State Church Of The Roman Empire

If the pagans of the first century were amazed by the love which Christians bore one another, those of later centuries could have been equally astonished at the loathing and intolerance the upholders of loving God and their fellowmen displayed towards their associates whose formulae for defining the indefinable differed from their own.

-- David Christie-Murray, A History of Heresy --

During the second year, the war against us increased greatly. It was commanded that all the people throughout the city should sacrifice and pour out libations to the idols. ... Maximinus issued edicts for the first time, that all the people should offer sacrifice, and the rulers of the city should see to this diligently and zealously. Heralds went through the whole city of Caesaream by the orders of the governor, summoning men, women and children to the temples of the idols, and in addition the chiliarchs were calling upon each one by name from a roll.

The governors and military prefects incited -- by edicts, letters, and public ordinances -- the magistrates and generals, and the city clerks in all the cities, to fulfill the imperial edicts which commanded that the altars of the idols should be rebuilt with all zeal, and that all the men, together with the women and children, even infants at the breast, should offer sacrifice and pour out libations. And these urged them anxiously, carefully, to make sure that the people taste of the sacrifices; and that the viands in the market should be polluted by the libations of the sacrifices, and that watches should be stationed before the baths to defile with the all-abominable sacrifices all those who wash therein. [Medieval Source Book, Diocletian, De Mart]

Among other arrangements which we are always accustomed to make for the prosperity and welfare of the republic, we had desired formerly to bring all things into harmony with the ancient laws and public order of the Romans, and to provide that even the Christians who had left the religion of their fathers should come back to reason; since, indeed, the Christians themselves, for some reason, had followed such a caprice and had fallen into such a folly that they would not obey the institutes of antiquity, which perchance their own ancestors had first established; but at their own will and pleasure, they would thus make laws unto themselves which they should observe and would collect various peoples in diverse places in congregations.

Finally when our law had been promulgated to the effect that they should conform to the institutes of antiquity, many were subdued by the fear of danger, many even suffered death. And yet since most of them persevered in their determination, and we saw that they neither paid the reverence and awe due to the gods nor worshipped the god of the Christians, in view of our most mild clemency and the constant habit by which we are accustomed to grant indulgence to all, we thought that we ought to grant our most prompt indulgence also to these, so that they may again be Christians and may hold their conventicles, provided they do nothing contrary to good order. [Internet Medieval Source Book]

No one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or that religion which he should think best for himself... for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases, this regulation is made so that we may not seem to detract from any dignity of any religion.

In the case of the Christians especially, those places where they were previously accustomed to assemble... shall be restored to the Christians without payment or any claim of recompense and without any kind of fraud or deception... those who have purchased and those who have secured them by gift are to appeal to the vicar if they seek any recompense from our bounty, that they may be cared for through our clemency. All this property ought to be delivered at once to the community of the Christians through your intercession, and without delay. And since these Christians are known to have possessed not only those places in which they were accustomed to assemble, but also other property... belonging to them as a corporation and not as individuals, all these things... you will order to be restored, without any hesitation or controversy at all...

In all these circumstances, you ought to tender your most efficacious intervention to the community of the Christians, that our command may be carried into effect as quickly as possible... In order that the statement of this decree of our good will may come to the notice of all, this rescript, published by your decree, shall be announced everywhere and brought to the knowledge of all, so that the decree of this, our benevolence, cannot be concealed. [Internet Medieval Source Book]

Arian -- 1. a set of Christian beliefs held by a priest named Arius; 2. those holding these beliefs whether influenced by Arius or not. [Not to be confused with Aryan.]

Aryan -- 1. a hypothetical prehistoric language inferred from the commonalties of many languages in India and Europe; 2. the prehistoric people who supposedly spoke this language; 3. in Adolph Hitler's National Socialist (Nazi) mythology, the "Nordic" super-race supposedly destined to rule the world.

