History of the First Council of Nice/Chapter 7
CHAPTER VII.
THE COUNTRIES WHICH WERE REPRESENTED AT THE UNIVERSAL SYNOD.—INTERESTING CHARACTERS, CONFESSORS. ETC., PRESENT.—PRELIMINARY DISPUTATIONS.—THREE DISTINCT PARTIES.—ARIUS SUMMONED.—ATHANASIUS APPEARS.
Those who held the chief places among the ministers of God were convened from all the churches which have filled all Europe, Africa, and Asia.[1] And one sacred edifice, dilated, as it were, by God, contained within it, on the same occasion, both Syrians and Cilicians, Phœnicians, Arabs and Palestinians, and in addition to these, Egyptians, Thebans, Libyans, and those who came from Mesopotamia.[2] And, at this Synod, a bishop from Persia was also among them; neither was the Scythian absent from this assemblage. Pontus also, and Galatia, Pamphylia, Cappadocia, Asia, and Phrygia, supplied those, who were most distinguished among them. Besides, there met there Thracians and Macedonians, Achaians and Epirots, and even those who dwelt still more distant than these. The most celebrated among the Spaniards[3] took his seat among the rest. The prelate of the imperial city, [Constantinople] was absent through age; but his presbyters were present, and filled his place.
Such a crown, composed as a bond of peace, the Emperor Constantine alone has ever dedicated to Christ his Saviour, as a thank-offering to God for victory over his enemies, having appointed this convocation among us in imitation of the apostolical assembly.[4] For, among them, it is said, were convened "devout men of every nation under heaven." That congregation, however, was inferior in this respect, that all present were not ministers of God; whereas, in this assembly, the number of bishops exceeded two hundred and fifty. The number of the presbyters, deacons, and acolyths (or young priests), who attended them, was almost incalculable. Some of these ministers of God were eminent for their wisdom; some for the strictness of their life and patient endurance of persecution; and others united in themselves all these distinguished characteristics. Some were venerable from their advanced age; others were conspicuous for their youth and vigor of mind; and others had but recently entered on their ministerial career. For all these, the emperor had appointed an abundant supply of daily food to be provided."
Socrates, who quotes most of the foregoing report of Eusebius Pamphilus, continues the description thus:—
"There were, among the bishops, two of extraordinary celebrity—Paphnutius, bishop of Upper Thebes, and Spyridon, bishop of Cyprus. The former was reputed to possess power to perform miracles. He had lost his right eye in time of persecution, through his adherence to the Christian faith. The emperor honored him exceedingly, and often kissed the part where the eye had been torn out. The latter was a shepherd, and continued to feed his sheep during his prelacy. He was reputed to have miraculous power, and even to be able to raise the dead and restore them to life."
Many of the laity were also present, who were practised in the art of reasoning, and each prepared to advocate the cause of his own party.[5] Eusebius, bishop of Nicomedia,[6] supported the opinion of Arius, together with Theognis, bishop of Nice, and Maris, bishop of Chalcedon, in Bithynia. These were powerfully opposed by Athanasius,[7] a deacon of the Alexandrian Church, who was highly esteemed by Alexander, his bishop, and on that account was much envied.
For a short time previous to the general assembling of the bishops, the disputants engaged in preparatory logical contests with various opponents; and, when many were attracted by the interest of their discourse, one of the laity, who was a man of unsophisticated understanding, and had stood the test of persecution, reproved these reasoners, telling them that Christ and his apostles did not teach us the dialectic art, nor vain subtleties, but simple-mindedness, which is preserved by faith and good works. ANOTHER ACCOUNT OF THE SAME TRANSACTIONS, WITH SOME ADDITIONAL CIRCUMSTANCES.
Before the appointed day on which the discussion of the questions which had brought them together had arrived, the bishops assembled together,[8] and, having summoned Arius to attend, began to examine the disputed topics, each one among them advancing his own opinion, and many different questions started out of the investigation. Some of the bishops spoke against the introduction of novelties contrary to the faith which had been delivered to them from the beginning, and some agreed that the faith of God ought to be received without curious inquiries. Others, however, contended that former opinions ought not to be retained without examination. Many of the bishops and of the inferior clergy attracted the notice of the emperor and the court by these disputations, and Athanasius, in particular, greatly distinguished himself in the preliminary assemblies.
Hermias here proceeds to narrate the miracle, as he calls it, by which a heathen philosopher was confounded and converted by a simple old man, who advised him not to expend his labor in vain by striving to disprove facts which could only be understood by faith. The hero of this exploit is said to have been Spyridon, the shepherd-bishop. "Certain of the pagan philosophers," it is asserted by our author, "were desirous of taking part in the discussions—some to get information as to the doctrine that was inculcated, and others to stigmatize them with engaging in a strife about words… The bishops held long consultations; and, after summoning Arius before them, inquired diligently into his doctrines, yet, at the same time, withholding their final decision."
