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# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 61

Chapter LXI.—His Sickness at Helenopolis, and Prayers respecting his Baptism.
At first he experienced some slight bodily indisposition, which was soon followed by positive disease. In consequence of this he visited the hot baths of his own city; and thence proceeded to that which bore the name of his mother. Here he passed some time in the church of the martyrs, and offered up supplications and prayers to God. Being at length convinced that his life was drawing to a close, he felt the time was come at which he should seek purification from sins of his past career, firmly believing that whatever errors he had committed as a mortal man, his soul would be purified from them through the efficacy of the mystical words and the salutary waters of baptism. Impressed with these thoughts, he poured forth his supplications and confessions to God, kneeling on the pavement in the church itself, in which he also now for the first time received the imposition of hands with prayer. After this he proceeded as far as the suburbs of Nicomedia, and there, having summoned the bishops to meet him, addressed them in the following words.

## Footnotes

* ↑ Literally “salutary word of cleansing,” but the paraphrase of Bag. will stand well whichever of the readings, “salutary cleansing,” or “salutary word of cleansing,” is adopted.
* ↑ [These words seem to prove that the emperor now first became a catechumen. His postponement of baptism until his last illness (after having stood forward so long as the public advocate and protector of the Christian religion), and the superstitious reliance which he was encouraged to place on the late performance of this “mysterious” rite, afford an evidence of the melancholy obscuration of Christian truth at the very time when Christianity was ostensibly becoming the religion of the Roman Empire. There is probably too much truth in the following remarks of Gibbon: “The pride of Constantine, who refused the privileges of a catechumen, cannot easily be explained or excused: but the delay of his baptism maybe justified by the maxims and practice of ecclesiastical antiquity. The sacrament of baptism was supposed to contain a full and absolute expiation of sin; and the soul was instantly restored to its original purity, and entitled to the promise of eternal salvation. Among the proselytes of Christianity, there were many who judged it imprudent to precipitate a salutary rite, which could not be repeated; to throw away an inestimable privilege, which could never be recovered,” &c. (Decline and Fall, ch. 20).—Bag.] On the forms of admission to the catechumenate, compare Marriott, Baptism, in Smith and Cheetham, Dict.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 62

Chapter LXII.—Constantine’s Appeal to the Bishops, requesting them to confer upon him the Rite of Baptism.
“The time is arrived which I have long hoped for, with an earnest desire and prayer that I might obtain the salvation of God. The hour is come in which I too may have the blessing of that seal which confers immortality; the hour in which I may receive the seal of salvation. I had thought to do this in the waters of the river Jordan, wherein our Saviour, for our example, is recorded to have been baptized: but God, who knows what is expedient for us, is pleased that I should receive this blessing here. Be it so, then, without delay: for should it be his will who is Lord of life and death, that my existence here should be prolonged, and should I be destined henceforth to associate with the people of God, and unite with them in prayer as a member of his Church, I will prescribe to myself from this time such a course of life as befits his service.” After he had thus spoken, the prelates performed the sacred ceremonies in the usual manner, and, having given him the necessary instructions, made him a partaker of the mystic ordinance. Thus was Constantine the first of all sovereigns who was regenerated and perfected in a church dedicated to the martyrs of Christ; thus gifted with the Divine seal of baptism, he rejoiced in spirit, was renewed, and filled with heavenly light: his soul was gladdened by reason of the fervency of his faith, and astonished at the manifestation of the power of God. At the conclusion of the ceremony he arrayed himself in shining imperial vestments, brilliant as the light, and reclined on a couch of the purest white, refusing to clothe himself with the purple any more.