Those who heard these doctrines advanced blamed Alexander for not opposing the innovations at variance with doctrine. But this bishop deemed it more advisable to leave each party to the free discussion of doubtful topics, so that by persuasion rather than by force, they might cease from contention; hence he sat down as a judge with some of his clergy, and led both sides into a discussion. But it happened on this occasion, as is generally the case in a strife of words, that each party claimed the victory. Arius defended his assertions, but the others [i.e., Athanasius] contended that the Son is con-substantial and co-eternal with the Father.

The council was convened a second time, and the same points contested, but they came to no agreement among themselves. During the debate, Alexander seemed to incline first to one party and then to the others; finally, however, he declared himself in favor of those who affirmed that the Son was con-substantial and co-eternal with the Father [i.e., Athanasius], and he commanded Arius to receive this doctrine, and to reject his former opinions. Arius, however, would not be persuaded to compliance, and many of the bishops and clergy considered his statement of doctrine to be correct. Alexander, therefore, ejected him and the clergy who concurred with him in sentiment from the church [twelve priests and two bishops]. Many of the people, likewise, sided with them; some, because they imagined their doctrines to be of God; others, as frequently happens in similar cases, because they believed them to have been ill-treated and unjustly excommunicated. [Sozomen I, xv]

Tertullian (160?-230?), who has been called the father of Latin theology, coined the terms later used to define the Incarnation and the Trinity. He wrote that God is one substance in three persons -- Father, Son, and Holy Spirit -- but he did not portray them as equal in precedence or power or esteem. Judged theologically, he was almost a Jew. [Lane]

Origen (185-254) has been called the greatest and most influential Christian teacher between Paul and Augustine. He described a three-level divine hierarchy in which the Father is greater than the Son, and the Son is greater than the Holy Spirit. He was not certain whether the Holy Spirit should be considered a person or a principle. At this time, many Christians believed as Origen did. [Lane]

Paul of Samosata, Bishop of Antioch 260-272, emphasized the sovereignty of God and the humanity of Christ. He said Jesus was a sinless man, uniquely united with God in will and purpose. By his perfect obedience despite his temptations, struggles and suffering, Jesus overcame the sin of Adam and grew in intimacy with God. This doctrine of "Low Christology" was condemned by a local synod. However, the same synod also rejected use of the term homo-ousios (of the same substance) in reference to the relationship of God and Christ. [Lane]

To the most esteemed lord, a faithful man of God, the orthodox Eusebius; Arius, unjustly accused by Father Alexander for the sake of truth, which overcomes all things, and which you also defend, greeting in the Lord.

My father Ammonius being about to visit Nicomedia, I thought it my duty to salute you by him; and at the same time to make known to you, as being naturally charitable and affectionate in your disposition towards the brethren, for the love of God and of his Christ, that we are vehemently opposed and persecuted, and every engine is set in motion against us by the bishop; so that he has even expelled us from the city as atheists, because we do not assent to such declarations as follow, publicly uttered by him:

"God is always, the Son is always. The Father and the Son are co-existent. The Son, unbegotten, co-exists with the Father, and is always begotten; without being begotten, he is begotten; nor does God precede the Son in thought, nor by a single moment. Always God, always the Son. From God himself the Son exists."

Because Eusebius, your brother, bishop of Caesarea, and Theodotus and Paulinus, Athanasius [of Asia], Gregorius and Aetius, and all the bishops of the East, affirm that God, who is without a beginning, existed before the Son, they have been condemned; with the exception only of Philogonius, Hellanicus and Macarius, heretical men, and uninstructed in the faith, who say: one, that the Son is an effusion; another, that he is a projection; and another, that, like the Father, he is unbegotten. We could not listen, indeed, to such impieties, although the heretics should threaten us with a thousand deaths.

But what we ourselves say and think, we have already declared, and now declare: that the Son is not unbegotten, nor in any manner a part of the unbegotten, or [made] of any matter subject to him; but in will and design he existed before all times and ages, perfect God, the only unbegotten, or created, or determined, or established, for he was not unbegotten.

We are persecuted because we have said that the Son has a beginning but God is without a beginning. On this account we are persecuted, and because we said that he is of things not existing. Thus we have said because he is not a part of God nor of any subjected matter. On this account we are persecuted. You know the rest.

