An Alternate Theory of the History of Christianity
Letters of Constantine: An Imperial Mafia Thug, and Inventor of Christianity
Web Publication by Mountain Man Graphics, Australia

"It is, I think, expedient
to set forth to all mankind
the reasons by which I was convinced
that the fabrication of the Galilaeans
is a fiction of men
composed by wickedness.

Though it has in it nothing divine,
by making full use of that part of the soul
which loves fable and is childish and foolish,
it has induced men to believe
that the monstrous tale is truth."

Flavius Claudius Julianus (331-363 CE)
Against the Galilaeans

Letters of Constantine

L01:

(313AD) First letter of Constantine and Licinius to Anulinus.

Greeting to thee, our most esteemed Anulinus. It is the custom of our benevolence, most esteemed Anulinus, to will that those things which belong of right to another should not only be left unmolested, but should also be restored. Wherefore it is our will that when thou receivest this letter, if any such things belonged to the Catholic Church of the- Christians, in any city or other place, but are now held by citizens or by any others, thou shalt cause them to be restored immediately to the said churches. For we have already determined that those things which these same. churches formerly possessed shall be restored to them. Since therefore thy devotedness perceives that this command of ours is most explicit, do thou make haste to restore to them, as quickly as possible, everything which formerly belonged to the said churches,-whether gardens or buildings or whatever they may be -- that we may learn that thou hast obeyed this decree of ours most carefully. Farewell, our most esteemed and beloved Anulinus.

(Presererved In Eusebius of Caesarea’s Church History 10:5)

(313AD) Second Letter of Constantine to Anulinus.

Greeting to thee, our most esteemed Anulinus. Since it appears from many circumstances that when that religion is despised, in which is preserved the chief reverence for the most holy celestial Power, great dangers are brought upon public affairs; but that when legally adopted and observed it affords the most signal prosperity to the Roman name and remarkable felicity to all the affairs of men, through the divine beneficence -- it has seemed good to me, most esteemed Anulinus, that those men who give their services with due sanctity and with constant observance of this law, to the worship of the divine religion, should receive recompense for their labors. Wherefore it is my will that those within the province entrusted to thee, in the catholic Church, over which Caecilianus presides, who give their services to this holy religion, and who are commonly called clergymen, be entirely exempted from all public duties, that they may not by any error or sacrilegious negligence be drawn away from the service due to the Deity, but may devote themselves without any hindrance to their own law. For it seems that when they show greatest reverence to the Deity, the greatest benefits accrue to the state. Farewell, our most esteemed and beloved Anulinus.

(Presererved In Eusebius of Caesarea’s Church History 10:7)

(313AD) Letter of Constantine to Cæcilianus, bishop of Carthage.

Since it is our pleasure that something should be granted in all the provinces of Africa and Numidia and Mauritania to certain ministers of the legitimate and most holy catholic religion, to defray their expenses, I have written to Ursus, the illustrious finance minister of Africa, and have directed him to make provision to pay to thy firmness three thousand folles. Do thou therefore, when thou hast received the above sum of money, command that it be distributed among all those mentioned above, according to the briefs sent to thee by Hosius. But if thou shouldst find that anything is wanting for the fulfillment of this purpose of mine in regard to all of them, thou shalt demand without hesitation from Heracleides, our treasurer, whatever thou findest to be necessary. For I commanded him when he was present that if thy firmness should ask him for any money, he should see to it that it be paid without delay. And since I have learned that some men of unsettled mind wish to turn the people from the most holy and catholic Church by a certain method of shameful corruption, do thou know that I gave command to Anulinus, the proconsul, and also to Patricius, vicar of the prefects, when they were present, that they should give proper attention not only to other matters but also above all to this, and that they should not overlook such a thing when it happened. Wherefore if thou shouldst see any such men continuing in this madness, do thou without delay go to the above-mentioned judges and report the matter to them; that they may correct them as I commanded them when they were present. The divinity of the great God preserve thee for many years.

(Presererved In Eusebius of Caesarea’s Church History 10:6)

(313AD) Letter of Constantine to Melchiades (or Miltiades).

Constantine Augustus to Miltiades, bishop of Rome, and to Marcus. Since many such communications have been sent to me by Anu-linus, the most illustrious proconsul of Africa, in which it is said that Caecilianus, bishop of the city of Carthage, has been accused by some of his colleagues in Africa, in many matters; and since it seems to me a very serious thing that in those provinces which Divine Providence has freely entrusted to my devotedness, and in which there is a great population, the multitude are found following the baser course, and dividing, as it were, into two parties, and the bishops are at variance -- it has seemed good to me that Caecilianus himself, with ten of the bishops that appear to accuse him, and with ten others whom he may consider necessary for his defense, should sail to Rome, that there, in the presence of yourselves and of Retecius and Maternus and Marinus, your colleagues, whom I have commanded to hasten to Rome for this purpose, he may be heard, as you may understand to be in accordance with the most holy law. But in order that you may be enabled to have most perfect knowledge of all these things, I have subjoined to my letter copies of the documents sent to me by Anulinus, and have sent them to your above- mentioned colleagues. When your firmness has read these, you will consider in what way the above-mentioned case may be most accurately investigated and justly decided. For it does not escape your diligence that I have such reverence for the legitimate Catholic Church that I do not wish you to leave schism or division in any place. May the divinity of the great God preserve you, most honored sirs, for many years.

(Presererved In Eusebius of Caesarea’s Church History 10. 5)

(314AD) Letter of Constantine to Ablavius (or Ælafius).

Already some time back, since it was brought to my knowledge that many persons in our dominion of Africa had begun to separate from one another with mad fury, and had brought purposeless accusations against each other about the keeping of the most holy Catholic Law, I thought it well, in order to settle this quarrel, that Caecilian the Bishop of Carthage, against whom especially they all often petitioned me, should go to the City of Rome, and that some of those who had deemed fit to bring certain charges against him, should appear as well. I also ordered some Bishops from the Gauls to proceed to our above-mentioned City of Rome, that, by the integrity of their lives and praiseworthy manner of living, together with seven Bishops of the same Communion, and the Bishop of the City of Rome, and their assessors, they might give due attention to the questions which had been raised. Now they brought to my knowledge, by the written Acts of their meeting, all that had been done in their presence, affirming also by word of mouth that their judgement was based upon equity, and declaring that not Caecilian, but those who brought charges against him, were guilty----so that, after giving their judgement, they forbade the latter to go back to Africa.3 Wherefore, in consequence of all this I once hoped that, in accordance with the probable issue of events, a fitting end had been made to all the seditions and contentions of every kind which had been suddenly called into being by the other party. But after I had read your letters, which you had deemed it your duty to send to Nicasius and the rest, about the crafty pretext of these men, I recognised clearly that they would not place before their eyes either considerations of their own salvation, or (what is of more importance) the reverence which is due to Almighty God---- for they are persisting in a line of action which not merely leads to their shame and disgrace, but also gives an opportunity of detraction to those who are known to turn their minds away from the keeping of the most holy Catholic Law. I write thus because----and this is a thing which it is well that you should know----some have come from these men, asserting that the above-mentioned Caecilian is deemed not to be worthy of the worship of our most holy religion, and in answer to my reply that they were making an empty boast (since the affair had been terminated in the City of Rome by competent men of the highest character, who were Bishops), they thought fit to answer with persistent obstinacy that the whole case had not been heard, but that these Bishops had shut themselves up somewhere and given the judgement as was most convenient to themselves. Wherefore, since I perceived that these numerous and important affairs were being pertinaciously delayed by discussions, so that it appeared that no end could be made of them without both Caecilian and three of those who are making a schism against him coming to the town of Arles, for the judgement of those who are opposed to Caecilian, and are bound to accept him as Bishop, I have deemed it well to impose upon your care to provide, as soon as you receive this letter of mine, that the above- mentioned Caecilian with some of those whom he himself shall choose----and also some from the provinces of Byzacium, Tripolis, the Numidias and the Mauritanias, and each of the provinces, (and these must bring a certain number of their clergy whom they shall choose)----and also some of those who have made a schism against Caecilian (public conveyance being provided through Africa and Mauritania) shall travel thence by a short course to Spain. In the same way you shall provide in Spain each Bishop with a single right of conveyance so that they may all arrive at the above-mentioned place by August 1; furthermore you will be pleased to convey to them without delay that it is their duty to provide, before they depart, for suitable discipline in their absence, in order that no sedition or contention of disputing parties may arise----a thing which would be the greatest disgrace. As to the rest, after the matter has been fully inquired into, let it be brought to an end. For when they shall all have come together, those things which are now known to be subjects of contention should with reason receive a timely conclusion, and be forthwith finished and arranged. I confess to your Lordship, since I am well aware that you also are a worshipper of the most High God, that I consider it by no means right that contentions and altercations of this kind should be hidden from me, by which, perchance, God may be moved not only against the human race, but also against me myself, to whose care, by His heavenly Decree, He has entrusted the direction of all human affairs, and may in His wrath provide otherwise than heretofore. For then shall I be able to remain truly and most fully without anxiety, and may always hope for all most prosperous and excellent things from the ever-ready kindness of the most powerful God, when I shall know that all, bound together in brotherly concord, adore the most holy God with the worship of the Catholic religion, that is His due.

(Preserved in Optatus of Milevis’ Against The Donatists).

(314AD) Letter of Constantine to Chrestus (Crescentius), bishop of Syracuse.

Constantine Augustus to Chrestus, bishop of Syracuse. When some began wickedly and perversely to disagree among themselves in regard to the holy worship and celestial power and Catholic doctrine, wishing to put an end to such disputes among them, I formerly gave command that certain bishops should be sent from Gaul, and that the opposing parties who were contending persistently and incessantly with each other, should be summoned from Africa; that in their presence, and in the presence of the bishop of Rome, the matter which appeared to be causing the disturbance might be examined and decided with all care. But since, as it happens, some, forgetful both of their own salvation and of the reverence due to the most holy religion, do not even yet bring hostilities to an end, and are unwilling to conform to the judgment already passed, and assert that those who expressed their opinions and decisions were few, or that they had been too hasty and precipitate in giving judgment, before all the things which ought to have been accurately investigated had been examined -- on account of all this it has happened that those very ones who ought to hold brotherly and harmonious relations toward each other, are shamefully, or rather abominably, divided among themselves, and give occasion for ridicule to those men whose souls are aliens to this most holy religion. Wherefore it has seemed necessary to me to provide that this dissension, which ought to have ceased after the judgment had been already given by their own voluntary agreement, should now, if possible, be brought to an end by the presence of many. Since, therefore, we have commanded a number of bishops from a great many different places to assemble in the city of Arles, before the kalends of August, we have thought proper to write to thee also that thou shouldst secure from the most illustrious La-tronianus, corrector of Sicily, a public vehicle, and that thou shouldst take with thee two others of the second rank whom thou thyself shalt choose, together with three servants who may serve you on the way, and betake thyself to the above-mentioned place before the appointed day; that by thy firmness, and by the wise unanimity and harmony of the others present, this dispute, which has disgracefully continued until the present time, in consequence of certain shameful strifes, after all has been heard which those have to say who are now at variance with one another, and whom we have likewise commanded to be present, may be settled in accordance with the proper faith, and that brotherly harmony, though it be but gradually, may be restored. May the Almighty God preserve thee in health for many years.

(Preserved in Eusebius of Caesarea's Church History 10. 5)

(314AD) Letter of Constantine to the Bishops after the Council of Arles.

