After an investigation had been made into the conduct of Melitius when in Egypt, the council sentenced him to reside in Lycus and to remain a bishop in name only, and prohibited him from ordaining any one either in a city or a village. This ruling permitted those who had previously been ordained by him to remain in communion and in their ministry but were to be viewed as secondary in regard to the honor shown to the clergy in church and parish. When a position became vacant by death, they were allowed to succeed to it, if by the vote of the laity they were deemed worthy. In such a case, however, they were to be ordained by the bishop of the church of Alexandria, for they were prohibited from exercising any power or influence in elections. This regulation appeared just to the council, for Melitius and his followers had demonstrated great impulsiveness and boldness in administering ordination. This ruling also nullified all types of ordinations which differed from those of Peter [the former bishop of Alexandria]. While he was leading the Alexandrian church, he fled because of the persecution then raging, but afterward suffered martyrdom.[1] The council jointly wrote to the church of Alexandria, describing what they had decided about Melitius’s new-fangled practices.[2]

To the church of Alexandria, by God’s grace holy and great, and to the dear brothers in Egypt, the Pentapolis, Libya, and everywhere under heaven, both the orthodox clergy and laity, from the bishops gathered at Nicaea, forming the holy general council. Greeting in the Lord.

After God’s grace and our God-loving Emperor Constantine summoned us from various provinces and cities, the holy general council which gathered at Nicaea handled questions about the church’s faith. Therefore we thought it necessary to send you letters so that you would know what questions we raised and reviewed and what we decided and confirmed.

First, we reviewed the ungodliness and lawlessness of Arius and his followers before our God-loving Emperor Constantine. We unanimously decided to anathematize Arius, his ungodly opinion, and the blasphemous words and thoughts with which he blasphemed the Son of God by saying that he is from things which did not exist, that he did not exist before he was begotten, that he did not always exist, and that the Son of God is capable of evil or good by his own free will, and by calling him a creature and something made. All this the holy council anathematized, not even bothering to listen to his ungodly opinion, his insane talk, and his blasphemous words. You have certainly heard or will hear about what happened, lest we seem to trample a man who has already received the punishment he deserves for his sin. His ungodliness was so strong that it even destroyed Theonas of Marmarica and Secundus of Ptolemais, for the outcome for these two and the others was the same.

Moreover, although God’s grace freed Egypt from those blasphemous heretics who dared to sow disagreement and division among a people who had always lived in peace, the rash actions of Melitius and of those he ordained were still unresolved. We are reporting to you what the council decided on this matter as well, dear brothers. Although Melitius, strictly speaking, did not deserve pardon, the council graciously decided that he could remain in his city but may not ordain, appoint, or lay hands on anyone nor appear in the country or another city for this purpose but could only possess the honorific title. Those whom he appointed, however, are to be accepted after they have been confirmed by a more legitimate ordination, with the following conditions. They shall keep their position of honor and shall perform liturgical duties but shall in any case be ranked second to the members of the clergy in every parish and church, below those who were appointed by our honorable fellow-minister Alexander. Thus they may not appoint those whom they please, make nominations, or do anything at all without the consent of a bishop of the catholic apostolic church under the authority of our pious fellow-minister Alexander.

However, those who by the grace of God and by your prayers prove not to have been involved in schism but are blameless within the catholic apostolic church, they may make appointments, nominate those who are worthy to be clergy, and generally do everything according to church law and custom. If such a member of the clergy within the church happens to find eternal rest, then those who have recently been re-admitted shall ascend to the honorable position of the deceased, provided that they are worthy and the people choose them, with the bishop of Alexandria approving and ratifying the election. We made this concession for all the others but did not find the same concession appropriate in the case of Melitius himself because of his earlier lack of discipline and his rash and arrogant attitude. We do not want him to receive any power or authority, for he could cause the same disorderly behavior again. These are the specific resolutions pertaining to Egypt and the holy church of Alexandria. If any other church law or doctrine was defined in the presence of our honorable fellow-minister and brother, lord Alexander, he will report it to you more precisely when he returns, for he was an influential participant in our actions.

We also bring you good news of the agreement on holy Easter. Your prayers have succeeded in this matter. So all the brothers in the East who previously celebrated it at the same time as the Jews celebrate Passover—they will from now on celebrate the holy festival of Easter in harmony with the Romans, with you, and with all of us who have been observing Easter with you since ancient times.

In joy at these victories, at the shared peace and harmony, and at the eradication of all heresy, therefore, welcome back our fellow minister, your Bishop Alexander, with great honor and much love. He has gladdened us with his presence and has exerted great effort in his old age in order that you and everyone might have peace. Pray for all of us so that these decisions which we found appropriate might remain steadfast, for we are confident that they have come about through the goodwill of Almighty God, his only begotten Son Jesus Christ our Lord, and the Holy Spirit, to whom be glory forever. Amen.[3]

The holy fathers and the most pious emperor himself by a unanimous decision ordered that this synodical letter and the emperor’s constitution against Arius, as well as his epistle to the Alexandrians, be sent to the entire civilized world, along with the holy orthodox creed that was set forth by the holy fathers, so that all of laity and clergy would be accurately informed.[4]

Some bishops thought it proper to introduce a new law into the church, namely, that those had married while laymen but were later ordained to serve as bishops, priests, deacons, and subdeacons should no longer have sexual relations with their wives. While they were discussing this matter, Paphnutius rose in the middle of the assembled bishops and pleaded earnestly with them not to impose such a heavy burden on these men of the church. “Marriage is in and of itself honorable,” he asserted, “and the marriage bed is pure” [Heb. 13:4]. And so he urged them before God not to harm the church by imposing restrictions that were too stringent. “For not every man,” he said, “can endure a life of total abstinence, nor might the wives always preserve their chastity either.” He defined intercourse between a man and his lawful wife as chastity. 

It would be enough, he thought, if those men who were celibate when they entered the ministry remained unmarried, as was the ancient tradition of the church. Yet men should not be separated from wives whom they had married while still laymen. And he expressed these sentiments although he himself had no experience with marriage, and, to speak frankly, had no knowledge of women. For from boyhood he had been brought up in a monastery and was especially famous for his chastity. All the assembled clergy agreed with Paphnutius’s reasoning and silenced all further debate on this issue, allowing married clergy to remain abstinent at their own discretion. So much on Paphnutius.[5]

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Last updated: 12-19-2024 by JSW

[1] Soz. CH 1.24.1-3.

[2] Theod. CH 1.9.1 = ACH 2.34.1.

[3] Gel. CH f.13a = ACH 2.34.2b-13 = Socrates CH 1.9.1-14 = Theod. CH 1.9.2-13.

[4] Gel. CH f.13b.

[5] Soc. CH 1.11.3-7 = Soz. CH. 1.23.2-5 = ACH 2.32.22-33.4.

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