Chapter 3. The Ecumenical Council of Nicęa in the Reign of Constantine

Section 1. History of the Nicene Council

{236} THE authentic account of the proceedings of the Nicene Council is not extant [Note 1]. It has in consequence been judged expedient to put together in the foregoing Chapter whatever was necessary for the explanation of the Catholic and Arian creeds, and the controversy concerning them, rather than to reserve any portion of the doctrinal discussion for the present, though in some respects the more appropriate place for its introduction. Here then the transactions at Nicęa shall be reviewed in their political or ecclesiastical aspect. {237}


Arius first published his heresy about the year 319. With his turbulent conduct in 306 and a few years later we are not here concerned. After this date, in 313, he is said, on the death of Achillas, to have aspired to the primacy of the Egyptian Church; and, according to Philostorgius [Note 2], the historian of his party, a writer of little credit, to have generously resigned his claims in favour of Alexander, who was elected. His ambitious character renders it not improbable that he was a candidate for the vacant dignity; but, if so, the difference of age between himself and Alexander, which must have been considerable, would at once account for the elevation of the latter, and be an evidence of the indecency of Arius in becoming a competitor at all. His first attack on the Catholic doctrine was conducted with an openness which, considering the general duplicity of his party, is the most honourable trait in his character. In a public meeting of the clergy of Alexandria, he accused his diocesan of Sabellianism; an insult which Alexander, from deference to the talents and learning of the objector, sustained with somewhat too little of the dignity befitting "the ruler of the people." The mischief which ensued from his misplaced meekness was considerable. Arius was one of the public preachers of Alexandria; and, as some suppose, Master of the Catechetical School. Others of the city Presbyters were stimulated by his example to similar irregularities. Colluthus, Carponas, and Sarmatas began to form each his own party in a Church which Meletius {238} had already troubled; and Colluthus went so far as to promulgate an heretical doctrine, and to found a sect. Still hoping to settle these disorders without the exercise of his episcopal power, Alexander summoned a meeting of his clergy, in which Arius was allowed to state his doctrines freely, and to argue in their defence; and, whether from a desire not to overbear the discussion, or from distrust in his own power of accurately expressing the truth, and anxiety about the charge of heresy brought against himself, the Primate, though in no wise a man of feeble mind, is said to have refrained from committing himself on the controverted subject, "applauding," as Sozomen tells us, "sometimes the one party, sometimes the other." [Note 3] At length the error of Arius appeared to be of so serious and confirmed a nature, that countenance of it would have been sinful. It began to spread beyond the Alexandrian Church; the indecision of Alexander excited the murmurs of the Catholics; till, called unwillingly to the discharge of a severe duty, he gave public evidence of his real indignation against the blasphemies which he had so long endured, by excommunicating Arius with his followers.

This proceeding, obligatory as it was on a Christian Bishop, and ratified by the concurrence of a provincial Council, and expedient even for the immediate interests of Christianity, had other Churches been equally honest in their allegiance to the true faith, had the effect of increasing the influence of Arius, by throwing him upon his fellow-Lucianists of the rival dioceses of the East, and giving notoriety to his name and tenets. In Egypt, indeed, he had already been supported {239} by the Meletian faction; which, in spite of its profession of orthodoxy, continued in alliance with him, through jealousy of the Church, even after he had fallen into heresy. But the countenance of these schismatics was of small consideration, compared with the powerful aid frankly tendered him, on his excommunication, by the leading men in the great Catholic communities of Asia Minor and the East. Cęsarea was the first place to afford him a retreat from Alexandrian orthodoxy, where he received a cordial reception from the learned Eusebius, Metropolitan of Palestine; while Athanasius, Bishop of Anazarbus in Cilicia, and others, did not hesitate, by letters on his behalf, to declare their concurrence with him in the full extent of his heresy. Eusebius even declared that Christ was not very or true God; and his associate Athanasius asserted, that He was in the number of the hundred sheep of the parable, that is, one of the creatures of God.

