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VIII. SELECT BIBLIOGRAPHY.

Allard: Histoire des Persécutions. 5 Vols. Paris, 1884-1894. (Second editions of Vols. I and II, Paris, 1892-1894.)

These volumes form the most important work on the whole period.

Allard: Le Christianisme et l'Empire Romain. Paris, 1897.

This is a brief and more popular statement of the conclusions reached by this author in the preparation of his larger work. It is useful to the student because it contains a valuable bibliography of original sources and secondary works. The price is only three francs and fifty centimes.

Friedländer: Darstellungen aus der Sittengeschichte Roms. 3 Vols. Leipzig,

1888-1890.

This work is a valuable portrayal of the habits and daily life of the Romans. It should be studied in order to understand to what extent the Christians deviated from the customs of their fellow-citizens and why they antagonized the government.

Gibbon: Decline and Fall of the Roman Empire. Ed. Bury, Vols. I-III, London and New York, 1896-1897.

Gibbon's "impartial" account in the "infamous" fifteenth and sixteenth chapters is the most famous discussion of this subject in English. Anyone who wishes to get an epitome of the history of the course of thought concerning this subject during the last century can do so by consulting Milman's and Smith's editions with the notes. Bury's edition, the most scholarly of all, omits all criticisms of Gibbon's attitude and merely corrects mistakes as to matters of fact.

Hardy: Christianity and the Roman Government. London, 1894.

A brief and scholarly discussion of the early persecutions. It covers practically the same period as Ramsay's book and was written partly as a criticism of the latter.

Lightfoot: Saint Clement of Rome. London, 1870.

In this and in his other works, on "Saints Ignatius and Polycarp" and "The Apostolic Fathers," Lightfoot gives most scholarly and exhaustive discussions of each question treated by him. His bibliographical references and citations of authorities, "pro and con," are extremely full.

Mason: Persecution of Diocletian, Cambridge, 1876.

Popular, but useful because in English.

Mommsen: Der Religionsfrevel nach römischen Recht, in the Historische Zeitschrift. Vol. LXIV, 1890, p. 389-424.

Among the many contributions by Mommsen to the study of early church history this is possibly the most valuable. By his profound knowledge of Roman history and law he disproved many theories currently held and laid the foundation on which Ramsay, Hardy, and others have built.

Preuschen: Analecta. Freiburg and Leipzig, 1893.

This is a collection of original documents illustrating the history of the early Church. Most of the documents in this pamphlet, as well as many others, are given in the original text. The editing is carefully done and there is a good bibliography for each section.

Ramsay: The Church in the Roman Empire before 170 A. D. London, 1894.

A very careful and scholarly discussion, original in treatment, although based upon Mommsen's articles. The notes furnish excellent bibliographical references to the work of other scholars, such as Overbeck, Arnold, Neumann, Lightfoot, and others.

Renan: Les Origines du Christianisme. 6 Vols. Paris, 1863-1882.

By far the most exhaustive discussion of the period to the death of Marcus Aurelius. Every scrap of evidence available for the author was gathered and laid under contribution. His views may not be accepted, but his work is invaluable as a store-house of material.

The editors have consulted such translations as were accessible. In particular, indebtedness must be acknowledged to the series of "Nicene and PostNicene Fathers" for suggestions as to doubtful passages from Eusebius.

INTRODUCTION.

I. The Council of Nicea was called by the emperor Constantine in the summer of A. D. 325, primarily for the settlement of the Arian controversy, which had greatly distracted the church; but also to deal with the Meletian schism in Egypt, and with the question as to the method of calculating the date for Easter. The titles and subject matter of its twenty Canons indicate, however, that there were many and diverse points brought before the Council for decision. There were some 318 bishops present, 7 of whom were Latins.

2. The Council of Constantinople was summoned by the Emperor Theodosius I, in May, A. D. 381, in order to reaffirm the Nicene faith and to secure it against Arianism and Macedonianism [Semi-Arianism], as well as to stay the progress of Apollinarianism, and to settle the dissensions in the church at Constantinople. There were 150 bishops present, none of whom were from the west.

3. The Council of Ephesus was called by Theodosius II, in June, A. D. 431, for the purpose of settling the Nestorian controversy, and of condemning Pelagianism. There were some 200 bishops present, 2 of whom were Latins.

4. The Council of Chalcedon was convoked by the emperor Marcian in October, A. D. 451; in order to denounce and nullify the action of the so-called Robbers' Synod which had met at Ephesus two years previous. There were some 600 bishops present, only 4 of whom were Latins.

[The following translation of the Canons is based upon the text of Dr. William Bright, and acknowledgment is hereby made of the assistance derived from his excellent notes, as well as from the English translation of Hefele by Clark and Oxenham.]

I.

I. THE CREED AND CANONS OF THE FIRST GENERAL COUNCIL, HELD AT NICÆA, A. D., 325.

THE NICENE CREED AS FRAMED IN 325, ACCORDING TO THE TEXT
CONTAINED IN THE ACTS OF THE COUNCIL OF CHALCEDON.

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, begotten of the Father, the only-begotten; that is, of the essence of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance [óμoobotov] 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, ascended into heaven; from thence he shall come to judge the quick and the dead, And in the HOLY GHOST. But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or "The Son of God is created,' or 'changeable,' or 'alterable'-they are condemned by the holy catholic and apostolic church.

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