Constantine Augustus, to his dearest brothers, the Catholic Bishops, Health! The everlasting and worshipful, the incomprehensible kindness of our God by no means allows the weakness of men to wander for too long a time in the darkness. Nor does it suffer the perverse wills of some to come to such a pass as not to give them anew by its most splendid light a saving passage, opening the way so that they may be converted to the rule of justice. I have indeed experienced this by many examples. I can also describe it from myself. For in me of old there were things that were far from right, nor did I think that the power of God saw anything of what I carried amongst the secrets of my heart. Surely this ought to have brought me a just retribution, flowing over with all evils. But Almighty God, who sitteth in the watchtower of Heaven, hath bestowed upon me gifts which I deserved not. Of a truth, those things which of His Heavenly kindness He has granted to me, His servant, can neither be told nor counted. On this account, O most holy Bishops of Christ the Saviour, my dearest brothers, I indeed rejoice; yes, in a special way do I rejoice, that at length, after you have held a most impartial inquiry, you have recalled to a better hope and fortune those whom the wickedness of the devil seemed by his wretched persuasion to have turned away from the most noble light of the Catholic Law. Oh, truly triumphant Providence of Christ the Saviour, to come to the rescue of those who, already falling away from the truth, and in a certain manner taking up arms against it, had joined themselves to the Gentiles! For, if even now they will consent with pure faith to make their obedience to the most holy Law, they will be able to understand how great a provision has been made for them by the Will of God. And this, my most holy brothers, I hoped might be found even in those in whom the greatest hardness of heart has been engendered. But your right judgement has not been of any avail to them, nor has the merciful God made an entrance into their dispositions. In truth, not undeservedly has the mercy of Christ departed far from those men, in whom it is as clear as the sun of noon-day, that they are of such a character, as to be seen to be shut off even from the care of Heaven, since so great a madness still holds them captive, and with unbelievable arrogance they persuade themselves of things which cannot lawfully be either spoken or heard----departing from the right judgement that was given, from which, as through the provision of Heaven I have learnt they are appealing to my judgement----Oh, what force has the wickedness which even yet is persevering in their breasts! How often have they been crushed already by myself in a reply, which, by their most shameless approaches to me, they have deservedly brought upon themselves. Surely, if they had kept this before their eyes, they would never have ventured on this appeal of theirs. They ask judgement from me, who am myself waiting for the judgement of Christ. For I declare----as is true----that the judgement of Bishops ought to be looked upon as if the Lord Himself were sitting in Judgement. For it is not lawful for them to think or to judge in any other way, excepting as they have been taught by the teaching of Christ. Why then, as I have said with truth, do wicked men seek the devil's services? They search after worldly things, deserting those which are heavenly. Oh, mad daring of their rage! They have made an appeal, as is done in the lawsuits of the pagans. For pagans are accustomed sometimes to escape from the lower courts where justice may be obtained speedily, and through the authority of higher tribunals to have recourse to an appeal. What of those shirkers of the law who refuse the judgement of Heaven, and have thought fit to ask for mine? Do they thus think of Christ the Saviour? Behold, they are now 'Betrayers.' Behold, without any need for disputatious examination, of their own accord they have themselves betrayed their wicked deeds. How can they, who have leapt savagely upon God Himself, feel as men should feel? But, my dearest Brothers, although this wickedness has been discovered in them, nevertheless do you, who follow the way of the Lord the Saviour, show patience, and still give them a choice to choose what they may think well. And if you see that they persevere in the same courses, do you go your way, and return to your own Sees, and remember me, that our Saviour may always have mercy on me. But I have directed my men to bring these wicked deceivers of religion to my court that they may live there, and there survey for themselves what is worse than death. I have also sent a suitable letter to the prefect who is my viceroy in Africa, enjoining him, that, as often as he finds any instances of this madness, he is to send the guilty, forthwith, to my court, lest any longer, beneath so great a shining of our God, such things be done by them, as may provoke the greatest anger of the Heavenly Providence. May Almighty God keep you safe, my dearest Brothers, through the ages, in answer to my prayers and yours.

(Preserved in Optatus of Milevis’ Against The Donatists).

(314AD) Letter of Constantine and Licinius to Probianus, the Proconsul of Africa.

The Emperors Flavius Constantinus, Maximus Caesar, and Valerius Licinius Caesar, to Probianus, proconsul of Africa: Your predecessor AElianus, who acted as substitute for Verus, the superintendent of the prefects, when that most excellent magistrate was by severe illness laid aside in that part of Africa which is under our sway, considered it, and most justly, to be his duty, amongst other things, to bring again under his investigation and decision the matter of Caecilianus, or rather the odium which seems to have been stirred up against that bishop of the Catholic Church. Wherefore, having ordered the compearance of Superius, centurion, Caecilianus, magistrate of Aptunga, and Saturninus, the ex-president of police, and his successor in the office, Calibius the younger, and Solon, an official belonging to Aptunga, he heard the testimony of these witnesses i' the result of which was, that whereas objection had been taken to Caecilianus on the ground of his ordination to the office of bishop by Felix, against whom it seemed that the charge of surrendering and burning the sacred books had been made, the innocence of Felix in this matter was clearly established. Moreover, when Maximus affirmed that Ingentius, a decurion of the town of Ziqua, had forged a letter of the ex-magistrate Caecilianus, we found, on examining the Acts which were before us, that this. same Ingentius had been put on the rack for that offense, and that the infliction of torture on him was not, as alleged, on the ground of his affirming that he was a decurion of Ziqua. Wherefore we desire you to send under a suitable guard to the court of Augustus Constantine the said Ingentius, that in the presence and hearing of those who are now pleading in this case, and who day after day persist in their complaints, it may be made manifest and fully known that they labour in vain to excite odium against the bishop Caecilianus, and to clamour violently against him. This, we hope, will bring the people to desist, as they should do, from such contentions, and to devote themselves with becoming reverence to their religious duties, undistracted by dissension among themselves.

(Preserved in Augustine of Hippo’s Epistle 88:4 and also in Contr. Cresc. (43 [1861] 540)

(314 or 315AD) Letter of Constantine to the Donatist Bishops.

A few days ago I determined that, in accordance with your demand, you should go back to Africa, so that there the whole case, which you think lies against Caecilian, should be tried by friends of mine whom I had chosen, and reach a fitting conclusion. However, whilst I was thinking it over for a long time, and duly turning the matter over in my mind, I deemed it best, rather than this----since I know that some of your party are full of turbulence and obstinately refuse to regard the right judgement and the statement of the complete truth, and that for this reason it would perhaps happen, that if the case were tried in Africa it would be determined, not as is fitting, and as the demands of truth require, but that through your exceedingly great obstinacy something might easily result which would both be displeasing to God in Heaven, and also would be exceedingly detrimental to my good reputation, which I desire always to preserve undiminished----that Caecilian should preferably come here, as was first settled. Thus, as I have said, I have determined, and I believe that, in compliance with my letter, he will soon arrive. But I promise you, that if, in his presence, you prove by your evidence anything against him concerning even one accusation or evil deed, I will regard this the same as though all your charges were seen to be proved. May Almighty God grant us perpetual safety!

(Preserved in Optatus of Milevis’ Against The Donatists)

(315AD) Letter of Constantine to Celsus.

The latest despatches from your Lordship have informed me how Menalius, a man whom madness long ago took hold of, and the others who have departed from the truth of God, and given themselves over to a most shameful error, persevere in their course. You tell me in your letter, my well-beloved Brother, that you have obeyed my order with regard to the seditious in accordance with their deserts, and have placed a check upon the tumult which they were preparing. And now that they were contemplating wicked deeds has become manifest from the fact that, when I had determined to inquire most fully between them and Caecilian, concerning the various charges which they brought against him, they did their best to withdraw from my presence by taking to flight. By this most disgraceful deed they acknowledged that they were hastening to return to the things which they both had done previously and are now persisting in doing. But (since it is certain that no one ever gains an unmixed advantage from his own misdeeds, even though punishment may be delayed for a little while), I have thought well to command your Lordship that in the meantime you should leave them alone, and understand that we must temporise with them. But after you have read this letter, you should make it plain both to Caecilian and to them, that when by the Divine Goodness I come to Africa, I shall render it most clear to all, both to Caecilian, and to those who are acting against him, by reading a perfectly plain judgement, as to what and what kind of worship is to be given to the Supreme God, and with what manner of service He is pleased. Also, by diligent examination, I shall acquaint myself to the full with the things which at the present time some persons fancy they can keep dark through the allurements of their ignorant minds, and shall drag them into the light. Those same persons who now stir up the people in such a war as to bring it about that the supreme God is not worshipped with the veneration that is His due, I shall destroy and dash in pieces. And since it is sufficiently clear that no one may hope to obtain the honours of a martyr with that kind [of Martyrdom] which is seen to be foreign to the truth of religion, and is altogether unbecoming, I shall without any delay cause those men whom I shall ascertain to have acted against that which is right and against religion itself, and whom I shall discover to have been guilty of violence in their worship, to undergo the destruction which they have deserved by their madness and reckless obstinacy.

Wherefore, let them also know for certain what they ought to do to secure full credence after they have invoked their own salvation, since I am going most diligently to search into the things which concern not merely the people, but also those clerics who are in the first places, and shall pass judgement in accordance with that which is most clearly in the interests of truth and religion. I shall also make these persons see what worship and what kind of worship is to be given to the Divinity, for by no means do I believe that I can in any way escape the greatest guilt otherwise than by refusing to close my eyes to that which is wicked. What can be done by me more in accordance with my constant practice, and the very office of a Prince, than, after having driven away errors and destroyed all rash opinions, to bring it about that all men should show forth true religion and simplicity in concord, and to render to Almighty God the worship which is His due?

(Preserved in Optatus of Milevis’ Against The Donatists)

(315AD) Fragment of a Letter of Constantine to Eumalius Vicarius.

TEXT NOT AVAILABLE

(Preserved in Augustine of Hippo’s Contr. Crest. 3. 71 [ed. Migne 43 [1861] 541; also Op. Const. 491–2])

(316 or 317AD) Letter of Constantine to the bishops and people of Africa.

Constantine Augustus to all the Bishops in Africa and to the people of the Catholic Church. You know right well that, as Faith required, so far as Prudence permitted, as much as a single-minded intention could prevail, I have endeavoured by every effort of kindly government to secure that, in accordance with the prescriptions of our law, the Peace of the most holy Brotherhood, whose grace the supreme God has poured into the hearts of His servants, should, through complete concord, be preserved secure. 'But whereas the provisions that we have made have not prevailed to subdue the obstinate violence of crime, which has been implanted in the breasts of certain men----few though they be----and whereas some favour is still shown to this wickedness of theirs, so that they would not on any account suffer a place in which they were proud to have sinned to be extorted from them, we must see to it, that as all this evil affects a few, it may be, through the mercy of Almighty God, mitigated for the people. For we ought to hope for a remedy, from that source to which all good desires and deeds are referred. But, until the Heavenly medicine shows itself, our designs must be moderated so far as to act with patience, and whatever in their insolence they attempt or carry out, in accordance with their habitual wantonness----all this we must endure with the strength which comes from tranquillity. In no way let wrong be returned to wrong, for it is the mark of a fool to snatch at that vengeance which we ought to leave to God, especially since our faith ought to lead us to trust that whatever we may endure from the madness of men of this kind, will avail before God for the grace of martyrdom. For what is it, to overcome in this world in the Name of God, excepting to endure with an unshaken heart the untamed savagery of men who harass the people of the Law of Peace? But, if you will give yourselves loyally to this affair, you will speedily bring it about that, by the favour of God on high, these men, who are making themselves the standard-bearers of this most miserable strife, may all come to recognise, as their laws or customs fall into decay, that they ought not, through the persuasion of a few, to give themselves over to perish in everlasting death, when they might, through the grace of repentance, be made whole again, having corrected their errors, for everlasting life. Fare you well, by your common prayer, for ever, by God's favour, dearest brethren.

