Historia Ecclesiastica

V. But come, let us now quote also the translations made from the Latin of the imperial ordinances of nstantine and Licinus.

Copy of Imperial Ordinances translated from the Latin tongue.1

In our watchfulness in days gone by that freedom f worship should not be denied, but that each οne rding to his mind and purpose should have uthority given him to care for divine things in the [*](the people οf his pronince. It is probable that at Milan, in 313 (ix. 11.9), Constantine and Licinius drew up a norm οf ctions to governors which might be copied, with perhaps e variations in detail, and sent to the various proninces. ne redaction οf that norm was translated by Eusebius, other was transcribed by Lactantius (De Mortibus Perm 48).)

way that pleased him best, we had given orders that th to the Christians [and to all others liberty should allowed]1 to keep to the faith of their οwn sect d worship. But inasmuch as many and various conitions2 seemed clearly to have been added in that reipt, in which such rights were conceded to the same rsons, it may be that perchanee some of them were ortly afterwards repelled from such observance.

“ When I Constantine Αugustus and I Lincinius gustus had come under happy auspices to Milan, d discussed all matters that concemed the public vantage and good, among the other things that eemed to be of benefit to the many 3—or rather, first and foremost — we resolved to make sueh decrees should secure respect and reverenee for the Deity Deity ; namely, to grant both to the Christians and to all free choice of following whatever form οf worship ey pleased, to the intent that all the dirine and eavenly powers that be might be favourable to us d all those living under our authority. Therefore with sound and most upright reasoning we resolved this 4 counsel : that authority be refused to no οne homsoever to follow and choose the observanee or rm of worship that Christians use, and that authority e granted to each one to give his mind to that form f worship which he deems sritable to himself, to e intent that the Dininity 5 . . . may in all things ord us his wonted care and generosity. It was omitting to send a rescript that this is οur pleasure, in er that when those conditions had altogether been [*](3 Lat. pluribus hominibus ; the Gk. has ἐν πολλοῖς ἅπασιν luribus omnibus). 4 Omitting ἡμετέραν, with the Latin. 5 The Latin adds “ cuius religioni liberis mentibus obsequiur.” )

moved, which were contained in our former letters nt to thy Devotedness, concerning the Christians, οse things also which seemed to be wholly unfortute and foreign to our clemency might be removed, d that now each one of those who were possessed the same purpose—namely, to observe istians’ form οf worship—should ry thing, freely and simply, without any hindrance. ich things we have resolved, to signify in the est manner to thy Carefulness, to the intent that u mayest know that we have granted to these e Christians free and unrestricted authority to erve their own form of worship. Αnd when thou rceivest that this has been granted unrestrictedly them by us, thy Devotedness will understand at authority has been given to others also, who h to follow their own observance and form of rship—a thing clearly suited to the our times—so that each one may have choose and observe whatever form he pleases. is has been done by us, to the intent that we would not seem to have detraeted in any way from y rith 2 or form of worship.

“Αnd this, moreover, with special regard to the istians, we resolve: That their places, at which was their former wont to assemble, coneerning ich also in the former letter dispatched to thy evotedness a definite ordinance 3 had been formerly d down, if any should appear to have bought them ther from our treasury οr from any οther source — at these they should restore to these same ristians without payment οr any demand for compensation. [*](3 Lat. certa forma. Eusebius has τύπος ἕτερος, as if he had cetera in the Latin. )

Setting aside all negligence and doubtfulness; and if any chanee to have received them by girt, that they should restore them them all speed to these same Christians: prorided that if either those who have purchased these same place or those who have received them by gift request aught of our generosity, let them approach the prefect of the district,1 to the intent that through our Kindness thought may be taken for them also. Αll which things must be handed over to the corporation of the Christians by thy zealous care immediately and without delay.

“Αnd inasmuch as these same Christians had not only those places at whieh it was their wont to assemble, but also are known to have had Other, belonging not to indiniduals among them, but to the lawful property of their corporation, that is, of the Christians, all these, under the provisions of the law set forth above, thou wilt give orders to be restored without any question whatsoever to these same Christians, that is, to their corporation and assembly; provided always, of course, a aforesaid, that those persons who restoie the same without compensation, as we have mentioned above, may look for indemnification, as far as they are concerned, from our generosity.

