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he commanded the uninitiated and profane to go outside, but neither Apollinarius the younger nor the elder nor any other of the Christians present withdrew from the hearing, 6.25.11 when Theodotus the bishop learned these things, he was deeply displeased; and while he moderately reproached the others who were ranked among the laity and granted them pardon, he publicly convicted both Apollinarii of their sin and excommunicated them from the church; for they were both clergymen, the father a presbyter, and the son still a reader of the sacred scriptures. After some time had passed, when they had repented with tears and fasting 6.25.12 in a manner worthy of their sin, Theodotus received them back again. But when George obtained the same bishopric, and Apollinarius had the association with Athanasius, as has been said, he declared him excommunicated and a stranger to the church. It is said that he often begged him to receive communion; 6.25.13 but when he could not persuade him, overcome by grief, he threw the church into confusion, and through novelty of doctrines introduced the aforesaid heresy, by which he was able—I mean by the art of words—defending himself against and refuting his enemy, since in the teaching of sacred doctrines, not being such a one, he overthrew the better man. Thus, in some way, the private enmities of the clergy of the time greatly harmed the church and 6.25.14 tore religion into many heresies. And this is the proof: for if George, like Theodotus, had received the repentant Apollinarius, I think the heresy named after him would not exist. For human nature, when looked down upon, becomes insolent and turns to contentiousness and innovations, but when it enjoys equal treatment, it tends to be moderate and to remain in the same state. 6.26.1 About this time also Eunomius, who held the church in Cyzicus in place of Eleusius, being a leader of the Arian heresy, introduced another one besides it, which some name after him, while others call it that of the Anomoeans. 6.26.2 And some say that this Eunomius was the first to dare to introduce the practice of performing the divine baptism with a single immersion, and to corrupt the tradition from the apostles which is still observed everywhere to this day, and generally to devise some other conduct for his church, 6.26.3 cloaking the novelty with greater solemnity and precision. He was also a craftsman of words, contentious, and fond of syllogisms; and it is possible to see that most of those who hold his views are of this sort. For they do not praise a good life or character or mercy towards