History of the First Council of Nice/Chapter 12

by Dean Dudley

CHAPTER XII.

DISCIPLINARY LAWS DISCUSSED.—THE CELIBACY OF THE CLERGY PROPOSED.—THIS QUESTION SETTLED IN FAVOR OF HONORABLE MARRIAGE.—CERTAIN CANONS DECREED AND ESTABLISHED.

Sozomen says: "With the view of reforming the life and conduct of those, who were admitted into the churches, the Synod enacted several laws which were called canons. Some thought that a law ought to be passed, enacting, that bishops and presbyters, deacons and sub-deacons, should not cohabit with the wife espoused before they had entered the priesthood. But Paphnutius, the confessor [that is, one who had confessed, even under torture, that he was a believer in the Christian faith], stood up and testified against this proposition. He said, that marriage was honorable and chaste, and advised the Synod not to frame a law which would be difficult to observe, and which might serve as an occasion of incontinence to them and their wives; and he reminded them, that, according to the ancient tradition of the church, those, who were unmarried when they entered the communion of sacred orders, were required to remain so, but, that those who were married, were not to put away their wives. Such was the advice of Paphnutius, although he was, himself, unmarried; and, in accordance with it, the Synod refrained from enacting the proposed law, but left the matter to the decision of individual judgment."

THE MELETIANS DEGRADED, ETC.

It was decreed, that Meletius^[1] might remain in his own city, Lycus, but not hold any power, either for laying on of hands, or to bestow any ecclesiastical office upon any one, or to go into any other country, nor to stand in a favorable light in his own city; that he might retain only the dignity and name of the office; but, otherwise, that those who had been appointed by him presbyters, as he pretended, after being confirmed by a more solemn ordination, might be admitted into the communion of the Church on this condition: "to be sure," such were the words of the Synod, "they may hold the rank of the ecclesiastical dignity and ministry, but yet, they are to be inferior, in all respects, to all the presbyters in every province, and, to those clergymen who, turning back again, shall have been ordained by that most honorable man, our colleague, Alexander."^[2]

THE BOOK OF JUDITH APPROBATED, AS SACRED.

"The great Council computed the Book of Judith," says St. Jerome, "among the number of the sacred Scriptures, as we glean from history." This book was placed by the Hebrews among the Hagiographa; that is, those Scriptures which belonged neither to the penteteuch nor the prophetical books.^[3]

THE CREED OR FORMULARY^[4] OF FAITH ESTABLISHED.

We believe in one God, the Father Almighty, the Maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only begotten of the Father. He is begotten, that is to say, he is of the substance of God, God of God, Light of Light, very God of very God, begotten and not made, being of one substance with^[5] the Father; by whom all things, both in heaven and on earth, were made. Who, for us men, and for our salvation, came down from heaven, and took our nature, and became man. He suffered, and rose again the third day. He ascended into heaven, and will come to judge the living and the dead. And we believe in the Holy Ghost.^[6]

HYMN TO GOD DECREED.

A certain hymn to the glory of God was decreed and established by the Nicene Synod, which, as Sozomen seems to think, the Arians took the liberty to alter and corrupt. He says, "The Catholics had been accustomed, according to ancient tradition and common usage, to sing, 'Gloria Patri et Filio, et Spiritui Sancto,' whereas the Arians, in baptizing, used the form following: 'Gloria Patri per Filium in Spiritu Sancto.' "

CELEBRATION OF THE PASCHAL FESTIVAL; THAT IS, THE PASSOVER,^[7] COMMONLY CALLED EASTER.

The Council assigned the first Sunday after the fourteenth moon following the vernal equinox for the celebration of the Passover in all the Christian countries everywhere,—this day having been proposed by Alexander, the bishop of Alexandria in Egypt, which nation was considered "the most skilful as to the course of the stars."^[8]

THE TWENTY CANONS OF THE COUNCIL OF NICE.

The principal substance and purport of these synodical decrees are here copied and translated from the various Latin authors, who have tried to collect and explain as much of them as could be found extant.