“In all these things thou Shouldest use all the diligence in thy power for the above-mentioned corporation of the Christians, that this our command may be fulfilled with all speed, so that in this also, through our kindness, thought may be taken for the common and publie peace. For by this method, as we have also said before, the divine [*](1 Omitting the gloss δικάζοντι. )

care for us, which we have already experienced in many matters, will remain stedfast1 . . . continually. Αnd that the form which this our enactment and generosity takes may be brought to the knowledge οf all, it is fitting that this which we have written be set forth by thy order and published everywhere, and brought to the knowledge of all, to the intent that the enactment which embodies this our gnerosity may escape the notice οf no οne.’’

Copy of another Imperial Ordinance which he also made, indicating that the bounty had been granted to the Catholic Church alone.

‘‘Greeting, Anulinus, our most honoured Sir. It is the custom of οur benevolence, that we will that whatsoever appertains by right to another should not only not suffer harm, but even be restored, most honoured Anulinus. Wherefore we will that, when thou receivest this lerter, if aught of those things that belonged to the catholic Church 2 of the Christians in any city, or even in other plaees, be now in the possession either of citizens or οf any οthers: these thou shouldest cause to be restored forthwith to these same churches, inasmueh as it has been our determination that those things which these same churches possessed formerly should be restored to them as their right. Since, therefore, thy Devotedness perceives that the order of this our command is most explicit, do thy diligence that [*](2 Eusebius (see heading) took this to mean the Catholic Church as opposed to the Donatist schismatics; but this is very imrobable. The phrase refcrs to the Church in Africa as it was before the persecution and before the schism. )

all things, whether gardens or buildings or whatsover belonged to these same churches by right, restored to them with all speed; so that we may learn that thou hast yielded the most careful obedience to this our order. Fare thee well, Anulinus, οur most honoured and esteemed Sir.”

Copy of an Imperial Letter, in which he commands holding of a Synod of bishops at Rome οn behalf of the union and concord of the churches.

“Constantine Augustus to Miltiades bishop of the , and to Mark. Inasmuch as documents of such a nature have been sent to me in numbers by Anulinus, the right honourable proconsul of Africa, m which it appears that Caecilian,1 the bishop of the ity οf the Carthaginians, is called to aecount οn many charges by some of his colleagues in Africa; d inasmuch as it seems to me to be a very serious tter that in those prorinces, which Dinine Pronience has chosen to entrust to my Denotedness, and where there is a great number of people, the ultitude should be found pursring the worse course f action, splitting up, as it were, and the bishops at ariance mnong themselves: it seemed good to me t Caecilian himself, with ten bishops, who seem call him to account, and such ten others as he ay deem necessary to his suit, should set sail for me, that there a hearing may be granted him in the presence of yourselves, and moreover οf Reticius d Maternus and Marinus also, your colleagues aditor, i.e. had surrendered up the Scriptures to the pagan [*](thorities. Hence they held that Caecilian's consecration as invalid; and by appointing a bishop of their own in his began what is known as the Donatist schism. )

(whom I have ordered to hasten to Rome for this purpose), in such a manner as ye may perceive to be in accordance vith the most saered law. Nevertheless, that ye may have the fullest knowledge of all these same matters, I have subjoined to my letter copies οf the documents that were sent to me by Anulinus, and have dispatehed them to your afore said colleagues. Which when your Firmness reads, he will gauge by what method the most eareful investigation can be made of the above-mentioned suit, and a just deeision arrived at; since it does not escape the notice of your Carefulness that the respect which I pay to the lawful Catholic Church is so great, that it is my wish that ye should leave no schism whatsoever or division in any plaee. Μay the divinity of the great God preserve 1 you Safely for many years, most honoured Sirs.2’’

Copy of an Imperial Letter, in which he gives orders for the holding of a second Synod for the purpose of removing all dinision among the bishops.

