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Chapter XXXIX.
Of the Synod at Seleucia, in Isauria.
But I must now give an account of the other Synod, which the emperor's edict had convoked in the east, as a rival to that of Ariminum. It was at first determined that the bishops should assemble at Nicomedia in Bithynia; but a great earthquake having nearly destroyed that city, prevented their being convened there. This happened in the consulatehyperlink of Tatian and Cerealis, on the 28th day of August.hyperlink They were therefore planning to transfer the council to the neighboring city of Nicaea: but this plan was again altered, as it seemed more convenient to meet at Tarsus in Cilicia. Being dissatisfied with this arrangement also, they at last assembled themselves at Seleucia, surnamed Aspera,hyperlink a city of Isauria. This took place in the same year [in which the council of Ariminum was held], under the consulate of Eusebius and Hypatius,hyperlink the number of those convened being about 160. There was present on this occasion Leonas, an officer of distinction attached to the imperial household, before whom the emperor's edict had enjoined that the discussion respecting the faith should be entered into. Lauricius also, the commander-in-chief of the troops in Isauria, was ordered to be there, to serve the bishops in such things as they might require. In the presence of these personages therefore, the bishops were there convened on the 27th of the month of September, and immediately began a discussion on the basis of the public records, shorthand writers being present to write down what each might say. Those who desire to learn the particulars of the several speeches, will find copious details of them in the collection of Sabinus; but we shall only notice the more important heads. On the first day of their being convened, Leonas ordered each one to propose what he thought fit: but those present said that no question ought to be agitated in the absence of those prelates who had not yet arrived; for Macedonius, bishop of Constantinople, Basil of Ancyra, and some others who were apprehensive of an impeachment for their misconduct, had not made their appearance. Macedonius pleaded indisposition, and failed to attend; Patrophilus said he had some trouble with his eyes, and that on this account it was needful for him to remain in the suburbs of Seleucia; and the rest offered various pretexts to account for their absence. When, however, Leonas declared that the subjects which they had met to consider must be entered on, notwithstanding the absence of these persons, the bishops replied that they could not proceed to the discussion of any question, until the life and conduct of the parties accused had been investigated: for Cyril of Jerusalem, Eustathius of Sebastia in Armenia, and some others, had been charged with misconduct on various grounds long before. A sharp contest arose in consequence of this demur; some affirming that cognizance ought first to be taken of all such accusations, and others denying that anything whatever should have precedence of matters of faith. The emperor's orders contributed not a little to augment this dispute, inasmuch as letters of his were produced urging now this and now that as necessary to be considered first. The dispute having arisen on this subject, a schism was thus made, and the Seleucian council was divided into two factions, one of which was headed by Acacius of Caesarea in Palestine, GeOrge of Alexandria, Uranius of Tyre, and Eudoxius of Antioch, who were supported by only about thirty-two other bishops. Of the opposite party, which was by far the more numerous, the principal were George of Laodicea in Syria, Sophronius of Pompeiopolis in Paphlagonia, and Eleusius of Cyzicus. It being determined by the majority to examine doctrinal matters first, the party of Acacius openly opposed the Nicene Creed, and Wished to introduce another instead of it. The other faction,hyperlink which was considerably more numerous, concurred in all the decisions of the council of Nicaea, but criticised its adoption of the term homoousion. Accordingly they debated on this point, much being said on each side, until late in the evening, when Silvanus, who presided over the church at Tarsus, insisted with much vehemence of manner, `that there was no need of a new exposition of the faith; but that it was their duty rather to confirm that which was published at Antioch,hyperlink at the consecration of the church in that place.' On this declaration, Acacius and his partisans privately withdrew from the council; while the others, producing the creed composed at Antioch, read it, and then separated for that day. Assembling in the church of Seleucia on the day following, after having closed the doors, they again read the same creed, and ratified it by their signatures. At this time the readers and deacons present signed on behalf of certain absent bishops, who had intimated their acquiescence in its form.
Chapter XL.
Acacius, Bishop of Caesarea, dictates a new Farm of Creed in the Synod at Seleucia.