(Preserved in Optatus of Milevis’ Against The Donatist)

(323AD) First Letter of Constantine to Eusebius.

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius. "Forasmuch as the unholy and willful rule of tyranny has persecuted the servants of our Saviour until this present time, I believe and have fully satisfied myself, best beloved brother, that the buildings belonging to all the churches have either become ruinous through actual neglect, or have received inadequate attention from the dread of the violent spirit of the times. "But now, that liberty is restored, and that serpent driven from the administration of public affairs by the providence of the Supreme God, and our instrumentality, we trust that all can see the efficacy of the Divine power, and that they who through fear of persecution or through unbelief have fallen into any errors, will now acknowledge the true God, and adopt in future that course of life which is according to truth and rectitude. With respect, therefore, to the churches over which you yourself preside, as well as the bishops, presbyters, and deacons of other churches with whom you are acquainted, do you admonish all to be zealous in their attention to the buildings of the churches, and either to repair or enlarge those which at present exist, or, in cases of necessity, to erect new ones. "We also empower you, and the others through you, to demand what is needful for the work, both from the provincial governors and from the Praetorian Praefect. For they have received instructions to be most diligent in obedience to your Holiness's orders. God preserve you, beloved brother.

(Preserved in Eusebius of Caesarea’s Life of Constantine 2:46, Theodoret’s Ecclesiastical History 1:14, and Socrates Scholasticus’ Ecclesiastical History 1:9)

(323AD) Law of Constantine respecting piety toward God and the Christian Religion sent to the Provinces of Palestine.

Constantine To The Inhabitants Of Palestine

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS to the inhabitants of the province of Palestine. "To all who entertain just and sound sentiments respecting the character of the Supreme Being, it has long been most clearly evident, and beyond the possibility of doubt, how vast a difference there has ever been between those who maintain a careful observance of the hallowed duties of the Christian religion, and those who treat this religion with hostility or contempt. But at this present time, we may see by still more manifest proofs, and still more decisive instances, both how unreasonable it were to question this truth, and how mighty is the power of the Supreme God: since it appears that they who faithfully observe His holy laws, and shrink from the transgression of His commandments, are rewarded with abundant blessings, and are endued with well-grounded hope as well as ample power for the accomplishment of their undertakings. On the other hand, they who have cherished impious sentiments have experienced results corresponding to their evil choice. For how is it to be expected that any blessing would be obtained by one who neither desired to acknowledge nor duly to worship that God who is the source of all blessing? Indeed, facts themselves are a confirmation of what I say. "FOR certainly any one who will mentally retrace the course of events from the earliest period down to the present time, and will reflect on what has occurred in past ages, will find that all who have made justice and probity the basis of their conduct, have not only carried their undertakings to a successful issue, but have gathered, as it were, a store of sweet fruit as the produce of this pleasant root. Again, whoever observes the career of those who have been bold in the practice of oppression or injustice; who have either directed their senseless fury against God himself, or have conceived no kindly feelings towards their fellow-men, but have dared to afflict them with exile, disgrace, confiscation, massacre, or other miseries of the like kind, and all this without any sense of compunction, or wish to direct thoughts to a better course, will find that such men have received a recompense proportioned to their crimes. And these are results which might naturally and reasonably be expected to ensue? "For whoever have addressed themselves with integrity of purpose to any course of action, keeping the fear of God continually before their thoughts, and preserving an unwavering faith in him, without allowing present fears or dangers to outweigh their hope of future blessings--such persons, though for a season they may have experienced painful trials, have borne their afflictions lightly, being supported by the belief of greater rewards in store for them; and their character has acquired a brighter luster in proportion to the severity of their past sufferrings. With regard, on the other hand, to those who have either dishonorably slighted the principles of justice, or refused to acknowledge the Supreme God themselves, and yet have dared to subject others who have faithfully maintained his worship to the most cruel insults and punishments; who have failed equally to recognize their own wretchedness in oppressing others on such grounds, and the happiness and blessing of those who preserved their devotion to God even in the midst of such sufferings: with regard, I say, to such men, many a time have their armies been slaughtered, many a time have they been put to flight; and their warlike preparations have ended in total ruin and defeat. "From the causes I have described, grievous wars arose, and destructive devastations. Hence followed a scarcity of the common necessaries of life, and a crowd of consequent miseries: hence, too, the authors of these impieties have either met a disastrous death of extreme suffering, or have dragged out an ignominious existence, and confessed it to be worse than death itself, thus receiving as it were a measure of punishment proportioned to the heinousness of their crimes. For each experienced a degree of calamity according to the blind fury with which he had been led to combat, and as he thought, defeat the Divine will: so that they not only felt the pressure of the ills of this present life, but were tormented also by a most lively apprehension of punishment in the future world. "AND now, with such a mass of impiety oppressing the human race, and the commonwealth in danger of being utterly destroyed, as if by the agency of some pestilential disease, and therefore needing powerful and effectual aid; what was the relief, and what the remedy which the Divinity devised for these evils? (And by Divinity is meant the one who is alone and truly God, the possessor of almighty and eternal power: and surely it cannot be deemed arrogance in one who has received benefits from God, to acknowledge them in the loftiest terms of praise.) I myself, then, was the instrument whose services He chose, and esteemed suited for the accomplishment of his will. Accordingly, beginning at the remote Britannic ocean, and the regions where, according to the law of nature, the sun sinks beneath the horizon, through the aid of divine power I banished and utterly removed every form of evil which prevailed, in the hope that the human race, enlightened through my instrumentality, might be recalled to a due observance of the holy laws of God, and at the same time our most blessed faith might prosper under the guidance of his almighty hand. "I said, under the guidance of his hand; for I would desire never to be forgetful of the gratitude due to his grace. Believing, therefore, that this most excellent service had been confided to me as a special gift, I proceeded as far as the regions of the East, which, being under the pressure of severer calamities, seemed to demand still more effectual remedies at my hands. At the same time I am most certainly persuaded that I myself owe my life, my every breath, in short, my very inmost and secret thoughts, entirely to the favor of the Supreme God. Now I am well aware that they who are sincere in the pursuit of the heavenly hope, and have fixed this hope in heaven itself as the peculiar and predominant principle of their lives, have no need to depend on human favor, but rather have enjoyed higher honors in proportion as they have separated themselves from the inferior and evil things of this earthly existence. Nevertheless I deem it incumbent on me to remove at once and most completely from all such persons the hard necessities laid upon them for a season, and the unjust inflictions under which they have suffered, though free from any guilt or just liability. For it would be strange indeed, that the fortitude and constancy of soul displayed by such men should be fully apparent during the reign of those whose first object it was to persecute them on account of their devotion to God, and yet that the glory of their character should not be more bright and blessed, under the administration of a prince who is His servant. "LET all therefore who have exchanged their country for a foreign land, because they would not abandon that reverence and faith toward God to which they had devoted themselves with their whole hearts, and have in consequence at different times been subject to the cruel sentence of the courts; together with any who have been enrolled in the registers of the public courts though in time past exempt from such office let these, I say, now render thanks to God the Liberator of all, in that they are restored to their hereditary property, and their wonted tranquility. Let those also who have been despoiled of their goods, and have hitherto passed a wretched existence, mourning under the loss of all that they possessed, once more be restored to their former homes, their families, and estates, and receive with joy the bountiful kindness of God. "FURTHERMORE, it is our command that all those who have been detained in the islands against their will should receive the benefit of this present provision; in order that they who will now have been surrounded by rugged mountains and the encircling barrier of the ocean, being now set free from that gloomy and desolate solitude, may fulfill their fondest wish by revisiting their dearest friends. Those, too, who have prolonged a miserable life in the midst of abject and wretched squalor, welcoming their restoration as an unlooked-for gain, and discarding henceforth all anxious thoughts, may pass their lives with us in freedom from all fear. For that any one could live in a state of fear under our government, when we boast and believe ourselves to be the servants of God, would surely be a thing most extraordinary even to hear of, and quite incredible; and our mission is to rectify the errors of the others. "AGAIN, with regard to those who have been condemned either to the grievous labor of the mines, or to service in the public works, let them enjoy the sweets of leisure in place of these long-continued toils, and henceforth lead a far easier life, and more accordant with the wishes of their hearts, exchanging the incessant hardships of their tasks for quiet relaxation. And if any have forfeited the common privilege of liberty, or have unhappily suffered dishonor, let them hasten back every one to the country of his nativity, and resume with becoming joy their former positions in society, from which they have been as it were separated by long residence abroad. "ONCE more, with respect to those who had previously been preferred to any military distinction, of which they were afterwards deprived, for the cruel and unjust reason that they chose rather to acknowledge their allegiance to God than to retain the rank they held; we leave them perfect liberty of choice, either to occupy their former stations, should they be content again to engage in military service, or after an honorable discharge, to live in undisturbed tranquility. For it is fair and consistent that men who have displayed such magnanimity and fortitude in meeting the perils to which they have been exposed, should be allowed the choice either of enjoying peaceful leisure, or resuming their former rank. "LASTLY, if any have wrongfully been deprived of the privileges of noble lineage, and subjected to a judicial sentence which has consigned them to the women's apartments and to the linen making, there to undergo a cruel and miserable labor, or reduced them to servitude for the benefit of the public treasury, without any exemption on the ground of superior birth; let such persons, resuming the honors they had previously enjoyed, and their proper dignities, henceforward exult in the blessings of liberty, and lead a glad life. Let the free man, too, by some injustice and inhumanity, or even madness, made a slave, who has felt the sudden transition from liberty to bondage, and oftentimes bewailed his unwonted labors, return to his family once more a free man in virtue of this our ordinance, and seek those employments which befit a state of freedom; and let him dismiss from his remembrance those services which he found so oppressive, and which so ill became his condition. Nor must we omit to notice those estates of which individuals have been deprived on various pretenses. For if any of those who have engaged with dauntless and resolute determination in the noble and divine conflict of martyrdom have also been stripped of their fortunes; or if the same has been the lot of the confessors, who have won for themselves the hope of eternal treasures; or if the loss of property has befallen those who were driven from their native land because they would not yield to the persecutors, and betray their faith; lastly, if any who have escaped the sentence of death have yet been despoiled of their worldly goods; we ordain that the inheritances of all such persons be transferred to their nearest kindred. And whereas the laws expressly assign this right to those most nearly related, it will be easy to ascertain to whom these inheritances severally belong. And it is evidently reasonable that the succession in these cases should belong to those who would have stood in the place of nearest affinity, had the deceased experienced a natural death. "But should there be no surviving relation to succeed in due course to the property of those above-mentioned, I mean the martyrs, or confessors, or those who for some such cause have been banished from their native land; in such cases we ordain that the church locally nearest in each instance shall succeed to the inheritance. And surely it will be no wrong to the departed that that church should be their heir, for whose sake they have endured every extremity of suffering. We think it necessary to add this also, that in case any of the above-mentioned persons have donated any part of their property in the way of free gift, possession of such property shall be assured, as is reasonable, to those who have thus received it. "AND that there may be no obscurity in this our ordinance, but every one may readily apprehend its requirements, let all men hereby know that if they are now maintaining themselves in possession of a piece of land, or a house, or garden, or anything else which had appertained to the before-mentioned persons, it will be good and advantageous for them to acknowledge the fact, and make restitution with the least possible delay. On the other hand, although it should appear that some individuals have reaped abundant profits from this unjust possession, we do not consider that justice demands the restitution of such profits. They must, however, declare explicitly what amount of benefit they have thus derived, and from what sources, and entreat our pardon for this offense; in order that their past covetousness may in some measure be atoned for, and that the Supreme God may accept this compensation as a token of contrition, and be pleased graciously to pardon the sin. "BUT it is possible that those who have become masters of such property (if it be right or possible to allow them such a title) will assure us by way of apology for their conduct, that it was not in their power to abstain from this appropriation at a time when a spectacle of misery in all its forms everywhere met the view; when men were cruelly driven from their homes, slaughtered without mercy, thrust forth without remorse: when the confiscation of the property of innocent persons was a common thing, and when persecutions and property seizures were unceasing. If any defend their conduct by such reasons as these, and still persist in their avaricious temper, they shall be made sensible that such a course will bring punishment on themselves, and all the more because this correction of evil is the very characteristic of our service to the Supreme God. So that it will henceforth be dangerous to retain what dire necessity may in time past have compelled men to take; especially because it is in any case incumbent on us to discourage covetous desires, both by persuasion, and by warning examples. "Nor shall the treasury itself, should it have any of the things we have spoken of, be permitted to keep them; but, without venturing as it were to raise its voice against the holy churches, it shall justly relinquish in their favor what it has for a time unjustly retained. We ordain, therefore, that all things whatsoever which shall appear righteously to belong to the churches, whether the property consist of houses or fields and gardens, or whatever the nature of it may be, shall be restored in their full value and integrity, and with undiminished right of possession. "Again, with respect to those places which are honored in being the depositories of the remains of martyrs, and continue to be memorials of their glorious departure; how can we doubt that they rightly belong to the churches, or refrain from issuing our injunction to that effect? For surely there can be no better liberality, no labor more pleasing or profitable, than to be thus employed under the guidance of the Divine Spirit, in order that those things which have been appropriated on false pretenses by unjust and wicked men, may be restored, as justice demands, and once more secured to the holy churches. "AND since it would be wrong in a provision intended to include all cases, to pass over those who have either procured any such property by right of purchase from the treasury, or have retained it when conveyed to them in the form of a gift; let all who have thus rashly indulged their insatiable thirst of gain be assured that, although by daring to make such purchases they have done all in their power to alienate our clemency from themselves, they shall nevertheless not fail of obtaining it, so far as is possible and consistent with propriety in each case. So much then is determined. "AND now, since it appears by the clearest and most convincing evidence, that the miseries which erewhile oppressed the entire human race are now banished from every part of the world, through the power of Almighty God, and at the same time the counsel and aid which he is pleased on many occasions to administer through our agency; it remains for all, both individually and unitedly, to observe and seriously consider how great this power and how efficacious this grace are, which have annihilated and utterly destroyed this generation, as I may call them, of most wicked and evil men; have restored joy to the good, and diffused it over all countries; and now guarantee the fullest authority both to honor the Divine law as it should be honored, with all reverence, and pay due observance to those who have dedicated themselves to the service of that law. These rising as from some dark abyss and, with an enlightened knowledge of the present course of events, will henceforward render to its precepts that becoming reverence and honor which are consistent with their pious character. Let this ordinance be published in our Eastern provinces.

