the Council when they perceived that it was very strong in point of numbers.[1] Theonas and Secundus, not choosing to dissimulate in the same way, were excommunicated, by one consent, as those who esteemed the Arian blasphemy above evangelical doctrines. The bishops then returned to the Council, and drew up twenty laws to regulate the discipline of the church."
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,
- ↑ At first, seventeen bishops, who probably belonged to the strictly Arian party, declined to go with the majority; among them, Eusebius of Cæsarea, who, on the first day after they were presented, absolutely refused his assent to them, according to the account of Athanasius. It should be understood, as Rufinus says (i. 5), that all who refused their assent, were threatened with the loss of their places, and condemnation as refractory subjects. Besides, as Eusebius declares in his pastoral letter, Constantine explained the Homoousian, himself, and his interpretation of it was not against the theory of the subordination of Christ to the Father. Afterwards, the emperor, when he found the term generally interpreted differently, displayed his dislike of it. But what Constantine most desired, was conformity and union among the churches, that would add strength to his empire. Eusebius and the Arian bishops accepted the Homoousian ("of the same substance") as a designation of the likeness in respect to essence; that is, that Christ is like God in respect to essence, though subordinate to Him.—Neander Ch. Hist. ii. 377.