"In the first place the impiety," as the Synod termed it, "of Arius having been condemned, as well as his blasphemous sentiments,"^[9] the Council proceeded to settle the Meletian question, and, then, that of the Paschal Festival, and, finally, that of the Novatian schism, etc.,^[10] enacting, also, twenty canons, in the following order:—

1. Forbidding the promotion in the church of self-made eunuchs:

Against Ordaining a Self-Mutilator.

The language of the Council's decree was, "If any has been deformed by physicians on account of a physical infirmity, or has been mutilated by barbarians, he may, nevertheless, remain among the clergy. But, if any, being sane, has dismembered himself, it becomes necessary, both that he should be prohibited from being established among the clergy,^[11] and that no such one should be successively promoted." However, if the evidence showed clearly that the mutilation was not a self-infliction, but was done by certain others (either barbarians, or masters) daring to effect it, the decree specified, that, if they had come in most worthy persons in other respects, the rule should be to receive them into the clerical order.^[12]

2. Forbidding the hasty ordination of new converts to Christianity:

Admission and Promotion of Gentiles.

"Whereas, very many, either compelled by necessity or otherwise, had acted against the welfare of the church by following the former rule, namely, that persons having only recently acceded to the church from the life of a Gentile, might, after being instructed a little while, be led to the spiritual bath, and at the same time that they were baptized, might be advanced to the episcopate or presbytery," therefore the Council declared it would be most agreeable to their wishes that this rule should be dispensed with, and not be followed in respect to any others. For they thought "there was need of time, both for one who was to be catechised, and, after baptism, as much more time, for his probation.

"For it is a wise saying of the apostle, as follows:

" 'Not a novice, lest through pride he fall into condemnation, and into the snare of the devil.' If hereafter a cleric is guilty of a grave offence, proved by two or three witnesses, he must resign his spiritual office. Any one who acts against this ordinance, and ventures to be disobedient to this great Synod, is in danger of being expelled from the clergy."

3. Forbidding the clergy to keep female friends in their houses.

Against the Admission of Women as Sorores.

"The Council decreed that it should not be permitted to a bishop, or to a presbyter, or to a deacon to have the legal privilege of introducing to his house, or receiving a woman introduced by others, unless she were his mother or sister, or aunt, or, at least, such as had escaped suspicion."

In the first ages of the Church, some Christians, clergymen and laymen, contracted a sort of spiritual marriage with unmarried ladies, so that they lived together; and there was a friendly connection between them for their mutual religious advancement. They were known by the name of sub-introducta, or the Greek suneisaktoi, and sisters. That which began in the spirit, however, in many cases, ended in the flesh.—Hefele.

4. That ordinations shall be performed by, at least, three bishops:

Ordination of Bishops.

All the bishops in a province shall unite to constitute and ordain a bishop. But if this is inconvenient, through great necessity or the length of the journey, three, at least, shall be present to ordain a candidate, and then it shall be necessary, that those absent shall consent thereto by letter. The conformation of these proceedings belongs to the metropolitan bishop.

5. That an excommunication of either a clergyman or a layman, by the sentence of a simple bishop, shall be valid everywhere, till it shall be decided by a provincial council, which shall be held twice a year, the first before Lent, and the second in the autumn.

6. Gives superiority to the bishop of Alexandria over the bishops and churches of Egypt, Libya, and Pentapolis, also, to the patriarchs of Rome and Antioch, precedence, and, to metropolitans, a veto power over all elections to the episcopal office within their provinces:

Concerning the Primacy of certain Churches.

"Whereas, the Roman Church has always held the first rank, but likewise Egypt holds the same, therefore the bishop of Alexandria may have power over all the Egyptian provinces; since this is the rule in respect to the Roman Church. For the same reason, he, who has been established among the Antiochian churches, and, moreover, in the other provinces, the churches of the larger cities may hold the primacy. But, throughout all, let it be understood, that if any one has been ordained before it was agreeable to the metropolitan bishops, he ought not to be a bishop (because the holy Synod has ordained this to be so). Assuredly, it will be seen, if reasonably weighed by the common understanding, that, according to the ecclesiastical rule, two or three bishops, obstinately opposing, may be counteracted, and overruled in the regular mode. Let that judgment prevail, which shall have been esteemed right by the majority."