Acacius and his adherents criticised what was done: because, that is to say, they closed the church doors and thus affixed their signatures; declaring that `all such secret transactions were justly to be suspected, and had no validity whatever.' These objections he made because he was anxious to bring forward another exposition of the faith drawn up by himself, which he had already submitted to the governors Leonas and Lauricius, and was now intent on getting it alone confirmed and established, instead of that which had been subscribed. The second day was thus occupied with nothing else but exertions on his part to effect this object. On the third day Leonas endeavored to produce an amicable meeting of both parties; Macedonius of Constantinople, and also Basil of Ancyra, having arrived during its course. But when the Acacians found that both the parties had come to the same position, they refused to meet; saying that not only those who had before been deposed, but also such as were at present under any accusation, ought to be excluded from the assembly.' And as after much cavilling on both sides, this opinion prevailed; those who lay under any charge went out of the council, and the party of Acacius entered in their places. Leonas then said that a document had been put into his hand by Acacius, to which he desired to call their attention: but he did not state that it was the drought of a creed, which in some particulars covertly, and in others unequivocally contradicted the former. When those present became silent, thinking that the document contained something else besides an exposition of a creed, the following creed composed by Acacius, together with its preamble, was read.
'We having yesterday assembled by the emperor's command at Seleucia, a city of Isauria, on the 27th day of September, exerted ourselves to the utmost, with all moderation, to preserve the peace of the church. and to determine doctrinal questions on prophetic and evangelical authority, so as to sanction nothing in the ecclesiastic confession of faith at variance with the sacred Scriptures, as our Emperor Constantius most beloved of God has ordered. But inasmuch as certain individuals in the Synod have acted injuriously toward several of us, preventing some from expressing their sentiments, and excluding others from the council against their wills; and at the same time have introduced such as have been deposed, and persons who were ordained contrary to the ecclesiastical canon, so that the Synod has presented a scene of tumult and disorder, of which the most illustrious Leonas, the Comes, and the most eminent Lauricius, governor of the province, have been eye-witnesses, we are therefore under the necessity of making this declaration. That we do not repudiate the faith which was ratified at the consecration of the church at Antioch;hyperlink for we give it our decided preference, because it received the concurrence of our fathers who were assembled there to consider some controverted points. Since, however, the terms homoousion and homoiousion have in time past troubled the minds of many, and still continue to disquiet them; and moreover that a new term has recently been coined by some who assert the anomoion of the Son to the Father: we reject the first two, as expressions which are not found in the Scriptures; but we utterly anathematize the last, and regard such as countenance its use, as alienated from the church. We distinctly acknowledge the homoion of the Son to the Father, in accordance with what the apostle has declared concerning him,hyperlink "Who is the image of the invisible God."
`We confess then, and believe in one God the Father Almighty, the Maker of heaven and earth, and of things visible and invisible. We believe also in his Son our Lord Jesus Christ, who was begotten of him without passion before all ages, God the Word, the only-begotten of God, the Light, the Life, the Truth, the Wisdom: through whom all things were made which are in the heavens and upon the earth, whether visible or invisible. We believe that be took flesh of the holy Virgin Mary, at the end of the ages, in order to abolish sin; that he was made man, suffered for our sin, and rose again, and was taken up into the heavens, to sit at the right hand of the Father, whence he will come again in glory to judge the living and the dead. We believe also in the Holy Spirit, whom our Lord and Saviour has denominated the Comforter, and whom he sent to his disciples after his departure, according to his promise: by whom also he sanctifies all believers in the church, who are baptized in the name of the Father, and of the Son, and of the Holy Ghost. Those who preach anything contrary to this creed, we regard as aliens from the catholic church.'