## Footnotes

* ↑ Or “no hesitation.” On this clause a deal of controversy has hinged. “No hesitation shall longer prevail” is the rendering of Molz., and Keim (Uebertritt C. p. 1) similarly gives “let all duplicity be banished.” In the view of this translation, Constantine had been hedging all his life, trying to be Christian to Christians and heathen to heathen. The basis of the hypothesis is too slight for it to have any weight in view of the overwhelming documentary evidence of the frequent public professions of Christianity by Constantine, for which see Prolegomena, under Character. Discussion of various points relating to his baptism will be found under Literature, under the names Busæus, Castelli, Dalhus, Frimelius Fuhrmann, Guidi, Halloix, Hynitzsch, Jacobus of Sarug, Nicolai, Polus, Schelstrate, Scultetus, Tentzel, Walther, Withof.
* ↑ [It was customary for neophytes to wear white garments, which they laid aside on the eighth day from their baptism.—Bag.]
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 65

Chapter LXV.—Lamentations of the Soldiery and their Officers.
Immediately the assembled spearmen and body-guard rent their garments, and prostrated themselves on the ground, striking their heads, and uttering lamentations and cries of sorrow, calling on their imperial lord and master, or rather, like true children, on their father, while their tribunes and centurions addressed him as their preserver, protector, and benefactor. The rest of the soldiery also came in respectful order to mourn as a flock the removal of their good shepherd. The people meanwhile ran wildly throughout the city, some expressing the inward sorrow of their hearts by loud cries, others appearing confounded with grief: each mourning the event as a calamity which had befallen himself, and bewailing his death as though they felt themselves bereft of a blessing common alike to all.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 58

Chapter LVIII.—Concerning the Building of a Church in Honor of the Apostles at Constantinople.
After this he proceeded to erect a church in memory of the apostles, in the city which bears his name. This building he carried to a vast height, and brilliantly decorated by encasing it from the foundation to the roof with marble slabs of various colors. He also formed the inner roof of finely fretted work, and overlaid it throughout with gold. The external covering, which protected the building from the rain, was of brass instead of tiles; and this too was splendidly and profusely adorned with gold, and reflected the sun’s rays with a brilliancy which dazzled the distant beholder. The dome was entirely encompassed by a finely carved tracery, wrought in brass and gold.
# Nicene and Post-Nicene Fathers: Series II/Volume I/Constantine/The Life of Constantine/Book IV/Chapter 63

Chapter LXIII.—How after his Baptism he rendered Thanks to God.
He then lifted his voice and poured forth a strain of thanksgiving to God; after which he added these words. “Now I know that I am truly blessed: now I feel assured that I am accounted worthy of immortality, and am made a partaker of Divine light.” He further expressed his compassion for the unhappy condition of those who were strangers to such blessings as he enjoyed: and when the tribunes and generals of his army appeared in his presence with lamentations and tears at the prospect of their bereavement, and with prayers that his days might yet be prolonged, he assured them in reply that he was now in possession of true life; that none but himself could know the value of the blessings he had received; so that he was anxious rather to hasten than to defer his departure to God. He then proceeded to complete the needful arrangement of his affairs, bequeathing an annual donation to the Roman inhabitants of his imperial city; apportioning the inheritance of the empire, like a patrimonial estate, among his own children; in short, making every disposition according to his own pleasure.

## Footnotes

* ↑ The idea of ownership in empire which seems so strange in these days of republics, and is disallowed even by theoretical monarchists, seems to have been a most matter-of-course one in the mind of Constantine, and Eusebius was a true imperialist regarding “tyranies” and “republics” as in the same category. Whether it was by “divine right” or “natural right” they were quite sure it was a “right,” and one to be freely exercised.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 15

Chapter XV.—After the Synod, on the Death of Alexander, Athanasius is constituted Bishop of Alexandria.
A little after this, Alexander bishop of Alexandria having died,
Athanasius was set over that church. Rufinus relates, that this [Athanasius] when quite a boy, played with others of his own age at a sacred game: this was an imitation of the priesthood and the order of consecrated persons. In this game therefore Athanasius was allotted the episcopal chair, and each of the other lads personated either a presbyter or a deacon. The children engaged in this sport on the day in which the memory of the martyr and bishop Peter was celebrated. Now at that time Alexander bishop of Alexandria happening to pass by, observed the play in which they were engaged, and having sent for the children, enquired from them the part each had been assigned in the game, conceiving that something might be portended by that which had been done. He then gave directions that the children should be taken to the church, and instructed in learning, but especially Athanasius; and having afterwards ordained him deacon on his becoming of adult age, he brought him to Nicæa to assist him in the disputations there when the Synod was convened. This account of Athanasius Rufinus has given in his own writings; nor is it improbable that it took place, for many transactions of this kind have often occurred. Concerning this matter it will suffice to have said the above.

