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the emperor nor to obey those who had then voted, 4.11.8 since the plot was obvious. But for the sake of the two brothers, he should not expect to be defended by a priestly hand, which the divine has ordained not for this, but for sanctification and every just and good deed. 4.11. Since, therefore, he did not yield to what he was commanded, the emperor ordered him to be led away to Thrace, if he did not change his mind within two days. “But for me,” said Liberius, “O emperor, there is no need of counsel; for these matters have long been well-considered and decided by me, and I am already on my way from here.” 4.11.10 It is said that he sent five hundred gold pieces to him as he was being led away, but that he, not accepting them, said to the one who brought them: “Go and tell the one who sent you to give this gold to his flatterers and hypocrites, whom continual want due to insatiability, afflicting them daily, punishes, as they are always desiring money, but are never satisfied; but for us Christ, who is in all things like the Father, is the provider and steward of all good things.” 4.11.11 For such a cause, then, Liberius was also removed from the church of the Romans; and it was entrusted to Felix, a deacon of the clergy there. They say that he remained of the same mind in faith with those who assembled at Nicaea and was entirely blameless with respect to religion. This alone was brought against him, that 4.11.12 before his ordination he endured communion with heterodox men. And when the emperor entered Rome and the populace there was loudly shouting about Liberius and begging to have him back, after consulting with the bishops who were with him, he replied that he would recall him and give him back to those who asked, if he could be persuaded to be of the same mind as the priests with him. 4.12.1 And about this time Aetius was openly teaching the opinion he held concerning God. He was then a deacon of the church of Antioch, having been made one by Leontius. He held the same opinions as Arius, saying that the Son was created, from non-existing things, and unlike the Father. Being extremely contentious and bold in his words about God, and using his syllogisms securely and variously, 4.12.2 he seemed to be heterodox even to those who thought similarly. And having been cast out of their church, he made it a pretext to refuse communion with them, on the grounds that they had improperly held communion with Arius; “Because,” he says, “he perjured himself, when, having repented, he swore to the emperor Constantine to hold doctrines in accordance with those who had assembled at Nicaea.” And so these things are said. 4.12.3 