This was the declaration of faith proposed by Acacius, and subscribed by himself and as many as adhered to his opinion, the number of whom we have already given. When this had been read, Sophronius bishop of Pompeiopolis in Paphlagonia, thus expressed himself: `If to express a separate opinion day after day, be received as the exposition of the faith, we shall never arrive at any accurate understanding of the truth.' These were the words of Sophronius. And I firmly believe, that if the predecessors of these prelates, as well as their successors, had entertained similar sentiments in reference to the Nicene creed, all polemical debates would have been avoided; nor would the churches have been agitated by such violent and irrational disturbances. However let those judge who are capable of understanding how these things are. At that time after many remarks on all sides had been made both in reference to this doctrinal statement, and in relation to the parties accused, the assembly was dissolved. On the fourth day they all again met in the same place, and resumed their proceedings in the same contentious spirit as before. On this occasion Acacius expressed himself in these words: `Since the Nicene creed has been altered not once only, but frequently, there is no hindrance to our publishing another at this time.' To which Eleusius bishop of Cyzicus, replied: `The Synod is at present convened not to learn what it had no previous knowledge of, nor to receive a creed which it had not assented to before, but to confirm the faith of the fathers, from which it should. never recede, either in life or death.' Thus Eleusius opposing Acacius spoke meaning by `the faith of the fathers,' that creed which had been promulgated at Antioch. But surely he too might have been fairly answered in this way: `How is it O Eleusius, that you call those convened at Antioch "the fathers," seeing that you do not recognize those who were their fathers? The framers of the Nicene creed, by whom the homoousian faith was acknowledged, have a far higher claim to the title of "the fathers"; both as having the priority in point of time, and also because those assembled at Antioch were by them invested with the sacerdotal office. Now if those at Antioch have disowned their own fathers, those who follow them are unconsciously following parricides. Besides how can they have received a legitimate ordination from those whose faith they pronounce unsound and impious? If those, however, who constituted the Nicene Synod had not the Holy Spirit which is imparted by the imposition of hands,hyperlink those at Antioch have not duly received the priesthood: for how could they have received it from those who had not the power of conferring it?' Such considerations as these might have been submitted to Eleusius in reply to his objections. But they then proceeded to another question, connected with the assertion made by Acacius in his exposition of the faith, `that the Son was like the Father'; enquiring of one another in what this resemblance consisted. The Acacian party affirmed that the Son was like the Father as it respected his will only, and not his `substance' or `essence'; but the rest maintained that the likeness extended to both essence and will. In altercations on this point, the whole day was consumed; and Acacius, being confuted by his own published works, in which he had asserted that `the Son is in all things like the Father,' his opponents asked him `how do you now deny the likeness of the Son to the Father as to his "essence"?' Acacius in reply said, that `no author, ancient or modern, was ever condemned out of his own writings.' As they kept on their discussion on this matter to a most tedious extent, with much acrimonious feeling and subtlety of argument, but without any approach to unity of judgment, Leonas arose and dissolved the council: and this was the conclusion of the Synod at Seleucia. For on the following day [Leonas] being urged to do so would not again meet with them. `I have been deputed by the emperor,' said he, `to attend a council where unanimity was expected to prevail: but since you can by no means come to a mutual understanding, I can no longer be present: go therefore to the church, if you please, and indulge in vain babbling there.' The Acacian faction conceiving this decision to be advantageous to themselves, also refused to meet with the others. The adverse party left alone met in the church and requested the attendance of those who followed Acacius, that cognizance might be taken of the case of Cyril, bishop of Jerusalem: for that prelate had been accused long before, on what grounds however I am unable to state. He had even been deposed, because owing to fear, he had not made his appearance during two whole years, after having been repeatedly summoned in order that the charges against him might be investigated. Nevertheless, when he was deposed, he sent a written notification to those who had condemned him, that he should appeal to a higher jurisdiction: and to this appeal the emperor Constantius gave his sanction. Cyril was thus the first and indeed only clergyman who ventured to break through ecclesiastical usage, by becoming an appellant, in the way commonly done in the secular courts of judicature:hyperlink and he was now present at Seleucia, ready to be put upon his trial; on this account the other bishops invited the Acacian party to take their places in the assembly, that in a general council a definite judgment might be pronounced on the case of those who were arraigned: for they cited others also charged with various misdemeanors to appear before them at the same time, who to protect themselves had sought refuge among the partisans of Acacius. When therefore that faction persisted in their refusal to meet, after being repeatedly summoned, the bishops deposed Acacius himself, together with George of Alexandria, Uranius of Tyre, Theodulus of Chaeretapi in Phrygia, Theodosius of Philadelphia in Lydia, Evagrius of the island of Mytilene, Leontius of Tripolis in Lydia, and Eudoxius who had formerly been bishop of Germanica, but had afterwards insinuated himself into the bishopric of Antioch in Syria. They also deposed Patrophilus for contumacy, in not having presented himself to answer a charge preferred against him by a presbyter named Dorotheus. These they deposed: they also excommunicated Asterius, Eusebius, Abgarus, Basilicus, Phoebus, Fidelis, Eutychius, Magnus, and Eustathius; determining that they should not be restored to communion, until they made such a defense as would clear them from the imputations under which they lay. This being done, they addressed explanatory letters to each of the churches whose bishops had been deposed. Anianus was then constituted bishop of Antioch instead of Eudoxius: but the Acacians having soon after apprehended him, he was delivered into the hands of Leonas and Lauricius, by whom he was sent into exile. The bishops who had ordained him being incensed on this account, lodged protests against the Acacian party with Leonas and Lauricius, in which they openly charged them with having violated the decisions of the Synod. Finding that no redress could be obtained by this means, they went to Constantinople to lay the whole matter before the emperor.