## Footnotes

* ↑ Socrates and Sozomen are both mistaken in putting the death of Alexander and ordination of Athanasius after the return of Eusebius and Theognis from exile. According to Theodoret (H. E. I. 26), Alexander died a few months after the Council of Nicæa, hence in 325 a.d., and Athanasius succeeded him at the end of the same year, or at the beginning of the next.
* ↑ See, for additional features of the story not reproduced by Socrates, Rufinus, H. E. I. 14.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 16

Chapter XVI.—The Emperor Constantine having enlarged the Ancient Byzantium, calls it Constantinople.
After the Synod the emperor spent some time in recreation, and after the public celebration of his twentieth anniversary of his accession,
he immediately devoted himself to the reparation of the churches. This he carried into effect in other cities as well as in the city named after him, which being previously called Byzantium, he enlarged, surrounded with massive walls,
and adorned with various edifices; and having rendered it equal to imperial Rome, he named it Constantinople, establishing by law that it should be designated New Rome. This law was engraven on a pillar of stone erected in public view in the Strategium,
near the emperor’s equestrian statue.
He built also in the same city two churches, one of which he named Irene, and the other The Apostles.
Nor did he only improve the affairs of the Christians, as I have said, but he also destroyed the superstition of the heathens; for he brought forth their images into public view to ornament the city of Constantinople, and set up the Delphic tripods publicly in the Hippodrome. It may indeed seem now superfluous to mention these things, since they are seen before they are heard of. But at that time the Christian cause received its greatest augmentation; for Divine Providence preserved very many other things during the times of the emperor Constantine.
Eusebius Pamphilus has in magnificent terms recorded the praises of the emperor;
and I considered it would not be ill-timed to advert thus to them as concisely as possible.

## Footnotes

* ↑ The Vicennalia.
* ↑ These walls were superseded by the great walls built under Theodosius the Younger; see VII. 31.
* ↑ ‘Mansion house,’ the building in which the two chief magistrates had their headquarters.
* ↑ The city was formally dedicated as the capital of the empire in 330 a.d.
* ↑ Cf. II. 16, and I. 40.
* ↑ The text seems somewhat doubtful here. Valesius conjectures ῎ά τε ἄλλα πλεῖστα καὶ τοῦτο μάλιστα, idiomatically, ‘this among many other things’; but the mss. read more obscurely, καὶ ἄλλα πλεῖστα.
* ↑ Euseb. Life of Const. III. 33; cf. also 52–55.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 21

Chapter XXI.—Of Anthony the Monk.
What sort of a man the monk Anthony was, who lived in the same age, in the Egyptian desert, and how he openly contended with devils, clearly detecting their devices and wily modes of warfare, and how he performed many miracles, it would be superfluous for us to say; for Athanasius, bishop of Alexandria, has anticipated us, having devoted an entire book to his biography.
Of such good men there was a large number at one time during the years of the Emperor Constantine.

## Footnotes

* ↑ Athanasius’ Life of Anthony is included in the editions of his works, such as the Benedictine (1698), that of Padua (1777). On Anthony, see also Soz. I. 3; II. 31, 34.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Holy Spirit/Book I/Chapter 16