Yet, in spite of the countenance of these and other eminent men, Arius found it difficult to maintain his ground against the general indignation which his heresy excited. He was resolutely opposed by Philogonius, Patriarch of Antioch, and Macarius of Jerusalem; who promptly answered the call made upon them by Alexander, in his circulars addressed to the Syrian Churches. In the meanwhile Eusebius of Nicomedia, the early friend of Arius, and the ecclesiastical adviser of Constantia, the Emperor's sister, declared in his favour; and offered him a refuge, which he readily accepted, from the growing unpopularity which attended him in Palestine. Supported by the patronage of so powerful a prelate, Arius was {240} now scarcely to be considered in the position of a schismatic or an outcast. He assumed in consequence a more calm and respectful demeanour towards Alexander; imitated the courteous language of his friend; and in his Epistle, which was introduced into the foregoing Chapter, addresses his diocesan with studious humility, and defers or appeals to previous statements made by Alexander himself on the doctrine in dispute [Note 4]. At this time also he seems to have corrected and completed his system. George, afterwards Bishop of Laodicea, taught him an evasion for the orthodox test "of God," by a reference to 1 Cor. xi. 12. Asterius, a sophist of Cappadocia, advocated the secondary sense of the word Logos as applied to Christ, with a reference to such passages as Joel ii. 25; and, in order to explain away the force of the word "Only-begotten," ([monogenes],) maintained, that to Christ alone out of all creatures it had been given, to be fashioned under the immediate presence and perilous weight of the Divine Hand. Now too, as it appears, the title of "True God" was ascribed to Him by the heretical party; the "of an alterable nature" was withdrawn; and an admission of His actual indefectibility substituted for it. The heresy being thus placed on a less exceptionable basis, the influence of Eusebius was exerted in Councils both in Bithynia and Palestine; in which Arius was acknowledged, and more urgent solicitations addressed to Alexander, with the view of effecting his re-admission into the Church. {241}

This was the history of the controversy for the first four or five years of its existence; that is, till the era of the battle of Hadrianople (A.D. 323), by the issue of which Constantine, becoming master of the Roman world, was at liberty to turn his thoughts to the state of Christianity in the Eastern Provinces of the Empire. From this date it is connected with civil history; a result natural, and indeed necessary under the existing circumstances, though it was the occasion of subjecting Christianity to fresh persecutions, in place of those which its nominal triumph had terminated. When a heresy, condemned and excommunicated by one Church, was taken up by another, and independent Christian bodies thus stood in open opposition, nothing was left to those who desired peace, to say nothing of orthodoxy, but to bring the question under the notice of a General Council. But as a previous step, the leave of the civil power was plainly necessary for so public a display of that wide-spreading Association, of which the faith of the Gospel was the uniting and animating principle. Thus the Church could not meet together in one, without entering into a sort of negotiation with the powers that be; whose jealousy it is the duty of Christians, both as individuals and as a body, if possible, to dispel. On the other hand, the Roman Emperor, as a professed disciple of the truth, was of course bound to protect its interests, and to afford every facility for its establishment in purity and efficacy. It was under these circumstances that the Nicene Council was convoked.


Now we must direct our view for a while to the {242} character and history of Constantine. It is an ungrateful task to discuss the private opinions and motives of an Emperor who was the first to profess himself the Protector of the Church, and to relieve it from the abject and suffering condition in which it had lain for three centuries. Constantine is our benefactor; inasmuch as we, who now live, may be considered to have received the gift of Christianity by means of the increased influence which he gave to the Church. And, were it not that in conferring his benefaction he burdened it with the bequest of an heresy, which outlived his age by many centuries, and still exists in its effects in the divisions of the East, nothing would here be said, from mere grateful recollection of him, by way of analyzing the state of mind in which he viewed the benefit which he has conveyed to us. But his conduct, as it discovers itself in the subsequent history, natural as it was in his case, still has somewhat of a warning in it, which must not be neglected in after times.

