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Basil the bishop of Caesarea among them and Gregory of Nazianzus. But Syria and the surrounding nations, and especially the city of Antioch, were in disorder and turmoil, since the majority held the opinions of Arius and possessed the churches, but there were not a few from the catholic church, whom they called Eustathians and Paulinians, whose leaders were Paulinus and Meletius, as we learned in the preceding parts; and because of these men, the entire church of Antioch, having been in danger of becoming Arian, barely prevailed against the zeal of the emperor and the powerful men around him. For, as it seems, if it happened that courageous men governed the churches, the multitudes did not change from their former opinion. Indeed, the story goes that for such a reason the Scythians also remained in the same faith. This nation has many cities, villages, and forts, but its metropolis is Tomis, a large and prosperous city, on the coast, on the left as one sails into the sea called Euxine. And even now an ancient custom prevails there, for one man to oversee the churches of the entire nation. At that present time, Vetranio was in charge of them. And the emperor Valens came to Tomis; but when he arrived at the church and, as was his custom, tried to persuade him to have communion with those of the opposite heresy, he, speaking very boldly to the ruler concerning the doctrine of those who had assembled at Nicaea, left him and went to another church, and the people followed; for nearly the whole city had assembled both to see the emperor and expecting that something new would happen; but Valens, having been left behind with his retinue, was grievously offended by the insult, and ordered Vetranio to be arrested and led into exile. And not long after he allowed him to be brought back again. For, as I think, seeing that the Scythians were angry at the exile of their bishop, he feared lest they should revolt, knowing them to be courageous and, by the position of their lands, necessary to the Roman world and set as a defense against the barbarians of that region. Vetranio, therefore, thus proved superior to the zeal of the ruler, a man good in other respects and distinguished for the virtue of his life, as the Scythians themselves testify. But for the most part, the whole clergy experienced the emperor's anger on this account, except for the churches in the west of the empire, inasmuch as Valentinian ruled over the Romans beyond, being an advocate of the dogma of the council of Nicaea and being exceedingly reverent concerning divine matters, so that he neither commanded the priests anything nor otherwise chose to innovate for what seemed worse or better concerning the ordinances of the church; for he considered these things to be beyond his judgment, although he was an excellent emperor and had shown himself capable of ruling through his deeds. At this time, there was again a controversy, which had indeed begun before, but was now growing, whether it was proper to profess that the Holy Spirit is also consubstantial with the Father and the Son. And many contentious discussions about this occurred, no less than had previously occurred concerning the Word of God. On this point, those who said the Son was unlike and those who said he was of like substance agreed with each other; for both asserted that the Spirit was a ministering being and third in rank, honor, and different in substance; but as many as held that the Son was consubstantial with the Father held the same opinions also concerning the Spirit. And they nobly defended this doctrine: in Syria, Apollinaris of Laodicea; in Egypt, Athanasius the bishop; and among the Cappadocians and the churches near Pontus, Basil and Gregory. When such a controversy was stirred up and, as was likely, grew daily through contentions, the bishop of Rome, having learned of it, wrote to the churches throughout the East with the priests of the West to profess a Trinity that is consubstantial and of one mind. When this was done, as upon matters that had been decided once for all by the Roman church, each one kept quiet, and the seemed to have an end.