- ↑ I take these sketches from Socrates, where he transcribes Eusebius Pamphilus; but partly from "De Vita Constantini" itself: Liber iii. ch. 7. Mansi (ii. 1073) says there were probably 2,000 persons attending the Council.
- ↑ A complete list of the bishops present is not in existence, although Socrates says there was such a list in the Synodicon of Athanasius, a book which is not known to be now extant.
The following are all the names I can gather from the ancient records. The greatest number were Orientals. Those of known Arian proclivities are designated by stars (*). They may be considered the leading men of that party in the Nicene Synod.
- Acesius, Novatian bishop of Constantinople.
- Ætius,* of Lydda in Syria.
- Alexander, of Alexandria in Egypt; the first orthodox opponent of Arius.
- Alexander, of Byzantium, the correspondent of Alexander, of Alexandria.
- Amphion, of Epiphania in Cilicia.
- Amphion,* of Sidon.
- Anthony,* of Tarsus in Cilicia, who subsequently became a bishop.
- Arius, of Alexandria in Egypt; the originator of Arianism, who was anathematized by the Council, and banished by the emperor.
- Arostanes alias Aristens, or Aristaces, who converted the king of Greater Armenia to Christianity.
- Athanasius,* of Anazarbus in Cilicia.
- Athanasius, of Alexandria in Egypt; the great future defender of the Nicene Creed, though he was only a deacon at the Council.
- Auxanon, a boy (attendent of Acesius, the Novatian), who lived to a great age, and was a presbyter of the Novatians. He wrote many curious details of the Council.—Stanley. Neale.
- Basil,* of Amasia in Pontus.
- Capito, of Sicily.
- Cæcilian, of Carthage in Africa.
- Cynon.
- Dachius,* of Berenice.
- Domnus, of Stridon in Pannonia.
- Eulalius,* of Cappadocia.
- Eupsychius, of Tyana, in Cappadocia.
- Eusebius,* of Nicomedia, the chief town of Bithynia; he was the great friend and defender of Arius; Constantine was baptized by him.
- Eusebius Pamphilus,* of Cæsarea in Palestine, whom Gibbon calls "the most learned of the theologians." Dean Stanley calls him the clerk of the Imperial closet, chaplain, interpreter, &c.
- Eustathius, of Antioch in Syria; one of the chief debaters of the Orthodox party; and, according to Theodoret, the one who delivered the opening oration before the emperor.
- Eustorgius, from Milan.
- Eutychius, of Amasena; successor to Basil, the martyr.
- Gregory,* of Berytus in Syria.
- Harpocration, of Cuonopolis in Egypt.
- Hellannicus, of Tripolis.
- Hermogenes, the deacon, Secretary of the Council; afterwards bishop of Cæsarea.
- Hosius, of Cordova, in Spain; chief counsellor, in ecclesiastical affairs in the West, to Constantine; of whom Athanasius writes, "Was not he, old Hosius, presiding over the Synod?"—Apol. de Fuga, ii. 5.
- Hypatius, of Gangra in Pamphilia, who suffered martyrdom, being stoned by the Novatians.
- James, of Antioch, alias Nisbis, in Mygdonia, who was reputed to be able to perform miracles, and to raise the dead.
- John, the Persian.
- Leontius, subsequently bishop of Cæsarea in Cappadocia, who was called a prophet.
- Longinus, of Neo-Cæsarea in Pontus.
- Longinus,* of Cappadocia.
- Macarius, of Jerusalem, whom Athanasius classes among the most distinguished opponents of Arianism.
- Marcellus, bishop of Ancyra in Galatia, a person of weight in the Council.
- Marcus, of Calabria.
- Maris,* of Chalcedon in Bithynia, who was banished by the emperor for Arianism soon after the Nicene Council.
- Meletius,* of Thebes.
- Meletius,* of Sebastopolis in Pontus.
- Menophantes,* of Ephesus in Ionia.
- Narcissus,* of Neronopolis in Cilicia.
- Nicasius, of Dijon, France.
- Nicholas, of Myra in Lycia, the same as our Santa Claus. This bishop was not one of those who signed the Decrees, and it is doubtful if he was present. But many legends connect him with this great Council of Nicæa.
- Paphnutius, of Upper Thebes, which is now Upper Egypt. He had lost his right eye and both his legs in the Maximinian persecution. He was a reputed worker of miracles.
- Patrophilus,* of Scythopolis in Galilee.
- Paulinus,* of Tyre in Phœnicia.
- Paul, Secretary of Alexander of Byzantium, 12 years old.
- Paulus, or Paul, of Neo-Cæsarea, upon Euphrates. He had had his hands withered by hot irons, and been horribly tortured otherwise in the persecutions, by order of Licinius.
- Pistus, of Athens in Attica.
- Potamon, of Heraclea in Egypt, who had lost an eye in the Maximinian persecution.
- Protogenes of Sardica in Thrace.
- Secundus,* of Theuchira.
- Secundus,* of Ptolemais in Egypt, who was one of the two Arians excommunicated.
- Sentianus, of Boreum.