7. Gives to the bishop of Ælia the rank of a metropolitan:

Primacy of the Ælian Church.

Since an ancient custom has obtained and a venerable tradition, that deference should be paid to the bishop of Ælia^[13] (that is, Jerusalem), therefore let him retain this, his special honor, but, also, to the metropolitan, may be preserved the dignity which belongs to him.^[14]

8. Permits Novatian bishops and clergymen to be restored on certain conditions:

Novations permitted to return to the Catholic Church.

Concerning the Novatian schismatics,^[15] the Council decreed, that, if any of them had been willing to come over to the Catholic Church, they might be re-ordained, and so remain among the clergy. "But, before all this, they shall make a confession (which ought to be set forth in writing), that they ought to commune with, both those who have entered upon a second marriage, and those, who, in time of persecution, have lapsed from the faith, to whom yet, although fallen, there is a time fixed, and a season appointed, for repentance; that, in all things, they may observe the decrees of the Catholic Church. And wherever any one of them may be found, whether in village or city, ordained by Catholics, so shall he remain among the clergy, yet every one, in his own order. But, if any of them come to a place where there is a bishop or presbyter, of the Catholic Church, it is evident that the bishop of the Catholic Church shall have his own proper episcopal dignity. So, likewise, the presbyter and deacon shall each have the same. But whoever may come from among them [Novatians], if a bishop, he may have the dignity of a presbyter, unless, indeed, it may please the Catholic bishop to accord to him even the honor of the episcopal name. However, if otherwise, he shall provide for him the place of a country bishop (chorepiscopou) or of a priest, that he may, by all means, appear to be in the number of the clergy, and that there may not be two bishops in one city.

9 and 10. That presbyters, who had lapsed, or committed crimes before their ordination, such as would disqualify them for the sacred office, should be deprived of their offices, as soon as discovered.^[16]

11. Required those, who had lapsed during the late persecutions under Licinius, first, to do pennance at the threshold of the church three years; secondly, in the porch among the catechumens, seven years; and, thirdly, to be allowed to witness, but not join in, the celebration of the eucharist, for two years more.

12. That the greater apostates shall also spend ten years in the second penance, but this to be at the discretion of the bishops. "Those, who, being called by grace, have been zealous, and have laid aside their belts, used in the armies of Licinius, but afterwards put them on again, and even given money to be admitted again into his service, shall remain three years among the hearers, and ten among the lower rank. But in case of these penitents, their intentions and the nature of their penitence must be judged. The real penitents, who show it by tears and fear and good works, after finishing their penance among the hearers, may, perhaps, take part among those that pray; and the bishop may show them even greater lenity."

13. That a dying penitent may receive the sacrament:

Communion at the Point of Death.

"Concerning those who die, the ancient and ecclesiastical law shall now be observed, that, if any one is about to expire, he may not be deprived of the viaticum of the Lord. But if, in despair of life, having received the communion, and partaken of the offering, he be again numbered with the living, let him be placed with those who participate in prayer only. By all means, however, let the bishops impart the offering to every one, on examination, who desires, at the point of death, to partake of the eucharist."

14. Lapsed catechumens are to spend three years in the first stage of penance, i. e., as hearers. After that they can then join in prayer with the other catechumens.

15. That bishops, presbyters, and deacons shall remain in their own several churches, and not go to others.

16. That presbyters and deacons, forsaking their own churches and going to others, must be sent back; and a bishop shall not ordain those under another bishop without the latter's consent.

17. All clergymen, who loan money, or goods, on interest, to be deposed, and their names struck off the list.

18. Deacons shall not present the bread and wine to the presbyters, or partake thereof themselves, or sit among the presbyters:

Deacons not to Deliver the Eucharist to Presbyters.