It is of course impossible accurately to describe the various feelings with which one in Constantine's peculiar situation was likely to regard Christianity; yet the joint effect of them all may be gathered from his actual conduct, and the state of the civilized world at the time. He found his empire distracted with civil and religious dissensions, which tended to the dissolution of society; at a time too, when the barbarians without were pressing upon it with a vigour, formidable in itself, but far more menacing in consequence of the decay of the ancient spirit of Rome. He perceived the powers of its old polytheism, from whatever cause, exhausted; and a newly-risen philosophy {243} vainly endeavouring to resuscitate a mythology which had done its work, and now, like all things of earth, was fast returning to the dust from which it was taken. He heard the same philosophy inculcating the principles of that more exalted and refined religion, which a civilized age will always require; and he witnessed the same substantial teaching, as he would consider it, embodied in the precepts, and enforced by the energetic discipline, the union, and the example of the Christian Church. Here his thoughts would rest, as in a natural solution of the investigation to which the state of his empire gave rise; and, without knowing enough of the internal characters of Christianity to care to instruct himself in them, he would discern, on the face of it, a doctrine more real than that of philosophy, and a rule of life more severe and energetic even than that of the old Republic. The Gospel seemed to be the fit instrument of a civil reformation [Note 5], being but a new form of the old wisdom, which had existed in the world at large from the beginning. Revering, nay, in one sense, honestly submitting to its faith, still he acknowledged it rather as a school than joined it as a polity; and by refraining from the sacrament of baptism till his last illness, he acted in the spirit of men of the world in every age, who dislike to pledge themselves to engagements which they still intend to fulfil, and to descend from the position of judges to that of disciples of the truth [Note 6].

Concord is so eminently the perfection of the Christian temper, conduct, and discipline, and it had been so wonderfully exemplified in the previous history of {244} the Church, that it was almost unavoidable in a heathen soldier and statesman to regard it as the sole precept of the Gospel. It required a far more refined moral perception, to detect and to approve the principle on which this internal peace is grounded in Scripture; to submit to the dictation of truth, as such, as a primary authority in matters of political and private conduct; to understand how belief in a certain creed was a condition of Divine favour, how the social union was intended to result from an unity of opinions, the love of man to spring from the love of God, and zeal to be prior in the succession of Christian graces to benevolence. It had been predicted by Him, who came to offer peace to the world, that, in matter of fact, that gift would be changed into the sword of discord; mankind being offended by the doctrine, more than they were won over by the amiableness of Christianity. But He alone was able thus to discern through what a succession of difficulties Divine truth advances to its final victory; shallow minds anticipate the end apart from the course which leads to it. Especially they who receive scarcely more of His teaching than the instinct of civilization recognizes (and Constantine must, on the whole, be classed among such), view the religious dissensions of the Church as simply evil, and (as they would fain prove) contrary to His own precepts; whereas in fact they are but the history of truth in its first stage of trial, when it aims at being "pure," before it is "peaceable;" and are reprehensible only so far as baser passions mix themselves with that true loyalty towards God, which desires His glory in the first place, and only in the second place, the tranquillity and good order of society. {245}

The Edict of Milan (A.D. 313) was among the first effects of Constantine's anxiety to restore fellowship of feeling to the members of his distracted empire. In it an absolute toleration was given by him and his colleague Licinius, to the Christians and all other persuasions, to follow the form of worship which each had adopted for himself; and it was granted with the professed view of consulting for the peace of their people.

A year did not elapse from the date of this Edict, when Constantine found it necessary to support it by severe repressive measures against the Donatists of Africa, though their offences were scarcely of a civil nature. Their schism had originated in the disappointed ambition of two presbyters; who fomented an opposition to Cęcilian, illegally elevated, as they pretended, to the episcopate of Carthage. Growing into a sect, they appealed to Constantine, who referred their cause to the arbitration of successive Councils. These pronounced in favour of Cęcilian; and, on Constantine's reviewing and confirming their sentence, the defeated party assailed him with intemperate complaints, accused Hosius, his adviser, of partiality in the decision, stirred up the magistrates against the Catholic Church, and endeavoured to deprive it of its places of worship. Constantine in consequence took possession of their churches, banished their seditious bishops, and put some of them to death. A love of truth is not irreconcilable either with an unlimited toleration, or an exclusive patronage of a selected religion; but to endure or discountenance error, according as it is, or is not, represented in an independent system and existing authority, to spare {246} the pagans and to tyrannize over the schismatics, is the conduct of one who subjected religious principle to expediency, and aimed at peace, as a supreme good, by forcible measures where it was possible, otherwise by conciliation.

