that was requisite was that both sides should be silent. So, to believe that Jesus Christ was either God or a simple creature was a matter of trifling importance; but this has always been the aim of heretics, to make it appear that the dogmas they impugned were of no great consequence. The Emperor being thus deceived, wrote to St. Alexander[1], telling him it was unwise to disturb the Church after this manner, and that the wisest way would be to hold his tongue, and leave every one to follow his own opinions. The disturbance in the East, however, only increased; so that, at length, Osius, Bishop of Cordova in Spain, for thirty years, a man of the greatest merit and learning, and who suffered a great deal in the persecution of Maximilian, was sent to put an end to it. Baronius and Van Ranst say he was sent by St. Sylvester; but the general opinion, which Fleury and Noel Alexander, on the authority of Socrates, Eusebius, Sozymen, and Theodoret, adopt, is that he was sent by the Emperor[2]. When Osius arrived in Alexandria, and saw that the evil was greater than he imagined, he summoned a synod of bishops in concert with St. Alexander, and Arius and his followers were again excommunicated, and his errors condemned[3].
12. After this new condemnation, Arius wrote to the Emperor in his defence; but Constantine, now informed of his errors, answered him in a long letter, in which, after refuting his errors, he proved him to be a malicious fool, and he also ordered that this letter should be made public. The Arians were so annoyed at this that they pelted the Emperor's statue, and disfigured the face of it; but he showed his good sense, and proved himself a man of great moderation, on the occasion, for when his ministers urged him to punish them, he, laughing, put his hand to his face, and said, "I don't perceive they have hurt me," and took no more notice of the matter[4]. The fire of discord was not, however, extinguished, but rather burned more violently every day. The Emperor then judged it best to call together a general council, to put an end to it; and appointed Nice, in Bythinia, not Nice, in Thrace, as the place of meeting, and invited all bishops—both those of the Empire, and those beyond its borders—to assemble there, and provided for all their expenses[5]. The bishops of Asia, Africa, and Europe were rejoiced at this, and came to the council; so that, in the year 325, three hundred and eighteen bishops were assembled in Nice, as Noel Alexander asserts, on the authority of St. Ambrose, in contradiction to Eusebius, who reduces the number to two hundred and fifty[6]. Oh, how glorious it was for the Church to see so many pastors assembled in this council! Among them were
- ↑ Euseb. in Vit. Constant. c. 63.
- ↑ Baron. An. 518, n. 88; Fleury, n. 42; Van Ranst, p. 71.
- ↑ N. Alex. ar. 4, sec. 1; Fleury, l. 10, n. 43; Orsi, l. 12, n. 21; Hermant, l. 1, c. 86.
- ↑ Orsi, l. 12, n. 24.
- ↑ Fleury, l. 11, n. 1; Orsi, l. 12, n. 25.
- ↑ Baron. Ann. 325; Nat. Alex., Fleury, Ruf. Soc. St. Athanasius, & Soz.