I hope that you are in health in the Lord, and that you remember our troubles, you true disciple of Lucian, and truly pious man, as your name imports. [Boyle translation]

Concerning the churches over which you yourself preside, or know others who preside in such places, whether bishops, priests, or deacons -- remind them to be active in the building of churches, either restoring or enlarging existing buildings or constructing new ones where need requires. You may yourself request, and the rest may request through you, what is needed from governors and the prefect's office. For these have been given instructions that they are to lend their assistance to communications from your holiness with all eagerness. [Barnes, 177]

I had proposed to lead back to a single form the ideas which all people conceive of the Deity; for I feel strongly that if I could induce men to unite on that subject, the conduct of public affairs would be considerable eased. But alas! I hear that there are more disputes among you than recently in Africa. The cause seems to be quite trifling, and unworthy of such fierce contests. You, Alexander, wished to know what your priests were thinking on a point of view, even on a portion only of a question in itself entirely devoid of importance; and you, Arius, if you had such thoughts, should have kept silence. ... There was no need to make these questions public ... since they are problems that idleness alone raises, and whose only use is to sharpen men's wits. ... These are silly actions worthy of inexperienced children, and not of priests or reasonable men. [Durant, Vol. III]

Creed of Caesarea

We believe in only one God, Father Almighty, Creator of things visible and invisible; and in the Lord Jesus Christ, for he is the Word of God, God of God, Light of Light, life of life, his only son, the first-born of all creatures, begotten of the Father before all time, by whom also everything was created, who became flesh for our redemption, who lived and suffered among men, rose again the third day, returned to the Father, and will come again one day in his glory to judge the quick and the dead. We believe also in the Holy Ghost.

Creed of Nicea

We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father; by whom all things were made, both in heaven and on earth; who for us men and for our salvation came down and was incarnate and was made man. He suffered and the third day he rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead. And [we believe] in the Holy Ghost.

And whosoever shall say that there was a time when the Son of God was not, or that before he was begotten he was not, or that he was made of things that were not, or that he is of a different substance or essence, or that he is a creature, or subject to change or conversion -- all that so say, the Catholic and Apostolic Church anathematizes them.

... there is no council that presents a greater amount of difficulty to the historian as well as to the theologian. No one can deny that St. Hilary of Poitiers, who was a contemporary, styled it a Synod of Saints (Synodus Sanctorum); that two of its canons were read at Chalcedon as the "canons of the Holy Fathers"; and that Popes John II, Zacharias, and Leo IV all approved these canons, and attributed them to "Holy Fathers." And yet this synod set forth creeds to rival that of Nicea, and, it is said, some of the canons were adopted to condemn Athanasius. Various attempts have been made to escape from these difficulties. It has been suggested that there really were two Synods at Antioch, the one orthodox, which adopted the canons, the other heretical. And yet, St. Hilary says that these creeds proceeded from a "Synod of Saints." [The Nicene and Post-Nicene Fathers. Vol. XIV]

The First Consensus Creed ("Arian Confession")

We have not been followers of Arius -- how could Bishops, such as we, follow a Presbyter [priest]? -- nor did we receive any other faith besides that which has been handed down from the beginning. But, after taking on ourselves to examine and to verify his faith, we admitted him rather than followed him; as you will understand from our present avowals.

For we have been taught from the first, to believe in one God, the God of the Universe, the Framer and Preserver of all things both intellectual and sensible. And in one Son of God, only-begotten, who existed before all ages, and was with the Father who had begotten Him, by whom all things were made, both visible and invisible, who in the last days according to the good pleasure of the Father came down; and has taken flesh of the Virgin, and jointly fulfilled all his Father's will, and suffered and risen again, and ascended into heaven, and sits at the right hand of the Father, and comes again to judge the quick and the dead, and remains King and God unto all ages. And we believe also in the Holy Ghost; and if it be necessary to add, we believe concerning the resurrection of the flesh, and the life everlasting. [The Ecole Initiative]

Athanasius and Paul are here with me. From questioning them I have discovered that they are being persecuted for the sake of piety. Accordingly, if you undertake to restore them to their episcopal thrones, expelling those who are vainly clinging to them, I shall send the men to you. But if you were to refuse to take this action, be assured that I will come in person and restore them to the thrones which are theirs, even against your will. [Barnes, 89. Sozomen specifically reports two letters from Constans, the first requesting Constantius to restore Athanasius and Paul, the second telling him "either to receive the men or prepare for war."]