those in need, unless they hold the same opinions, as much as if someone were to argue contentiously and seem to prevail by syllogizing; 6.26.4 for such a one is considered pious above all others. As others think, and I believe they speak more truly, that Theophronius the Cappadocian and Eutychius, adherents of this heresy, having separated themselves in the following reign, made innovations both in other matters of Eunomius's doctrines and concerning the divine baptism, introducing baptism not into the Trinity, but into the death of Christ; 6.26.5 that Eunomius, however, made no innovation in this matter, but from the beginning held the views of Arius and so remained, and that when he became bishop of Cyzicus he was accused by the clergy under him 6.26.6 as an introducer of newer doctrines. Then Eudoxius, the leader of the Arian heresy in Constantinople, summoned him and permitted him to address the people concerning his doctrine; and condemning nothing, he urged him to return to Cyzicus, but he said that he did not choose to remain with those who had become suspicious of him, and made this a pretext for his separation, 6.26.7 but the truth was that they had not accepted Aetius his teacher; and he remained by himself, having changed nothing of his former opinion. Some say these things in this way, others in another. But whether it was Eunomius or some others who made these innovations concerning the tradition of baptism, it seems to me that they alone, by the same reasoning, risk leaving this life without a share in the divine 6.26.8 baptism. For either

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τοὺς ἀμυήτους καὶ βεβήλους ἐξιέναι θύραζε ἐκέλευεν, οὔτε δὲ ᾿Απολινάριος ὁ νέος οὔτε ὁ πρεσβύτης οὔτε ἕτερός τις τῶν παρόντων Χριστιανῶν τῆς ἀκροάσεως ἀπε6.25.11 χώρησε, μαθὼν ταῦτα Θεόδοτος ὁ ἐπίσκοπος χαλεπῶς ἤνεγκε· καὶ τοῖς μὲν ἄλλοις ἐν λαῷ τεταγμένοις μετρίως ἐγκαλέσας συγγνώμην ἔνειμεν, ᾿Απολιναρίω δὲ ἄμφω δημοσίᾳ τὴν ἁμαρτίαν ἐλέγξας τῆς ἐκκλησίας ἀφώρισεν· ἤστην γὰρ κληρικώ, ὁ μὲν πατὴρ πρεσβύτερος, ὁ δὲ παῖς ἀναγνώστης ἔτι τῶν ἱερῶν γραφῶν. χρόνου δέ τινος διαγενομένου ἐν δάκρυσι καὶ νηστείαις 6.25.12 ἐπαξίως τῆς ἁμαρτίας μεταμεληθέντας προσίεται πάλιν Θεόδοτος. ὡς δὲ τὴν αὐτὴν ἐπισκοπὴν ἔλαχε Γεώργιος καὶ ἡ πρὸς ᾿Αθανάσιον συνουσία γέγονεν ᾿Απολιναρίῳ ὡς εἴρηται, ἀκοινώνητον αὐτὸν ἀποφαίνει καὶ τῆς ἐκκλησίας ἀλλότριον. ὁ δὲ λέγεται μὲν πολλάκις αὐτοῦ δεηθῆναι τὴν κοινωνίαν 6.25.13 ἀπολαβεῖν· ὡς δὲ οὐκ ἔπειθε, λύπῃ κρατηθεὶς ἐτάραξε τὴν ἐκκλησίαν, καὶ δογμάτων καινότητι τὴν εἰρημένην αἵρεσιν εἰσήγαγεν, ᾧπερ ἠδύνατο-τέχνῃ φημὶ λόγων-τὸν ἐχθρὸν ἀμυνόμενος καὶ διελέγχων, ὡς ἐν διδασκαλίᾳ ἱερῶν δογμάτων