Constantine wrote to the churches in every city in order that he might make plain to those who had not been present what had been set right by the council.[1] Moreover, writing to the Nicomedians against Eusebius and Theognis, he censured the misconduct of Eusebius not only on account of his Arianism but because formerly he was well-inclined to the tyrant [Licinius], with whom he had traitorously conspired against his affairs. He then exhorted them to elect another bishop instead of him.[2]  He sent the following address to the church of the Alexandrians:

To the catholic church of the Alexandrians, from Constantinus Maximus Augustus:

Greetings, dear brothers. We have received perfect grace by God’s providence. Freed from all error, we now approve the exact same faith. No longer can the devil do anything against us. Every wicked scheme he has attempted has been razed to the ground. By God’s command, brilliant truth has conquered quarrels, divisions, confusions, and the deadly poison of discord, as I would call it.

So then, we all both worship one God by name and believe that he exists. That this might come to pass, I (by God’s instigation) summoned very many bishops to Nicaea, with whom I undertook an examination of the truth, though I, like any of you, rejoice exceedingly to be your fellow servant. We tested and carefully examined everything which seemed to give cause for doubt and disagreement. Let God’s Majesty have mercy on those who spoke so many awful indecent blasphemies about the mighty Savior, about our hope and life, as they proclaimed what is contrary to inspired Scripture and to the holy faith and confessed that they believed such things. More than three hundred bishops, admirable for their wisdom and discernment, confirmed the exact same faith, which is, in truth, the very faith of God’s law. Only Arius, giving way to the work of the devil, was detected in this evil teaching, among you first, and then among others. 

Let us therefore accept the verdict that Almighty God has given us. Let us return to our dear brothers, from whom the devil’s shameless servant has separated us. Let us go with all zeal to the body of our true members. This befits your wisdom, faith, and piety: now that the error of him who continues to be an enemy of truth has been refuted, return to God’s grace. For the resolution of the three hundred holy bishops is nothing other than the judgment of God, especially since the Holy Spirit has cast light on the will of God by dwelling in the thoughts of these great men. For this reason, no one should doubt nor hesitate. Instead, you should all eagerly return to the true path so that when I come to you soon, I may with you express due thanks to God, who oversees everything, because he has restored to us the love which we prayed for by showing the pure faith.

May God protect you, beloved brothers.[3]

Thus wrote the emperor to the Christians of Alexandria, assuring them that the exposition of the faith was made neither rashly nor at random but that it was composed after much examination and rigorous investigation. He also assured them that some things were not discussed while others were suppressed in silence. Whatever could be fittingly advanced in support of any opinion was fully stated. Nothing indeed was pre-determined; everything was first discussed with minute accuracy so that every point which seemed to provide an opportunity for ambiguity of meaning or difference of opinion was thoroughly sifted and its difficulties removed. In short, he describes the thought of all those who were assembled there as the thought of God and does not doubt that the unanimity of so many eminent bishops came about by the Holy Spirit.

Sabinus, however, the chief of the heresy of the Macedonians,[4] willfully rejects these authorities and calls those who were gathered there ignorant and illiterate people; no, he almost accuses Eusebius of Caesarea himself of ignorance. He does not consider that even if those who constituted that council had been laymen, yet because they were enlightened by God and the grace of the Holy Spirit, they were utterly unable to err from the truth.[5]

Nevertheless, hear what the emperor further decreed in another letter both against Arius and those who held his opinions, sending it out in all directions to the bishops and people:[6]

Victor Constantinus Maximus Augustus, to the bishops and laity.

Since Arius imitates evil and ungodly people, he deserves the same dishonor they do. Porphyry, an enemy of godliness who wrote certain illegal treatises against religion, received the reward he deserved—he was disgraced from then on, his reputation was ruined, and his ungodly treatises were destroyed. Thus it now seemed right to call Arius also and those who agree with him “Porphyryians”[7] so that they would have the same name as those they have imitated. In addition, anything written by Arius should be burned. In this way his evil teaching will be obliterated and absolutely no memory of him will survive. Moreover, I declare that anyone caught hiding a work written by Arius rather than immediately handing it over to be burned shall incur the death penalty. Those convicted on this charge will face immediate capital punishment.

May God watch over you.[8]

The great emperor also wrote an account of the proceedings of the council to those bishops who were unable to attend. And I consider it worthwhile to insert this letter in my work, as it shows clearly the piety of the writer:[9]

Constantinus Victor Maximus Augustus to the churches.

From the prosperity of the state I have learned the extent of God’s powerful grace. I therefore decided that the most fitting goal for me would be the preservation of the one faith, of pure love, and of a piety toward Almighty God shared by all among the blessed multitudes of the catholic church. But this could not be established and remain secure unless all or most of the bishops would gather in the same place and make a decision on every matter pertaining to holy religion. For this reason, very many assembled—including myself, for I happened to be there just like one of you, and I confess that I am thrilled to be your fellow servant. They carefully examined every pertinent matter until the opinion of God, who oversees all things, came to light, resulting in harmonious unity and leaving nothing which could cause division or religious controversy.

When a debate arose here about the holy day of Easter, we unanimously thought it appropriate that all Christians everywhere celebrate the saving festival of holy Easter on one day. For what could be more appropriate and more sacred for us all than, with uniform order and by a clear principle, to unerringly observe this festival from which we have received hope of immortality? Above all, it seemed inappropriate to follow the custom of the Jews in observing the holy festival. They defile their hands with unlawful sin and are spiritually blind, unclean as they are.