The Tenth Consensus Creed ("Arian Confession")

We believe in One God, Father Almighty, from whom are all things;

And in the only-begotten Son of God, begotten from God before all ages and before every beginning, by whom all things were made, visible and invisible, and begotten as only-begotten, only from the Father, only God from God, like to the Father that begat Him according to the Scriptures; whose origin no one knows, except the Father alone who begat Him. He, as we acknowledge, the only-begotten Son of God, the Father sending Him, came hither from the heavens, as it is written, for the undoing of sin and death, and was born of the Holy Ghost, of Mary the Virgin, according to the flesh, as it is written, and convened with the disciples, and having fulfilled the whole stewardship according to the Father's will, was crucified and dead and buried and descended to the parts below the earth; at whom Hades itself shuddered: who also rose from the dead on the third day, and abode with the disciples, and, forty days being fulfilled, was taken up into the heavens, and sits at the right hand of the Father, to come in the last day of the resurrection in the Father's glory, that He may render to every man according to his works.

And in the Holy Ghost, whom the only-begotten Son of God himself, Christ, our Lord and God, promised to send to the race of man, as Paraclete, as it is written, 'the Spirit of truth' (John 16:13), which He sent unto them when He had ascended into the heavens.

But the name of 'Essence,' which was set down by the Fathers in simplicity, and, being unknown by the people, caused offense, because the Scriptures contain it not, it has seemed good to abolish, and for the future to make no mention of it at all; since the divine Scriptures have made no mention of the Essence of Father and Son. For neither ought 'Substance' to be named concerning Father, Son and Holy Ghost. But we say that the Son is Like the Father, as the divine Scriptures say and teach; and all the heresies, both those which have been afore condemned already, and whatever are of modern date, being contrary to this published statement, be they anathema. [From: The Ecole Initiative]

He commanded that all the pagan temples should be reopened throughout the East; that those which had been neglected should be repaired; that those which had fallen into ruins should be rebuilt, and that the altars should be restored. He assigned considerable money for this purpose; he restored the customs of antiquity and the ancestral ceremonies in the cities, and the practice of offering sacrifice. He himself offered libations openly and publicly sacrificed; bestowed honors on those who were zealous in the performance of these ceremonies; restored the initiators and the priests, the hierophants and the servants of the images, to their old privileges; and confirmed the legislation of former emperors in their behalf; he conceded exemption from duties and from other burdens as was their previous right; he restored the provisions, which had been abolished, to the temple guardians, and commanded them to be pure from meats, and to abstain from whatever according to pagan saying was befitting him who had announced his purpose of leading a pure life. [Sozomen V, v]

He recalled from exile all Christians who had been banished on account of their religious sentiments, and restored to them their property that had been confiscated by law. He charged the people not to commit any act of injustice against the Christians, not to insult them, and not to force them to offer sacrifice unwillingly. He commanded that if they should of their own accord desire to draw near the altars, they were first to appease the wrath of the demons, whom the pagans regard as capable of averting evil, and to purify themselves by the customary course of expiations. He deprived the clergy, however, of the immunities, honors, and provisions which Constantine had conferred; repealed the laws which had been enacted in their favor, and reinforced their statute liabilities. He even compelled the virgins and widows, who, on account of their poverty, were reckoned among the clergy, to refund the provision which had been assigned them from public sources. For when Constantine adjusted the temporal concerns of the Church, he devoted a sufficient portion of the taxes raised upon every city to the support of the clergy everywhere. [Sozomen V, v]

To Arsacius, High-Priest of Galatia. Paganism has not yet reached the degree of prosperity that might be desired, owing to the conduct of its votaries. The worship of the gods, however, is conducted on the grandest and most magnificent scale, so far exceeding our very prayer and hope... for no one could have dared to look for so extensive and so surprising a change as that which we have witnessed within a very short space of time. But are we to rest satisfied with what has been already effected? Ought we not rather to consider that the progress of Atheism has been principally owing to the humanity evinced by Christians towards strangers, to the reverence they have manifested towards the dead, and to the delusive gravity which they have assumed in their life?

