged on either side. It was a sight that surpassed all words.

57 The twentieth year was being completed. These things must be interpreted kindly. For the twentieth year of Constantine's empire was not yet finished; indeed, it had barely begun. For the twentieth year of Constantine's principate began on the day of the fifth of the Kalends of August, under the consulship of Paulinus and Julianus, which is the three hundred and twenty-fifth year of the Lord’s Nativity. But the Nicene Council was celebrated on the twentieth day of the month of May of the same consulship, as Socrates writes in the first book, chapter 9, or rather on the tenth of the Kalends of July, in the month of Desius, which is called June by the Romans, on the 19th day, as is read in the Acts of the Council of Chalcedon, and in the Alexandrine Chronicle, and in the Collection of Cresconius. Which I consider to be more true. For if we assume the Nicene Council was convened on the twentieth day of May, too narrow a space of time is left for conducting the affairs which Constantine managed after the defeat of Licinius. In the final battle at Chalcedon, Licinius was defeated in the year of Christ 324, on the Kalends of October, as is written in the Fasti of Idatius and in the Alexandrine Chronicle. The following day, Licinius, who had retreated to Nicomedia, surrendered himself to the victor Constantine. After these things, Constantine entered Nicomedia; and while he was delaying in that city and hastening to proceed into the regions of the East, he received news regarding the dissension of the Church of Alexandria and all of Egypt on account of the dogma of Arius and the disturbances of the Meletians, as he himself writes in his letter to Alexander and Arius. And at first, indeed, he sent Hosius with his letters to Alexandria, that he might settle those tumults by his authority. But Hosius, after staying for some time ^C at Alexandria, returned to Constantine with the matter unfinished. All of these things could by no means be accomplished in a space shorter than three months. Furthermore, when Constantine saw that the evil was growing worse every day, he decided to call a general council of bishops, so that he might restore peace to the Church in that way. For this purpose, he sent public couriers or agents through all the provinces, that they might summon the bishops to Nicaea in Bithynia. Let us assume, therefore, that the couriers brought the emperor's letters to the individual bishops in the month of March. It is hardly credible that the bishops could have come into Bithynia from the furthest regions of the East as well as the West before the month of July; especially since they were brought there by land travel, and not by navigation, as Eusebius relates in chapter 6. The Greeks call the seventh Sunday after Pascha, namely that which immediately precedes Pentecost, the Sunday of the Holy Fathers, of the three hundred and eighteen God-bearing ^D Fathers who were at Nicaea, as we learn from the Typicon of the monastery of Saint Sabas.

58 Guards and soldiers. He joined these two when he was speaking about Constantine’s entry into the synod. *Doryphoroi* are the spearmen, or protectors who carried spears. Certainly, Themistius, in his oration to the emperor Jovian, writes that one had gone into Persia as an *aichmophoros*, that is, a domestic protector, as we know from Ammianus Marcellinus. *Hoplitai*, however, are the shield-bearers, namely the soldiers who were under the command of the *magister militum praesentalis*.

59 But others reclined with him. One must read *autō*, as Christophorsonus appears to have read. Theodoret confirms this amendment in book 1, chapter 11, with these words which wonderfully illustrate this passage of Eusebius: "Having ordered that many *stibadia* be prepared, he feasted all at once, taking the more worthy to dine at his table, and dividing the others among the other tables." No better scholion could be added to the words of Eusebius. What Eusebius called *klinadas* (for so it must be read from the Royal and Fuketan codices), Theodoret calls *stibadas*, that is, *stibadia* or *accubita*. The translator of Nicephorus translates it "couches," wrongly. Nor is the translator of Theodoret any more correct with "seats." Suidas: The scholiast of Juvenal, on satire 5: "Among the ancients, he says, the use of tables for reclining did not exist, but they ate while reclining on couches." In the Fuketan codex, it is written clearly: *hoi men autō*.

autō* ^A in, as it were, couches. One might imagine it a likeness of the kingdom of Christ, or a vision that seemed more like a dream than reality.

CHAPTER XVI

Gifts given to the bishops, and letters written to all.

When the festivities proceeded in a splendid manner, the emperor, graciously receiving everyone, added this also, in accordance with his magnificence, that he should honor each man according to his merit and dignity with gifts. To those also who had not been present at this synod, he transmitted the memory of events through a personal letter, which I shall myself attach to this narrative about him, as if engraved upon a tablet; and it is of this sort.

CHAPTER XVII

Constantine's letter to the Churches concerning the synod at Nicaea.

^B Constantine Augustus to the Churches. Having gained experience from the prosperity of the commonwealth, as to how great is the grace of the divine power, I have judged it to be my primary goal that there should be kept among the most blessed multitudes of the Catholic Church one faith, a sincere love, and a concordant piety toward the almighty God. But since this could not be firmly and steadily established unless all, or at least most, of the bishops had gathered together and an examination of each of the matters pertaining to the most holy religion had taken place, for this reason a great many were assembled. I myself happened to be present ^C as one among you—for I would not deny, what is my greatest pride, to have been your fellow-servant—and everything reached such a degree of proper examination that an opinion, pleasing to God, the overseer of all, was brought into the light for the sake of the concord of unity, so that nothing further remained to lead to discord or dispute concerning the faith.

