controversy, whatever it may be; since the dignity150 of the communion may be preserved
unaffected, and the same fellowship with all be retained, even though there should exist
among you some dissimilarity of sentiment on unimportant matters. For, of course, we do
not all desire the same thing in every respect; nor is there one unvarying nature, or standard
of judgment in us. Therefore, in regard to divine providence, let there be one faith, one
sentiment, and one covenant of the Godhead:151 but those minute investigations which ye
enter into among yourselves with so much nicety, even if ye should not concur in one
judgment in regard to them, should remain within the sphere of your own reflection, kept
in the secret recesses of the mind. Let then an ineffable and select bond of general friendship,
with faith in the truth, reverence for God, and a devout observance of his law, remain un-
shaken among you. Resume mutual friendship and grace; restore to the whole people their
accustomed familiar embraces; and do ye yourselves, on the strength of having purified
your own souls, again recognize one another. For friendship often becomes sweeter after
the removal of animosity. Thus restore to me tranquil days, and nights free from care; that
to me also some pleasure in the pure light may be preserved, and a cheerful serenity during
the rest of my life: otherwise, I must necessarily groan, and be wholly suffused with tears;
neither will the remaining period of my earthly existence be peacefully sustained. For while
the people of God (I speak of my fellow-servants) are severed from one another by so un-
worthy and injurious a contest, how is it possible for me to maintain my usual equanimity?
But in order that you may have some idea of my excessive grief on account of this unhappy
difference, listen to what I am about to state. On my recent arrival at the city of Nicomedia,
it was my intention immediately after to proceed into the East: but while I was hastening
toward you, and had advanced a considerable distance on my way, intelligence of this affair
altogether reversed my purpose, lest I should be obliged to see with my own eyes a condition
of things such as I could scarcely bear the report of. Open to me therefore by your reconcili-
ation henceforth, the way into the East, which ye have obstructed by your contentions against
one another: and permit me speedily to behold both you and all the rest of the people re-
joicing together; and to express my due thanks to the Divine Being, because of the general
harmony and liberty of all parties, accompanied by the cordial utterance of your praise.152
150 τίμιον, ‘honor.’
151 τοῦ κρείττονος : for this use of the word, see Eus. Life of Const. II. 24 et al.; Greg. Naz. III. 1101 B; Jul.
398 A; Clem. Hom. V. 5.
152 Socrates’ lack of theological training can be inferred from his admiration for this rather superficial letter
of Constantine’s; so also the rudimentary character of Constantine’s views of Gospel truth and his want of ap-
preciation for the vital nature of the question in the Arian controversy. It may be noted, however, that the
statesmanship shown in the tone and recommendations of the letter is just as farsighted as the theology of it is
superficial. Constantine had sought to unite the empire through the church, and now that very church threatened
37
The Emperor Constantine being grieved at the Disturbance of the Churches,…