Chapter XLI.
On the Emperor's Return from the West, the Acacians assemble at Constantinople, and confirm the Creed of Ariminum, after making Some Additions to it.
And now the emperor returned from the West and appointed a prefect over Constantinople, Honoratus by name, having abolished the office of proconsul.hyperlink But the Acacians being beforehand with the bishops, calumniated them to the emperor, persuading him not to admit the creed which they had proposed. This so annoyed the emperor that he resolved to disperse them; he therefore published an edict, commanding that such of them as were subject to fill certain public offices should be no longer exempted from the performance of the duties attached to them. For several of them were liable to be called on to occupy various official departments,hyperlink connected both with the city magistracy, and in subordination to the presidents and governors of provinces.hyperlink While these were thus harassed the partisans of Acacius remained for a considerable time at Constantinople and held another Synod. Sending for thebishops at Bithynia, about fifty assembled on this occasion, among whom was Maris, bishop of Chalcedon: these confirmed the creed read at Ariminum to which the names of the consuls had been prefixed.hyperlink It would have been unnecessary to repeat it here, had there not been some additions made to it; but since that was done, it may be desirable to transcribe it in its new form.hyperlink
`We believe in one God the Father Almighty, of whom are all things. And in the only-begotten Son of God, begotten of God before all ages, and before every beginning; through whom all things visible and invisible were made: who is the only-begotten born of the Father, the only of the only, God of God, like to the Father who begat him, according to the Scriptures, and whose generation no one knows but the Father only that begat him. We know that this only-begotten Son of God, as sent of the Father, came down from the heavens, as it is written, for the destruction of sin and death: and that he was born of the Holy Spirit, and of the Virgin Mary according to the flesh, as it is written, and conversed with his disciples; and that after every dispensation had been fulfilled according to his Father's will, he was crucified and died,and was buried and descended into the lowerparts of the earth, at whose presence hades itself trembled: who also arose from the dead on the third day, again conversed with his disciples, and after the completion of forty days was taken up into the heavens, and sits at the right hand of the Father, whence he will come in the last day, the day of the resurrection, in his Father's glory, to requite every one accord-to his works. [We believe] also in the Holy Spirit, whom he himself the only-begotten of God, Christ our Lord and God, promised to send to mankind as the Comforter, according as it is written,hyperlink "the Spirit of truth"; whom he sent to them after he was received into the heavens. But since the term ousia [substance or essence], which was used by the fathers in a very simple and intelligible sense, but not being understood by the people, has been a cause of offense, we have thought proper to reject it, as it is not contained even in the sacred writings; and that no mention of it should be made in future, inasmuch as the holy Scriptures have nowhere mentioned the substance of the Father and of the Son. Nor ought the "subsistence" of the Father, and of the Son, and of the Holy Spirit to be even named. But we affirm that the Son is like the Father, in such a manner as the sacred Scriptures declare and teach. Let therefore all heresies which have been already condemned, or may have arisen of late, which are opposed to this exposition of the faith, be anathema.'
These things were recognized at that time at Constantinople. And now as we have at length wound our way through the labyrinth of all the various forms of faith, let us reckon the number of them. After that which was promulgated at Nicaea, two others were proposed at Antioch at the dedication of the church there.hyperlink A third was presented to the Emperorin Gaul by Narcissus and those who accompanied him.hyperlink The fourth was sent by Eudoxius into Italy.hyperlink There were three forms of the creed published at Sirmium, one of which having the consuls' names prefixed was read at Ariminum.hyperlink The Acacian party produced an eighth at Seleucia.hyperlink The last was that of Constantinople, containing the prohibitory clause respecting the mention of `substance' or `subsistence' in relation to God. To this creed Ulfilas bishop of the Goths gave his assent, although he had previously adhered to that of Nicaea; for he was a disciple of Theophilus bishop of the Goths, who was present at the Nicene council, and subscribed what was there determined. Let this suffice on these subjects.
