(e) Codex Theodosianus, XVI, 1, 2; Feb. 27, A. D. 380. Cf. Kirch, n. 755.
The following edict was issued by Gratian, Valentinian and Theodosius, requiring the acceptance of the orthodox faith by all subjects. In other words, the emperors, following the example of Constantius and Valens in enforcing Arianism, are now enforcing the Nicene theology. Sozomenus, Hist. Ec., VII, 4, gives the circumstances under which this edict was issued.
It is our will that all the peoples whom the government of our clemency rules shall follow that religion which a pious belief from Peter to the present declares the holy Peter delivered to the Romans, and which it is evident the pontiff Damasus and Peter, bishop of Alexandria, a man of apostolic sanctity, follow; that is, that according to the apostolic discipline and evangelical doctrine we believe in the deity of the Father and the Son and the Holy Ghost of equal majesty, in a holy trinity. Those who follow this law we command shall be comprised under the name of Catholic Christians; but others, indeed, we require, as insane and raving, to bear the infamy of heretical teaching; their gatherings shall not receive [pg 368] the name of churches; they are to be smitten first with the divine punishment and after that by the vengeance of our indignation, which has the divine approval.
(f) Codex Theodosianus, XVI, 1, 3.
Gratian, Valentinian, and Theodosius to Auxonius, proconsul of Asia.
To enforce still further the principles of Nicene orthodoxy certain bishops were named as teachers of the true faith, communion with whom was a test of orthodoxy.
We command that all churches be forthwith delivered up to the bishops who confess the Father, the Son, and the Holy Ghost to be of one majesty and power; of the same glory and of one splendor, making no distinction by any profane division, but rather harmony by the assertion of the trinity of the persons and the unity of the Godhead, to the bishops who are associated in communion with Nectarius, bishop of the Church of Constantinople, and with Timotheus in Egypt, bishop of the city of Alexandria; in the parts of the Orient, who are in communion with Pelagius, bishop of Laodicæa and Diodorus, bishop of Tarsus; in proconsular Asia and in the diocese of Asia, who are in communion with Amphilochius, bishop of Iconium, and Optimus, bishop of Antioch; in the diocese of Pontus, who are in communion with Helladius, bishop of Cæsarea, and Otreius, bishop of Melitina, and Gregory, bishop of Nyssa, Terennius, bishop of Scythia, Marmarius, bishop of Marcianopolis. Those who are of the communion and fellowship of approved priests[132] ought to be admitted to possess the Catholic churches; but all who dissent from the communion of the faith of those whom the special list has named ought to be expelled from the churches as manifest heretics; and no opportunity whatsoever ought to be allowed them henceforth of obtaining episcopal churches[133] that the priestly orders of the true and Nicene faith may remain pure and no place be given to evil cunning, according to the evident form of our precept.
(g) Council of Constantinople, A. D. 381. Address to Theodosius. See Mansi, III, 557.
The following letter illustrates the relation of the councils in the East to the imperial authority. The emperors called the various general councils, directed their discussions and confirmed the results. In this way their findings were given the force of laws and authority throughout the Church. V. infra, §§ [90], [91].