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having been previously baptized according to the custom from the beginning, they were not able to re-baptize themselves, or they were introducing as a beginning something that had not happened to them, and that which they neither were nor had become through others, this they made others, and having established this dogma from some unsubstantial beginning and their own conception, what they themselves had not received, 6.26. they have handed down to others, which is foolish. For it has been agreed even by them that the uninitiated cannot baptize others; and he who has not been baptized in the manner of their tradition seems to them to be unbaptized, as not having been properly initiated; and they themselves bear witness by re-baptizing those whom they can persuade to think as they do, even if they have already been initiated according to the tradition of the 6.26.10 catholic church. So these things disturbed religion not a little, and the difference of the dogmas that had arisen became an obstacle to those wishing to become Christians. For on each occasion strong debates took place and they flourished as if in the beginnings of heresies, having for leaders not ordinary men in zeal and power of speech; and as one can infer, they nearly drew the majority of the catholic church over to their opinion, if they had not found opponents in Basil and 6.26.11 Gregory the Cappadocians. And the reign of Theodosius, which came not long after, stopped the undertaking and separated the very leaders of the heresies from the more populous places to more deserted 6.26.12 places. But so that we may not be entirely ignorant of the dogma of each heresy, it must be known that Aetius the Syrian was the first discoverer of the Eunomian doctrine, declaring after Arius that the Son is unlike the Father, created and come into being out of nothing. 6.26.13 And those who thought these things were formerly called Aetians. But since, as has been said in the reign of Constantius, while some held the Son to be of one substance and others of like substance, it was decided by those then in power to say 'like' at the synod in Ariminum, Aetius was condemned to exile as one blaspheming against God, and the heresy established by him was for a time in a way dissolved, since neither any other person of consequence nor 6.26.14 Eunomius dared to speak out openly for it. But when he took over the church of the Cyzicenes in place of Eleusius, he no longer endured to remain completely quiet, and discoursing in public he again brought the doctrine of Aetius to the fore. And as often happens, men, forgetting the one who first discovered this heresy, named those who thought thus after Eunomius, inasmuch as after Aetius he renewed this dogma and elaborated on it more boldly than the one who handed it down in the beginning. 