"It having come to the knowledge of the great and holy Council, that, in certain places and cities, the eucharist is administered, by deacons, to presbyters, and neither law nor custom permitting that those, who have no authority to offer the body of Christ, should deliver it to those who have; and it being also understood, that some deacons receive the eucharist before even the bishops, let, therefore, all these irregularities be removed, and let the deacons remain within their own limits, knowing that they are ministers of the bishops, and inferior to the presbyters. Let them receive the eucharist in their proper place, after the presbyters, whether it be administered by a bishop or presbyter. Nor is it permitted to deacons to sit among the presbyters, as that is against the rule and order. If any one will not obey, even after these regulations, let him desist from his ministry."^[17]

19. The followers of Paul, of Samosata,^[18] on returning to the church, to be re-baptized, and re-ordained if they are to become clergymen.

20. Kneeling at prayers on the Lord's Day, and from Easter to Pentecost, disapproved.^[19] "On the Lord's Day, and on the days of Pentecost, all shall offer their prayers to God standing."

---

1. Concerning Meletius and his schism we have the following accounts:

   He was ordained a bishop, and dwelt in the city of Lycus, called also Lycopolis, in the Thebaid (now included in Egypt). In rank, he stood next to the bishop of Alexandria, and was in high repute until a little while before A. D. 306, when he began to disseminate the doctrine that all, who had violated, in any way, their fidelity to the Christian faith under persecutions,—that is, who had denied the faith to escape punishment,—ought to be excluded from the fellowship of the Church until the perfect restoration of peace (this being a time of persecution), and then, upon sincere contrition, to be shown by proper penances, they might first obtain forgiveness from the Church. But Peter maintained that it was not advisable to wait for the end of the persecution, and that the repentant should at once be admitted to suitable penances, and so be restored.

   ⁠ Now it appears, from the account of Socrates, who certainly was no apologist of Meletius, that Peter, bishop of Alexandria, had once taken refuge in flight from his persecutors, although he subsequently suffered martyrdom, under Diocletian, A. D. 311, being suddenly seized and beheaded, according to Eusebius, "as if by the order of Maximin."

   Whether the flight of Peter gave rise to the Meletian schism does not appear, although Socrates says that, during Peter's absence after his flight, Meletius usurped the right of ordaining in his diocese.

   But, on the other hand, Peter, upon his return, tried Meletius on many charges, one of which was, that, during the persecution, he had denied the faith and sacrificed, that is, to the gods, for which conduct, "the most holy Peter," says Theodoret, "deposed him and convicted him of impiety." "But," says Socrates (book i. chap. 6), "he pretended, that, as an innocent man, he had been unjustly dealt with, loading Peter with calumnious reproaches." Theodoret adds, moreover, that he excited troubles and commotions in Thebes and in the countries around Egypt, and sought the chief power in Alexandria. However, it is generally admitted by friends and foes both, that there were many persons among the Meletians eminent for the piety of their lives.

   At the request of Alexander, of Alexandria, just before the assembling of the Council of Nice, he (Meletius) prepared a breviary containing a list of his adherents among the clergy, &c.; mentioning, by name, twenty-eight bishops, four presbyters, and five deacons, some of them noted men, as Harpocration, Theodore, Theon of Nelups, etc.—See Baronius, iv. 129, with Pagi's notes.

   It was the custom, when any episcopal seat became vacant, for the bishops of the province, in the presence of the people, to elect and ordain a successor. But Meletius was accustomed to ordain bishops, presbyters, and deacons of his own authority.—See Epiphanius, de Hæres, 68.

   Epiphanius, whose book is here referred to, was a Christian writer, born about 320, at Besanduce, a village of Palestine. He spent his youth among the monks of Egypt, but returned and founded a monastery near his native village, and presided over it. About 367 he was elected bishop of Salamis, afterwards called Constantia, in Cyprus. He was a bitter opposer of Origen's sentiments. He died in 403. His principal work is his account of the different heresies, before and after, the coming of our Saviour.

   Athanasius was a bitter foe to the Meletians, probably because they espoused the Arian cause. All that the Council of Nice punished Meletius for, was because he created separate churches, and ordained bishops and clergymen over them not under the See of Alexandria, and not holding communion with the Catholics.

2. See the synodical epistle sent to the Church of Alexandria. Theodoret says this letter was sent from the Council to the Alexandrian Church; but he does not state how it was despatched thither, or, at what precise day, during the synodical deliberations, it was written. The object of it was, he says, to inform that church, what had been decreed respecting the Meletian innovations.
3. There is a false tradition handed down to us, that this great first Council of the Christian bishops decreed what books of the Bible should be held canonical. Other councils passed such decrees.

   BOOKS OF THE BIBLE.

   The first Synod at which the books of the Bible were made the subject of a special ordinance was that of Laodicea, but the precise date of this Synod, as well as the integrity of the canon in question, has been warmly debated.—See Wescott on the New Test. Canon.

   This Synod of Laodicea in Phrygia, held about 363, enacted sixty Canons, which are still extant in their original Greek.—See Beveridge's Pandecta Canonum.

   The 60th Canon is as follows:

   These are all the books of the Old Testament, which may be read aloud: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Esther, First and Second Books of Kings, Third and Fourth Books of Kings, First and Second Books of Chronicles, First and Second Books of Ezra, the Book of the one hundred and fifty Psalms, the Proverbs of Solomon, Ecclesiastes, the Song of Songs, Job, the twelve Prophets, Isaiah, Jeremiah and Baruch, the Lamentations and Letters, Ezekiel and Daniel.

   The books of the New Testament are these: Four Gospels, according to Matthew, Mark, Luke and John; the Acts of the Apostles; the Seven Catholic Epistles, namely, one of James, two of Peter, three of John, one of Jude; the fourteen Epistles of Paul, one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, one to the Hebrews, two to Timothy, one to Titus, and one to Philemon.

   SYNOD AT HIPPO, A. D. 393.
   A Full Council of all Africa.

   This place, in Africa, was called Hippo Regius. Aurelius, Archbishop of Carthage since 391, presided.

   St. Augustine was then a priest at Hippo, and delivered his discourse, "Of the Faith and the Symbol," which is preserved in his writings. They enacted forty-one Canons. The thirty-sixth was as follows:

   Besides the Canonical Scriptures, nothing shall be read in the Church under the title of "divine writings." The Canonical books are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the four Looks of Kings, the two Books of Chronicles, Job, the Psalms of David, the five Books of Solomon, the Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobias, Judith, Esther, two Books of Esdras, two of Maccabees.

   The books of the New Testament are: The Four Gospels, the Acts of the Apostles, thirteen Epistles of Paul, one Epistle of Paul to the Hebrews, two Epistles of Peter, three of John, one of James, one of Jude, and the Revelation of John.

   Concerning the confirmation of this Canon, the Church on the other side of the sea shall be consulted.

   The acts of martyrs shall also be read on their anniversaries.

   The reports of discussions at this Synod were all lost, only abridgments of their acts being now extant.

   There was a work translated into Latin about the year A. D. 500, by Dionysius the Less, of Rome, which was called "The Apostolical Canons," an old Greek collection of uncertain date and authorship, but supposed to have been used early in the fourth century. It contained eighty-four Canons. (Bev. Pandecta Canonum.) The style of the work is that of the third century. The origin of most of these Canons is unknown. However, they were derived partly from the Synods of the Church. The eighty-fourth Canon says that the books which were held venerable and sacred by all our clergy and laity, are as follows:

   Of the Old Testament: The five books of Moses, Joshua, Judges, Ruth, four Books of Kings, two of Chronicles, Esdras, Esther, Judith, three of Maccabees, Job, one hundred and forty Psalms, three books of Solomon, Proverbs, Ecclesiastes, the Song of Songs, sixteen Prophets, the Wisdom of Sirach.

   Of the New Testament: The Four Evangelists, Paul's fourteen Epistles, two of Peter, three of John, one of James, one of Jude, two of Clement, the Constitutions of the Churches and the Acts of the Apostles.—Hefele.

