Summary

John Wordsworth Dictionary of Christian Biography and Literature (1911)

There was the same disposition on the part of the empire to put down paganism and the same elements of reaction. In the West, especially in Rome, real heathenism still retained much of its vitality and still swayed the minds of the aristocracy and the populace; in the East the supporters of the old religion were the philosophers and rhetoricians, men more attached to its literary and artistic associations than prepared to defend polytheism as a creed. They were mixed up with another class, the theurgists, practisers of a higher kind of magic which was particularly attractive to Julian.
Source: Wikisource

John Wordsworth Dictionary of Christian Biography and Literature (1911)

To Constantine is due in great measure the holding of the council of Nicaea (June and July, 325) . But the success of that great meeting unfortunately filled him with overweening pride. The conclusion of their session fell at the beginning of the 20th year of his reign, and he celebrated the condemnation of Arius as a second triumph (V. C. iii. 14) . He entertained all the bishops at his table. "The guards," says Eusebius, "kept watch with drawn swords round the vestibule of the palace; the men of God passed through their midst without fear, and entered the inmost parts of the royal dwelling.
Source: Wikisource

John Wordsworth Dictionary of Christian Biography and Literature (1911)

We have sometime perceived that liberty of worship must not be denied to Christians and to all other men, but whereas in our former edict divers conditions were added, which perhaps have been the cause of the defection of many from that observance, we Constantine and Licinius, Augusti, meeting in Milan, decree that both Christians and all other men soever should have free liberty to choose that form of worship which they consider most suitable to themselves in order that the Divinity may be able to give us and our subjects His accustomed goodwill and favour.
Source: Wikisource

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