While the emperor was still staying in the western part of the empire, it was announced that Leontius, the bishop of Antioch, had died. As the church there was in need of a guardian, Eudoxius begged the emperor to return to 4.12.4 Syria. And having been permitted this, he hastily seized Antioch and procured for himself the episcopate there, with neither George, the bishop of Laodicea, nor Mark of Arethusa, who were then prominent among the bishops in Syria, nor the others, to whom the ordination belonged, consenting. The story is that he managed these things with the consent of the emperor, with the eunuchs in the palace cooperating, who along with Eudoxius praised the doctrine of Aetius 4.12.5 and held that the Son was unlike the Father. When, therefore, he took control of the church of Antioch, taking courage, he now openly became the champion of such a heresy. And having assembled in Antioch along with those who held such opinions, among whom were also Acacius the bishop of Caesarea in Palestine and Uranius of Tyre, [who] rejected, along with the term homoousios, also the term homoiousios, making the pretext that the bishops throughout the West had also voted for these things 4.12.6. For Hosius, along with some of the priests there, in order to end the contention of Valens and Ursacius and Germanius, having been forced at Sirmium, as has been said, conceded that one should say neither homoousios nor homoiousios, on the grounds that the names were not known in the sacred scriptures and that it was beyond human 4.12.7 understanding to meddle with the substance of God. And the letters of Hosius to them as if they had succeeded in this matter

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βασιλέα μηδὲ τοῖς τότε ψηφισαμένοις πείθεσθαι, 4.11.8 ἅτε δήλης τῆς ἐπιβουλῆς οὔσης. ἕνεκα δὲ τοῖν ἀδελφοῖν μὴ προσδοκᾶν αὐτὸν ἀμύνεσθαι διὰ ἱερατικῆς χειρός, ἣν οὐχ ἕτοιμον εἰς τοῦτο, ἀλλ' εἰς ἁγιασμὸν καὶ πᾶσαν δικαίαν τε καὶ ἀγαθὴν πρᾶξιν τὸ θεῖον ἐνομοθέτησεν. 4.11. ᾿Επεὶ οὖν οὐ καθυφῆκεν οἷς ἐπέταττε, προσέταξεν αὐτῷ ὁ βασιλεὺς εἰς τὴν Θράκην ἀπάγεσθαι, εἰ μὴ μετάθοιτο τῆς γνώμης ἐντὸς ἡμερῶν δύο. «ἀλλ' ἐμοί», ἔφη Λιβέριος, «ὦ βασιλεῦ, οὐ βουλῆς δεῖ· πάλαι γὰρ ταῦτα εὖ μοι βεβούλευται καὶ δέδοκται, καὶ τῆς ὁδοῦ ἐντεῦθεν ἤδη ἔχομαι.» 4.11.10 λέγεται δὲ ἀπαγομένῳ αὐτῷ πεντακοσίους χρυσοῦς ἀποστεῖλαι, τὸν δὲ μὴ δεξάμενον εἰπεῖν τῷ κομίσαντι· «ἄπιθι καὶ ἄγγειλον τῷ πεπομφότι τὸ χρυσίον τοῦτο δοῦναι τοῖς ἀμφ' αὐτὸν κόλαξι καὶ ὑποκριταῖς, οὓς ὑπὸ ἀπληστίας διηνεκὴς ἔνδεια ὁσημέραι ὀχλοῦσα κολάζει ἀεὶ χρημάτων ἐπιθυμοῦντας, μηδέποτε δὲ κορεννυμένους· ἡμῖν δὲ ὁ Χριστὸς ἐν ἅπασι τῷ πατρὶ ὅμοιος τροφεὺς καὶ ταμίας ἐστὶ πάντων τῶν ἀγαθῶν.» 