It is requisite that each of us should be diligent in the discharge of duty: I do not refer to you alone, as that would not suffice, but to all the priests of Galatia. You must either put them to shame, or try the power of persuasion, or else deprive them of their sacerdotal offices, if they do not, with their wives, their children, and their servants, join in the service of the gods, or if they support the servants, sons, or wives of the Galileans in treating the gods impiously and in preferring Atheism to piety. Then exhort the priests not to frequent theaters, not to drink at taverns, and not to engage in any trade, or practice any nefarious art. Honor those who yield to your remonstrances, and expel those who disregard them.

Establish hostelries in every city, so that strangers from neighboring and foreign countries may reap the benefit of our philanthropy, according to their respective need. ... For, while there are no persons in need among the Jews, and while even the impious Galileans provide not only for those of their own party who are in want, but also for those who hold with us, it would indeed be disgraceful if we were to allow our own people to suffer from poverty.

Teach the pagans to co-operate in this work of benevolence, and let the first-fruits of the pagan towns be offered to the gods. Habituate the pagans to the exercise of this liberality, by showing them how such conduct is sanctioned by the practice of remote antiquity... Let us not permit others to excel us in good deeds; let us not dishonor ourselves by violence, but rather let us be foremost in piety towards the gods. [Sozomen V, xvi]

The Roman troops were now worn out by the length of the journey and the scarcity of provisions, and the Persians chose this moment to attack them. In the heat of the conflict which ensued, a violent wind arose; and the sky and the sun were totally concealed by the clouds, while the air was at the same time mixed with dust. During the darkness which was thus produced, a horseman, riding at full gallop, directed his lance against the emperor, and wounded him mortally. After throwing Julian from his horse, the unknown assailant secretly went away. Some conjectured that he was a Persian; others, that he was a Saracen. There are those who insist that he who struck the blow was a Roman soldier, who was indignant at the imprudence and temerity which the emperor had manifested in exposing his army to such peril. [Sozomen, VI, i]

Edict of 380

It is our desire that all the various nation which are subject to our clemency and moderation should continue to the profession of that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, Son and Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title Catholic Christians; but as for the others, since in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give their conventicles the name of churches. They will suffer in the first place the chastisement of divine condemnation, and second, the punishment that our authority, in accordance with the will of heaven, shall decide to inflict. [Theodosian Code XVI.1.2; and Sozomen, VII, iv]

The Arians, under the guidance of Demophilus, still retained possession of the churches. The emperor sent to command Demophilus to conform to the doctrines of Nicea, and to lead the people to embrace the same sentiments or else to vacate the churches. Demophilus assembled the people, acquainted them with the imperial edict, and informed them that it was his intention to hold a church the next day without the walls of the city, in accordance, he said, with the Divine law, which commands us when we are persecuted in one city to "flee unto another."

When Demophilus and his followers had quitted the church, the emperor entered therein and engaged in prayer; and from that period those who maintained the con-substantiality of the Holy Trinity held possession of the houses of prayer. These events occurred in the fifth year of the consulate of Gratian, and in the first of that of Theodosius, and after the churches had been during forty years in the hands of the Arians. [Sozomen VII, v]

The emperor and the priests therefore proceeded to the election of another bishop, which they regarded as the most important affair then requiring attention; and the emperor was urgent that diligent investigations might be instituted, so that the most excellent and best individual might be intrusted with the high-priesthood of the great and royal city. The council, however, was divided in sentiment; for each of the members desired to see one of his own friends ordained over the church.