   Dr. Von Drey, author of a learned work upon these Canons, thinks this eighty-fourth the least ancient of any of them. Some writers call this the eighty-fifth instead of eighty-fourth Canon.

   Mosheim says (Eccl. Hist., book i. chap. 2, sec. 19), "The Apostolic Canons are eighty-live ecclesiastical laws, and exhibit the principles of discipline received in the Greek and Oriental Churches, in the second and third centuries.

   ⁠ "The eight Books of Apostolic Constitutions are the work of some austere and melancholy author, who designed to reform the worship and discipline of the Church, which he thought were fallen from their original purity and sanctity, and who ventured to prefix the names of the apostles to his precepts and regulations, in order to give them currency."

   The book of the Shepherd of Hermas, was so called, because an angel in the form and habit of a shepherd, is the leading character in the drama. The author is unknown. "If he was indeed sane," says Mosheim, "he deemed it proper to forge dialogues held with God and angels, in order to insinuate what he regarded as salutary truths more effectually into the minds of his readers. But his celestial spirits talk more insipidly than our scavengers and porters."

   Clement, who became Bishop of Rome A. D. 101, used the following books of the New Testament: 1 Corinthians, Ephesians, 1 Timothy (?), Titus (?), Hebrews and James.

   Ignatius (107) used: 1 Corinthians, Ephesians, Philippians (?), 1 Thessalonians (?) and Philemon (?).

   Polycarp (160) used Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, 1 Thessalonians (?), 1 Timothy, 2 Timothy, 1 Peter, 1 John.

   Barnabas (60) used Matthew, 1 Timothy (?), 2 Timthoy (?).

   Origen (215), according to Wescott, above quoted, used Matthew, Mark, Luke, John. He adopted most of the books of our present Canon. But he denied that Paul wrote Hebrews, although the thoughts of that epistle were perhaps Paul's, and written by some one who had been intimate with Paul, either Clement, Bishop of Rome, or Luke, the author of Acts. He also considered some other books true and inspired, of which were the Epistle of Barnabas; the Ascension of Moses, a little treatise mentioned by Jude; the Doctrine of Peter; the Book of Enoch, and the Pastor of Hernias.

   Athanasius rejected the book of Esther.

   The Council of Carthage, A. D. 397, adopted the same rule as that of Hippo; however, ranking Hebrews among Paul's fourteen Epistles. Pope Innocent I., a few years later, confirmed this catalogue of sacred books by a decree, which finally decided the Canon of the Latin Church.

   But the Synod of Aix, A. D. 789, would exclude the Apocalypse. Martin Luther excluded Hebrews, James, Jude, and the Apocalypse. The Council of Trent merely confirmed the Canon of Hippo.—New Am. Cyclopædia.

4. This is usually called the "Symbol," or the "Confession of Faith." It is stated in Baronius, that Hosius drew up and exhibited this symbol, which was approved by the suffrages of the Nicene Synod.—See his Eccl. Annals, vol. iv.

   The date of the Nicene formulary, inscribed on the document, was the nineteenth day of June, A. D. 325.

5. The word used here was homoousios, which, in Latin, is consubstantialis, and, in English, consubstantial with.
6. See the pastoral letter of Eusebius of Cæsarea.
7. The day in remembrance of Christ's dying and expiating the sins of men, was called the Passover or Easter (Pascha) because they supposed that Christ was crucified on the same day in which the Jews kept their Passover—Mosheim.
8. This time was not founded upon a true and accurate calculation. Pope Gregory XIII. reformed and corrected it, A. D. 1582. Easter is the first Sunday after the first full moon that occurs after the 21st of March.
9. See the synodical epistle to the Alexandrian Church, for the particular heresy of Arius, and in what it consisted, as the Synod conceived.
10. See also the letter of Constantine to those bishops who were not present, concerning the matters transacted by the Council of Nice.
11. Leontius, the Arian, being thus unhappily self-mutilated, was deposed from the grade of a presbyter, becoming, subsequently, conspicuous for Arian principles.
12. See Matt. xix. 12. Many, in those early times, and among them even the great Origen, construing this passage literally, emasculated themselves in order to avoid temptation.
13. Jerusalem having been destroyed by Titus, a colony was subsequently established on its ruins by Adrian, and named "Ælia." It was under the jurisdiction of Cæsarea, the metropolis of Palestine.
14. The Roman prelate probably exercised, through his legates, Vito and Vincentius, and, also, his particular friend, Hosius, great influence in the Council of Nice. In a letter from the Synod, dated 8 Kalen. Julias, and received by the consuls, Paulinus and Julian, 13 Kalen. Novem., it is stated that Pope Silvester's advice, and his position respecting the Trinity, were fully concurred in by the Synod, and all his views adopted.
15. This canon I find in Baronius, tom. iv., anno 325, cap. 142.

