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they voted them to be strangers to the church. 1.21.2 And this writing was praised by Eusebius of Nicomedia and Theognius of Nicaea, and Maris of Chalcedon and Patrophilus of Scythopolis and Secundus of Ptolemais in Libya. But Eusebius, son of Pamphilus, after a short 1.21.3 delay, examined and praised this. The synod excommunicated Arius and those who thought like him; and they decreed that he should not set foot in Alexandria. Moreover, they also repudiated the expressions of his doctrine, and the book which he composed about this doctrine, which he entitled Thalia. The style of this composition, as I have learned (for I have not met with it), is of a dissolute nature, so as to resemble in its effeminacy the songs of Sotades. It must be known, however, that Eusebius of Nicomedia and Theognius of Nicaea neither assented to nor subscribed to the deposition of Arius, although they had agreed to the written statement of the faith. 1.21.4 The emperor punished Arius with exile beyond the borders; and he legislated in writing to the bishops and laity everywhere to consider him and his like-minded followers as impious, and to commit to the fire any of their writings that might be found, so that no record of him or of the doctrine which he introduced should be preserved. And if anyone should be caught hiding one and not immediately denouncing and burning it, the penalty was to be death and the punishment upon his head. He also sent other letters to each city against Arius and those of his opinion. 1.21.5 He ordered Eusebius and Theognius to go into exile from the cities over which they presided as bishops; and to the 1.21.5 church of the Nicomedians he wrote to hold to the faith which the synod had delivered, to put forward orthodox bishops and to obey them, and to consign the memory of the others to oblivion; and he threatened to punish those who attempted to praise them or to hold their opinions. In these letters he also made clear that he was hostile towards Eusebius for other reasons, as one who had previously held the views of the tyrant and had plotted against him. Therefore, in accordance with these letters of the emperor, both Eusebius and Theognius were deprived of the churches which they held. 1.21.6 Amphion took over the church of the Nicomedians, and Chrestus the church of Nicaea. When the inquiry about the dogma had ceased, it seemed good to the synod that everyone should also celebrate the paschal festival at the same time. 1.22.1 It is said that the emperor, caring for the concord of all Christians, also called Acesius, who was bishop of the Novatian church, to the synod, and showed him the definition concerning the faith and the