οὐ τοιοῦτος ὢν τὸν ἀμείνω καθεῖλεν. οὕτω πῃ αἱ ἴδιαι ἔχθραι τῶν κατὰ καιρὸν κληρικῶν τὰ μέγιστα τὴν ἐκκλησίαν ἔβλαψαν καὶ 6.25.14 τὴν θρησκείαν εἰς πολλὰς αἱρέσεις κατέτεμον. τεκμήριον δὲ τοῦτο· εἰ γὰρ ὁμοίως Θεοδότῳ καὶ Γεώργιος μεταμεληθέντα ᾿Απολινάριον ἐδέξατο, οὐκ ἄν, οἶμαι, ἡ ἀπ' αὐτοῦ καλουμένη αἵρεσις ἦν. ἡ γὰρ ἀνθρωπεία φύσις ὑπερφρονουμένη μὲν ἀπαυθαδίζεται καὶ εἰς φιλονικίαν καὶ νεωτερισμοὺς καθίσταται, ἀπολαύουσα δὲ τῶν ἴσων μετριάζειν καὶ ἐπὶ τῶν αὐτῶν μένειν φιλεῖ. 6.26.1 ᾿Αμφὶ δὲ τοῦτον τὸν χρόνον καὶ Εὐνόμιος, ὃς ἀντὶ ᾿Ελευσίου τὴν ἐν Κυζίκῳ ἐκκλησίαν κατεῖχε, τῆς ᾿Αρείου αἱρέσεως προϊστάμενος ἑτέραν παρὰ ταύτην εἰσηγήσατο, ἣν οἱ μὲν ἀπ' αὐτοῦ ὀνομάζουσιν, οἱ δὲ τὴν τῶν ᾿Ανο6.26.2 μοίων καλοῦσι. φασὶ δέ τινες πρῶτον τοῦτον Εὐνόμιον τολμῆσαι εἰσηγήσασθαι ἐν μιᾷ καταδύσει χρῆναι ἐπιτελεῖν τὴν θείαν βάπτισιν, καὶ παραχαράξαι τὴν ἀπὸ τῶν ἀποστόλων εἰσέτι νῦν ἐν πᾶσι φυλαττομένην παράδοσιν, καὶ ὡς ἐπίπαν ἑτέραν τινὰ τῆς αὐτοῦ ἐκκλησίας ἐξευρεῖν ἀγωγήν, 6.26.3 σεμνότητι καὶ ἀκριβείᾳ πλείονι τὴν καινότητα περιπέττουσαν. ἐγένετο δὲ καὶ τεχνίτης λόγων καὶ ἐριστικὸς καὶ συλλογισμοῖς χαίρων· τοιούτους δὲ τοὺς πολλοὺς τῶν τὰ αὐτοῦ φρονούντων ἔστιν ἰδεῖν. οὐ μᾶλλον γὰρ ἐπαινοῦσι βίον ἀγαθὸν ἢ τρόπον ἢ τὸν περὶ τοὺς δεομένους ἔλεον, εἰ μὴ τὰ αὐτὰ δοξάζοιεν, ὅσον εἴ τις ἐριστικῶς διαλέγοιτο καὶ κρατεῖν δοκοίη συλλο6.26.4 γιζόμενος· ὁ τοιοῦτος γὰρ εὐσεβὴς παρὰ πάντας νομίζεται. ὡς δ' ἄλλοις δοκεῖ, τἀληθέστερον οἶμαι λέγουσιν, ὡς Θεοφρόνιος ὁ Καππαδόκης καὶ Εὐτύχιος, σπουδασταὶ ταύτης τῆς αἱρέσεως, ἀποτεμόντες σφᾶς ἐπὶ τῆς ἐχομένης βασιλείας περί τε ἄλλα τῶν Εὐνομίῳ δοξάντων καὶ περὶ τὴν θείαν βάπτισιν ἐνεωτέρισαν, οὐκ εἰς τριάδα, ἀλλ' εἰς τὸν τοῦ Χριστοῦ θάνατον 6.26.5 βαπτίζεσθαι εἰσηγησάμενοι· Εὐνόμιον μέντοι μηδὲν περὶ τούτου καινοτομῆσαι, ἀλλ' ἐξ ἀρχῆς τοῦτον τὰ ᾿Αρείου φρονῆσαι καὶ οὕτω διαμεῖναι, ἐπίσκοπον δὲ Κυζίκου γενόμενον κατηγορηθῆναι παρὰ τῶν ὑπ' αὐτὸν κλη6.26.6 ρικῶν ὡς νεωτέρων δογμάτων εἰσηγητήν. τηνικαῦτα δὲ Εὐδόξιον τὸν ἡγούμενον ἐν Κωνσταντινουπόλει τῆς ᾿Αρείου αἱρέσεως μετακαλεσάμενον αὐτὸν ἐπιτρέψαι τῷ λαῷ προσομιλῆσαι περὶ τοῦ δόγματος· μὴ καταγνόντα δὲ μηδὲν προτρέψασθαι μὲν εἰς Κύζικον ἐπανελθεῖν, τὸν δὲ φῆσαι μὴ αἱρεῖσθαι λοιπὸν τοῖς ἐν ὑπονοίᾳ αὐτῷ γενομένοις συνεῖναι, καὶ πρόφασιν ταύ6.26.7 την τοῦ χωρισμοῦ ποιήσασθαι, τὸ δὲ ἀληθὲς ὅτι ᾿Αέτιον τὸν αὐτοῦ διδάσκαλον οὐ προσεδέξαντο· ἐφ' ἑαυτοῦ δὲ μεῖναι μηδὲν τῆς προτέρας δόξης παραλλάξαντα. ταῦτα οἱ μὲν ὧδε, οἱ δὲ ἑτέρως λέγουσιν. ἀλλ' εἴτε Εὐνόμιος εἴτε ἄλλοι τινὲς περὶ τὴν παράδοσιν τοῦ βαπτίσματος ταῦτα ἐνεωτέρισαν, ἐμοὶ δοκεῖ μόνοι κατὰ τὸν αὐτὸν λόγον κινδυνεύουσιν ἄμοιροι τῆς θείας 6.26.8 βαπτίσεως τὸν βίον καταλιπεῖν. ἢ γὰρ