Chapter XLII.
On the Deposition of Macedonius, Eudoxius obtains the Bishopric of Constantinople.
Acacius, Eudoxius, and those at Constantinople who took part with them, became exceedingly anxious that they also on their side might depose some of the opposite party. Now it should be observed that neither of the factions were influenced by religious considerations in making depositions, but by other motives: for although they did not agree respecting the faith, yet the ground of their reciprocal depositions was not error in doctrine. The Acacian party therefore availing themselves of the emperor's indignation against others, and especially against Macedonius, which he was cherishing and anxious to vent, in the first place deposed Macedonius, both on account of his having occasioned so much slaughter, and also because he had admitted to communion a deacon who had been found guilty of fornication.hyperlink They then depose Eleusius bishop of Cyzicus, for having baptized, and afterwards invested with the diaconate, a priest of Hercules at Tyre named Heraclius, who was known to have practiced magic arts.hyperlink A like sentence was pronounced against Basil, or Basilas,-as he was also called,-who had been constituted bishop of Ancyra instead of Marcellus: the causes assigned for this condemnation were, that he had unjustly imprisoned a certain individual, loaded him with chains, and put him to the torture; that he had traduced some persons; and that he had disturbed the churches of Africa by his epistles. Dracontius was also deposed, because he had left the Galatian church for that of Pergamos. Moreover they deposed, on various pretenses, Neonas bishop of Seleucia, the city in which the Synod had been convened, Sophronius of Pompeiopolis in Paphlagonia, Elpidius of Satala, in Macedonia, and Cyril of Jerusalem, and others for various reasons.
Chapter XLIII.
Of Eustathius Bishop of Sebastia.
But Eustathius bishop of Sebastia in Armenia was not even permitted to make his defense; because he had been long before deposed by Eulalius, his own father, who was bishop of Caeasarea in Cappadocia, for dressing in a style unbecoming the sacerdotal office.hyperlink Let it be noted that Meletius was appointed his successor, of whom we shall hereafter speak. Eustathius indeed was subsequently condemned by a Synod convened on his account at Gangra in Paphlagonia; he having, after his deposition by the council at Caesarea, done many things repugnant to the ecclesiastical canons. For he had `forbidden marriage,'hyperlink and maintained that meats were to be abstained from: he even separated many from their wives, and persuaded those who disliked to assemble in the churches to commune at home. Under the pretext of piety, he also seduced servants from their masters. He himself wore the habit of a philosopher, and induced his followers to adopt a new and extraordinary garb, directing that the hair of women should be cropped. He permitted the prescribed fasts to be neglected, but recommended fasting on Sundays. In short, he forbade prayers to be offered in the houses of married persons: and declared that both the benediction and the communion of a presbyter who continued to live with a wife whom he might have lawfully married, while still a layman, ought to be shunned as an abomination. For doing and teaching these things and many others of a similar nature, a Synod convened, as we have said, at Gangrahyperlink in Paphlagonia deposed him, and anathematized his opinions. This, however, was done afterwards. But on Macedonius being ejected from the see of Constantinople, Eudoxius, who now looked upon the see of Antioch as secondary in importance, was promoted to the vacant bishopric; being consecrated by the Acacians, who in this instance cared not to consider that it was inconsistent with their former proceedings. For they who had deposed Dracontius because of his translation from Galatia to Pergamos, were clearly acting in contrariety to their own principles and decisions, in ordaining Eudoxius, who then made a second change. After this they sent their own exposition of the faith, in its corrected and supplementary form, to Arminium, ordering that all those who refused to sign it should be exiled on the authority of the emperor's edict. They also informed such other prelates in the East as coincided with them in opinion of what they had done; and more especially Patrophilus bishop of Scythopolis, who on leaving Seleucia had proceeded directly to his own city. Eudoxius having been constituted bishop of the imperial city, the great church named Sophia was at that time consecrated,hyperlink in the tenth consulatehyperlink of Constantius, and the third of Julian Caesar, on the 15th day of February. It was while Eudoxius occupied this see, that he first uttered that sentence which is still everywhere current, `The Father is impious, the Son is pious.' When the people seemed startled by this expression, and a disturbance began to be made, `Be not troubled,' said he, `on account of what I have just said: for the Father is impious, because he worships no person; but the Son is pious because he worships the Father.' Eudoxius having said this, the tumult was appeased, and great laughter was excited in the church: and this saying of his continues to be a jest, even in the present day. The heresiarchs indeed frequently devised such subtle phrases as these, and by them rent the church asunder. Thus was the Synod at Constantinople terminated.
