Nolite igitur cunctari, sed acerrimo studio his quibus decet terminis praesentes controversias definite, ut pote qui cum omni puritate et fide coistis, quam in omni coetu prope clarissima voce Salvator noster, cui servimus, in primis flagitat. Nihil vero, quod est nontrarum partium, nostraeque prudentiae, deerit (??) uam quae litieris mihi vestris significastis, omniaa curavi: scripsi ad quos volebatis episcopos, ut vestras curas et solicitudinos praesentia et laboribus suis adjuvarent.
Misi etiam Dionysium consularem, ut omuim rerum gerendarum eos admoneat qui vestra synodo adesse debent, maxime vero, ut idem animadversor sit et custos conservandae aequabilitatis et ordinis. Quod si quis (quod equidem non futurum arbitrar) rejectos ex sprete mandato nostre adesse noluerit, delegabimus aliquem, qui regia illum auctoritas in exilium ejectum docebit, hominem minima decere summi imperatoris praecepitionibus ad tuendam veritatem editis repugnare. De eatero vestrae Sancutatis partes sunt, non odio, vel gratia ulla, sed coosentientibus studiis, secundum ecclesiasticam et apostolicam regulam, omnibus erratis errore aliquo admissis propriam curationem adhibere ut omni aliena contumelia Ecclesiam liberetis; et meas curas alleveris, et rebus turbatis per vos constitutis maximam vobis ipsi gloriam comparetis. Deus vnf conservet, fratres dilecti.
Do not delay, therefore, but with the keenest zeal settle the present controversies within the bounds that are fitting, as those who have assembled with all purity and faith, which our Savior, whom we serve, demands above all things in every assembly, almost with a most clear voice. Nor will anything that belongs to our party and to our prudence be lacking, since I have taken care of all the matters that you indicated to me in your letters: I have written to the bishops whom you wished, that by their presence and labors they might assist your cares and solicitudes.
I have also sent Dionysius the consular, that he may remind all those who ought to be present at your synod of the conduct of all matters, and especially that he may be the overseer and guardian for preserving equity and order. But if anyone (which I certainly do not think will happen), having been rejected and despising our command, should be unwilling to be present, we shall delegate someone who by royal authority will teach him, cast out into exile, that it is least fitting for a man to oppose the precepts of the supreme emperor issued for the defense of the truth. For the rest, it is the part of your Holiness, not through hatred or any favor, but with concordant zeal, according to the ecclesiastical and apostolic rule, to apply proper healing to all errors committed through some error, so that you may free the Church from all alien insult; and you may lighten my cares, and by settling disturbed matters among yourselves, you may procure for yourselves the greatest glory. May God preserve you, beloved brothers.
MENTIO DE EPISTOLA CONSTATINI AD DALMATIUM,
Hoc ubi rescriptum (inquit Athanasius, Apol. copt. Ar.) Ischyras dedisset, nihilo tamen minus eam denuo ubique pervulgant criminationem, ad ipsum que detulerunt imperatorem Constantinum, qui jam pridem accusationem de confracto calice Psammathiae nobis praesentibus audierat et inimicorum depreheaderat calumniam. Tum vero litteras Antiochiam ad Dalmatium censorem misit, epi homicidii causam audiendam committebat.
LIBELLUS FIDEI AB ARIO ET EUZOIO IMPERATORI CONSTANTINO OBLATUS.
(Conc. t. ii, p. 464.)
Religiossimo sanctissimoque domino nostro imperatori Constantino Arius et Euzoius.
Nos quidem, sicut singularis tua erga Deum pietas, domine imperator, in mandatis dedit, fidem nostram scriptis prodidimus, et de Deo cum ipsi, tum caeteri qui nobiseum sunt, ita credere confitemur, ut sequitur:
MENTION CONCERNING CONSTANTINE'S LETTER TO DALMATIUS
When Ischyras had delivered this written reply (says Athanasius, Apol. copt. Ar.), they nonetheless spread that accusation abroad everywhere afresh, and carried it to the emperor Constantine himself, who had long since heard the accusation concerning the broken cup of Psammathia in our presence and had detected the slander of the enemies. Then indeed he sent letters to Antioch to Dalmatius the censor, entrusting to him the hearing of the case of the homicide.
THE LIBEL OF FAITH OFFERED BY ARIUS AND EUZOIUS TO THE EMPEROR CONSTANTINE.
(Conc. t. ii, p. 464.)
To our most religious and most holy lord, the emperor Constantine, Arius and Euzoius.
We indeed, just as your singular piety toward God, lord emperor, has commanded, have set forth our faith in writing, and we confess that we believe concerning God, both we ourselves and the others who are with us, as follows:
Credimus in unum Deum Patrem omnipotentem, et in Dominum Jesuro Christum filiam ejus, ex ipso ante omnia saecula genitum Deum Verbum, per quem omnia facta sunt, tum quae in coelis, tum quae in terris: qui descendit, et incarnatus esi, et passus est, et resurrexit, et ascendit ad coelos, et iterum venturus est judicare vivos et mortuos. Et in Spiritum sanctum. In carnis resurrectionem. In vitam venturi saeculi. In regnum coecorem. In unum catholicam Ecclesiam Dei, ab una orbis terrarum era ad alteram usque se porrigentem. Hanc fidem a sacrosanctis Evangeliis accepimus, ipso Domino suis discipulis dicente: Euntes, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti. Si vero ista non credimus, sicut universa catholica Ecclesia et scripturae docent, quibus quidem omnino fidem adhibemus; judex noster Deus sit in praesentia, et in futuro judicio. Quapropter tuam pietatem obsecramus, imperator sanctissime, ut quoniam viri ecclesiastici sumus, et sensum tum ecclesiae, tum sacrarum litterarum tenemus, nos pro tua sanctimonia, quse et pacem conciliat, et Deum auguste venerator, controversiis omnibus et inanibus argutiis sublatis, matri nostrae Ecclesiae scilicet adjungas: uti et nos et ecclesia tranquille vitam degentes, inter nos mutuo pro pacato et pio regui tui statu, et pro universo hominum genere omnes communiter consuetas preces peragamus.
We believe in one God, the Father almighty, and in the Lord Jesus Christ, his Son, begotten of him before all ages, God the Word, through whom all things were made, both those in heaven and those on earth; who descended, and was incarnate, and suffered, and rose again, and ascended into heaven, and will come again to judge the living and the dead. And in the Holy Spirit. In the resurrection of the flesh. In the life of the age to come. In the kingdom of heaven. In one catholic Church of God, extending from one end of the world to the other. This faith we have received from the most holy Gospels, the Lord himself saying to his disciples: Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. But if we do not believe these things, as the whole catholic Church and the Scriptures teach, to which we indeed give full credence, let God be our judge both in the present and in the future judgment. Wherefore we beseech your piety, most holy emperor, that since we are churchmen and hold the mind both of the Church and of the sacred Scriptures, you, for your holiness' sake, who both conciliate peace and reverently worship God, having removed all controversies and empty quibblings, may join us to our mother the Church; so that both we and the Church, living our life in tranquility, may together, on behalf of the peaceful and pious state of your rule and on behalf of all mankind, offer up in common the customary prayers.