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Βασίλειον τὸν Καισαρείας τῆς παρ' αὐτοῖς ἐπίσκοπον καὶ Γρηγόριον τὸν Ναζιανζοῦ. Συρία δὲ καὶ τὰ πέριξ ἔθνη, καὶ μάλιστα ἡ τῶν ᾿Αντιοχέων πόλις, ἐν ἀταξίαις καὶ ταραχαῖς ἦσαν πλειόνων μὲν ὄντων τῶν τὰ ᾿Αρείου φρονούντων καὶ τὰς 6.21.2 ἐκκλησίας ἐχόντων, οὐκ ὀλίγων δὲ ὄντων οὐδὲ τῶν ἀπὸ τῆς καθόλου ἐκκλησίας, οὓς Εὐσταθιανοὺς καὶ Παυλιανοὺς ὠνόμαζον, ὧν ἡγεῖτο Παυλῖνός τε καὶ Μελέτιος, ὡς ἐν τοῖς πρόσθεν ἔγνωμεν· διὰ δὲ τούτους ἡ ᾿Αντιοχέων ἐκκλησία πᾶσα κινδυνεύσασα γενέσθαι τῆς ᾿Αρείου αἱρέσεως μόλις ὑπερέσχεν ἐναντίον τῆς βασιλέως σπουδῆς καὶ τῶν ἀμφ' αὐτὸν δυναμένων. ὡς ἔοικε γάρ, εἰ συνέβη ἀνδρείους τὰς ἐκκλησίας ἰθύνειν, οὐ μετε6.21.3 βάλλοντο τῆς προτέρας δόξης τὰ πλήθη. ἀμέλει τοι καὶ Σκύθας λόγος διὰ τοιαύτην αἰτίαν ἐπὶ τῆς αὐτῆς μεῖναι πίστεως. τοῦτο δὲ τὸ ἔθνος πολλὰς μὲν ἔχει καὶ πόλεις καὶ κώμας καὶ φρούρια, μητρόπολις δέ ἐστι Τόμις, πόλις μεγάλη καὶ εὐδαίμων, παράλιος ἐξ εὐωνύμων εἰσπλέοντι τὸν Εὔξεινον καλούμενον πόντον. εἰσέτι δὲ καὶ νῦν ἔθος παλαιὸν ἐνθάδε κρατεῖ τοῦ παντὸς ἔθνους ἕνα τὰς ἐκκλησίας ἐπισκοπεῖν. κατὰ δὴ τὸν παρόντα καιρὸν ἐπε6.21.4 τρόπευε τούτων Βρετανίων. καὶ Οὐάλης ὁ βασιλεὺς ἧκεν εἰς Τόμιν· ἐπεὶ δὲ εἰς τὴν ἐκκλησίαν ἀφίκετο καὶ ὡς εἰώθει ἔπειθεν αὐτὸν κοινωνεῖν τοῖς ἀπὸ τῆς ἐναντίας αἱρέσεως, ἀνδρείως μάλα πρὸς τὸν κρατοῦντα παρρησιασάμενος περὶ τοῦ δόγματος τῶν ἐν Νικαίᾳ συνεληλυθότων ἀπέλιπεν αὐτὸν 6.21.5 καὶ εἰς ἑτέραν ἦλθεν ἐκκλησίαν, καὶ ὁ λαὸς ἐπηκολούθησε· σχεδὸν γὰρ πᾶσα ἡ πόλις συνεληλύθεσαν βασιλέα τε ὀψόμενοι καὶ νεώτερον ἔσεσθαί τι προσδοκήσαντες· ἀπολειφθεὶς δὲ Οὐάλης σὺν τοῖς ἀμφ' αὐτὸν χαλεπῶς ἤνεγκε τὴν ὕβριν, καὶ συλληφθέντα Βρετανίωνα εἰς ὑπερορίαν ἄγεσθαι προσέταξε. 