(Preserved in Eusebius of Caesarea’s Life of Constantine 2:24–42 with an abstract in Sozomen’s Ecclesiastical History 1:8)

(324AD) Constantine’s edict to the people of the eastern provinces concerning the error of polytheism, etc.

"VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the people of the Eastern provinces.

"Whatever is comprehended under the sovereign (1) laws of nature, seems to convey to all men an adequate idea of the forethought and intelligence of the divine order. Nor can any, whose minds are directed in the true path of knowledge to the attainment of that end, entertain a doubt that the just perceptions of sound l reason, as well as those of the natural vision itself, through the sole influence of genuine virtue, lead to the knowledge of God. Accordingly no wise man will ever be surprised when he sees the mass of mankind influenced by opposite sentiments. For the beauty of virtue would be useless (2) and unperceived, did not vice display in contrast with it the course of perversity and folly. Hence it is that the one is crowned with reward, while the most high God is himself the administrator of judgment to the other. "And now I will endeavor to lay before you all as explicitly as possible, the nature of my own hopes of future happiness.

(Preserved in Eusebius of Caesarea’s Life of Constantine 2:48)

(323 or 324AD) Letter of Constantine to Alexander the Bishop and Arius the Presbyter.

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. "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 malignant 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. "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. "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. "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 unanimity 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? "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 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 intrusted 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. "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. "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 I 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. "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 amongst 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 forthwith 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.

(Preserved in Eusebius of Caesarea’s Life of Constantine 2:64–72, Gelasius of Cyzicus, 2:4, Socrates Scholasticus’ Ecclesiastical History 1:7)

(324–5AD) Letter to Porphyrius (Optatian).

NOT AVAILABLE

(Preserved in Migne, Patrol. Lat. 19 [1846] 393–394 and in various editions of Optatian)

(325AD) Letter of Constantine the King, summoning the bishops to Nicaea.

"That there is nothing more honourable in my sight than the fear of God, I believe is manifest to every man. Now, because the Synod of Bishops at Ancyra, of Galatia, consented at first that it should be, it now seems on many accounts that it would be well for a Synod to assemble at Nicea, a city of Bithynia, both because the Bishops of Italy and the rest of the countries of Europe are coming, and also because of the excellent temperature of the air, and also because I shall be present as a spectator and participator of what is done. Wherefore I signify to you, my beloved brethren, that I earnestly wish all of yon to assemble at this city which is named, that is at Nicea. Let every one of you therefore, considering that which is best, as I before said, be diligent without any delay speedily to come, that he may be present in his own person as a spectator of what is done. God keep you, my beloved brethren."

(From B. H. Cowper’s, Syriac Miscellanies, The Council Of Nicea. Extracts From The Codex Syriacus 38 In The Imperial Library At Paris, p.249)

(325AD) Letter of Constantine to the churches after the Council of Nicæa.

CONSTANTINUS AUGUSTUS, to the Churches.

"Having had full proof, in the general prosperity of the empire, how great the favor of God has been towards us, I have judged that it ought to be the first object of my endeavors, that unity of faith, sincerity of love, and community of feeling in regard to the worship of Almighty God, might be preserved among the highly favored multitude who compose the Catholic Church. And, inasmuch as this object could not be effectually and certainly secured, unless all, or at least the greater number of the bishops were to meet together, and a discussion of all particulars relating to oar most holy religion to take place; for this reason as numerous an assembly as possible has been convened, at which I myself was present, as one among yourselves (and far be it from me to deny that which is my greatest joy, that I am your fellow-servant), and every question received due and full examination, until that judgment which God, who sees all things, could approve, and which tended to unity and concord, was brought to light, so that no room was left for further discussion or controversy in relation to the faith. "AT this meeting the question concerning the most holy day of Easter was discussed, and it was resolved by the united judgment of all present, that this feast ought to be kept by all and in every place on one and the same day. For what can be more becoming or honorable to us than that this feast from which we date our hopes of immortality, should be observed unfailingly by all alike, according to one ascertained order and arrangement? And first of all, it appeared an unworthy thing that in the celebration of this most holy feast we should follow the practice of the Jews, who have impiously defiled their hands with enormous sin, and are, therefore, deservedly afflicted with blindness of soul. For we have it in our power, if we abandon their custom, to prolong the due observance of this ordinance to future ages, by a truer order, which we have preserved from the very day of the passion until the present time. Let us then have nothing in common with the detestable Jewish crowd; for we have received from our Saviour a different way. A course at once legitimate and honorable lies open to our most holy religion. Beloved brethren, let us with one consent adopt this course, and withdraw ourselves from all participation in their baseness. For their boast is absurd indeed, that it is not in our power without instruction from them to observe these things. For how should they be capable of forming a sound judgment, who, since their parricidal guilt in slaying their Lord, have been subject to the direction, not of reason, but of ungoverned passion, and are swayed by every impulse of the mad spirit that is in them? Hence it is that on this point as well as others they have no perception of the truth, so that, being altogether ignorant of the true adjustment of this question, they sometimes celebrate Easter twice in the same year. Why then should we follow those who are confessedly in grievous error? Surely we shall never consent to keep this feast a second time in the same year. But supposing these reasons were not of sufficient weight, still it would be incumbent on your Sagacities to strive and pray continually that the purity of your souls may not seem in anything to be sullied by fellowship with the customs of these most wicked men. We must consider, too, that a discordant judgment in a case of such importance, and respecting such religious festival, is wrong. For our Saviour has left us one feast in commemoration of the day of our deliverance, I mean the day of his most holy passion; and he has willed that his Catholic Church should be one, the members of which, however scattered in many and diverse places, are yet cherished by one pervading spirit, that is, by the will of God. And let your Holinesses' sagacity reflect how grievous and scandalous it is that on the self-same days some should be engaged in fasting, others in festive enjoyment; and again, that after the days of Easter some should be present at banquets and amusements, while others are fulfilling the appointed fasts. It is, then, plainly the will of Divine Providence (as I suppose you all clearly see), that this usage should receive fitting correction, and be reduced to one uniform rule. "Since, therefore, it was needful that this matter should be rectified, so that we might have nothing in common with that nation of parricides who slew their Lord: and since that arrangement is consistent with propriety which is observed by all the churches of the western, southern, and northern parts of the world, and by some of the eastern also: for these reasons all are unanimous on this present occasion in thinking it worthy of adoption. And I myself have undertaken that this decision should meet with the approval of your Sagacities, in the hope that your Wisdoms will gladly admit that practice which is observed at once in the city of Rome, and in Africa; throughout Italy, and in Egypt, in Spain, the Gauls, Britain, Libya, and the whole of Greece; in the dioceses of Asia and Pontus, and in Cilicia, with entire unity of judgment. And you will consider not only that the number of churches is far greater in the regions I have enumerated than in any other, but also that it is most fitting that all should unite in desiring that which sound reason appears to demand, and in avoiding all participation in the perjured conduct of the Jews. In fine, that I may express my meaning in as few words as possible, it has been determined by the common judgment of all, that the most holy feast of Easter should be kept on one and the same day. For on the one hand a discrepancy of opinion on so sacred a question is unbecoming, and on the other it is surely best to act on a decision which is free from strange folly and error.

"RECEIVE, then, with all willingness this truly Divine injunction, and regard it as in truth the gift of God. For whatever is determined in the holy assemblies of the bishops is to be regarded as indicative of the Divine will. As soon, therefore, as you have communicated these proceedings to all our beloved brethren, you are bound from that time forward to adopt for yourselves, and to enjoin on others the arrangement above mentioned, and the due observance of this most sacred day; that whenever I come into the presence of your love, which I have long desired, I may have it in my power to celebrate the holy feast with you on the same day, and may rejoice with you on all accounts, when I behold the cruel power of Satan removed by Divine aid through the agency of our endeavors, while your faith, and peace, and concord everywhere flourish. God preserve you, beloved brethren.

(Preserved in Eusebius of Caesarea's Life of Constantine 3:17–20 and Socrates Scholasticus’ Ecclesiastical History 1:9)

(325AD) Letter of Constantine to the church of Alexandria.

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 malignantly 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 Nicaea 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 unanimous 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 afterward 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, ye 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 ye have prayed. May God protect you, beloved brethren.

(Preserved in Socrates Scholasticus’ Ecclesiastical History 1:9)

(325AD) Letter of Constantine to Arius and the Arians.

NOT AVAILABLE

(Contained in Conc. 2:269)

(325AD) Letter of Constantine to the churches.

Constantine the King to the Bishops and nations everywhere.