Chapter XV.
The Holy Spirit is Life equally with the Father and the Son, in truth whether the Father be mentioned, with Whom is the Fount of Life, or the Son, that Fount can be none other than the Holy Spirit.
171. We have said that the Father is Light, the Son is Light, and the Holy Spirit is Light; let us also learn that the Father is Life, the Son Life, and the Holy Spirit Life. For John said: “That which was from the beginning, that which we have heard, and which we have seen, and have beheld with our eyes, and our hands have handled concerning the Word of Life; and the Life appeared, and we saw and testify, and declare to you of that Life which was with the Father.” He said both Word of Life and Life that he might signify both the Father and the Son to be Life. For what is the Word of Life but the Word of God? And by this phrase both God and the Word of God are shown to be Life. And as it is said the Word of Life, so, too, the Spirit of Life. Therefore, as the Word of Life is Life, so, too, the Spirit of Life is Life.
172. Learn now that as the Father is the Fount of Life, so, too, many have stated that the Son is signified as the Fount of Life; so that, he says, with Thee, Almighty God, Thy Son is the Fount of Life. That is the Fount of the Holy Spirit, for the Spirit is Life, as the Lord says: “The words which I speak unto you are Spirit and Life,” for where the Spirit is, there also is Life; and where Life is, is also the Holy Spirit.
173. Many, however, consider that in this passage the Father only is signified by the Fount. Let them, however, notice what the Scripture relates: “With Thee is the Well of Life.” That is, the Son is with the Father; since the Word was with God, Who was in the beginning, and was with God.
174. But whether in this place one understands the Fount to be the Father or the Son, we certainly do not understand a fount of that water which is created, but the Fount of that divine grace, that is, of the Holy Spirit, for He is the living water. Wherefore the Lord said: “If thou knowest the gift of God, and Who He is that saith to thee, Give me to drink, thou wouldst have asked Him, and He would have given thee living water.”
175. This was the water for which the soul of David thirsted. The hart desires the fountain of these waters, not thirsting for the poison of serpents. For the water of the grace of the Spirit is living, that it may purify the inner parts of the mind, and wash away every sin of the soul, and purify the transgression of hidden faults.

## Footnotes

* ↑ 1 John i. 1, 2.
* ↑ Ps. xxxvi. [xxxv.] 9.
* ↑ In these words St. Ambrose appears plainly to set forth the procession of the Holy Spirit from the Son, though he admits that some consider the Father to be the Fount of Life, but he argues even in this case the Son was with Him.
* ↑ S. John vi. 64.
* ↑ S. John iv. 10.
* ↑ Ps. xlii. [xli.] 3.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Holy Spirit/Book I/Chapter 11

Chapter X.
That the Spirit forgives sin is common to Him with the Father and the Son, but not with the Angels.
112. Tell me, then, whoever you are who deny the Godhead of the Holy Spirit. The Spirit could not be liable to sin, Who rather forgives sin. Does an Angel forgive? Does an Archangel? Certainly not, but the Father alone, the Son alone, and the Holy Spirit alone. Now no one is unable to avoid that which he has power to forgive.
113. But perhaps some one will say that the Seraph said to Isaiah: “Behold, this hath touched thy lips, and shall take away thine iniquities, and purge away thy sins.” Shall take away, he says, and shall purge, not I will take away, but that fire from the altar of God, that is, the grace of the Spirit. For what else can we piously understand to be on the altar of God but the grace of the Spirit? Certainly not the wood of the forests, nor the soot and coals. Or what is so in accordance with piety as to understand according to the mystery that it was revealed by the mouth of Isaiah that all men should be cleansed by the passion of Christ, Who as a coal according to the flesh burnt up our sins, as you read in Zechariah: “Is not this a brand cast forth from the fire? And that was Joshua clothed in filthy garments.”
114. Lastly, that we may know that this mystery of the common redemption was most clearly revealed by the prophets, you have also in this place: “Lo, it hath taken away thy sins;” not that Christ put aside His sins Who did no sin, but that in the flesh of Christ the whole human race should be loosed from their sins.
115. But even if the Seraph had taken away sin, it would have been as one of the ministers of God appointed to this mystery. For thus said Isaiah: “For one of the Seraphim was sent to me.”