It must be observed, moreover, that subsequently to the celebrated vision of the Labarum (A.D. 312), he publicly invoked the Deity as one and the same in all forms of worship; and at a later period (A.D. 321), he promulgated simultaneous edicts for the observance of Sunday, and the due consultation of the aruspices [Note 7]. On the other hand, as in the Edict of Milan, so in his Letters and Edicts connected with the Arian controversy, the same reference is made to external peace and good order, as the chief object towards which his thoughts were directed. The same desire of tranquillity led him to summon to the Nicene Council the Novatian Bishop Acesius, as well as the orthodox prelates. At a later period still when he extended a more open countenance to the Church as an institution, the same principle discovers itself in his conduct as actuated him in his measures against the Donatists. In proportion as he recognizes the Catholic body, he drops his toleration of the sectaries. He prohibited the conventicles of the Valentinians, Montanists, and other heretics; who, at his bidding, joined the Church in such numbers (many of them, says Eusebius, "through fear of the Imperial threat, with hypocritical minds" [Note 8]), that at length both heresy and schism might be said to disappear from the face of society. {247} Now let us observe his conduct in the Arian controversy.

Doubtless it was a grievous disappointment to a generous and large-minded prince, to discover that the Church itself, from which he had looked for the consolidation of his empire, was convulsed by dissensions such as were unknown amid the heartless wranglings of Pagan philosophy. The disturbances caused by the Donatists, which his acquisition of Italy (A.D. 312) had opened upon his view, extended from the borders of the Alexandrian patriarchate to the ocean. The conquest of the East (A.D. 323) did but enlarge his prospect of the distractions of Christendom. The patriarchate just mentioned had lately been visited by a deplorable heresy, which having run its course through the chief parts of Egypt, Lybia, and Cyrenaica, had attacked Palestine and Syria, and spread thence into the dioceses of Asia Minor and the Lydian Proconsulate.

Constantine was informed of the growing schism at Nicomedia, and at once addressed a letter to Alexander and Arius jointly [Note 9]; a reference to which will enable the reader to verify for himself the account above given of the nature of the Emperor's Christianity. He professes therein two motives as impelling him in his public conduct; first, the desire of effecting the reception, throughout his dominions, of some one definite and complete form of religious worship; next, that of settling and invigorating the civil institutions of the empire. Desirous of securing an unity of sentiment among all the believers in the Deity, he first directed his attention to the religious dissensions {248} of Africa, which he had hoped, with the aid of the Oriental Christians, to terminate. "But," he continues, "glorious and Divine Providence! how fatally were my ears, or rather my heart, wounded, by the report of a rising schism among you, far more acrimonious than the African dissensions ... On investigation, I find that the reason for this quarrel is insignificant and worthless ... As I understand it, you, Alexander, were asking the separate opinions of your clergy on some passage of your law, or rather were inquiring about some idle question, when you, Arius, inconsiderately committed yourself to statements which should either never have come into your mind, or have been at once repressed. On this a difference ensued, Christian intercourse was suspended, the sacred flock was divided into two, breaking the harmonious unity of the common body ... Listen to the advice of me, your fellow-servant:—neither ask nor answer questions which are not upon any injunction of your law, but from the altercation of barren leisure; at best keep them to yourselves, and do not publish them ... Your contention is not about any capital commandment of your law; neither of you is introducing any novel scheme of divine worship; you are of one and the same way of thinking, so that it is in your power to unite in one communion. Even the philosophers can agree together, one and all, in one dogma, though differing in particulars ... Is it right for brothers to oppose brothers, for the sake of trifles? ... Such conduct might be expected from the multitude, or from the recklessness of boyhood; but is little in keeping with your sacred profession, and with your {249} personal wisdom." Such is the substance of his letter, which, written on an imperfect knowledge of the facts of the case, and with somewhat of the prejudices of Eclectic liberalism, was inapplicable, even where abstractedly true; his fault lying in his supposing, that an individual like himself, who had not even received the grace of baptism, could discriminate between great and little questions in theology. He concludes with the following words, which show the amiableness and sincerity of a mind in a measure awakened from the darkness of heathenism, though they betray the affectation of the rhetorician. "Give me back my days of calm, my nights of security; that I may experience henceforth the comfort of the clear light, and the cheerfulness of tranquillity. Otherwise, I shall sigh and be dissolved in tears ... So great is my grief, that I put off my journey to the East on the news of your dissension ... Open for me that path towards you, which your contentions have closed up. Let me see you and all other cities in happiness; that I may offer due thanksgivings to God above, for the unanimity and free intercourse which is seen among you."