Inasmuch as Arius imitates the evil and the wicked, it is right that, like them, he should be rebuked and rejected. As therefore Porphyry, who was an enemy of the fear of God, and wrote wicked and unlawful writings against the religion of Christians, found the reward which befitted him, that he might be a reproach to all generations after, because he fully and insatiably used base fame; so that on this account his writings were righteously destroyed; thus also now it seems good that Arius and the holders of his opinion should all be called Porphyrians, that he may be named by the name of those whose evil ways he imitates: And not only this, but also that all the writings of Arius, wherever they be found, shall be delivered to be burned with fire, in order that not only his wicked and evil doctrine may be destroyed, but also that the memory of himself and of his doctrine may be blotted out, that there may not by any means remain to him remembrance in the world. Now this also I ordain, that if any one shall be found secreting any writing composed by Arius, and shall |7 not forthwith deliver up and burn it with fire, his punishment shall be death; for as soon as he is caught in this he shall suffer capital punishment by beheading without delay.

(Preserved in Socrates Scholasticus’ Ecclesiastical History 1:9. A translation of a Syriac translation of this, written in 501, is in B. H. Cowper’s, Syriac Miscellanies, Extracts From The Syriac Ms. No. 14528 In The British Museum, Lond. 1861, p. 6–7)

(325AD) Letter of Constantine to the Nicomedians against Eusebius and Theognis.

NOT AVAILABLE

(In Gelasius of Cyzicus 3:2, Theodoret’s Ecclesiastical History 1:20 and Sozomen’s Ecclesiastical History 1:21)

(325AD) Letter to Theodotus.

UNAVAILABLE

(In Gelasius of Cyzicus 3:3)

(325AD) Letter of Constantine to Macarius.

VICTOR CONSTANTIUS, MAXIMUS AUGUSTUS, TO Macarius. "Such is our Saviour's grace, that no power of language seems adequate to describe the wondrous circumstance to which I am about to refer. For, that the monument of his most holy Passion, so long ago buried beneath the ground, should have remained unknown for so long a series of years, until its reappearance to his servants now set free through the removal of him who was the common enemy of all, is a fact which truly surpasses all admiration. For if all who are accounted wise throughout the world were to unite in their endeavors to say somewhat worthy of this event, they would be unable to attain their object in the smallest degree. Indeed, the nature of this miracle as far transcends the capacity of human reason as heavenly things are superior to human affairs. For this cause it is ever my first, and indeed my only object, that, as the authority of the truth is evincing itself daily by fresh wonders, so our souls may all become more zealous, with all sobriety and earnest unanimity, for the honor of the Divine law. I desire, therefore, especially, that you should be persuaded of that which I suppose is evident to all beside, namely, that I have no greater care than how I may best adorn with a splendid structure that sacred spot, which, under Divine direction, I have disencumbered as it were of the heavy weight of foul idol worship; a spot which has been accounted holy from the beginning in God's judgment, but which now appears holier still, since it has brought to light a clear assurance of our Saviour's passion. "IT will be well, therefore, for your sagacity to make such arrangements and provision of all things needful for the work, that not only the church itself as a whole may surpass all others whatsoever in beauty, but that the details of the building may be of such a kind that the fairest structures in any city of the empire may be excelled by this. And with respect to the erection and decoration of the walls, this is to inform you that our friend Dracilianus, the deputy of the Praetorian Praefects, and the governor of the province, have received a charge from us. For our pious directions to them are to the effect that artificers and laborers, and whatever they shall understand from your sagacity to be needful for the advancement of the work, shall forthwith be furnished by their care. And as to the columns and marbles, whatever you shall judge, after actual inspection of the plan, to be especially precious and serviceable, be diligent to send information to us in writing, in order that whatever quantity or sort of materials we shall esteem from your letter to be needful, may be procured from every quarter, as required, for it is fitting that the most marvelous place in the world should be worthily decorated. "WITH respect to the ceiling of the church, I wish to know from you whether in your judgment it should be panel-ceiled, or finished with any other kind of workmanship. If the panel ceiling be adopted, it may also be ornamented with gold. For the rest, your Holiness will give information as early as possible to the before-mentioned magistrates how many laborers and artificers, and what expenditure of money is required. You will also be careful to send us a report without delay, not only respecting the marbles and columns, but the paneled ceiling also, should this appear to you to be the most beautiful form. God preserve you, beloved brother!"

(Preserved in Eusebius of Caesarea’s Life of Constantine 3:30-33 and Theodoret’s Ecclesiastical History 1:16)

(330AD) Letter of Constantine to the Numidian Bishops.

Constantine the supreme Victor and always triumphant Emperor, to Zenuzius, Gallicus, Victorinus, Sperantius, Januarius, Felix, Crescentius, Pontius, Victor, Babbertius, Donatus, Bishops. Since this is certainly the Will of the Supreme God, who is the Author of this world and its Father, (through whose goodness we enjoy life, look up to heaven, and rejoice in the society of our fellow-men), that the whole human race should agree together and be joined in a certain affectionate union by, as it were, a mutual embrace, it is not doubtful that heresies and schism have come from the devil, who is the head of wickedness. Therefore, there is no room to doubt that whatever heretics do, is done through his prompting who has taken possession of their senses, minds and thoughts. For, when he has reduced men of this character beneath his power, he rules them in every sort of fashion. And what good thing can be done by a man who is insane, unbelieving, irreligious, profane, opposed to God, an enemy of the Holy Church, who (departing from God, the Holy, the True, the Just, the Supreme, and the Lord of all, from Him who has given us life and preserved us in this world----having bestowed upon us breath for the life which we enjoy, and willed us to have, that which is His own 76 ----and has made all things perfect by His Will) runs on the downward path to the side of the devil? But, inasmuch as the soul which has once been possessed by the Evil One----for it must needs do the works of its teacher----does those things which are opposed to equity and justice, it follows that they who have been possessed by the devil yield themselves to his falsehood and wickedness. Moreover, |413 it is not to be wondered at 77 that the wicked depart from the good, for thus has it been rightly laid down in the proverb, 'Like flock with like together.' 78 It must needs be that those who have been stained with the evil of an impious mind should depart from our fellowship. For, as Scripture says, the wicked man brings forth wicked things from a wicked treasure,79 but the good man brings forth good from good. But since (as we have said) heretics and schismatics, who, deserting good and following after evil, do the things that are displeasing to God, are proved to cling to the devil, who is their father, most rightly and wisely has your Gravity 80 acted in accordance with the holy precepts of the Faith, by abstaining from contending with their perversity, and giving them the use of that which they claim for themselves, though they have no right to it, and it does not belong to them, lest----so great is their wicked and shameless perversity----they might even break out into tumults, and stir up men like themselves at their crowded meetings, and thus a state of sedition might be produced, which could not be allayed. For their criminal purpose always requires them to do the works of the devil. Therefore, since the Bishops of God overcome them, together with their father himself,81 by patience, let those who are the worshippers of the Supreme God obtain glory for themselves, but these others condemnation and condign punishments. In fact, may the Judgement of the Supreme God become the more imposing and appear 82 the more just from this, that He bears with them in calmness, and His patience condemns all the deeds which have come from them, enduring them for a while, for God indeed has declared that He is the Avenger of all. So when vengeance is reserved to God, the enemy is punished the more severely. And |414 I have now been informed that you, the servants of God, have done this willingly, and I have rejoiced that you demand no punishment upon the impious and wicked, the sacrilegious and profane, the perfidious and irreligious, upon those who displease God and are the enemies of the Church, but rather ask that they should be pardoned. This is to know God truly and thoroughly, this is to walk in the way of His Commandments, this is to believe with happiness, this is to think with truth, this is to understand that when the enemies of the Church are spared in this world, the greater punishment is laid up against them for hereafter. I have learnt by the receipt of the letter of your Wisdom and Dignity, that the heretics or schismatics, with their accustomed wickedness, determined to seize the basilicas belonging to the Catholic Church, which I had ordered to be built in the City of Constantine,83 and that, though they had been often warned, both by us and by our judges at our command, to give up what was not theirs, they have refused to do so, but that you, imitating the Patience of the most high God, with a calm mind relinquish to their wickedness what is yours, and ask instead for another site for yourselves in exchange, namely the Custom House. This petition of yours I gladly welcomed, according to my custom, and straightway sent a suitable letter to the accountant,84 commanding him to see that our Custom House should be passed over, with all its rights, to the ownership of the Catholic Church. I have given you this with ready liberality, and have ordered it to be at once delivered to you. I have also commanded a basilica to be built on that spot at the Imperial expense, and have directed letters to be written to the Consular of Numidia,85 |415 telling him to be of assistance to your Holiness in all things which concern the building of this Church. I have also decreed, in accordance with my Statute law, that the lectors and subdeacons 86 of the Catholic Church, and any others who, by the command of the above-mentioned, have been summoned in consequence of their fitness, to public offices, or to the decurionship, should be free from all public obligations 87; also we have provided that those who at the instigation of heretics had been summoned, should forthwith be set free from disagreeable duties.88 For the rest I have also ordered that the law which I have made concerning Catholic ecclesiastics be observed. All these things have been written out at length, as this letter testifies, in order that they may be made known to your patience. And indeed, oh that the heretics or schismatics would at length provide for their own salvation, and that, having wiped away the darkness from their eyes, they would open them to the vision of true light, and that they would depart from the devil, and, however late, would flee to God, who is One and True, and the Judge of all mankind. But, since it is clear that they are remaining in their malice, and wish to die in their crimes, our warning and former careful exhortation is enough for them. For if they had been willing to obey our commands, they would have been freed from all evil. Let us, however, my Brothers, follow after the things that are ours, let us walk in the way of the Commandments, let us by good actions keep the Divine Precepts, let us free our life from errors and with the help of the mercy of God, let us direct it along the right path.

Given on February 5 at Sardica. DEO GRATIAS.

(Preserved in Optatus of Milevis’ Against The Donatists)

(332AD) Letter of Constantine to the Antiochians.

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the people of Antioch.

"How pleasing to the wise and intelligent portion of mankind is the concord which exists among you! And I myself, brethren, am disposed to love you with an enduring affection, inspired both by religion, and by your own manner of life and zeal on my behalf. It is by the exercise of right understanding and sound discretion, that we are enabled really to enjoy our blessings. And what can become you so well as i this discretion? No wonder, then, if I affirm that your maintenance of the truth has tended rather to promote your security than to draw on you the hatred of others. Indeed, amongst brethren, whom the selfsame disposition to walk in the ways of truth and righteousness promises, through the favor of God, to register among his pure and holy family, what can be more honorable than gladly to acquiesce in the prosperity of all men? Especially since the precepts of the divine law prescribe a better direction to your proposed intention, and we ourselves desire that your judgment should be confirmed by proper sanction. It may be that you are surprised, and at a loss to understand the meaning of this introduction to my present address. The cause of it I will not hesitate to explain without reserve. I confess, then, that on reading your records I perceived, by the highly eulogistic testimony which they bear to Eusebius, bishop of Caesarea, whom I have myself long well known and esteemed for his learning and moderation, that you are strongly attached to him, and desire to appropriate him as your own. What thoughts, then, do you suppose that I entertain on this subject, desirous as I am to seek for and act on the strict principles of right? What anxiety do you imagine this desire of yours has caused me? O holy faith, who givest us in our Saviour's words and precepts a model, as it were, of what our life should be, how hardly wouldst thou thyself resist the sins of men, were it not that thou refusest to subserve the purposes of gain! In my own judgment, he whose first object is the maintenance of peace, seems to be superior to Victory herself; and where a right and honorable course lies open to one's choice, surely no one would hesitate to adopt it. I ask then, brethren, why do we so decide as to inflict an injury on others by our choice? Why do we covet those objects which will destroy the credit of our own reputation? I myself highly esteem the individual whom ye judge worthy of your respect and affection: notwithstanding, it cannot be right that those principles should be entirely disregarded which should be authoritative and binding on all alike, so that each should not be content with his own circumstances, and all enjoy their proper privileges: nor can it be right, in considering the claims of rival candidates, to suppose but that not one only, but many, may appear worthy of comparison with this person. For as long as no violence or harshness are suffered to disturb the dignities of the church, they continue to be on an equal footing, and worthy of the same consideration everywhere. Nor is it reasonable that an inquiry into the qualifications of this one should be made to the detriment of others; since the judgment of all churches, whether reckoned of greater or less importance in themselves, is equally capable of receiving and maintaining the divine ordinances, so that one is in no way inferior to another, if we will but boldly declare the truth, in regard to that standard of practice which is common to all. If this be so, we must say that you will be chargeable, not with retaining this prelate, but with wrongfully removing him; your conduct will be characterized rather by violence than justice; and whatever may be generally thought by others, I dare clearly and boldly affirm that this measure will furnish ground of accusation against you, and will provoke factious disturbances of the most mischievous kind: for even timid flocks can show the use and power of their teeth, when the watchful care of their shepherd declines, and they find themselves bereft of his accustomed guidance. If this then be really so, if I am not deceived in my judgment, let this, brethren, be your first consideration, for many and important considerations will immediately present themselves, whether, should you persist in your intention, that mutual kindly feeling and affection which should subsist among you will suffer no diminution? In the next place, remember that he, who came among you for the purpose of offering disinterested counsel, now enjoys the reward which is due to him in the judgment of heaven; for he has received no ordinary recompense in the high testimony you have borne to his equitable conduct. Lastly, in accordance with your usual sound judgment, do ye exhibit a becoming diligence in selecting the person of whom you stand in need, carefully avoiding all factious and tumultuous clamor; for such clamor is always wrong, and from the collision of discordant elements both sparks and flame will arise. I protest, as I desire to please God and you, and to enjoy a happiness commensurate with your kind wishes, that I love you, and the quiet haven of your gentleness, now that you have cast from you that which defiled, and received in its place at once sound morality and concord, firmly planting in the vessel the sacred standard, and guided, as one may say, by a helm of iron in your course onward to the light of heaven. Receive then on board that merchandise which is incorruptible, since, as it were, all bilge water has been drained from the vessel; and be careful henceforth so to secure the enjoyment of all your present blessing, that you may not seem at any future time either to have determined any measure on the impulse of inconsiderate or ill-directed zeal, or in the first instance rashly to have entered on an inexpedient course. May God preserve you, beloved brethren!"

