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those who had been deposed; otherwise, they said they would not assemble. After this, when they came to Sardica, they insisted that they would not enter 3.11.5 the church while those they had deposed were assembling with them. To this those from the West wrote back that they had never withdrawn from communion with them, nor would they now withdraw, especially since Julius, the bishop of the Romans, had examined their case and not condemned them; and that they were present and ready to be judged and to refute again the accusations brought 3.11.6 against them. But when by declaring such things to them they accomplished nothing, and the appointed day on which they were to judge the matters for which they had assembled had already passed, they finally wrote such things to each other, from which they fell into a greater enmity than before. And assembling by themselves, they passed opposing votes. 3.11.7 For those from the East, having confirmed what they had already decided concerning Athanasius and Paul and Marcellus and Asclepas, deposed Julius, the bishop of Rome, as having been the first to enter into communion with them, and Hosius the confessor, both for the same reason and because he had become a friend of Paulinus and Eustathius, the leaders of the church of the Antiochenes, and Maximinus of Trier, as being the first to have communion with Paul and having been the cause for him of his return to Constantinople and having excommunicated the bishops from the East who came to Gaul. 3.11.8 In addition to these, they also deposed Protogenes, the bishop of Sardica, and Gaudentius, the former as a defender of Marcellus, having previously voted against him, and Gaudentius as eagerly promoting things contrary to Cyriacus, whom he had succeeded, and holding in high esteem those who had been deposed by them. Having voted these things, they made them known to the bishops everywhere, so that they should neither receive them into communion, nor write to them, 3.11. nor accept the letters written by them. And concerning their doctrine of God, they commanded them to believe in the way that the creed subjoined to their letter prescribed, making no mention of the *homoousios*, but excommunicating those who say there are three Gods, or that Christ is not God, or that the Father and Son and Holy Spirit are the same, or that the Son is unbegotten, or that there was a time or an age when He was not. 3.12.1 In turn, those with Hosius, having convened, declared Athanasius innocent, on the grounds that he had been unjustly plotted against by those who assembled at Tyre, and Marcellus, on the grounds that