This letter was conveyed to the Alexandrian Church by Hosius, who was appointed by the Emperor to mediate between the contending parties. A Council was called, in which some minor irregularities were arranged, but nothing settled on the main question in dispute. Hosius returned to his master to report an unsuccessful mission, and to advise, as the sole measure which remained to be adopted, the calling of a General Council, in which the Catholic doctrine might be formally declared, {250} and a judgment promulgated as to the basis upon which communion with the Church was henceforth to be determined. Constantine assented; and, discovering that the ecclesiastical authorities were earnest in condemning the tenets of Arius, as being an audacious innovation on the received creed, he suddenly adopted a new line of conduct towards the heresy; and in a Letter which he addressed to Arius, professes himself a zealous advocate of Christian truth, ventures to expound it, and attacks Arius with a vehemence which can only be imputed to his impatience in finding that any individual had presumed to disturb the peace of the community. It is remarkable, as showing his utter ignorance of doctrines, which were never intended for discussion among the unbaptized heathen, or the secularized Christian, that, in spite of this bold avowal of the orthodox faith in detail, yet shortly after he explained to Eusebius one of the Nicene declarations in a sense which even Arius would scarcely have allowed, expressed as it is almost after the manner of Paulus [Note 10].


The first Ecumenical Council met at Nicęa in Bithynia, in the summer of A.D. 325. It was attended by about 300 Bishops, chiefly from the eastern provinces of the empire, besides a multitude of priests, deacons, and other functionaries of the Church. Hosius, one of the most eminent men of an age of saints, was president. The Fathers who took the principal share in its proceedings were Alexander of Alexandria, attended by his deacon Athanasius, then {251} about 27 years of age, and soon afterwards his successor in the see; Eustathius, patriarch of Antioch, Macarius of Jerusalem, Cęcilian of Carthage, the object of the hostility of the Donatists, Leontius of Cęsarea in Cappadocia, and Marcellus of Ancyra, whose name was afterwards unhappily notorious in the Church. The number of Arian Bishops is variously stated at 13, 17, or 22; the most conspicuous of these being the well-known prelates of Nicomedia and Cęsarea, both of whom bore the name of Eusebius.

The discussions of the Council commenced in the middle of June, and were at first private. Arius was introduced and examined; and confessed his impieties with a plainness and vehemence far more respectable than the hypocrisy which was the characteristic of his party, and ultimately was adopted by himself. Then followed his disputation with Athanasius [Note 11], who afterwards engaged the Arian {252} Eusebius of Nicomedia, Maris, and Theognis. The unfortunate Marcellus also distinguished himself in the defence of the Catholic doctrine.

Reference has been already made to Gibbon's representation [Note 12], that the Fathers of the Council were in doubt for a time, how to discriminate between their own doctrine and the heresy; but the discussions of the foregoing Chapter contain sufficient evidence, that they had rather to reconcile themselves to the adoption of a formula which expedience suggested, and to the use of it as a test, than to discover a means of ejecting or subduing their opponents. In the very beginning of the controversy, Eusebius of Nicomedia had declared, that he would not admit the "from the substance" as an attribute of our Lord [Note 13]. A letter containing a similar avowal was read in the Council, and made clear to its members the objects for which they had met; viz. to ascertain the character and tendency of the heresy; to raise a protest and defence against it; lastly, for that purpose, to {253} overcome their own reluctance to the formal and unauthoritative adoption of a word, in explanation of the true doctrine, which was not found in Scripture, had actually been perverted in the previous century to an heretical meaning, and was in consequence forbidden by the Antiochene Council which condemned Paulus.