CHAPTER XVIII

The same, concerning the concord of the Paschal feast, and against the Jews.

Where, since an inquiry was held regarding the most holy day of Pascha, it was decided by common consent that it is right for all, in every place, to celebrate it on one and the same day. For what could be more beautiful or more solemn for us than that this feast, from which we have received the hopes of immortality, should be observed by all in one order and one manifest rule without ^D variation

^A.

First, it seemed altogether unworthy that we should follow the custom of the Jews in the celebration of this most holy feast; who, since they stained their own hands with a wicked crime, clearly have their souls blinded, being defiled men. For it is possible, having discarded their custom, to propagate to future ages the rite of this observance in a more truthful order, which we have kept from the very first day of the Passion until the present time. Therefore, let us have nothing in common with the most hateful crowd of the Jews. For we have received from the Savior another way; a path is laid out for our most holy religion, both lawful and proper ^B. By embracing this in unison, let us withdraw ourselves, most venerable brothers, from that most base fellowship and conscience. For it is truly most absurd for them to boast that we would be incapable of observing these things without their tutelage. But what right judgment could they possibly have, who, after the murder of the Lord and that parricide, being bereft of their senses, are carried away not by any reason, but by an unchecked impulse, wherever their innate madness drives them? Hence it is that they do not perceive the truth even in this matter: insomuch that, straying very far from the proper amendment ^C, they celebrate two Passovers in one and the same year. Why, then, should we follow these whom it is agreed suffer from a most grievous disease of error? For we shall certainly never bear to perform a double Passover in one year. But even if what I have said were not present, your own sagacity should still desire and take care by all means and by prayer, that the sanctity of your souls may not seem to be associated and commingled in any respect with the customs of most wicked men. Furthermore, one must consider that it is unlawful for there to be any dissension in such a matter and in such a feast of religion. For one ^D [original-script column: see facsimile]

^A feast day of our liberty, that is, the day of the most holy passion, our Saviour delivered to us; and he has willed that there be one Catholic Church, whose members, though they may be dispersed in many and various places, are nonetheless nurtured by one spirit—that is, by the divine will. Let the sagacity of your holiness consider how grievous and unbecoming it is that, on the same days, some should be intent upon fasts, while others are holding banquets; and that after the days of Pascha, some should be occupied in feasts and relaxation, while others are given over to prescribed fasts. Therefore, it is the will of divine Providence that this should be corrected by a fitting amendment and reduced to one and the same form, as I believe all of you discern. ^B

Chapter XIX. Exhortation to follow the majority of the world.

“Wherefore, since it is necessary that this should be so reformed that we may have nothing in common with the custom of those who killed the Lord and were guilty of parricide; and since this is a most decent order, which all the Churches of the western, southern, and northern parts of the world, and some of those in the eastern regions, observe: for this reason it has seemed good to all at present, and I myself have promised that this would also be pleasing to your sagacity, that what is observed with one and unanimous conviction in the city of Rome, and throughout all Italy, Africa, ^C Egypt, Spain, Gaul, Britain, Libya, throughout all Achaia, and the [dioceses of] Asia and Pontus, and Cilicia, your prudence also should receive with willing minds, considering that it is not only that the number of Churches is greater in the places mentioned above, but also that it is most equitable that all should desire in common that which strict reason seems to demand, and which would have no fellowship with the perjury of the Jews. But to speak summarily and briefly, it has pleased the common judgment of all that the most holy feast of Pascha should 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 that opinion in which there is no admixture of foreign error and sin.” ^D

Let us tear ourselves away from that shameful consciousness. ^A

Chapter XX. Exhortation that all should assent to the decrees of the synod.

“Since these things are so, welcome the grace of God and the truly divine command with gladness; for whatever is transacted in the holy councils of the bishops, this is to be referred to the divine will. Therefore, having made known to all our beloved brethren the things that have been performed, you ought at once to accept and to mandate the aforesaid instruction and the observance of the most holy day, so that when I shall arrive at the sight of your affection, which I have long desired, I may be able to celebrate the holy festival with you on one and the same day, and rejoice with you on all accounts, seeing that the cruelty of the devil has been abolished by the divine power through our actions, ^B while your faith and peace and concord are flourishing everywhere in the world. May God preserve you, most beloved brethren.” The emperor sent a copy of this letter, written to the same effect, to every province, providing that the purity of his judgment and his piety toward God might be seen by those who read it.

CHAPTER XXI. He gives counsel to the departing bishops to maintain concord.

But since the synod was now about to be dissolved, he provided a farewell address to the bishops, and at the same time ^C he gave thanks to God, the ruler of all, because he had destroyed the tyrants who were persecuting the Church, and had delivered the whole world from the superstitious worship of demons.