he confessed he did not hold the opinions of which he was slandered, and Asclepas, on the grounds that he had recovered his bishopric by the vote of Eusebius Pamphili and many other judges and, to prove these things were true, had shown the record of the trial, 3.12.2 and Lucius, on the grounds that his accusers had fled. And they wrote to the parish of each that they should have and expect them as bishops, but that Gregory in Alexandria and Basil in Ancyra and Quintian in Gaza they should not even name as bishops, nor have any communion with them, 3.12.3 nor consider them Christians. They deposed from the episcopate Theodore of Thrace and Narcissus the bishop of Irenopolis and Acacius of Caesarea in Palestine and Menophantus of Ephesus and Ursacius of Singidunum in Mysia and Valens of Mursa in Pannonia and George of Laodicea, even though he had not been present at this synod with the bishops from the East. 3.12.4 They deprived these men of the priesthood and of communion on the grounds that they separated the Son from the substance of the Father and had received those long ago deposed on account of the Arian heresy and had promoted them to higher dignities of the 3.12.5 service of God. For these reasons, having excommunicated them and having voted them to be strangers to the Catholic Church, they wrote to the bishops everywhere to ratify what had been judged by them and to be of one mind with them concerning the doctrine. And they themselves at that time also set forth another creed, broader indeed than the one at Nicaea, but preserving the same meaning 3.12.6 and not differing much from its wording. Of course

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καθῃρημένους· ἄλλως δὲ μὴ συνιέναι ἔφασαν. μετὰ δὲ ταῦτα καὶ εἰς Σαρδικὴν παραγενόμενοι ἰσχυρίζοντο μὴ ἐμβαλεῖν 3.11.5 τῇ ἐκκλησίᾳ συνιόντων τῶν πρὸς αὐτῶν καθῃρημένων. πρὸς ταῦτα δὲ οἱ ἀπὸ τῆς δύσεως ἀντέγραψαν, ὡς οὐδέποτε τῆς πρὸς αὐτοὺς κοινωνίας ἀπέστησαν οὔτε νῦν ταύτης ἀναχωρήσουσι, καὶ μάλιστα ᾿Ιουλίου τοῦ ῾Ρω-μαίων ἐπισκόπου τὰ κατ' αὐτοὺς ἐξετάσαντος καὶ μὴ καταγνόντος· παρεῖναι δὲ αὐτοὺς καὶ ἑτοίμως ἔχειν δικάζεσθαι καὶ αὖθις ἀπελέγξειν τὰς ἐπαχθεί3.11.6 σας αὐτοῖς αἰτίας. ὡς δὲ παρὰ σφᾶς τοιαῦτα δηλοῦντες οὐδὲν ἤνυον, ἤδη καὶ ὑπερημέρου τῆς κυρίας γενομένης, ἐν ᾗ κρίνειν ἔδει περὶ ὧν συνεληλύθεσαν, τὸ τελευταῖον τοιαῦτα ἔγραψαν ἀλλήλοις, ἐξ ὧν εἰς μείζονα τῆς προτέρας δυσμένειαν κατέστησαν. καὶ καθ' ἑαυτοὺς συνελθόντες ψήφους ἐναντίας 3.11.7 ἤνεγκαν. οἱ μὲν γὰρ ἀπὸ τῆς ἀνατολῆς τὰ ἤδη αὐτοῖς δόξαντα ἐπὶ ᾿Αθανασίῳ καὶ Παύλῳ καὶ Μαρκέλλῳ καὶ ᾿Ασκληπᾷ κυρώσαντες καθεῖλον ᾿Ιού-λιον τὸν ῾Ρώμης ἐπίσκοπον ὡς ἄρξαντα τῆς πρὸς αὐτοὺς κοινωνίας, ῞Οσιόν τε τὸν ὁμολογητὴν