The Arian party, on the other hand, anxious to avoid a test, which they themselves had suggested, presented a Creed of their own, drawn up by Eusebius of Cęsarea. In it, though the expression "of the substance" or "consubstantial" was omitted, every term of honour and dignity, short of this, was bestowed therein upon the Son of God; who was designated as the Logos of God, God of God, Light of Light, Life of Life, the Only-begotten Son, the First-born of the whole creation, of the Father before all worlds, and the Instrument of creating them. The Three Persons were confessed to be in real hypostasis or subsistence (in opposition to Sabellianism), and to be truly Father, Son, and Holy Ghost. The Catholics saw very clearly, that concessions of this kind on the part of the Arians did not conceal the real question in dispute. Orthodox as were the terms employed by them, naturally and satisfactorily as they would have answered the purposes of a test, had the existing questions never been agitated, and consistent as they were with certain producible statements of the Ante-Nicene writers, they were irrelevant at a time when evasions had been found for them all, and triumphantly proclaimed. The plain question was, whether our Lord was God in as full a sense as the Father, though not to be viewed as separable from Him; or {254} whether, as the sole alternative, He was a creature; that is, whether He was literally of, and in, the one Indivisible Essence which we adore as God, "consubstantial with God," or of a substance which had a beginning. The Arians said that He was a creature, the Catholics that He was very God; and all the subtleties of the most fertile ingenuity could not alter, and could but hide, this fundamental difference. A specimen of the Arian argumentation at the Council has already been given on the testimony of Athanasius; happily it was not successful. A form of creed was drawn up by Hosius, containing the discriminating terms of orthodoxy [Note 14]; and anathemas were added against all who maintained the heretical formulę, Arius and his immediate followers being mentioned by name. In order to prevent misapprehension of the sense in which the test was used, explanations accompanied it. Thus carefully defined, it was offered for subscription to the members of the Council; who in consequence bound themselves to excommunicate from their respective bodies all who actually obtruded upon the Church the unscriptural and novel positions of Arius. As to the laity, they were not required to subscribe any test as the condition of communion; though they were of course exposed to the operation of the anathema, in case they ventured on positive innovations on the rule of faith.

While the Council took this clear and temperate {255} view of its duties, Constantine acted a part altogether consistent with his own previous sentiments, and praiseworthy under the circumstances of his defective knowledge. He had followed the proceedings of the assembled prelates with interest, and had neglected no opportunity of impressing upon them the supreme importance of securing the peace of the Church. On the opening of the Council, he had set the example of conciliation, by burning publicly, without reading, certain charges which had been presented to him against some of its members; a noble act, as conveying a lesson to all present to repress every private feeling, and to deliberate for the well-being of the Church Catholic to the end of time. Such was his behaviour, while the question in controversy was still pending; but when the decision was once announced, his tone altered, and what had been a recommendation of caution, at once became an injunction to conform. Opposition to the sentence of the Church was considered as disobedience to the civil authority; the prospect of banishment was proposed as the alternative of subscription; and it was not long before seven of the thirteen dissentient Bishops submitted to the pressure of the occasion, and accepted the creed with its anathemas as articles of peace.

Indeed the position in which Eusebius of Nicomedia had placed their cause, rendered it difficult for them consistently to refuse subscription. The violence, with which Arius originally assailed the Catholics, had been succeeded by an affected earnestness for unity and concord, so soon as his favour at Court allowed him to dispense with the low popularity by which he first rose into notice. The insignificancy of {256} the points in dispute which had lately been the very ground of complaint with him and his party against the particular Church which condemned him, became an argument for their yielding, when the other Churches of Christendom confirmed the sentence of the Alexandrian. It is said, that some of them substituted the "homœusion" ("like in substance"), for the "homoüsion" ("one in substance") in the confessions which they presented to the Council; but it is unsafe to trust the Anomœan Philostorgius, on whose authority the report rests [Note 15], in a charge against the Eusebian party, and perhaps after all he merely means, that they explained the latter by the former as an excuse for their own recantation. The six, who remained unpersuaded, had founded an objection, which the explanations set forth by the Council had gone to obviate, on the alleged materialism of the word which had been selected as the test. At length four of them gave way; and the other two, Eusebius of Nicomedia and another, withdrawing their opposition to the "homoüsion," only refused to sign the condemnation of Arius. These, however, were at length released from their difficulty, by the submission of the heresiarch himself; who was pardoned on the understanding, that he never returned to the Church, which had suffered so much from his intrigues. There is, however, some difficulty in this part of the history. Eusebius shortly afterwards suffered a temporary exile, on a detection of his former practices with Licinius to the injury of Constantine; and Arius, apparently involved in his ruin, was banished with his followers into Illyria.