Now that we have rejected their custom, we can establish the celebration of this festival, which we have observed from the first day of the passion up to the present, in more legitimate order for ages to come. Let us therefore have nothing in common with the hostile Jewish people. We have received another way from the Savior; the lawful and proper path for our holy religion lies ahead. Let us with one accord cling to it and tear ourselves away from that shameful complicity, honorable brothers. It is truly most absurd for them to boast that we are incapable of rightly observing these things without their instruction. It is indeed horrendous that they boast about us, as if we would be incapable of observing this festival were it not for their instruction. What could they rightly comprehend now that they have lost their minds after killing the Lord and committing parricide? They are not led by rational thought any longer, but rather by uncontrollable impulses, wherever their inborn madness carries them.

Thus they fail to see the truth even in this matter so that they err severely indeed and celebrate the Passover twice in the same year instead of making a proper improvement. Why then do we follow these people who are admittedly sick with terrible error? We would never allow two celebrations of Easter in one year. But even if this were not prescribed, you by your intellect ought to be able through effort and prayer to always keep your pure souls from seeming to share in the custom of those utterly evil people.

Furthermore, it is obvious that disagreement is unlawful in so great a matter as this festival of our great religion. Our Savior granted to us a singular day of freedom, the day of his holy suffering. He has willed that his catholic church be one. Although its parts are distributed in many different places, one Spirit nevertheless comforts it, namely, the will of God. Now let your pious wisdom consider how terrible and improper it is that on the same days some devote themselves to fasting while others celebrate feasts and that after Easter some are found feasting and relaxing while others surrender themselves to the appointed fasts. This is why God’s providence wants us to make appropriate improvement and establish a uniform regulation, as I think everyone sees.

It was therefore proper to improve this in such a way that we would have nothing in common with the nation of those parricides and dominicides. There is a proper arrangement which all the churches in the western, southern, and northern parts of the world observe, as well as some in the eastern regions. All therefore now found it good (and I myself maintained that it would be satisfactory to your wisdom) that you also, wise as you are, should gladly accept what is observed in Rome, Italy, all Africa, Egypt, the Spains, the Gauls, the Britains, both Libyas, all Greece, the dioceses[10] of Asia, Pontus, and Cilicia with one entirely harmonious mind, recognizing not only that the majority of churches are in the aforementioned regions, but also that it is most pious that all wish by common consent not to share in the perjury of the Jews, as careful reasoning also seems to demand. To briefly summarize the most important point: It pleased the common judgment of all to celebrate the holy festival of Easter on the same day. Disagreement is not proper in such a holy matter, and it is better to follow the opinion in which foreign deceit and sin are not mingled.

Since this is the case, gladly accept heavenly grace and the genuine command of God. Everything which the holy meetings of bishops decided, they decided with God’s will as their standard. You should therefore announce what was written above to all our dear brothers. Then you should also take up the previously mentioned statement and the observance of the holy day and make the necessary arrangements. I will come to check on your condition, as I have long desired. Then I can celebrate the holy festival with you on the same day and will rejoice with you in every respect, seeing that God’s power has destroyed the devil’s cruelty through our deeds because our faith, peace, and harmony flourish everywhere.

May God watch over you, dear brothers.[11]

The emperor transmitted a faithful copy of this letter to every province so that those who read it might discern, as if in a mirror, the pure sincerity of his thoughts and his piety toward God.[12]

He then wrote to the governors of the provinces, directing that money should be given in every city to provide for virgins and widows and to those who were consecrated to the divine service. He measured the amount of their annual allowance more by the impulse of his own generosity than by their need. One third of the amount is distributed to this day.[13] [Emperor] Julian impiously withheld the entire amount. His successor conferred the sum which is now dispensed because the famine which then prevailed had lessened the resources of the state. If the pensions were formerly triple the present amount, Constantine’s generosity can be easily seen by this fact.[14]

Eusebius Pamphilus also treats of this: “The praiseworthy faithful Emperor Constantine thus refreshed the holy bishops with great reverence. He bid them farewell and dismissed them all to return home, which they did with much joy. One unanimous mindset finally prevailed before the emperor himself when those long divided joined together like one body. Because the emperor rejoiced at his success, through letters he shared this abundant fruit with the bishops not present at the council, and he had bountiful quantities of goods distributed to all the people in the countryside and around the cities. Thus he festively celebrated the twentieth year of his reign.” [15]

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Last updated: 12-19-2024 by JSW

[1] Soz. CH 1.25.4.

[2] Soc. CH 1.9.65.

[3] Soc. CH 1.9.16-25 = ACH 2.37.1-9.

[4] Writing about 425, Sabinus of Heraclea in Thrace composed a work on the early councils. He was a leader in the Macedonian sect which denied the full divinity of the Holy Spirit. Socrates consulted his work on the councils while condemning its accuracy and partiality.

[5] Soc. CH 1.9.26-28.

[6] Soc. CH 1.9.29

[7] The Neoplatonist philosopher Porphyry (c. AD 235-305) wrote a book Against the Christians, perhaps the reason Constantine chooses to compare Arius with him here.

[8] Soc. CH 1.9.30-31 = ACH 2.36.1-2.

[9] Theod. CH 1.9.14.

[10] At the end of the third century, the provinces of the Roman empire were reorganized in groups called dioceses, a term later adopted by the church.

[11] Eus. LC 3.17-20 = Soc. CH 1.9.32-46 = Theod. CH 1.10.1-12 = ACH 2.37.10-22.

[12] Eus. LC 3.20.

[13] Theodoret is writing over a century after the council.

[14] Theod. CH 1.11.2-3.

[15] ACH 2.37.26-27.

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