Chapter XLIV.
Of Meletiushyperlink Bishop of Antioch.
It becomes us now to speak of Meletius, who, as we have recently observed, was created bishop of Sebastia in Armenia, after the deposition of Eustathius; from Sebastia he was transferred to Beroea, a city of Syria. Being present at the Synod of Seleucia, he subscribed the creed set forth there by Acacius, and immediately returned thence to Beroea. When the convention of the Synod at Constantinople was held, the people of Antioch finding that Eudoxius, captivated by the magnificence of the see of Constantinople, had contemned their church, they sent for Meletius, and invested him with the bishopric of the church at Antioch. Now he at first avoided all doctrinal questions, confining his discourses to moral subjects; but subsequently he expounded to his auditors the Nicene creed, and asserted the doctrine of the homoousion. The emperor being informed of this, ordered that he should be sent into exile; and caused Euzoius, who had before been deposed together with Arius, to be installed bishop of Antioch in his stead. Such, however, as were attached to Meletius, separated themselves from the Arian congregation, and held their assemblies apart: nevertheless, those who originally embraced the homoousian opinion would not communicate with them, because Meletius had been ordained by the Arians, and his adherents had been baptized by them. Thus was the Antiochian church divided, even in regard to those whose views on matters of faith exactly corresponded. Meanwhile the emperor getting intelligence that the Persians were preparing to undertake another war against the Romans, repaired in great haste to Antioch.
Chapter XLV.
The Heresy of Macedanius.
Macedonius on being ejected from Constantinople, bore his condemnation ill and became restless; he therefore associated himself with the other faction that had deposed Acacius and his party at Seleucia, and sent a deputation to Sophronius and Eleusius, to encourage them to adhere to that creed which was first promulgated at Antioch, and afterwards confirmed at Seleucia, proposing to give it the counterfeithyperlink name of the `homoiousian' creed.hyperlink By this means he drew around him a great number of adherents, who from him are still denominated `Macedonians.' And although such as dissented from the Acacians at the Seleucian Synod had not previously used the term homoiousios, yet from that period they distinctly asserted it. There was, however, a popular report that this term did not originate with Macedonius, but was the invention rather of Marathonius, who a little before had been set over the church at Nicomedia; on which account the maintainers of this doctrine were also called `Marathonians.' To this party Eustathius joined himself, who for the reasons before stated had been ejected from the church at Sebastia. But when Macedonius began to deny the Divinity of the Holy Spirit in the Trinity, Eustathius said: `I can neither admit that the Holy Spirit is God, nor can I dare affirm him to be a creature.' For this reason those who hold the homoousion of the Son call these heretics `Pneumatomachi.'hyperlink By what means these Macedonians became so numerous in the Hellespont, I shall state in its proper place.hyperlink The Acacians meanwhile became extremely anxious that another Synod should be convened at Antioch, in consequence of having changed their mind respecting their former assertion of the likeness `in all things' of the Son to the Father. A small number of them therefore assembled in the following consulatehyperlink which was that of Taurus and Florentius, at Antioch in Syria, where the emperor was at that time residing, Euzoïus being bishop. A discussion was then renewed on some of those points which they had previously determined, in the course of which they declared that the term `homoios' ought to be erased from the form of faith which had been published both at Ariminum and Constantinople; and they no longer concealed but openly declared that the Son was altogether unlike the Father, not merely in relation to his essence, but even as it respected his will i asserting boldly also, as Arius had already done, that he was made of nothing. Those in that city who favored the heresy of Aëtius, gave, their assent to this opinion; from which circumstance in addition to the general appellation of Arians, they were also termed `Anomoeans,'hyperlink and `Exucontians,'hyperlink by those at Antioch who embraced the homoousian, who nevertheless were at that time divided among themselves on account of Meletius, as I have before observed. Being therefore questioned by them, how they dared to affirm that the Son is unlike the Father, and has his existence from nothing, after having acknowledged him `God of God' in their former creed? they endeavored to elude this objection by such fallacious subterfuges as these. `The expression, "God of God,"' said they, `is to be understood in the same sense as the words of the apostle,hyperlink "but all things of God." Wherefore the Son is of God, as being one of these all things: and it is for this reason the words "according to the Scriptures" are added in the draught of the creed.' The author of this sophism was George bishop of Laodicea, who being unskilled in such phrases, was ignorant of the manner in which Origen had formerly explained these peculiar expressions of the apostle, having thoroughly investigated the matter. But notwithstanding these evasive cavilings, they were unable to bear the reproach and contumely they had drawn upon themselves, and fell back upon the creed which they had before put forth at Constantinople; and so each one retired to his own district. George returning to Alexandria, resumed his authority over the churches there, Athanasius still not having made his appearance. Those in that city who were opposed to his sentiments he persecuted; and conducting himself with great severity and cruelty, he rendered himself extremely odious to the people. At Jerusalem Arreniushyperlink was placed over the church instead of Cyril: we may also remark that Heraclius was ordained bishop there after him, and after him Hilary. At length, however, Cyril returned to Jerusalem, and was again invested with the presidency over the church there. About the same time another heresy sprang up, which arose from the following circumstance.