A certain man of Tarsus in Cilicia, of the illustrious order of senator, was at this period residing at Constantinople. Being about to return to his own country, he called upon Diodorus, bishop of Tarsus, to inquire whether he had any letters to send by him. Diodorus was fully intent upon the ordination, which was the subject then engrossing universal attention of men. He had no sooner seen Nectarius than he considered him worthy of the bishopric, and straightway determined this in his own mind as he reflected on the venerable age of the man, his form so befitting a priest, and the suavity of his manners. He conducted him, as if upon some other business, to the bishop of Antioch, and requested him to use his influence to procure this election. The bishop of Antioch derided this request, for the names of the most eminent men had already been proposed for consideration. He, however, called Nectarius to him, and desired him to remain for a short time with him.

Some time after, the emperor commanded the priests to draw up a list of the names of those whom they thought worthy of the ordination, reserving to himself the right of choosing any one of those whose names were thus submitted to him. All the bishops complied with this mandate; and, among the others, the bishop of Antioch wrote down the names of those whom he proposed as candidates for the bishopric, and, at the end of his list, from consideration for Diodorus, he inserted the name of Nectarius.

The emperor read the list of those inscribed and stopped at the name of Nectarius at the end of the document, on which he placed his finger, and seemed for some time lost in reflection; ran it up to the beginning, and again went through the whole, and chose Nectarius. This nomination excited great astonishment and all the people were anxious to ascertain who Nectarius was, his manner of life, and birthplace. When they heard that he had not been initiated [baptized] their amazement was increased at the decision of the emperor. ... For when the emperor was informed that Nectarius had not been initiated, he remained of the same opinion, although opposed by many priests. When at last consent had been given to the imperial mandate, Nectarius was initiated, and while yet clad in his initiatory robes, was proclaimed bishop of Constantinople by the unanimous voice of the Synod. [Sozomen VII, vii]

Creed of Wulfila

I, Wulfila, Bishop and Confessor, have always believed thus and in this sole and true faith I make my journey to my Lord. I believe that there is only one God the Father, alone unbegotten and invisible, and in His only-begotten Son, our Lord and God, creator and maker of all things, not having any like unto Him. Therefore there is one God of all, who is also God of our God. And I believe in one Holy Spirit, an enlightening and sanctifying power. As Christ says after the resurrection to his Apostles: "Behold I send the promise of my Father upon you; but tarry ye in the city of Jerusalem until ye be clothed with power from on high." (Luke 24.49) And again: "And ye shall receive power coming upon you by the Holy Spirit." (Acts 1.8) Neither God nor Lord, but the faithful minister of Christ; not equal, but subject and obedient in all things to the Son. And I believe the Son to be subject and obedient in all things to God the Father. [From: Auxentius on Wulfila]

Theodosius, therefore, again summoned together the presidents of the sects which were flourishing, in order that they might either bring others to their own state of conviction on disputed topics, or be convinced themselves; for he imagined that all would be brought to oneness of opinion, if a free discussion were entered into, concerning ambiguous points of doctrine. The council, therefore, was convened.

[Theodosius] commanded each party to draw up a written exposition of its own creed. On the day appointed for the presentation of these documents, Nectarius and Agelius appeared at the palace as representatives of those who maintain the con-substantiality of the Holy Trinity; Demophilus, the Arian president, came forward as the deputy of the Arians; Eunomius represented the Eunomians; and Eleusius, bishop of Cyzicus, appeared for the sectarians denominated Macedonians.

The emperor, after receiving their formularies, expressed himself in favor of that one alone in which con-substantiality of the Trinity was recognized, and destroyed the others. [Sozomen VII, xii]

Creed of Theodosius ("The Nicene Creed")

We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sits at the right hand of the Father. And he shall come again with glory to judge both the quick and the dead. Whose kingdom shall have no end. And in the Holy Ghost, the Lord and Giver-of-Life, who proceeds from the Father, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets. And in one, Holy, Catholic and Apostolic Church. We acknowledge one baptism for the remission of sins. We look for the resurrection of the dead and the life of the world to come. Amen. [Nicene and Post-Nicene Fathers, Vol. XIV]

The emperor enacted a law, prohibiting heretics from holding churches, from giving public instructions in the faith, and from conferring ordination on bishops or others. Some of the heterodox were expelled from the cities and villages, while others were disgraced and deprived of the privileges enjoyed by other subjects of the empire. [Sozomen VII, xii]