(Preserved in Eusebius of Caesarea’s Life of Constantine 3:60)

(332AD) Letter of Constantine to the Synod of Tyre, Part 1.

Constantine to the Bishops of Antioch

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Theodotus, Theodorus, Narcissus, Atius, Alpheus, and the rest of the bishops who are at Antioch. "I have perused the letters written by your Prudences, and highly approve of the wise resolution of your colleague in the ministry, Eusebius. Having, moreover, been informed of the circumstances of the case, partly by your letters, partly by those of our illustrious counts, Acacius and Strategius, after sufficient investigation I have written to the people of Antioch, suggesting the course which will be at once pleasing to God and advantageous for the Church. A copy of this I have ordered to be subjoined to this present letter, in order that ye yourselves may know what I thought fit, as an advocate of the cause of justice, to write to that people: since I find in your letter this proposal, that, in consonance with the choice of the people, sanctioned by your own desire, Eusebius the holy bishop of Caesarea should preside over and take the charge of the church at Antioch. Now the letters of Eusebius himself on this subject appeared to be strictly accordant with the order prescribed by the Church. Nevertheless it is expedient that your Prudences should be made acquainted with my opinion also. For I am informed that Euphronius the presbyter, who is a citizen of Caesarea in Cappadocia, and George of Arethusa, likewise a presbyter, and appointed to that office by Alexander at Alexandria, are men of tried faith. It was right, therefore, to intimate to your Prudences, that in proposing these men and any others whom you may deem worthy the episcopal dignity, you should decide this question in a manner conformable to the tradition of the apostles. For in that case, your Prudences will be able, according to the rule of the Church and apostolic tradition, to direct this election in the manner which true ecclesiastical discipline shall prescribe. God preserve you, beloved brethren!"

(Preserved in Eusebius of Caesarea’s Life of Constantine 3:62 and Theodoret’s Ecclesiastical History 1:27)

(332AD) Letter of Constantine to the Synod of Tyre, Part 2

"CONSTANTINUS AUGUSTUS to the holy council assembled in Tyre.

"In the general prosperity which distinguishes the present time, it seems right that the Catholic Church should likewise be exempt from trouble, and that the servants of Christ should be freed from every reproach. "But certain individuals instigated by the mad desire of contention, not to say leading a life unworthy of their profession, are endeavoring to throw all into disorder. This appears to me to be the greatest of all possible calamities. I beseech you, therefore, in post haste, as the phrase goes, to assemble together, without any delay, in formal synod; so that you may support those who require your assistance. heal the brethren who are in danger, restore unanimity to the divided members, and rectify the disorders of the Church while time permits; and thus restore to those great provinces the harmony which, alas! the arrogance of a few men has destroyed. I believe every one would admit that you could not perform anything so pleasing in the sight of God, so surpassing all my prayers as well as your own, or so conducive to your own reputation, as to restore peace. "Do not ye therefore delay, but when you have come together with all that sincerity and fidelity which our Saviour demands of alI His servants, almost in words that we can hear, endeavour with redoubled eagerness to put a fitting end to these dissensions.

"Nothing shall be omitted on my part to further the interests of our religion. I have done all that you recommended in your letters. I have sent to those bishops whom you specified, directing them to repair to the council for the purpose of deliberating with you upon ecclesiastical matters. I have also sent Dionysius , a man of consular rank, to counsel those who are to sit in synod with you, and to be himself an eye witness of your proceedings, and particularly of the order and regularity that is maintained. If any one should dare on the present occasion also to disobey our command, and refuse to come to the council, which, however, I do not anticipate, an officer will be despatched immediately to send him into banishment by imperial order, that he may learn not to oppose the decrees enacted by the emperor for the support of truth.

"All that now devolves upon your holinesses is to decide with unanimous judgment, without partiality or prejudice, in accordance with the ecclesiastical and apostolical rule, and to devise suitable remedies for the offences which may have resulted from error; in order that the Church may be freed from all reproach, that my anxiety may be diminished, that peace may be restored to those now at variance, and that your renown may be increased. May God preserve you, beloved brethren."

(Preserved in Theodoret’s Ecclesiastical History 1:27)

(332AD) Second Letter of Constantine to Eusebius.

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.

"I have most carefully perused your letter, and perceive that you have strictly conformed to the rule enjoined by the discipline of the Church. Now to abide by that which appears at the same time pleasing to God, and accordant with apostolical tradition, is a proof of true piety. You have reason to deem yourself happy on this behalf, that you are counted worthy, in the judgment, I may say, of all the world, to have the oversight of any church. For the desire which all feel to claim you for their own, undoubtedly enhances your enviable fortune in this respect. Notwithstanding, your Prudence whose resolve it is to observe the ordinances of God and the apostolic canon of the Church, has done excellently well in declining the bishopric of the church at Antioch, and desiring to continue in that church of which you first received the oversight by the will of God. I have written on this subject to the people of Antioch, and also to your colleagues in the ministry who had themselves consulted me in regard to this question; on reading which letters, your Holiness will easily discern, that, inasmuch as justice itself opposed their claims, I have written to them under divine direction. It will be necessary that your Prudence should be present at their conference, in order that this decision may be ratified in the church at Antioch. God preserve you, beloved brother!"

(Preserved in Eusebius of Caesarea’s Life of Constantine 3:61)

(332AD) Second Letter of Constantine to Macarius and the rest of the Bishops in Palestine (to Eusebius).

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Macarius, and the rest of the bishops in Palestine. "One benefit, and that of no ordinary importance, has been conferred on us by my truly pious mother-in-law, in that she has made known to us by letter that abandoned folly of impious men which has hitherto escaped detection by you: so that the criminal conduct thus overlooked may now through our means obtain fitting correction and remedy, necessary though ardy. For surely it is a grave impiety indeed, that holy places should be defiled by the stain of unhallowed impurities. What then is this, dearest brethren, which, though it has eluded your sagacity, she of whom I speak was impelled by a pious sense of duty to disclose? "SHE assures me, then, that the place which takes its name from the oak of Mambre, where we find that Abraham dwelt, is defiled by certain of the slaves of superstition in every possible way. She declares that idols which should be utterly destroyed have been erected on the site of that tree; that an altar is near the spot; and that impure sacrifices are continually performed. Now since it is evident that these practices are equally inconsistent with the character of our times, and unworthy the sanctity of the place itself, I wish your Gravities to be informed that the illustrious Count Acacius, our friend, has received instructions by letter from me, to the effect that every idol which shall be found in the place above-mentioned shall immediately be consigned to the flames; that the altar be utterly demolished; and that if any one, after this our mandate, shall be guilty of impiety of any kind in this place, he shall be visited with condign punishment. The place itself we have directed to be adorned with an unpolluted structure, I mean a church; in order that it may become a fitting place of assembly for holy men. Meantime, should any breach of these our commands occur, it should be made known to our clemency without the least delay by letters from you, that we may direct the person detected to be dealt with, as a transgressor of the law, in the severest manner. For you are not ignorant that the Supreme God first appeared to Abraham, and conversed with him, in that place. There it was that the observance of the Divine law first began; there first the Saviour himself, with the two angels, vouchsafed to Abraham a manifestation of his presence; there God first appeared to men; there he gave promise to Abraham concerning his future seed, and straightway fulfilled that promise; there he foretold that he should be the father of a multitude of nations. For these reasons, it seems to me right that this place should not only be kept pure through your diligence from all defilement, but restored also to its pristine sanctity; that nothing hereafter may be done there except the performance of fitting service to him who is the Almighty God, and our Saviour, and Lord of all. And this service it is incumbent on you to care for with due attention, if your Gravities be willing (and of this I feel confident) to gratify my wishes, which are especially interested in the worship of God. May he preserve you, beloved brethren!"

(Preserved in Eusebius of Caesarea’s Life of Constantine 3:52-53)

(332AD?) Edict against the heretics.

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the heretics.

"Understand now, by this present statute, ye Novatians, Valentinians, Marcionites, Paulians, ye who are called Cataphrygians, and all ye 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. Ye 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, ye fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while ye 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 are 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?

"FORASMUCH, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double- mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public."

(Preserved in Eusebius of Caesarea’s Life of Constantine 3:64-65)

(333AD) Letter of Constantine to Sapor, King of the Persians.