Chapter XLVI.
Of the Apollinarians, and their Heresy.hyperlink
There were two men of the same name at Laodicea in Syria, a father and son: their name was Apollinaris; the former of them was a presbyter, and the latter a reader in that church. Both taught Greek literature, the father grammar, and the son rhetoric. The father was a native of Alexandria, and at first taught at Berytus, but afterwards removed to Laodicea, where he married, and the younger Apollinaris was born. They were contemporaries of Epiphanius the sophist, and being true friends they became intimate with him; but Theodotus bishop of Laodicea, fearing that such communication should pervert their principles, and lead them into paganism, forbade their associating with him: they, however, paid but little attention to this prohibition, their familiarity with Epiphanius being still continued. George, the successor of Theodotus, also endeavored to prevent their conversing with Epiphanius; but not being able in any way to persuade them on this point, he excommunicated them. The younger Apollinaris regarding this severe procedure as an act of injustice, and relying on the resources of his rhetorical sophistry, originated a new heresy, which was named after its inventor, and still has many supporters. Nevertheless some affirm that it was not for the reason above assigned that they dissented from George, but because they saw the unsettledness and inconsistency of his profession of faith; since he sometimes maintained that the Son is like the Father, in accordance with what had been determined in the Synod at Seleucia, and at other times countenanced the Arian view. They therefore made this a pretext for separation from him: but as no one followed their example, they introduced a new form of doctrine, and at first they asserted that in the economy of the incarnation, God the Word assumed a human body without a soul. Afterwards, as if changing mind, they retracted, admitting that he took a soul indeed, but that it was an irrational one, God the Word himself being in the place of a mind. Those who followed them and bear their name at this day affirm that this is their only point of distinction [from the Catholics]; for they recognize the consubstantiality of the persons in the Trinity. But we will make further mention of the two Apollinares in the proper place.hyperlink
Chapter XLVII.
Successes of Julian; Death of the Emperor Constantius.
While the Emperor Constantius continued his residence at Antioch, Julian Caesar engaged with an immense army of barbarians in the Gauls, and obtaining the victory over them, he became extremely popular among the soldiery and was proclaimed emperor by them. When this was made known, the Emperor Constantius was affected most painfully; he was therefore baptized by Euzoius, and immediately prepared to undertake an expedition against Julian. On arriving at the frontiers of Cappadocia and Cilicia, his excessive agitation of mind produced apoplexy, which terminated his life at Mopsucrene, in the consulate of Taurus and Florentius,hyperlink on the 3d of November. This was in the first year of the 285th Olympiad. Constantius had lived forty-five years, having reigned thirty-eight years; thirteen of which he was his father's colleague in the empire, and after his father's death for twenty-five years [sole emperor], the history of which latter period is contained in this book.
Footnotes
156 358 a.d.
157 In this calamity Cecropius, the bishop of Nicomedia, perished, and the splendid cathedral of the city was ruined; both of which misfortunes were attributed by the heathen to the wrath of their gods. See Sozom. IV. 16.
158 Traxeia, on account of the neighboring steep mountains. This Seleucia was the capital of Isauria.
159 359 a.d. See, on this double council of Ariminum and Seleucia, Hefele, Hist. of the Ch. Councils, Vol. II. p. 346-371.
