answer, on the part of each of you, procure equal forgiveness from one another. No cause
of difference has been started by you bearing on any important precept contained in the
Law; nor has any new heresy been introduced by you in connection with the worship of
God; but ye both hold one and the same judgment on these points, which is the Creed.145
Moreover, while you thus pertinaciously contend with one another about matters of small
or scarcely the least importance, it is unsuitable for you to have charge of so many people
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of God, because you are divided in opinion:146 and not only is it unbecoming, but it is also
believed to be altogether unlawful.
In order to remind you of your duty by an example of an inferior kind, I may say: you
are well aware that even the philosophers themselves are united under one sect. Yet they
often differ from each other on some parts of their theories: but although they may differ
on the very highest branches of science, in order to maintain the unity of their body, they
still agree to coalesce. Now, if this is done amongst them, how much more equitable will it
be for you, who have been constituted ministers of the Most High God, to become unanimous
with one another in such a religious profession. But let us examine with closer consideration,
and deeper attention, what has been already stated. Is it right on account of insignificant
and vain contentions between you about words, that brethren should be set in opposition
against brethren; and that the honorable communion should be distracted by unhallowed
dissension, through our striving with one another respecting things so unimportant, and
by no means essential? These quarrels are vulgar and rather consistent with puerile
thoughtlessness, than suitable to the intelligence of priests and prudent men. We should
spontaneously turn aside from the temptations of the devil. The great God and Saviour of
us all has extended to all the common light. Under his providence, allow me, his servant, to
bring this effort of mine to a successful issue; that by my exhortation, ministry, and earnest
admonition, I may lead you, his people, back to unity of communion.147 For since, as I have
said, there is but one faith among you, and one sentiment respecting religion,148 and since
the precept of the law,149 in all its parts, combines all in one purpose of soul, let not this
diversity of opinion, which has excited dissension among you, by any means cause discord
and schism, inasmuch as it does not affect the force of the law as a whole. Now, I say these
things, not as compelling you all to see exactly alike on this very insignificant subject of
145 κοινωνίας σύνθημα = σύμβολον τῆς πίστεως. Cf. Eus. Life of Const. II. 10.
146 For the textual variation at this place, see Valesius, note.
147 συνόδου κοινωνίαν.
148 αἱρέσεως σύνεσις: lit. ‘understanding of heresy.’ On the various uses of the word αἵρεσις, see Sophocles,
Greek Lex. of the Rom. and Byz. Periods. Here it evidently means the common creed of the whole Church looked
at as a sect.
149 νόμος, used in analogy to the law of the Old Testament. The law here is the ethical system of Christianity.
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The Emperor Constantine being grieved at the Disturbance of the Churches,…