6.21.6 καὶ οὐκ εἰς μακρὰν αὖθις ἐπανάγεσθαι ἐπέτρεψε. χαλεπαίνοντας γὰρ ὡς οἶμαι πρὸς τὴν φυγὴν τοῦ ἐπισκόπου ἰδὼν τοὺς Σκύθας ἐδεδίει, μή τι νεωτερίσωσιν, ἀνδρείους τε ἐπιστάμενος καὶ τῇ θέσει τῶν τόπων ἀναγκαίους τῇ ῾Ρωμαίων οἰκουμένῃ καὶ τῶν κατὰ τόδε τὸ κλίμα βαρβάρων προβεβλημένους. Βρετανίων μὲν οὖν ὧδε κρείττων ἀνεφάνη τῆς τοῦ κρατοῦντος σπουδῆς, ἀνὴρ τά τε ἄλλα ἀγαθὸς καὶ ἐπὶ βίου ἀρετῇ ἐπίσημος, ὡς καὶ αὐτοὶ 6.21.7 Σκύθαι μαρτυροῦσιν. ὡς ἐπίπαν δὲ πᾶς κλῆρος ἐπειράθη διὰ ταῦτα τῆς τοῦ βασιλέως ὀργῆς, πλὴν τῶν πρὸς ἑσπέραν τῆς ἀρχομένης ἐκκλησιῶν, καθότι τῶν ἐπέκεινα ῾Ρωμαίων ἦρχεν Οὐαλεντινιανός, ἐπαινέτης τε ὢν τοῦ δόγματος τῆς ἐν Νικαίᾳ συνόδου καὶ εὐλαβῶς εἰσάγαν περὶ τὸ θεῖον ἔχων, ὡς μήτε ἐπιτάττειν τοῖς ἱερεῦσι μηδὲν μήτε ἄλλως αἱρεῖσθαι νεωτερίζειν ἐπὶ χείρονι ἢ ἀμείνονι δοκοῦντι περὶ τοὺς τῆς ἐκκλησίας θεσμούς· τάδε γὰρ κρείττω τῆς αὐτοῦ δοκιμασίας ἡγεῖτο, καίπερ βασιλεὺς ἄριστος γεγονὼς καὶ ἱκανὸς ἄρχειν διὰ τῶν πραγμάτων ἀναφανείς. 6.22.1 ᾿Εν τούτῳ δὲ πάλιν ἤδη μὲν πρότερον ἀρξαμένη, νῦν δὲ πλέον ἐπιδοῦσα ζήτησις ἦν, εἰ καὶ τὸ ἅγιον πνεῦμα πατρί τε καὶ υἱῷ ὁμοούσιον δοξάζειν προσῆκεν. ἐριστικαί τε καὶ περὶ τούτου πολλαὶ διαλέξεις οὐχ ἧττον ἢ πρό6.22.2 τερον περὶ τοῦ θεοῦ λόγου συνέβησαν. κατὰ τοῦτο δὲ ἀλλήλοις συνεφέροντο οἵ τε ἀνόμοιον καὶ ὁμοιούσιον τὸν υἱὸν εἶναι λέγοντες· ἀμφότεροι γὰρ διακονικὸν καὶ τρίτον τῇ τάξει καὶ τῇ τιμῇ καὶ τῇ οὐσίᾳ ἀλλοῖον τὸ πνεῦμα ἰσχυρίζοντο· ὅσοι δὲ ὁμοούσιον τῷ πατρὶ τὸν υἱὸν ἐδόξαζον, τὰ αὐτὰ καὶ 6.22.3 περὶ τοῦ πνεύματος ἐφρόνουν. οὐκ ἀγεννῶς δὲ τούτῳ τῷ λόγῳ συνίσταντο ἐν μὲν τῇ Συρίᾳ ᾿Απολινάριος ὁ Λαοδικεύς, ἐν Αἰγύπτῳ δὲ ᾿Αθα- νάσιος ὁ ἐπίσκοπος, παρὰ δὲ Καππαδόκαις καὶ ταῖς παρὰ τὸν Πόντον ἐκκλη6.22.4 σίαις Βασίλειος καὶ Γρηγόριος. ἀνακινουμένης δὲ τῆς τοιαύτης ζητήσεως καὶ ὡς εἰκὸς ταῖς φιλονικίαις ὁσημέραι πλέον ἐπιδιδούσης, μαθὼν ὁ ῾Ρώμης ἐπίσκοπος ἔγραψε ταῖς ἀνὰ τὴν ἕω ἐκκλησίαις σὺν τοῖς ἀπὸ τῆς δύσεως ἱερεῦσι τριάδα ὁμοούσιον καὶ ὁμόδοξον πρεσβεύειν. τούτου δὲ γενομένου ὡς ἐπὶ κεκριμένοις ἅπαξ παρὰ τῆς ῾Ρωμαίων ἐκκλησίας ἡσυχίαν ἦγον ἕκαστοι, καὶ τέλος ἔχειν ἔδοξεν ἡ