- Spyridon, or Spiridion, of Trimithus in Cyprus, the shepherd-bishop, who had lost his right eye in the persecution of Maximin. He was said to be a miracle worker.
- Tarcodinatus,* of Ægæ.
- Theodoret,* bishop of Heraclea in Thrace.
- Theodotius,* of Laodicea, who is sometimes called Theodorus.
- Theognis,* of Nice in Bithynia, where the Council was held, who was also soon banished for Arianism.
- Theophilus, bishop of the Goths on the Danube, teacher of Ulfilas.
- Zophyrus,* of Barca.
- Theonas,* of Marmarica in Africa, now called Barca.
- Theophilus, bishop of the Goths on the Danube.
- Tryphillius.
- Vincent or Vincentius, of Rome, one of the pope's legates, a presbyter, as was also
- Vito, alias Victor, another legate of Silvester, the Roman pope, who was too aged to attend in person. This was his twelfth papal year.
- ↑ This was Hosius, bishop of Cordova. Gibbon thinks he presided over the Nicene Council. He probably founds his opinion upon the words of Athanasius, in "The Apology for his Flight," one of the numerous works of Athanasius. The passage is thus: "Over that Synod was not old Hosius, himself, presiding?" [book ii. chap. 5]. There were several who are said to have presided. Pope Hadrian, in some of his writings, represents the two legates of Silvester as presiding with Hosius. These were Vito, whom we called Victor, and Vincentius.—See Baronius, iv. 93.
- ↑ See Acts ii. 5.
- ↑ There seems to have been three distinct parties at this Council—first, the strictly Arian; secondly, the radical Orthodox, and thirdly, the conservative, who occupied a middle ground between the two principal parties. It was the Orthodox party that introduced the word "consubstantial" to describe the oneness of Christ and God, which prevailed and has ever been retained among the great Christian-Church doctrines. Some of the chief Arians were Eusebius, of Nicomedia, and Theognis (both personal friends to Arius, himself), Secundus and Theonas. Some of the leading Orthodox were Hosius, Eustathius, Alexander, and Athanasius. The first of the conservatives was Eusebius, of Cæsarea, that is, Pamphilus, the historian, who originated what has been called semi-Arianism. This distinguished man—born at Cæsarea, in Palestine, A. D. 270—was surnamed for his ever intimate friend and companion. Pamphylus, or Pamphilus, the martyr of Cæsarea, whose extensive library became the source whence Eusebius drew deep draughts of learning. After the martyrdom of his friend, in 309, he fled, first to Tyre and thence to Egypt, where he resided till the persecution subsided. On returning to Cæsarea, about 314, he was ordained bishop of his native city. He died about A. D. 340. His works are very numerous, but many of them are now lost. Among those extant, the more important are his "Chronicon," "Ecclesiastical History," "Apology for Origen," "Life of Constantine the Great," "Evangelical Preparation," &c.
- ↑ See his letter to Paulinus, bishop of Tyre. This was the Eusebius from whom the Arians had the name of "Eusebians." In one of Constantine's letters to the people of Nicomedia, quoted by Theodoret in his Ecclesiastical History, this Eusebius is charged by the emperor with hostile behavior, and with favoring Maxentius, the tyrant, a short time prior to the Nicene Council. Nevertheless, he subsequently became so intimate with the emperor, that his influence helped to bring the Arians into political favor. It was this bishop who baptized Constantine. He was sometimes called "Eusebius the Great" by his partisans. Next to Arius, he shared the bitterest resentment of the Orthodox in his day.
- ↑ Athanasius, in less than a year, succeeded Alexander, and became bishop of Alexandria, which office he held over forty years. Alexander died in five months after the Council of Nice. Gibbon calls Athanasius the most sagacious of the theologians of his time. He became the greatest champion of his party against the Arians.
- ↑ This account I quote from Hermias Sozomen.
Most of the bishops were Greeks. The Latins were Hosius, Cecilian of Carthage, Marcus of Calabria, Nicasius of Dijon, Domnus of Stridon, Victor and Vincent.
As to the exact number of bishops at the Council, the best authorities differ considerably. In another place (book i. chap. 11), Theodoret, quoting from Eustathius, states it as 270. Athanasius makes the number 318 in two places in his writings, which is the number given by Jerome in his Chronicon. Epiphanius, likewise, twice gives the same number. Hilary and Rufinus give the same. Sozomen says there were "about 320." Marius Victorinus, who lived nearly at the same time, states the number to have been 315. Socrates calls it 300 in his copy of Eusebius Pamphilus' account, although the latter, himself, sets it at only 250. Valesius says, that in the Greek collection of the canons of Nice, the notation of the time is prefixed thus:—"The canons of the 318 holy fathers, convened at Nice, in the consulate of the most illustrious Paulinus and Julianus, on the 636th year from Alexander, on the 19th day of the month Desius, before the 13th of the Kalends of July." The number of bishops probably varied at different periods of the Council, some arriving and others leaving.