CONSTANTINE AUGUSTUS TO SAPOR, KING OF THE PERSIANS

“BY keeping the Divine faith, I am made a partaker of the light of truth: guided by the light of truth, I advance in the knowledge of the Divine faith. Hence it is that, as my actions themselves evince, I profess the most holy religion; and this worship I declare to be that which teaches me deeper acquaintance with the most holy God; aided by whose Divine power, beginning from the very borders of the ocean, I have aroused each nation of the world in succession to a well-grounded hope of security; so that those which, groaning in servitude to the most cruel tyrants and yielding to the pressure of their daily sufferings, had well nigh been utterly destroyed, have been restored through my agency to a far happier state. This God I confess that I hold in unceasing honor and remembrance; this God I delight to contemplate with pure and guileless thoughts in the height of his glory. “THIS God I invoke with bended knees, and recoil with horror from the blood of sacrifices from their foul and detestable odors, and from every earth-born magic fire: for the profane and impious superstitions which are defiled by these rites have cast down and consigned to perdition many, nay, whole nations of the Gentile world. For he who is Lord of all cannot endure that those blessings which, in his own loving-kindness and consideration of the wants of men he has revealed for the rise of all, should be perverted to serve the lusts of any. His only demand from man is purity of mind and an undefiled spirit; and by this standard he weighs the actions of virtue and godliness. For his pleasure is in works of moderation and gentleness: he loves the meek, and hates the turbulent spirit: delighting in faith, he chastises unbelief: by him all presumptuous power is broken down, and he avenges the insolence of the proud. While the arrogant and haughty are utterly overthrown, he requires the humble and forgiving with deserved rewards: even so does he highly honor and strengthen with his special help a kingdom justly governed, and maintains a prudent king in the tranquility of peace. “I CANNOT, then, my brother believe that I err in acknowledging this one God, the author and parent of all things: whom many of my predecessors in power, led astray by the madness of error, have ventured to deny, but who were all visited with a retribution so terrible and so destructive, that all succeeding generations have held up their calamities as the most effectual warning to any who desire to follow in their stops. Of the number of these I believe him to have been, whom the lightning-stroke of Divine vengeance drove forth from hence, and banished to your dominions and whose disgrace contributed to the fame of your celebrated triumph. “AND it is surely a happy circumstance that the punishment of such persons as I have described should have been publicly manifested in our own times. For I myself have witnessed the end of those who lately harassed the worshipers of God by their impious edict. And for this abundant thanksgivings are due to God that through his excellent Providence all men who observe his holy laws are gladdened by the renewed enjoyment of peace. Hence I am fully persuaded that everything is in the best and safest posture, since God is vouchsafing, through the influence of their pure and faithful religious service, and their unity of judgment respecting his Divine character, to gather all men to himself. “IMAGINE, then, with what joy I heard tidings so accordant with my desire, that the fairest districts of Persia are filled with those men on whose behalf alone I am at present speaking, I mean the Christians. I pray, therefore, that both you and they may enjoy abundant prosperity, and that your blessings and theirs may be in equal measure; for thus you will experience the mercy and favor of that God who is the Lord and Father of all. And now, because your power is great, I commend these persons to your protection; because your piety is eminent, I commit them to your care. Cherish them with your wonted humanity and kindness; for by this proof of faith you will secure an immeasurable benefit both to yourself and us.”

(Preserved in Eusebius of Caesarea’s Life of Constantine 4:9-13 and Theodoret’s Ecclesiastical History 1:24)

(333AD) Letters of Constantine to Antony, the monk, and of Antony to him are mentioned in Athanasius' Life of Antony 81.

And the fame of Anthony came even unto kings. For Constantine Augustus, and his sons Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an answer from him. But he made nothing very much of the letters, nor did he rejoice at the messages but was the same as he had been before the Emperors wrote to him. But when they brought him the letters he called the monks and said, 'Do not be astonished if an emperor writes to us, for he is a man; but rather wonder that God wrote the Law for men and has spoken to us through His own Son.' And so he was unwilling to receive the letters, saying that he did not know how to write an answer to such things. But being urged by the monks because the emperors were Christians, and lest they should take offence on the ground that they had been spurned, he consented that they should be read, and wrote an answer approving them because they worshipped Christ, and giving them counsel on things pertaining to salvation: 'not to think much of the present, but rather to remember the judgment that is coming, and to know that Christ alone was the true and Eternal King.' He begged them to be merciful and to give heed to justice and the poor. And they having received the answer rejoiced.

(Mentioned in Athanasius’ Life of Antony 81)

(333AD) Letter of Constantine to Eusebius in praise of his discourse concerning Easter.

“VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.

“It is indeed an arduous task, and beyond the power of language itself, worthily to treat of the mysteries of Christ, and to explain in a fitting manner the controversy respecting the feast of Easter, its origin as well as its precious and toilsome accomplishment. For it is not in the power even of those who are able to apprehend them, adequately to describe the things of God. I am, notwithstanding, filled with admiration of your learning and zeal, and have not only myself read your work with pleasure, but have given directions, according to your own desire, that it be communicated to many sincere followers of our holy religion. Seeing, then, with what pleasure we receive favors of this kind from your Sagacity, be pleased to gladden us more frequently with those compositions, to the practice of which, indeed, you confess yourself to have been trained from an early period, so that I am urging a willing man, as they say, in exhorting you to your customary pursuits. And certainly the high and confident judgment we entertain is a proof that the person who has translated your writings into the Latin tongue is in no respect incompetent to the task, impossible though it be that such version should fully equal the excellence of the works themselves. God preserve you, beloved brother.”

(Preserved in Eusebius of Caesarea’s Life of Constantine 4:35)

(333AD) Letter of Constantine to Eusebius on the preparation of the copies of the Scriptures.

“VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to Eusebius.

“It happens, through the favoring providence of God our Savior,
that great numbers have united themselves to the most holy church
in the city which is called by my name.

It seems, therefore, highly requisite,
since that city is rapidly advancing in prosperity in all other respects,
that the number of churches should also he increased.
Do you, therefore, receive with all readiness my determination on this behalf.

I have thought it expedient to instruct your Prudence
to order fifty copies of the sacred Scriptures,
the provision and use of which you know
to be most needful for the instruction of the Church,
to be written on prepared parchment in a legible manner,
and in a convenient, portable form, by professional transcribers
thoroughly practiced in their art.

The catholicus of the diocese has also received instructions by
letter from our Clemency to be careful to furnish all things necessary
for the preparation of such copies; and it will be for you
to take special care that they be completed with as little delay as possible.

You have authority also, in virtue of this letter,
to use two of the public carriages for their conveyance,
by which arrangement the copies when fairly written
will most easily be forwarded for my personal inspection;
and one of the deacons of your church may be intrusted with this service,
who, on his arrival here, shall experience my liberality.
God preserve you, beloved brother!”.

(Preserved in Eusebius of Caesarea’s Life of Constantine 4:36, Theodoret’s Ecclesiastical History 1:15, and Socrates’ Scholasticus’ Ecclesiastical History 1:9)

(335AD) Fragment of the first letter of Constantine to Athanasius.

Having therefore knowledge of my will, grant free admission to all who wish to enter into the Church. For if I learn that you have hindered or excluded any who claim to be admitted into communion with the Church, I will immediately send some one who shall depose you by my command, and shall remove you from your place.

(Preserved in Athanasius’ Apology Against The Arians 5:59 and Socrates Scholasticus’ Ecclesiastical History 1:27)

(335AD) Letter of Constantine to the people of the Alexandrian Church.

Constantine, Maximus, Augustus, to the people of the Catholic Church at Alexandria.

Beloved brethren, I greet you well, calling upon God, Who is the chief witness of my intention, and on the Only- begotten, the Author of our Law, Who is Sovereign over the lives of all men, and Who hates dissensions. But what shall I say to you? That I am in good health? Nay, but I should be able to enjoy better health and strength, if you were possessed with mutual love one towards another, and had rid yourselves of your enmities, through which, in consequence of the storms excited by contentious men, we have left the haven of brotherly love. Alas! what perverseness is this! What evil consequences are produced every day by the tumult of envy which has been stirred up among you! Hence it is that evil reports have settled upon the people of God. Whither has the faith of righteousness departed? For we are so involved in the mists of darkness, not only through manifold errors, but through the faults of ungrateful men, that we bear with those who favour folly, and though we are aware of them, take no heed of those who set aside goodness and truth. What strange inconsistency is this! We do not convict our enemies, but we follow the example of robbery which they set us, whereby the most pernicious errors, finding no one to oppose them, easily, if I may so speak, make a way for themselves. Is there no understanding among us, for the credit of our common nature, since we are thus neglectful of the injunctions of the law? But some one will say, that love is a thing brought out by nature. But, I ask, how is it that we who have got the law of God for our guide in addition to our natural advantages, thus tolerate the disturbances and disorders raised by our enemies, who seem inflamed, as it were, with firebrands? How is it, that having eyes, we see not, neither understand, though we are surrounded by the intelligence of the law? What a stupor has seized upon our life, that we are thus neglectful of ourselves, and that although God admonishes us, Is it not an intolerable evil? and ought we not to esteem such men as our enemies, and not the household and people of God? For they are infuriated against us, abandoned as they are: they lay grievous crimes to our charge, and make attacks upon us as enemies. And I would have you yourselves to consider with what exceeding madness they do this. The foolish men carry their maliciousness at their tongues' end. They carry about with them a sort of leaden anger, so that they reciprocally smite one another, and involve us by way of increasing their own punishment. The good teacher is accounted an enemy, while he who clothes himself with the vice of envy, contrary to all justice makes his gain of the gentle temper of the people; he ravages, and consumes, he decks himself out, and recommends himself with false praises; he subverts the truth, and corrupts the faith, until he finds out a hole and hiding-place for his conscience. Thus their very perverseness makes them wretched, while they impudently prefer themselves to places of honour, however unworthy they may be. Ah! what a mischief is this! they say "Such an one is too old; such an one is a mere boy; the office belongs to me; it is due to me, since it is taken away from him. I will gain over all men to my side, and then I will endeavour with my power to ruin him." Plain indeed is this proclamation of their madness to all the world; the sight of companies, and gatherings, and rowers under command[3] in their offensive cabals. Alas! what preposterous conduct is ours, if I may say it! Do they make an exhibition of their folly in the Church of God? And are they not yet ashamed of themselves? Do they not yet blame themselves? Are they not smitten in their consciences, so that they now at length shew that they entertain a proper sense of their deceit and contentiousness? Theirs is the mere force of envy, supported by those baneful influences which naturally belong to it. But those wretches have no power against your Bishop. Believe me, brethren, their endeavours will have no other effect than this, after they have worn down our days, to leave to themselves no place of repentance in this life. Wherefore I beseech you, lend help to yourselves; receive kindly our love, and with all your strength drive away those who desire to obliterate from among us the grace of unanimity ; and looking unto God, love one another. I received gladly your Bishop Athanasius, and addressed him in such a manner, as being persuaded that he was a man of God. It is for you to understand these things, not for me to judge of them. I thought it becoming that the most reverend Athanasius himself should convey my salutation to you, knowing his kind care of you, which, in a manner worthy of that peaceable faith which I myself profess, is continually engaged in the good work of declaring saving knowledge, and will be able to exhort you as is suitable, May God preserve you, beloved brethren.

(Preserved in Athanasius’ Apology Against the Arians 5:61-62 with an abstract in Sozomen’s Ecclesiastical History 2:31)

(335AD) Second Letter of Constantine to Athanasius.

Constantine, Victor, Maximus, Augustus, to the pope Athanasius.

Having read the letters of your wisdom, I felt the inclination to write in return to your fortitude, and to exhort you that you would endeavour to restore the people of God to tranquillity, and to merciful feelings. For in my own mind I hold these things to be of the greatest importance, that we should cultivate truth, and ever keep righteousness in our thoughts, and have pleasure especially in those who walk in the right way of life. But as concerning those who are deserving of all execration, I mean the most perverse and ungodly Meletians, who have at last stultified themselves by their folly, and are now raising unreasonable commotions by envy, uproar, and tumult, thus making manifest their own ungodly dispositions, I will say thus much. You see that those who they pretended had been slain with the sword, are still amongst us, and in the enjoyment of life. Now what could be a stronger presumption against them, and one so manifestly and clearly tending to their condemnation, as that those whom they declared to have been murdered, are yet in the enjoyment of life, and accordingly will be able to speak for themselves ? But this further accusation was advanced by these same Meletians. They positively affirmed that you, rushing in with lawless violence, had seized upon and broken a cup, which was deposited in the most Holy Place; than which there certainly could not be a more serious charge, nor a more grievous offence, had such a crime actually been perpetrated. But what manner of accusation is this ? What is the meaning of this change and variation and difference in the circumstances of it, insomuch that they now transfer this same accusation to another person, a fact which makes it clearer, so to speak, than the light itself, that they designed to lay a plot for your wisdom ? After this, who can be willing to follow them, men that have fabricated such charges to the injury of another, seeing too that they are hurrying themselves on to ruin, and are conscious that they are accusing you of false and reigned crimes ? Who then, as I said, will follow after them, and thus go headlong in the way of destruction; in that way in which it seems they alone suppose that they have hope of safety and of help ? But if they were willing to walk according to a pure conscience, and to be directed by the best wisdom, and to go in the way of a sound mind, they would easily perceive that no help can come to them from Divine Providence, while they are given up to such doings, and tempt their own destruction. I should not call this a harsh judgment of them, but the simple truth. And finally, I will add, that I wish this letter to be read frequently by your wisdom in public, that it may thereby come to the knowledge of all men, and especially reach the ears of those who thus act, and thus raise disturbances; for the judgment which is expressed by me according to the dictates of equity is confirmed also by real facts. Wherefore, seeing that in such conduct there is so great an offence, let them understand that I have thus judged; and that I have come to this determination, that if they excite any further commotion of this kind, I will myself in person take cognizance of the matter, and that not according to the ecclesiastical, but according to the civil laws, and so I will in future find them out, because they clearly are robbers, so to speak, not only against human kind, but against the divine doctrine itself. May God ever preserve you, beloved brother !

