Chapter V.--Of the Disagreement respecting the Celebration of Easter.
But before this time another most virulent disorder had existed, and long afflicted the Church; I mean the difference respecting the salutary feast of Easter. [3234] For while one party asserted that the Jewish custom should be adhered to, the other affirmed that the exact recurrence of the period should be observed, without following the authority of those who were in error, and strangers to gospel grace.
Accordingly, the people being thus in every place divided in respect of this, [3235] and the sacred observances of religion confounded for a long period (insomuch that the diversity of judgment in regard to the time for celebrating one and the same feast caused the greatest disagreement between those who kept it, some afflicting themselves with fastings and austerities, while others devoted their time to festive relaxation), no one appeared who was capable of devising a remedy for the evil, because the controversy continued equally balanced between both parties. To God alone, the Almighty, was the healing of these differences an easy task; and Constantine appeared to be the only one on earth capable of being his minister for this good end. For as soon as he was made acquainted with the facts which I have described, and perceived that his letter to the Alexandrian Christians had failed to produce its due effect, he at once aroused the energies of his mind, and declared that he must prosecute to the utmost this war also against the secret adversary who was disturbing the peace of the Church.
[3234] For endless literature of the Paschal controversy, compare articles in all the religious encyclopædias, especially perhaps Steitz, in the Schaff-Herzog; and for history and discussion of the question itself, see Hensley's art. Easter, in Smith and Cheetham, Dict.
[3235] By some this phrase is joined to the preceding paragraph,--strangers..."in this as in other respects," and so Bag. translates, but the division followed here is that of Hein.
Chapter VI.--How he ordered a Council to be held at Nicæa.
Then as if to bring a divine array against this enemy, he convoked a general council, and invited the speedy attendance of bishops from all quarters, in letters expressive of the honorable estimation in which he held them. Nor was this merely the issuing of a bare command but the emperor's good will contributed much to its being carried into effect: for he allowed some the use of the public means of conveyance, while he afforded to others an ample supply of horses [3236] for their transport. The place, too, selected for the synod, the city Nicæa in Bithynia (named from "Victory"), was appropriate to the occasion. [3237] As soon then as the imperial injunction was generally made known, all with the utmost willingness hastened thither, as though they would outstrip one another in a race; for they were impelled by the anticipation of a happy result to the conference, by the hope of enjoying present peace, and the desire of beholding something new and strange in the person of so admirable an emperor. Now when they were all assembled, it appeared evident that the proceeding was the work of God, inasmuch as men who had been most widely separated, not merely in sentiment but also personally, and by difference of country, place, and nation, were here brought together, and comprised within the walls of a single city, forming as it were a vast garland of priests, composed of a variety of the choicest flowers.
[3236] "Beasts of burden."
[3237] The probably apocryphal version of the summoning letter given by Cowper (Syr. Misc.) from the Syriac gives the reason of the choice of Nicæa, "the excellent temperature of the air" there.
Chapter VII.--Of the General Council, at which Bishops from all Nations were Present. [3238]
In effect, the most distinguished of God's ministers from all the churches which abounded in Europe, Lybia, [3239] and Asia were here assembled. And a single house of prayer, as though divinely enlarged, sufficed to contain at once Syrians and Cilicians, Phoenicians and Arabians, delegates from Palestine, and others from Egypt; Thebans and Libyans, with those who came from the region of Mesopotamia. A Persian bishop too was present at this conference, nor was even a Scythian found wanting to the number. [3240] Pontus, Galatia, and Pamphylia, Cappadocia, Asia, and Phrygia, furnished their most distinguished prelates; while those who dwelt in the remotest districts of Thrace and Macedonia, of Achaia and Epirus, were notwithstanding in attendance. Even from Spain itself, one whose fame was widely spread took his seat as an individual in the great assembly. [3241] The prelate of the imperial city [3242] was prevented from attending by extreme old age; but his presbyters were present, and supplied his place. Constantine is the first prince of any age who bound together such a garland as this with the bond of peace, and presented it to his Saviour as a thank-offering for the victories he had obtained over every foe, thus exhibiting in our own times a similitude of the apostolic company.
[3238] The standard work on councils is Hefele, Conciliengeschichte, available to the English reader in the translation of Clark, Oxenham, &c. (Edinb. 1872 sq.), a work so thoroughly fundamental that a general reference to it will serve as one continuous note to matters relating to the councils held under Constantine.
[3239] = Africa.
[3240] It is noted that this evidence of the presence of foreign bishops--"missionary bishops," so to speak--is confirmed by Gelasius and also by the roll of the members.
[3241] [Hosius of Cordova.--Bag.]
[3242] [It has been doubted whether Rome or Constantinople is here intended. The authority of Sozomen and others is in favor of the former. See English translation, published as one volume of this series.--Bag.] Also in this series.