## Footnotes

* ↑ Is. vi. 7.
* ↑ Zech. iii. 2, 3.
* ↑ Ibid. 4.
* ↑ Is. vi. 6.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Synodal Letter to the People of Antioch
## Contents

* Introduction
* Tomus ad Antiochenos
* Appendix
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Title Page

A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
SECOND SERIES
TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES.
VOLUMES I–VII.
UNDER THE EDITORIAL SUPERVISION OF
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
AND
HENRY WACE, D.D.,
PRINCIPAL OF KING’S COLLEGE, LONDON.
VOLUME IV
ATHANASIUS:
SELECT WORKS AND LETTERS
T&T CLARK
EDINBURGH
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# Nicene and Post-Nicene Fathers: Series II/Volume IX

See Nicene and Post-Nicene Fathers: Series II for details of authorship.

## Contents

Contents:
* Series Title
* Title Page
** Title Page
** Preface
** Introduction
** De Synodis or On the Councils
** De Trinitate or On the Trinity
** Homilies on Psalms
* John of Damascus
** Title Page
** Note
** Prologue
** An Exact Exposition of the Orthodox Faith
*** Book I
*** Book II
*** Book III
*** Book IV
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus
## Contents

* Title Page
* Note
* Prologue
* An Exact Exposition of the Orthodox Faith
# Nicene and Post-Nicene Fathers: Series II/Volume IX/John of Damascus/An Exact Exposition of the Orthodox Faith
## Contents

* Book I
* Book II
* Book III
* Book IV
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 28

Chapter XXVIII.—On Account of the Charges against Athanasius, the Emperor convokes a Synod of Bishops at Tyre.
The emperor had ordered a Synod of bishops to be present at the consecration of the church which he had erected at Jerusalem. He therefore directed that, as a secondary matter, they should on their way first assemble at Tyre, to examine into the charges against Athanasius; in order that all cause of contention being removed there, they might the more peacefully perform the inaugural ceremonies
in the dedication of the church of God. This was the thirtieth year of Constantine’s reign, and sixty bishops were thus convened at Tyre from various places, on the summons of Dionysius the consul. As to Macarius the presbyter, he was conducted from Alexandria in chains, under a military escort; while Athanasius was unwilling to go thither, not so much from dread, because he was innocent of the charges made, as because he feared lest any innovations should be made on the decisions of the council at Nicæa; he was, however, constrained to be present by the menacing letters of the emperor. For it had been written him that if he did not come voluntarily, he should be brought by force.

## Footnotes

* ↑ ἐπιβατηρια : lit. ‘ceremonies performed at embarkation.’
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book I/Chapter 3

Chapter III.—While Constantine favors the Christians, Licinius, his Colleague, persecutes them.
Now Constantine, the emperor, having thus embraced Christianity, conducted himself as a Christian of his profession, rebuilding the churches, and enriching them with splendid offerings: he also either closed or destroyed the temples of the pagans,
and exposed the images which were in them to popular contempt. But his colleague Licinius, holding his pagan tenets, hated Christians; and although from fear of the emperor Constantine he avoided exciting open persecution, yet he managed to plot against them covertly, and at length proceeded to harass them without disguise. This persecution, however, was local, extending only to those districts where Licinius himself was: but as these and other public outrages did not long remain concealed from Constantine, finding out that the latter was indignant at his conduct, Licinius had recourse to an apology. Having thus propitiated him, he entered into a feigned league of friendship, pledging himself by many oaths not to act again tyrannically. But no sooner did he pledge himself than he committed perjury; for he neither changed his tyrannical mood nor ceased persecuting Christians. Indeed, he even prohibited the bishops by law from visiting the uncoverted pagans, lest it should be made a pretext for proselyting them to the Christian faith. And the persecution was thus at the same time well known and secret. It was conceded in name but manifest in fact; for those who were exposed to his persecution suffered most severely both in their persons and property.

## Footnotes

* ↑ ῾Ελλήνων: the word is used without the sense of nationality. So also in the New Testament often: Mark vii. 26; Gal. ii. 3 and iii. 28, where the Syriac (Peschitto) version renders, more according to sense than according to the letter, ‘an Aramæan.’