    The Novatian party had their name from Novatus, who is styled by the Roman Catholics, the first anti-pope, and is called by the Latin writers "Novatian." Philostorgius says he was a native of Phrygia. He was of heathen parentage, and was educated a philosopher of the sect of Stoics. He was chosen bishop of Rome, by some bishops upon the death of Fabianus. But Cornelius was chosen at the same time by a larger number of bishops, and hence there was a division in the church. His adversaries called his followers, sometimes "Cathari," that is, Puritans, by way of derision. These Novatians obliged such as came over to them from the other party of Christians, to submit to a re-baptism. In Phrygia, they condemned second marriages; at Constantinople, they had no certain rule as to this; while in the West, they received bigamists to communion without scruple.

    ⁠ Sozomen says, "It is related that the emperor, under the impulse of an ardent desire to see harmony re-established among Christians, summoned Acesius, bishop of the Novatians, to the Council, placed before him the exposition of the faith and of the feast [Passover], which had received the signature of the bishops, and asked whether he could agree thereto. Acesius answered, that their exposition involved no new doctrine, and that he accorded in opinion with the Synod, and that he had, from the beginning, held these sentiments with respect both to the faith and the feast. 'Why, then,' asked the emperor, 'do you keep aloof from communion with others, if you are of one mind with them?' He replied, that the dissension first broke out under Decius, between Novatus and Cornelius, and that he considered such persons unworthy of communion, who, after baptism, had fallen into those sins, which the Scriptures declare to be unto death; for, that the remission of those sins, bethought, depended on the will of God, and not on the priests. The emperor replied by saying, 'O Acesius, take a ladder, and ascend alone to heaven!' "

    Sozomen elsewhere remarks, that Acesius was much esteemed by the emperor on account of his virtuous life.

16. In the ninth canon, I find these words: "Si quis ergo fuerit fornicationis damnatus, sive antequam consecraretur, sive postea, deponitur."—Bev. Pand. Canonum, tom. i.

    According to St. Ambrose, the Council of Nice decreed, that no one whatever ought to be a clergyman, who had boldly contracted a second marriage.

17. Deacons had the administration of the offerings, and of all the temporal concerns of the churches. They were employed to carry the bread and wine, says Justin Martyr, to such communicants as were absent. The poor received alms from their hands, and the clergy their stipends and remuneration.
18. Paul, of Samosata, was a bishop of Antioch in Syria, A. D. 269, who taught the heresy, that there is but one God, called in the Scriptures, the Father; and, that Christ was only a mere man, endowed with the Divine Word or Wisdom. This Paul held his church at Antioch under Zenobia, Queen of Palmyra, until she was conquered by Aurelian.
19. Murdock's notes to Mosheim's Institutes, vol. i. Many other canons have been attributed to the Council of Nice by certain writers, but their genuineness is not admitted by Protestants.

    "Constantine the Great solemnly confirmed the Nicene Creed, immediately after it had been drawn up by the Council, and he threatend all such as would not subscribe to it with exile. At the conclusion of the Synod he raised all the decrees of the assembly to the position of Laws of the Empire; declared them to be divinely inspired; and, in several edicts still partially extant, he required that they should be most faithfully observed by all his subjects."