festival, already confirmed by the subscriptions of the bishops, and asked if he too agreed with these things; and he said that nothing new had been defined, and he praised what had seemed good to the synod; for thus he himself had also received from the beginning both to believe and to 1.22.2 celebrate. "Why then," said the emperor, "thinking the same things, do you separate yourself from the communion?" And when he brought forward the difference that had happened in the time of Decius between Novatus and Cornelius, and how after baptism he does not deem those guilty of a sin which the divine scriptures call unto death worthy of communion in the mysteries (for forgiveness depended on the authority of God alone, not of priests), the emperor interrupting said: 1.22.3 "O Acesius, place a ladder and climb up to heaven alone." And I think the emperor said these things to Acesius not praising him, but because being men they consider themselves to be sinless. 1.23.1 And the synod, being eager to correct the life of those ministering in the churches, established laws which they call canons. 1.23.2 And while deliberating about this, it seemed good to the others to introduce a law that bishops and presbyters and deacons and subdeacons should not sleep with their wives whom they had married before being ordained. 1.23.3 But Paphnutius the confessor, rising up in their midst, spoke against it, calling marriage honorable and intercourse with one's own wife continence; and he advised the synod not to establish such a law; for the matter would be difficult to bear; and perhaps it would become the cause of a lack of continence both for them and for their 1.23.4 wives; But according to the ancient [tradition] of the

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ἐκκλησίας ἀλλοτρίους ἐψηφίσαντο. 1.21.2 ταύτην δὲ τὴν γραφὴν ἐπῄνεσαν Εὐσέβιός τε ὁ Νικομηδείας καὶ Θεόγνιος ὁ Νικαίας, Μάρις τε ὁ Χαλκηδόνος καὶ Πατρόφιλος ὁ Σκυθοπόλεως καὶ Σεκοῦνδος ὁ Πτολεμαΐδος τῆς Λιβύης. Εὐσέβιος δὲ ὁ Παμφίλου μικρὸν 1.21.3 ἐπισχὼν ἐπεσκέψατο ταύτην καὶ ἐπῄνεσεν. ἡ δὲ σύνοδος ἀπεκήρυξεν ῎Αρειον καὶ τοὺς ὁμοίως αὐτῷ φρονοῦντας· ᾿Αλεξανδρείας τε μὴ ἐπιβαίνειν αὐτὸν ἐψηφίσαντο. οὐ μὴν ἀλλὰ καὶ τὰς λέξεις τῆς αὐτοῦ δόξης ἀπεκήρυξαν καὶ τὸ βιβλίον ὃ περὶ ταύτης συντάξας Θαλίαν ἐπέγραψε. τούτου δὲ τοῦ συντάγματος, ὡς ἐπυθόμην (οὐ γὰρ ἐνέτυχον), διαλελυμένος τίς ἐστιν ὁ χαρακτήρ, ὡς ἐμφερὴς εἶναι τῇ χαυνότητι τοῖς Σωτάδου ᾄσμασιν. ἰστέον μέντοι ὡς τῇ ᾿Αρείου καθαιρέσει οὔτε ἔθεντο οὔτε ὑπέγραψαν Εὐσέβιος ὁ Νικομηδείας καὶ Θεόγνιος ὁ Νικαεύς, καίπερ τῇ γραφῇ τῆς πίστεως συναι1.21.4 νέσαντες. ὁ δὲ βασιλεὺς ῎Αρειον μὲν ὑπερορίῳ φυγῇ ἐζημίωσε· καὶ τοῖς πανταχῇ ἐπισκόποις καὶ λαοῖς νομοθετῶν ἔγραψεν ἀσεβεῖς ἡγεῖσθαι αὐτόν τε καὶ τοὺς αὐτοῦ ὁμόφρονας καὶ πυρὶ παραδιδόναι, εἴ τι αὐτῶν εὑρίσκοιτο σύγγραμμα, ὥστε μήτε αὐτοῦ μήτε τοῦ δόγματος, οὗ εἰσηγήσατο, ὑπόμνημα φέρεσθαι. εἰ δέ τις φωραθείη κρύπτων καὶ μὴ παραχρῆμα καταμηνύσας ἐμπρήσῃ, θάνατον εἶναι τὴν ζημίαν καὶ τιμωρίαν εἰς κεφαλήν. καὶ ἄλλας δὲ κατὰ πόλιν ἐπιστολὰς διεπέμψατο κατὰ ᾿Αρείου καὶ τῶν ὁμοδόξων αὐτοῦ. 