160 Cf Athan. de Synodd. 12.
161 See chaps. 8 and 10.
162 Athanas. (de Synodd. 29) gives the following portion of this creed apparently as the only declaration made by the council.
163 Col. i. 15.
164 See Chrysostom, Homilies 9 and 27, on Acts, and Hom. 1, on 2 Tim., for the belief of the ancient Church in the descent of the Holy Spirit on the ordained in and through ordination.
165 He was the only one, inasmuch as the General Synod of Constantinople (381 a.d.) expressly forbade all appeals from the ecclesiastical to the civil courts, attaching severe penalties to the violation of its canon on this subject. Cf. Canon 6 of Council of Constantinople. Hefele, Hist. of the Ch. Councils, Vol. II. p. 364.
166 On the distinction between the prefect and proconsul and the different functions of each, see Smith, Diction. of Greek and Roman Ant. The statement of Socrates here that Constantius first put Constantinople under a prefect is borne out by Athanasius' mention of Donatus as proconsul of Europe, with Constantinople as chief city.
167 The General Synod of Chalcedon, 451 a.d., in its seventh canon forbade, under pain of anathema, the mixing of the clerical office with political and worldly matters.
168 The taceij here mentioned were classes of officials appointed under a sort of military law, to serve for a given length of time as agents of the presidents and governors of provinces. Cf. Justin. Cod. 12, tit. 52-59.
169 Cf. chap. 37.
170 Athanas. de Synodd. 30.
171 John xv. 26.
172 Chap. 10.
173 Chap. 18.
174 Chap. 19.
175 Chaps. 30, 37.
176 Chap. 41.
177 Cf. Apost. Canon, XXV.
178 Cf. Tertull. de Idol. IX.: Post evangelium nusquam invenies aug sophistas, aut Chaldaeos, aut Incantatores, aut Conjectores, aug magos, nisi plane punitos. See also Bingham, Eccl. Antiq. XVI. 5.
179 On the prescribed dress of the clergy, and the puhishment of those who did not constantly adopt it, see Bingham, Eccl. Antiq. VI. 4. 15.
180 1 Tim. iv. 3. Cf. Euseb. H. E. IV. 29, on the earliest forms of expression against marriage in the Christian Church; also Apost. Canon, LI. and Augustine, Haerr. XXV., XL., XLVI. See Bingham, Eccl. Antiq. XXII. 1.
181 On Synod of Gangra, see Hefele, Hist. of the Ch. Councils, Vol. II. p. 325-339. Almost all the canons of the synod seem to be addressed against the teachings of Eustathius. The fourth canon is expressly on the celibacy of the clergy, as follows: `If any one maintains that, when a married priest offer the sacrifice, no one should take part in the service, let him be anathema.
0'
182 This was evidently the second consecration of the earlier church of St. Sophia (cf. I. 16, II. 6); the first consecration was celebrated in 326 a.d. Later, the structure was destroyed in a fire, in connection with a popular uprising; and the great church of St. Sophia, at present a Mohammedan mosque, was erected by Justinian, with Isidore of Miletus and Anthimius of Trailes as architects.
183 360 a.d.
184 The name has been written `Melitius
0' thus far, but is found as `Meletius
0' from this point, and through Bk. III. Cf. Euseb. H. E. VII. 32.
0' (omoioousioj), the author implies, was meant to deceive the popular ear by its likeness to the genuine `homoousios.
0'
0'
0' Anomoioj, to that of the Father.
0' because they asserted that the Son was made ex nikilo. The term might be put roughly in some such form as `Fromnothingians.
0'
0' in the Allat. *ms.;
185 parashmoj; just as a counterfeit coin has the appearance of the genuine, and is meant to deceive those who do not investigate its genuineness, so the term `homoioousios
186 See Theodoret, H. E. II. 6.
187 Pneumatomaxoi, lit. `active enemies of the Spirit.
188 I. 4.
189 361 a.d.
190 'Anomoioi, because they held that the essence of the Son was `dissimilar,
191 'Ecoukontioi, from the phrase ec ouk ontwn = `from [things] not existing,
192 1 Cor. xi. 12.
193 Written `Errenius
194 Cf. Sozom. VI. 25; Schaff, Hist. of the Christ. Ch., Vol. III. p. 708 seq.; Walch, Ketzerhistorie, III. p. 119-229.
195 III. 16.
196 361 a.d.