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1. Vide Ittigius, Hist. Conc. Nic. § 1. The rest of this volume is drawn up from the following authorities: Eusebius, Vit. Const. Socrates, Sozomen, and Theodoret, Hist. Eccles., the various historical tracts of Athanasius, Epiphanius Hęr. lxix. lxxiii., and the Acta Conciliorum. Of moderns, especially Tillemont and Petavius; then, Maimbourg's History of Arianism, the Benedictine Life of Athanasius, Cave's Life of Athanasius and Literary History, Gibbon's Roman History and Mr. Bridges' Reign of Constantine.
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2. Philos. i. 3.
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3. Soz. i. 14.
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4. [Alexander's siding with Arius, was nothing more than his disclaiming the views of the Five Fathers, vide supr. pp. 202, 220; also Appendix, No. 2, [gennesis]. As to the Arian evasions which follow, vide supr. pp. 193, 216, 223, 238, &c.]
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5. Gibbon, Hist. ch. xx.
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6. Vide his speech, Euseb. Vit. Const. iv. 62.
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7. Gibbon, Hist. ibid.
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8. Euseb. Vit. Const. iii. 66. [nun peplerotai he ekklesia kekrummenon hairetikon]. Cyril. Catech. xv. 4.]
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9. Euseb. Vit. Const. ii. 64-72.
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10. Theod. Hist. i. 12.
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11. ["It is difficult," say the Notes, Ath. Tr. vol. ii. p. 17, "to gain a clear idea of the character of Arius. Athanasius speaks as if his Thalia was but in keeping with his life, calling him the 'Sotadean Arius,' while Constantine, Alexander, and Epiphanius give us a contrary view of him, still differing one from the other. Constantine, indeed, is not consistent with himself; first he cries out to him (as if with Athanasius), 'Arius, Arius, at least let the society of Venus keep you back,' then 'Look, look all men ... how his veins and flesh are possessed with poison, and are in a ferment of severe pain; how his whole body is wasted, and is all withered and sad and pale and shaking, and all that is miserable and fearfully emaciated. How hateful to see, and how filthy is his mass of hair, how he is half dead all over, with failing eyes and bloodless countenance, and woe-begone; so that, all these things combining in him at once, frenzy, madness, and folly, from the continuance of the complaint, have made thee wild and savage. But, not having any sense of the bad plight he is in, he cries out, "I am transported with delight, and I leap and skip for joy, and I fly;" and again, with boyish impetuosity, "Be it so," he says, "we are lost."'" Harduin. Conc. t. i. p. 457. St. Alexander speaks of Arius's melancholy temperament. Epiphanius's account of him is as follows: "From elation of mind this old man swerved from the truth. He was in stature very tall, downcast in visage, with manners like a wily serpent, captivating to every guileless heart by that same crafty bearing. For, ever habited in cloke and vest, he was pleasant of address, ever persuading souls and flattering," &c. Hęr. 69, 3. Arius is here said to be tall; Athanasius, unless Julian's description of him is but declamation, was short, [mede aner, all' anthropiskos enteles] ("not even a man, but a common little fellow"). Ep. 51. However, Gregory Nazianzen, who had never seen him, speaks of him, as "high in prowess, and humble in spirit, mild, meek, full of sympathy, pleasant in speech, more pleasant in manners, angelical in person, more angelical in mind, serene in his rebukes, instructive in his praises," &c. Orat, 21. 8.]
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12. [Supr. p. 234.]
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13. Theod. Hist. i. 6. [Vide Ath. Tr. vol. ii. p. 438.]
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14. [Justice has not been done here to the ground of tradition, on which the Fathers specially took their stand. For example, "Whoever heard such doctrine?" says Athanasius; "whence, from whom did they gain it? Who thus expounded to them when they were at school?" Orat. i. § 8. "Is it not enough to distract a man, and to make him stop his ears?" § 35. Vide Ath. Tr. vol. ii. pp. 247-253, 311.]
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15. Philost. i. 9.
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Newman Reader — Works of John Henry Newman
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