1.21.5 Εὐσέβιον δὲ καὶ Θεόγνιον φεύγειν προσέταξεν ἃς ἐπεσκόπουν πόλεις· τῇ δὲ 1.21.5 Νικομηδέων ἐκκλησίᾳ ἔγραψεν ἔχεσθαι τῆς πίστεως ἣν ἡ σύνοδος παρέδωκεν, ὀρθοδόξους δὲ προβάλλεσθαι ἐπισκόπους καὶ τούτοις πείθεσθαι, τῶν δὲ λήθῃ παραδοῦναι τὴν μνήμην· τοὺς δὲ ἐπαινεῖν ἢ τὰ αὐτῶν φρονεῖν ἐπιχειροῦντας ἠπείλησε τιμωρεῖσθαι. ἐν τούτοις δὲ τοῖς γράμμασι καὶ ἄλλως ἀπεχθάνεσθαι πρὸς Εὐσέβιον ἐδήλου ὡς πρότερον ἤδη τὰ τοῦ τυράννου φρονήσαντα καὶ αὐτῷ ἐπιβουλεύσαντα. κατὰ ταῦτα μὲν οὖν τὰ βασιλέως γράμματα ἀφῃρέθησαν ὧν εἶχον ἐκκλησιῶν Εὐσέβιός τε καὶ Θεόγνιος. παρα1.21.6 λαμβάνει δὲ τὴν Νικομηδέων ᾿Αμφίων, Χρῆστος δὲ τὴν Νικαίας. παυσαμένης δὲ τῆς ἐπὶ τῷ δόγματι ζητήσεως ἔδοξε τῇ συνόδῳ καὶ τὴν πασχαλίαν ἑορτὴν ἅπαντας κατὰ τὸν αὐτὸν ἐπιτελεῖν καιρόν. 1.22.1 Λέγεται δὲ τὸν βασιλέα τῆς πάντων Χριστιανῶν ὁμονοίας προνοοῦντα καὶ ᾿Ακέσιον, ὃς ἐπίσκοπος ἦν τῆς Ναυατιανῶν ἐκκλησίας, ἐπὶ τὴν σύνοδον καλέσαι καὶ τὸν περὶ τῆς πίστεως καὶ τῆς ἑορτῆς ἐπιδεῖξαι ὅρον ἤδη [δὲ] βεβαιωθέντα ταῖς τῶν ἐπισκόπων ὑπογραφαῖς, πυθέσθαι τε εἰ καὶ αὐτὸς τούτοις συναινεῖ· τὸν δὲ φάναι μηδὲν ὡρίσθαι καινόν, καὶ ἐπαινέσαι τὸ τῇ συνόδῳ δόξαν· οὕτω γὰρ καὶ αὐτὸν ἐξ ἀρχῆς παρειληφέναι πιστεύειν τε καὶ 1.22.2 ἑορτάζειν. «τί οὖν», ἔφη ὁ βασιλεύς, «ὁμοίως φρονῶν χωρίζῃ τῆς κοινωνίας;» τοῦ δὲ προφέροντος τὴν ἐπὶ ∆εκίου Ναυάτῳ καὶ Κορνηλίῳ συμβᾶσαν διαφοράν, καὶ ὡς μετὰ τὸ βάπτισμα κοινωνίας οὐκ ἀξιοῖ μυστηρίων τοὺς ἁμαρτίας ἐνόχους, ἣν πρὸς θάνατον καλοῦσιν αἱ θεῖαι γραφαί (θεοῦ γὰρ ἐξουσίας μόνου, οὐχ ἱερέων ἠρτῆσθαι τὴν ἄφεσιν) ὑπολαβὼν ὁ βασιλεὺς 1.22.3 εἶπεν· «ὦ ᾿Ακέσιε, κλίμακα θὲς καὶ μόνος εἰς οὐρανοὺς ἀνάβηθι.» ταῦτα δὲ οἶμαι εἰπεῖν τὸν βασιλέα πρὸς ᾿Ακέσιον οὐκ ἐπαινοῦντα, ἀλλ' ὅτι ἄνθρωποι ὄντες ἀναμαρτήτους σφᾶς εἶναι νομίζουσιν. 1.23.1 ῾Η δὲ σύνοδος ἐπανορθῶσαι τὸν βίον σπουδάζουσα τῶν περὶ τὰς ἐκκλη1.23.2 σίας διατριβόντων ἔθετο νόμους οὓς κανόνας ὀνομάζουσιν. ἐν δὲ τῷ περὶ τούτου βουλεύεσθαι τοῖς μὲν ἄλλοις ἐδόκει νόμον ἐπεισάγειν ἐπισκόπους καὶ πρεσβυτέρους διακόνους τε καὶ ὑποδιακόνους μὴ συγκαθεύδειν ταῖς γαμε1.23.3 ταῖς, ἃς πρὶν ἱερᾶσθαι ἠγάγοντο. ἀναστὰς δὲ ἐν μέσῳ Παφνούτιος ὁ ὁμολογητὴς ἀντεῖπε τίμιόν τε τὸν γάμον ἀποκαλῶν σωφροσύνην τε τὴν πρὸς τὰς ἰδίας γαμετὰς συνουσίαν· συνεβούλευσέν τε τῇ συνόδῳ μὴ τοιοῦτον θέσθαι νόμον· χαλεπὸν γὰρ εἶναι τὸ πρᾶγμα φέρειν· ἴσως δὲ καὶ αὐτοῖς καὶ ταῖς 1.23.4 τούτων γαμεταῖς τοῦ μὴ σωφρονεῖν αἰτία γενήσεται· κατὰ δὲ τὴν ἀρχαίαν τῆς