6.27.1 It must be acknowledged, then, that Eunomius held the same views as Aetius; for indeed Eunomius himself boasts of Aetius as his teacher and often testifies to this, speaking freely in his own writings. But Gregory of Nazianzus, accusing Apollinarius, writes the following somewhere in a letter to Nectarius, the leader of the church in Constantinople: 6.27.2 "Eunomius, our bosom evil, no longer loves to exist in any way, but unless he drags everyone down with him into his own destruction, he considers it a loss. And these things are bearable, but the most difficult of all in the ecclesiastical 6.27.3 calamities is the boldness of the Apollinarians. I do not know how your holiness overlooked them when they had procured for themselves the freedom to assemble with the same honor as us. Therefore, by all means, having been instructed through all things in the divine mysteries according to the grace of God, you not only know the defense of the right doctrine, but also those things which have been devised by the heretics against the sound faith; nevertheless, even from our lowliness, it is perhaps not inopportune for your dignity to hear that a small book of Apollinarius has come into my hands, in which the arguments put forward surpass all heretical wickedness. 6.27.4 For he affirms that the flesh was not adventitious, assumed by the only-begotten Son according to the economy for the transformation of the

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κατὰ τὸ νενομισμένον ἐξ ἀρχῆς βαπτισθέντες πρότερον αὐτοὶ ἑαυτοὺς ἀναβαπτίζειν οὐκ ἠδύναντο, ἢ τὸ μὴ συμβὰν ἐπὶ αὐτῶν τὴν ἀρχὴν εἰσηγοῦντο, καὶ ὃ μήτε αὐτοὶ ἦσαν μήτε δι' ἄλλων ἐγένοντο, τοῦτο ἑτέρους ἐποίουν, καὶ ἐξ ἀνυποστάτου τινὸς ἀρχῆς καὶ ἰδίας καταλήψεως τουτὶ τὸ δόγμα συστησάμενοι, ἃ μὴ αὐτοὶ παρειλήφασιν, 6.26. ἄλλοις παραδεδώκασιν, ὅπερ εὔηθές ἐστι. συνωμολόγηται γὰρ καὶ παρ' αὐτῶν τοὺς ἀμυήτους μὴ δύνασθαι ἄλλους βαπτίζειν· ὁ δὲ τῷ τρόπῳ τῆς αὐτῶν παραδόσεως μὴ βαπτισθεὶς ἀβάπτιστος αὐτοῖς εἶναι δοκεῖ, ὡς μὴ δεόντως μυηθείς· καὶ μαρτυροῦσιν αὐτοὶ οὓς ἂν δύνωνται πείθειν τὰ αὐτῶν φρονεῖν ἀναβαπτίζοντες, εἰ καὶ ἔφθασαν μυηθῆναι κατὰ τὴν παράδοσιν τῆς 6.26.10 καθόλου ἐκκλησίας. ἐθορύβει μὲν οὖν οὐ μετρίως καὶ ταῦτα τὴν θρησκείαν, καὶ τοῖς ἐθέλουσι χριστιανίζειν ἐμπόδιον ἐγένετο τὸ διάφορον τῶν ἐπιγενομένων δογμάτων. ἑκάστοτε γὰρ καρτεραὶ διαλέξεις ἐγίνοντο καὶ ὡς ἐν ἀρχομέναις αἱρέσεσιν ἤκμαζον, οὐ τοὺς τυχόντας σπουδῇ καὶ λόγων δυνάμει καθηγητὰς ἔχουσαι· ὡς δὲ συμβάλλειν ἔστι, μικροῦ τῆς καθόλου ἐκκλησίας εἰς τὴν αὐτῶν δόξαν τοὺς πλείους παρέσυραν, εἰ μὴ τοὺς ἀμφὶ Βασίλειον καὶ 6.26.11 Γρηγόριον τοὺς Καππαδόκας ἀντιπάλους ηὗρον. καὶ ἡ Θεοδοσίου βασιλεία οὐκ εἰς μακρὰν ἐπιγενομένη τὴν ἐπιχείρησιν ἔστησεν καὶ αὐτοὺς τοὺς ἀρχηγοὺς τῶν αἱρέσεων ἐκ τοῦ συχνοτέρου τῆς ἀρχομένης εἰς ἐρημοτέρους 6.26.12 τόπους ἐχώρισεν. ὥστε δὲ μὴ παντελῶς ἡμᾶς ἀγνοεῖν τὸ δόγμα τῆς ἑκατέρου αἱρέσεως, ἰστέον ὡς τῆς κατ' Εὐνόμιον δόξης πρῶτος ᾿Αέτιος ὁ Σύρος εὑρετὴς ἐγένετο, ἀνόμοιον τῷ πατρὶ τὸν υἱὸν κτιστόν τε καὶ ἐξ οὐκ 6.26.13 ὄντων γεγονέναι μετὰ ῎Αρειον ἀποφηνάμενος. καὶ οἱ τάδε φρονοῦντες ᾿Αετιανοὶ τὸ πρὶν ὠνομάζοντο. ἐπεὶ δέ, ὡς ἐν τῇ Κωνσταντίου εἴρηται βασιλείᾳ, τῶν μὲν ὁμοούσιον τῶν δὲ ὁμοιούσιον τὸν υἱὸν δοξαζόντων, ὅμοιον ἔδοξε λέγειν τοῖς τότε κρατοῦσι κατὰ τὴν ἐν ᾿Αριμήνῳ σύνοδον, ᾿Αέτιος μὲν κατ-εδικάσθη φεύγειν ὡς εἰς θεὸν βλασφημῶν, ἡ δὲ ὑπ' αὐτοῦ συστᾶσα αἵρεσις τρόπον τινὰ τὸν ἐν μέσῳ διελύθη χρόνον, οὔτε ἄλλου του τῶν ἐν λόγῳ οὔτε 6.26.14 Εὐνομίου εἰς τὸ φανερὸν ἐπὶ ταύτῃ παρρησιάζεσθαι τολμῶντος. ὡς δὲ τὴν Κυζικηνῶν ἐκκλησίαν ἀντὶ ᾿Ελευσίου παρείληφεν, οὐκέτι παντελῶς ἠρεμεῖν ἠνείχετο, καὶ ἐν πλήθει διαλεγόμενος αὖθις τὴν ᾿Αετίου δόξαν εἰς μέσον ἤγαγεν. οἷα δὲ φιλεῖ πολλάκις, ἐπιλαθόμενοι οἱ ἄνθρωποι τοῦ πρώτου ταύτην εὑρόντος τὴν αἵρεσιν, Εὐνομίῳ τοὺς ὧδε φρονοῦντας ἐπωνόμασαν, καθότι μετὰ ᾿Αέτιον τοῦτο τὸ δόγμα ἀνενέωσε καὶ τολμηρότερον ἐπεξειργάσατο τοῦ τὴν ἀρχὴν παραδόντος. 6.27.1 Εὐνόμιον μὲν οὖν τὰ αὐτὰ φρονεῖν ᾿Αετίῳ συνομολογεῖν δέον· καὶ γὰρ δὴ καὶ αὐτὸς Εὐνόμιος διδάσκαλον ᾿Αέτιον αὐχεῖ καὶ μαρτυρεῖ τοῦτο πολλάκις ἐν ἰδίοις γράμμασι παρρησιαζόμενος. ᾿Απολινάριον δὲ ἐπαιτιώμενος Γρηγόριος ὁ Ναζιανζοῦ ἐπισκοπήσας ἐν ἐπιστολῇ που τάδε γράφει πρὸς Νεκτάριον τὸν ἡγησάμενον τῆς ἐν Κωνσταντινουπόλει ἐκκλησίας· 6.27.2 «Τὸ δὲ ἐγκόλπιον ἡμῶν κακὸν Εὐνόμιος οὐκέτι ἀγαπᾷ τὸ ὁπωσοῦν "7εἶναι, ἀλλ' εἰ μὴ πάντας τῇ ἑαυτοῦ ἀπωλείᾳ συνεφελκύσαιτο, ζημίαν κρίνει. "7καὶ ταῦτα μὲν φορητά, τὸ δὲ πάντων χαλεπώτατον ἐν ταῖς ἐκκλησιαστικαῖς 6.27.3 "7συμφοραῖς ἡ τῶν ᾿Απολιναριστῶν ἐστι παρρησία. οὓς οὐκ οἶδα πῶς "7παρεῖδέ σου ἡ ὁσιότης πορισαμένους ἑαυτοῖς τὴν τοῦ συνάγειν ὁμοτίμως "7ἡμῖν παρρησίαν. πάντως μὲν οὖν διὰ πάντων κατὰ θεοῦ χάριν τὰ θεῖα "7πεπαιδευμένος μυστήρια οὐ μόνον τὴν τοῦ ὀρθοῦ λόγου συνηγορίαν ἐπίστα"7σαι, ἀλλὰ κἀκεῖνα ὅσα παρὰ τῶν αἱρετικῶν κατὰ τῆς ὑγιαινούσης ἐπινενόη"7ται πίστεως· πλὴν καὶ παρὰ τῆς βραχύτητος ἡμῶν οὐκ ἄκαιρον ἴσως ἀκοῦ"7σαί σου τὴν σεμνοπρέπειαν, ὅτι μοι πυκτίον γέγονεν ἐν χερσὶ τοῦ ᾿Απολι"7ναρίου, ἐν ᾧ τὰ κατασκευαζόμενα πᾶσαν αἱρετικὴν κακίαν παρέρχεται. 6.27.4 "7διαβεβαιοῦται γὰρ μὴ ἐπίκτητον εἶναι τὴν σάρκα κατ' οἰκονομίαν ὑπὸ τοῦ "7μονογενοῦς υἱοῦ προσληφθεῖσαν ἐπὶ μεταστοιχειώσει τῆς