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of the heresy, declaring that, as the name of Father is relative, God was not called 7.17.10 Father before the Son had a subsistence. But Marinus contended for the opposite, and maintained that the Father was always Father, even when the Son did not subsist; either holding this opinion, or because he was at variance with Dorotheus, who had been preferred to preside over their 7.17.11 church. From this cause the multitude was divided into two factions. While Doro7.17.11theus remained with his followers in the oratories which he held, Marinus and his party built others and held church separately. They were named Psathyrians or Goths; the former, because a certain Theoctistus, a cake-seller (for this is a kind of cake), zealously supported this doctrine; and Goths, because Selinas, their bishop, likewise held this opinion; and follow7.17.12ing him, almost all the barbarians assembled with them. For they were especially obedient to Selinas, who had been secretary and successor to Ulfilas, who had been their bishop, and was skilled in teaching in church, not only in their own native tongue, but also in that of the Greeks. 7.17.13 Not long after, a dispute about precedence having arisen between Marinus and Agapius, whom he had ordained bishop of their co-religionists in Ephesus, they separated from one another and were almost at war with each other, the Goths siding with Agapius. On this account, it is said, many of the clergy there, censur7.17.14ing the ambition of their leaders, entered into communion with the Catholic church. In this way the Arians were first divided, and even now in the cities where they are, they hold church separately; but those in Constantinople, who had been at variance with each other for thirty-five years, were later brought into concord by Plinthas, who was of their faith, a man of consular rank, commander of the cavalry and infantry, and at that time the most powerful man in the palace. And having come together, they voted never to bring this question into discussion. And thus matters turned out afterwards. 7.18.1 During the present reign, the Novatians also, having quarreled among themselves about the festival of Easter, formed another heresy, that of the so-called Sabbatians. For a certain Sabbatius, a presbyter ordained by Marcian, together with his fellow-presbyters Theoctistus and Macarius, following those who had assembled at Pazucome in the reign of Valens, thought it right to celebrate the feast of Easter with the Jew7.18.2s. Having withdrawn from the church, at first he pretended it was partly for the sake of asceticism (for he lived an excellent life), and partly because he suspected certain people were unworthy of communion in the mysteries. But when it became clear that he was an innovator, Marcian censured his ordination; "It would have been better to have laid hands upon thorns than upon him," they say he often 7.18.3 cried out. Seeing the church being cut off from him into another multitude, he called together bishops of the same faith at Sangarum (this is a place in Bithynia, not far from Helenopolis, situated on the sea); there, having come together, 