καὶ διὰ τὴν αὐτὴν αἰτίαν καὶ ὅτι φίλος ἐγένετο Παυλίνῳ καὶ Εὐσταθίῳ τοῖς ἡγησαμένοις τῆς ᾿Αντιοχέων ἐκκλησίας, καὶ Μαξιμῖνον τὸν Τριβέρεως ὡς πρῶτον Παύλῳ κοινωνήσαντα καὶ αἴτιον αὐτῷ γενόμενον τῆς εἰς Κωνσταντινούπολιν καθόδου καὶ τοὺς εἰς Γαλλίαν ἀπὸ τῆς ἕω παρα3.11.8 γενομένους ἐπισκόπους ἀποκηρύξαντα. ἐπὶ τούτοις καθεῖλον καὶ Πρωτογένην τὸν Σαρδικῆς ἐπίσκοπον καὶ Γαυδέντιον, τὸν μὲν ὡς Μαρκέλλου ὑπερμαχοῦντα πρότερον αὐτοῦ καταψηφισάμενον, τὸν δὲ Γαυδέντιον ὡς ἐναντία σπουδάζοντα Κυριακῷ, ὃν διεδέξατο, καὶ περὶ πολλοῦ ποιούμενον τοὺς πρὸς αὐτῶν καθῃρημένους. ταῦτα ψηφισάμενοι τοῖς πανταχῇ ἐπισκόποις δῆλα ἐποίησαν, ὥστε μήτε προσίεσθαι εἰς κοινωνίαν μήτε γράφειν αὐτοῖς 3.11. μήτε τὰ παρ' αὐτῶν γραφόμενα δέχεσθαι. περὶ δὲ τοῦ θεοῦ δοξάζειν ἐκέλευον, ὃν τρόπον ὑφηγεῖτο ἡ τῇ αὐτῶν ἐπιστολῇ ὑποτεταγμένη γραφή, ὁμοουσίου μὲν μνήμην μὴ ποιουμένη, ἀποκηρύττουσα δὲ τοὺς λέγοντας τρεῖς εἶναι θεούς, ἢ τὸν Χριστὸν μὴ εἶναι θεόν, ἢ τὸν αὐτὸν εἶναι πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα, ἢ ἀγέννητον τὸν υἱόν, ἢ ὅτι ἦν ποτε χρόνος ἢ αἰὼν ὅτε μὴ ἦν. 3.12.1 ᾿Εν μέρει τε καὶ οἱ ἀμφὶ τὸν ῞Οσιον συνελθόντες ἀθῴους ἀπέφηναν ᾿Αθανάσιον μὲν ὡς ἀδίκως ἐπιβουλευθέντα παρὰ τῶν ἐν Τύρῳ συνελθόντων, Μάρκελλον δὲ ὡς μὴ τάδε φρονεῖν ὁμολογήσαντα ἃ διεβάλλετο, ᾿Ασκληπᾶν δὲ ὡς Εὐσεβίου τοῦ Παμφίλου καὶ πολλῶν ἄλλων δικαστῶν ψήφῳ τὴν ἐπισκοπὴν ἀπολαβόντα καί, ὅτι τάδε ἀληθῆ εἴη, ὑπόμνημα τῆς δίκης ἐπι3.12.2 δείξαντα, Λούκιον δὲ ὡς τῶν αὐτοῦ κατηγόρων φυγόντων. καὶ πρὸς τὴν ἑκάστου παροικίαν ἔγραψαν αὐτοὺς ἔχειν ἐπισκόπους καὶ προσδοκᾶν, Γρηγόριον δὲ τὸν ἐν ᾿Αλεξανδρείᾳ καὶ Βασίλειον τὸν ἐν ᾿Αγκύρᾳ καὶ Κυντιανὸν τὸν ἐν Γάζῃ μηδὲ ἐπισκόπους ὀνομάζειν μηδὲ κοινωνίαν τινὰ πρὸς αὐτοὺς 3.12.3 ἔχειν μηδὲ Χριστιανοὺς ἡγεῖσθαι. καθεῖλον δὲ τῆς ἐπισκοπῆς Θεόδωρον τὸν Θρᾷκα καὶ Νάρκισσον τὸν Εἰρηνοπόλεως ἐπίσκοπον καὶ ᾿Ακάκιον τὸν Καισαρείας τῆς Παλαιστίνης καὶ Μηνόφαντον τὸν ᾿Εφέσου καὶ Οὐρσάκιον τὸν Σιγγιδώνου τῆς Μυσίας καὶ Οὐάλεντα τὸν Μουρσῶν τῆς Παννονίας καὶ Γεώργιον τὸν Λαοδικείας, εἰ καὶ μὴ τῇ συνόδῳ ταύτῃ παρεγένετο σὺν τοῖς 3.12.4 ἀπὸ τῆς ἕω ἐπισκόποις. ἀφείλοντο δὲ τούτους τῆς ἱερωσύνης καὶ τῆς κοινωνίας ὡς τὸν υἱὸν χωρίζοντας τῆς τοῦ πατρὸς οὐσίας καὶ τοὺς πάλαι καθαιρεθέντας διὰ τὴν ᾿Αρείου αἵρεσιν δεξαμένους καὶ εἰς ἀξιώματα μείζω 3.12.5 λειτουργίας θεοῦ προαγαγόντας. διὰ ταῦτά τε αὐτοὺς ἀποκηρύξαντες καὶ τῆς καθόλου ἐκκλησίας ἀλλοτρίους ψηφισάμενοι ἔγραψαν τοῖς πανταχῇ ἐπισκόποις ἐπιψηφίσασθαι τοῖς παρ' αὐτῶν κεκριμένοις καὶ ὁμοφρονεῖν αὐτοῖς περὶ τὸ δόγμα. ἐξέθεντο δὲ καὶ αὐτοὶ τηνικαῦτα πίστεως γραφὴν ἑτέραν, πλατυτέραν μὲν τῆς ἐν Νικαίᾳ, φυλάττουσαν δὲ τὴν αὐτὴν διάνοιαν 3.12.6 καὶ οὐ παρὰ πολὺ διαλλάττουσαν τῶν ἐκείνης ῥημάτων. ἀμέλει