“Constantine Αugustus to Chrestus bishop of the Syracusans. Already on a former occasion, when some in a base and perverse manner began to create divisions with regard to the worship of the holy and heavenly Ρower and the Catholic religion, in my desire to cut short such dissensions among them, I had given orders to the effect that certain bishops should be sent from Gaul, nay further, that the opposing parties, who were contending stubbornly [*]( 2 Gk. “Sir’’; but the Lat. correctly gives the plural. The Letter, hovever. seems to have been addressed principally to Miltiades : nothing is known of Mark, who is associated with him in the opening sentence. )

and persistently together, should be sunnnoned from Africa; that so, in the presence also of the bishop of Rome, this question which appeared to have been raised might through their comming receive a right solution by means οf a careful examination in every particular. But since, as it happens, some, forgetful both of their own salvation and the reverence they owe to their most holy religion, even now do not cease to perpetuate their private enmities, being unwilling to conform to the judgement already passed, affirming that after all it was a few persons who gave their opinions and decisions, or that they were in a hurry psss judgement very speedily and sharply without having first accurately examined all those matters that ought to have been investigated; and since, as a result of all this, it has come to pass that even those very persons, who ought to be οf οne mind in brotherly concord, are separate from each other in a disgraceful, nay rather in an abominable, fashion, and give to those men whose souls are strangers to this most holy religion to scoff—wherefore it became incumbent upon me to provide that that which ought to have ceased by voluntary agreement, after the judgement akeady passed, may even now, if possible, be ended by the presence οf many persons. Inasmuch, therefore, as we have commanded that very many bishops from various and numberless places should assemble at the city of Arles by the Kalends of Αugust, we have thought it d to write to thee aho, that thou shouldest procure m the right honourable Latronianus, the “corrector1” οf Sicily, a public vehicle, and joining to thy [*](1 In the fourth century this was the title of governors of certain provinces. ) company two οthers οf those of the second rank,1 whomsoever thou thyself mayest decide to choose, and, moreover, taking with you three servants who shall be able to artend upon you οn the way, do thou be present at the above-mentioned place by that same day; so that both by thy Firmness and by the unanimous wisdom of the others assembled, this quarrel also (which hitherto, by reason of certain disgraceful contentions, has maintained a miserable existence), when all has been heard that will be said those who are now at variance among themselves, whom likewise we have commanded to be present, may, if οnIy tardily, give place to a due state οf religion and faith and brotherly coneord. May the ighty God preserve thec in good health for many years.”

VI. Copy of an Imperial Letter in which grants of money are made to the churches.

“ Constantine Augustus to Caecilian bishop of Carthage. Forasmuch as it has been our pleasure in all provinces, namely the African, the Numidian and the Mauretanian, that somewhat be contributed for expenses to certrin specified ministers of the lawful and most holy Catholic religion, I have dispatched a letter to Ursus, the most distinguished finance minister οf Africa, and have notified to him that he be careful to pay οver to thy Firmness three thousand folles.2 Do thou therefore, when thou shalt secure delivery of the aforesaid sum of money, give orders that this money be distributed among all the above-mentioned persons in accordance with the schedule [*](2 The follis was originally a bag of samll coins, but after-wards came to denote a coin itseIf, the double denarius.)

sent to thee by Hosius. But if, after all, thou shalt find that there is aught lacking for the fulfilment of this my purpose in respect of them all, thou shouldest ask without doubting whatsoever thou findest to be necessary from Heraclides our procurator fiscal. For indeed when he was here I gave him orders that if thy Firmness should ask any money from him, he should be careful to pay it over without any scruple. Αnd since I have learnt that certain persons of unstable mind are desirous of turning aside the laity of the most holy and Catholic Church by some vile method of seduction, know that I have given such commands to Anulinus, the proconsul, and moreover to Patricius, the Vicar of the Prefects,1 when they were here, that they should give due attention in all other matters and especially in this, and not suffer such an occurrence to be overlooked; therefore if thou observest any such men continuing in this madness, do not thou hesitate to go to the above-mentioned judges and bring this matter before them, so that (as I commanded them when they were here) they may turn these people from their error. May the divinity οf the great God preserve thee for many years.”