(Preserved in Athanasius’ Apology Against the Arians 5:68-69)

(335AD) Letter of Constantine to Joannes the Meletian.

Constantine, Maximus, Augustus to John. The letters which I have received from your prudence were extremely pleasing to me, because I learned from them what I very much longed to hear, that you had laid aside every petty feeling, had joined the Communion of the Church as became you, and were now in perfect concord with the most reverend Bishop Athanasius. Be assured therefore that so far I entirely approve of your conduct; because, giving up all skirmishing, you have done that which is pleasing to God, and have embraced the unity of His Church. In order therefore that you may obtain the accomplishment of your wishes, I have thought it right to grant you permission to enter the public conveyance, and to come to the court of my clemency. Let it then be your care to make no delay; but as this letter gives you authority to use the public conveyance, come to me immediately, that you may have your desires fulfilled, and by appearing in my presence may enjoy that pleasure which it is fit for you to receive. May God preserve you continually, dearly beloved brother.

(Preserved in Athanasius’ Apology Against the Arians 5:70)

(335AD) Letter of Constantine to Arius.

Victor Constantine Maximus Augustus, to Arius.

It was intimated to your reverence some time since,
that you might come to my court, in order
to obtain an interview with us.

We are not a little surprised that you did not do this immediately.
Wherefore having at once mounted a public vehicle, hasten to arrive at our court;
that when you have experienced our clemency and regard for you,
you may return to your own country. May God protect you, beloved.
Dated the twenty-fifth of November.

(Preserved in Socrates Scholasticus’ Ecclesiastical History 1:25)

(335AD) A Letter to Dalmatius is mentioned by Athanasius but not preserved.

Notwithstanding this statement of Ischyras, they again spread abroad the same charges against me everywhere, and also reported them to the Emperor Constantine. He too had heard before of the affair of the cup in Psammathia, when I was there, and had detected the falsehood of my enemies. But now he wrote to Antioch to Dalmatius the Censor requiring him to institute a judicial enquiry respecting the murder.

(Preserved in Athanasius’ Apology Against the Arians 5:65)

(335AD) Celebrated Letter of Constantine concerning the Synod of Tyre.

VICTOR CONSTANTINUS, MAXIMUS AUGUSTUS, to the holy Council at Tyre.

“Surely it would best consist with and best become the prosperity of these our times, that the Catholic Church should be undivided, and the servants of Christ be at this present moment clear from all reproach. Since, however, there are those who, carried away by a baleful and furious spirit of contention (for I will not charge them with intentionally leading a life unworthy of their profession), are endeavoring to create that general confusion which, in my judgment, is the most pernicious of all evils; I exhort you, forward as you already are, to meet together and form a synod without delay: to defend those who need protection; to administer remedies to your brethren who are in peril; to recall the divided members to unity of judgment; to rectify errors while opportunity is yet allowed: that thus you may restore to so many provinces that due measure of concord which, strange and sad anomaly! the arrogance of a few individuals has destroyed. And I believed that all are alike persuaded that this course is at the same time pleasing to Almighty God (as well as the highest object of my own desires), and will bring no small honor to yourselves, should you be successful in restoring peace. Delay not, then, but hasten with redoubled zeal to terminate the present dissensions in a manner becoming the occasion, by assembling together in that spirit of true sincerity and faith which the Savior whom we serve especially demands from us, I may almost say with an audible voice, on all occasions. No proof of pious zeal on my part shall be wanting. Already have I done all to which my attention was directed by your letters. I have sent to those bishops whose presence you desired, that they may share your counsels. I have despatched Dionysius, a man of consular rank, who will both remind those prelates of their duty who are bound to attend the Council with you, and will himself be there to superintend the proceedings, but especially to maintain good order. Meantime should any one, though I deem it most improbable, venture on this occasion to violate my command, and refuse his attendance, a messenger shall be despatched forthwith to banish that person in virtue of an imperial edict, and to teach him that it does not become him to resist an emperor’s decrees when issued in defense of truth. For the rest, it will be for your Holinesses, unbiased either by enmity or favor, but consistently with ecclesiastical and apostolic order, to devise a fitting remedy whether it be for positive offenses or for unpremeditated errors; in order that you may at once free the Church from all reproach, relieve my anxiety, and, by restoring the blessings of peace to those who are now divided, procure the highest honor for yourselves. God preserve you, beloved brethren!”

(Preserved in Eusebius of Caesarea’s Life of Constantine 4:42)

(335AD) Letter to the Bishops assembled at Tyre.

VICTOR CONSTANTINE MAXIMUS AUGUSTUS, to the bishops convened at Tyre.

I am indeed ignorant of the decisions which have been made by your Council with so much turbulence and storm: but the truth seems to have been perverted by some tumultuous and disorderly proceedings: because, that is to say, in your mutual love of contention, which you seem desirous of perpetuating, you disregard the consideration of those things which are acceptable to God. It will, however, I trust, be the work of Divine Providence to dissipate the mischiefs resulting from this jealous rivalry, as soon as they shall have been detected; and to make it apparent to us, whether ye who have been convened have had regard to truth, and whether your decisions on the subjects which have been submitted to your judgment have been made apart from partiality or prejudice. Wherefore it is indispensable that you should all without delay attend upon my piety, that you may yourselves give a strict account of your transactions. For what reason I have deemed it proper to write thus, and to summon you before me, you will learn from what follows. As I was making my entry into the city which bears our name, in this our most flourishing home, Constantinople,--and it happened that I was riding on horseback at the time,--suddenly the Bishop Athanasius, with certain ecclesiastics whom he had around him, presented himself so unexpectedly in our path, as to produce an occasion of consternation. For the Omniscient God is my witness that at first sight I did not recognize him until some of my attendants, in answer to my enquiry, informed me, as was very natural, both who he was, and what injustice he had suffered. At that time indeed I neither conversed, nor held any communication with him. But as he repeatedly entreated an audience, and I had not only refused it, but almost ordered that he should be removed from my presence, he said with greater boldness, that he petitioned for nothing more than that you might be summoned hither, in order that in our presence, he, driven by necessity to such a course, might have a fair opportunity afforded him of complaining of his wrongs. Wherefore as this seems reasonable, and consistent with the equity of my government, I willingly gave instructions that these things should be written to you. My command therefore is, that all, as many as composed the Synod convened at Tyre, should forthwith hasten to the court of our clemency, in order that from the facts themselves you may make clear the purity and integrity of your decision in my presence, whom you cannot but own to be a true servant of God. It is in consequence of the acts of my religious service towards God that peace is everywhere reigning; and that the name of God is sincerely had in reverence even among the bar barians themselves, who until now were ignorant of the truth. Now it is evident that he who knows not the truth, does not have a true knowledge of God also: yet, as I before said even the barbarians on my account, who am a genuine servant of God, have acknowledged and learned to worship him, whom they have perceived in very deed protecting and caring for me everywhere. So that from dread of us chiefly, they have been thus brought to the knowledge of the true God whom they now worship. Nevertheless we who pretend to have a religious veneration for (I will not say who guard) the holy mysteries of his church, we, I say, do nothing but what tends to discord and animosity, and to speak plainly, to the destruction of the human race. But hasten, as I have already said, all of you to us as speedily as possible: and be assured that I shall endeavor with all my power to cause that what is contained in the Divine Law may be preserved inviolate, on which neither stigma nor reproach shall be able to fasten itself; and this will come to pass when its enemies, who under cover of the sacred profession introduce numerous and diversified blasphemies, are dispersed, broken to pieces, and altogether annihilated.

(Preserved in Socrates Scholasticus’ Ecclesiastical History 1:34 with a slightly abbreviated version in Sozomen’s Ecclesiastical History 2:28)

Spurious Letters of Constantine

Besides the above there are the clearly spurious:

1. Letter of Helena to Constantine (Op. Const. 529–530).

2. Letter of Constantine in response to Helena (Op. Const. 529–532).

3. Treaty of peace between Constantine, Sylvester and Tiridates (Op. Const. 579–582). On 440 Tiridates compare various sources in Langlois Col. des historiens de…l’Armènie, and for literature respecting their authenticity, his note on p. 103.

4. Edict of Constantine to Pope Silvester (Op. Const. 567–578). The famous Donation which first appeared in Pseudo-Isidore, and for which see under The Mythical Constantine, p. 442–3.

There are also quite a large number of letters mentioned with more or less description, and a “multitude of letters” (V. C. 3. 24) of which there is no specific knowledge. Of the former may be mentioned that:

• to the inhabitants of Heliopolis,
• one to Valerius (or Valerianus or Verinus) (Augustine, Ad Donat. p. c. c. 33);
• one to the Council of Tyre, asking them to hasten to Jerusalem (V. C. 4. 43; Soz. 2. 26);
• one acknowledging the copies of the Scriptures prepared at his order, through Eusebius (V. C. 4. 37).

Oratorical Writings of Constantine

According to Eusebius (V. C. 4. 29; cf. 4. 55) these were very numerous, and it may well be believed. He seems to have done much of everything he undertook at all—fighting, or learning, or building temples, or making laws, he was nothing if not incessant. He had a habit of inflicting his orations on his court, and undoubtedly had plenty of enthusiastic hearers, as any emperor would, and as Eusebius says he did. They seem to have been generally philosophical with as much religion as possible worked in (V. C. 4. 9). Not many are extant, but we have some account of the few following:

1. Oration to the saints (Oratio ad sanctum cœtum, S. C.). For this see the following translation and Special Prolegomena.

2. Address to the Council of Nicæa in praise of peace (Ad Syn. Nic.), in Euseb. V. C. 3. 12. Address of welcome. He rejoices in the assembly, and exhorts them to be united, that they may thereby please God and do a favor to their emperor.

3. Oration to the Council of Nicæa, in Gelasius, Hist. Coun. Nic. 1. 7. Begins with rhetorical comparison of the Church to a temple, and ends with injunctions to observe peace and to search the Scriptures as the authority in all points of doctrine. Appears dubiously authentic.

4. Address to the bishops on their departure from Nicæa. Abstract in Euseb. V. C. 32. 1. Exhorts them to keep peace, cautions against jealousy, &c.

5. Funeral oration. A description in Euseb. V. C. 4. 55. Dwells on the immortality of the soul, the blessings laid up for those who love God, and the ruin of the ungodly.

His method of composition is spoken of by Eusebius (V. C. 4. 29), and his manner of delivery may be gathered from Eusebius’ description of his speech at the opening of the Council of Nicæa (V. C. 3. 11). For the style of his oratorical discourses, compare remarks on the Oration to the Saints in the Special Prolegomena.

INDEX | Constantine: Imperial THUG | Authors of Antiquity | Mountain Man Graphics