4.11.11 ᾿Εκ δὴ τοιαύτης αἰτίας καὶ Λιβέριος ἀφῃρέθη τῆς ῾Ρωμαίων ἐκκλη-σίας· ἐπιτρέπεται δὲ ταύτην Φίληξ διάκονος τοῦ ἐνταῦθα κλήρου. ὃν ὁμόφρονά φασι διαμεῖναι κατὰ τὴν πίστιν τοῖς ἐν Νικαίᾳ συνεληλυθόσι καὶ παντελῶς θρησκείας ἕνεκα ἀνέγκλητον. τουτὶ δὲ μόνον ἐγκαλεῖσθαι, ὅτι 4.11.12 γε πρὸ χειροτονίας καὶ κοινωνίας ἑτεροδόξων ἀνδρῶν ἠνέσχετο. ὡς δὲ εἰσήλαυνεν εἰς ῾Ρώμην ὁ βασιλεὺς καὶ πολὺς ἦν ὁ ἐνθάδε δῆμος περὶ Λιβερίου ἐκβοῶν καὶ δεόμενος αὐτὸν ἀπολαβεῖν, βουλευσάμενος μετὰ τῶν συνόντων αὐτῷ ἐπισκόπων ἀπεκρίνατο μετακαλεῖσθαι αὐτὸν καὶ τοῖς αἰτοῦσιν ἀποδώσειν, εἰ πεισθείη τοῖς συνοῦσιν αὐτῷ ἱερεῦσιν ὁμοφρονεῖν. 4.12.1 Περὶ δὲ τοῦτον τὸν χρόνον εἰς τὸ φανερὸν ἐδίδασκεν ᾿Αέτιος ἣν εἶχε περὶ θεοῦ δόξαν. ἦν δὲ τότε διάκονος τῆς ᾿Αντιοχέων ἐκκλησίας, παρὰ Λεοντίου γενόμενος. τὰ αὐτὰ δὲ ᾿Αρείῳ ἐδόξαζε, κτιστὸν καὶ ἐξ οὐκ ὄντων ἀνόμοιόν τε λέγων τῷ πατρὶ τὸν υἱόν. ἐριστικὸς δέ τις εἰσάγαν ὢν καὶ τολμηρὸς ἐν τοῖς περὶ θεοῦ λόγοις, ἀσφαλῶς τε καὶ ποικίλως τοῖς συλλογισμοῖς χρώ4.12.2 μενος, ἔδοξεν ἑτερόδοξος εἶναι οἷς ὁμοίως ἐφρόνει. ἐκβληθείς τε τῆς αὐτῶν ἐκκλησίας ἐσκήπτετο παραιτεῖσθαι τὴν πρὸς αὐτοὺς κοινωνίαν, ὡς ᾿Αρείῳ κεκοινωνηκότας μὴ δέον· «ὅτι», φησίν, «ἐπιώρκησεν, ἡνίκα μεταμεληθεὶς ὀμώμοκε Κωνσταντίνῳ τῷ βασιλεῖ συνῳδὰ φρονεῖν τοῖς ἐν Νικαίᾳ συνεληλυθόσι.» καὶ τὰ μὲν ὧδε λέγεται. 4.12.3 ῎Ετι δὲ τοῦ βασιλέως ἐν τῇ πρὸς δύσιν ἀρχομένῃ διάγοντος ἀγγέλλεται τετελευτηκέναι Λεόντιος ὁ ᾿Αντιοχείας ἐπίσκοπος. ὡς φυλακῆς δὲ προσδεομένης τῆς ἐνθάδε ἐκκλησίας ἐδεήθη τοῦ βασιλέως Εὐδόξιος ἐπανελθεῖν εἰς 4.12.4 Συρίαν. ἐπιτραπεὶς δὲ τοῦτο σπουδῇ καταλαμβάνει τὴν ᾿Αντιόχειαν καὶ περιποιεῖται ἑαυτῷ τὴν ἐνθάδε ἐπισκοπήν, μήτε Γεωργίου τοῦ Λαοδικείας ἐπισκόπου μήτε Μάρκου τοῦ ᾿Αρεθούσης, οἳ δὴ τότε τῶν ἐν Συρίᾳ ἐπισκόπων ἐπίσημοι ἦσαν, μήτε τῶν ἄλλων, οἷς ἡ χειροτονία διέφερε, συνθεμένων. λόγος δὲ ταῦτα τὸν αὐτὸν πραγματεύσασθαι κατὰ γνώμην τοῦ κρατοῦντος, τῶν ἐν τοῖς βασιλείοις εὐνούχων συμπραξάντων, οἳ ἅμα Εὐδοξίῳ τὸ ᾿Αετίου 4.12.5 δόγμα ἐπῄνουν καὶ ἀνόμοιον εἶναι τῷ πατρὶ τὸν υἱὸν ἐδόξαζον. ὡς οὖν ἐκράτησε τῆς ᾿Αντιοχέων ἐκκλησίας, παρρησίας λαβόμενος περιφανῶς ἤδη προΐστατο τῆς τοιαύτης αἱρέσεως. καὶ συνελθὼν ἐν ᾿Αντιοχείᾳ ἅμα τοῖς τὰ τοιαῦτα φρονοῦσιν, ὧν ἦσαν καὶ ᾿Ακάκιος ὁ Καισαρείας τῆς Παλαιστίνης ἐπίσκοπος καὶ Οὐράνιος ὁ Τύρου, [ὃς] μετὰ τοῦ ὁμοουσίου καὶ τὸ ὁμοιούσιον ὄνομα ἠθέτει, πρόφασιν ποιούμενος ὡς καὶ οἱ ἀνὰ τὴν δύσιν ἐπίσκοποι ταῦτα 4.12.6 ἐψηφίσαντο. ῞Οσιος γὰρ ἅμα τισὶ τῶν ἐνθάδε ἱερέων ἐπὶ καταλύσει τῆς Οὐάλεντος καὶ Οὐρσακίου καὶ Γερμανίου φιλονικίας βιασθεὶς ἐν Σιρμίῳ, ὡς εἴρηται, συνεχώρησε μήτε ὁμοούσιον μήτε ὁμοιούσιον λέγειν, ὡς μηδὲ ταῖς ἱεραῖς γραφαῖς ἐγνωσμένων τῶν ὀνομάτων καὶ ὑπὲρ νοῦν ἀνθρώ4.12.7 πων ὂν οὐσίαν θεοῦ πολυπραγμονεῖν. ὡς κατωρθωκόσι δὲ περὶ τούτου τὰ ῾Οσίου γράμματα πρὸς αὐτοὺς