7.18.4 they summoned Sabbatius. And when, being required to state the cause of his grief, he alleged the difference concerning the festival, they, suspecting that he alleged these things out of a desire for the presidency, demanded an oath that he would never accept a bishopric. When he had sworn to this, they, concluding that this cause was not a sufficient reason for a separation of communion, decreed that all should be of one mind and should assemble together, but that each should celebrate this festival as he saw fit. And they laid down a canon concerning this, which they named the "Indifferent" canon. 7.18.5 And so it seemed good to those who had assembled at Sangarum. From that time on, Sabbatius, following the Jews, if it did not happen that all kept the festival at the same time, would anticipate it by fasting as was the custom and would celebrate the Pascha by himself according to the established rites. And on the Sabbath, from evening until the proper time, having passed the night in vigil and the appropriate prayers, on the next day 7.18.6 he held church in common with all and partook of the mysteries. And at first the multitude

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τῆς αἱρέσεως, ὡς πρός τι τοῦ ὀνόματος ὄντος, πρὶν τὸν υἱὸν ὑποστῆναι μὴ καλεῖσθαι 7.17.10 πατέρα τὸν θεὸν ἀπεφήνατο. Μαρῖνος δὲ τοὐναντίον ἰσχυρίζετο καὶ μὴ ὑφεστῶτος τοῦ υἱοῦ τὸν πατέρα ἀεὶ εἶναι πατέρα ἐδόξαζεν, ἢ οὕτως ἔχων γνώμης ἢ καθὸ ∆ωροθέῳ διάφορος ἦν προκριθέντι προεστάναι τῆς αὐτῶν ἐκ7.17.11 κλησίας. ἐκ ταύτης δὲ τῆς αἰτίας εἰς ἑκάτερον διεκρίθη τὸ πλῆθος. ∆ω7.17.11 ροθέου δὲ σὺν τοῖς αὐτῷ πειθομένοις ἐφ' ὧν κατεῖχεν εὐκτηρίων οἴκων μείναντος, ἑτέρους οἰκοδομήσαντες οἱ ἀμφὶ Μαρῖνον ἰδίᾳ ἐκκλησίαζον. ἐπωνομάζοντο δὲ Ψαθυριανοὶ ἤτοι τῶν Γότθων, τὸ μὲν ὅτι Θεόκτιστός τις ψαθυροπώλης (ποπάνου δὲ τοῦτο εἶδος) προθύμως ταύτῃ τῇ δόξῃ συνίστατο, Γότθων δέ, καθότι καὶ Σελινᾶς ὁ τούτων ἐπίσκοπος ὁμοίως ἐδόξαζεν, ἐπακολουθήσαν7.17.12 τες δὲ τούτῳ σχεδὸν πάντες οἱ βάρβαροι σὺν αὐτοῖς ἐκκλησίαζον. πειθήνιοι γὰρ ἐς τὰ μάλιστα τῷ Σελινᾷ ἐτύγχανον, ὑπογραφεῖ τε γενομένῳ καὶ διαδόχῳ Οὐλφίλα τοῦ παρ' αὐτοῖς ἐπισκοπήσαντος καὶ ἐπὶ ἐκκλησίας ἱκανῷ διδάσκειν, οὐ μόνον κατὰ τὴν πάτριον αὐτῶν φωνήν, ἀλλὰ γὰρ καὶ τὴν ῾Ελλήνων. 7.17.13 οὐ πολλῷ δὲ ὕστερον διαφορᾶς περὶ προεδρίας γενομένης Μαρίνῳ πρὸς ᾿Αγάπιον, ὃν ἐπίσκοπον τῶν ἐν ᾿Εφέσῳ ὁμοδόξων ἐχειροτόνησεν, διακριθέντες ἀλλήλων μονονουχὶ πρὸς σφᾶς ἐπολέμουν, ἐπαμυνόντων ᾿Αγαπίῳ τῶν Γότθων. ἐκ ταύτης δὲ τῆς αἰτίας λέγεται πολλοὺς τῶν ἐνθάδε κληρικῶν μεμφο7.17.14 μένους τὴν τῶν ἡγουμένων φιλοτιμίαν τῇ καθόλου ἐκκλησίᾳ κοινωνῆσαι. ὧδε μὲν ᾿Αρειανοὶ τὴν ἀρχὴν ἐχωρίσθησαν, καὶ εἰσέτι νῦν ἐν αἷς εἰσι πόλεσι ἰδίᾳ ἐκκλησιάζουσιν· τοὺς δὲ ἐν Κωνσταντινουπόλει ἐπὶ τριάκοντα καὶ πέντε ἔτεσι διενεχθέντας πρὸς σφᾶς εἰς ὁμόνοιαν ὕστερον συνῆψεν ὁμόδοξος αὐτοῖς ὢν Πλίνθας, ἀνὴρ ὑπατικός, ἵππου τε καὶ πεζῆς στρατιᾶς ἡγεμών, δυνατώτατος τότε τῶν ἐν τοῖς βασιλείοις γεγονώς. καὶ εἰς ταὐτὸν συνελθόντες ἐψηφίσαντο μήποτε ταύτην τὴν ζήτησιν εἰς διάλεξιν ἄγειν. καὶ τὰ μὲν ὕστερον ὧδε ἀπέβη. 7.18.1 ᾿Επὶ δὲ τῆς παρούσης ἡγεμονίας καὶ Ναυατιανοὶ πρὸς σφᾶς διενεχθέντες περὶ τῆς πασχαλίας ἑορτῆς ἑτέραν αἵρεσιν τῶν καλουμένων Σαββατιανῶν συνεστήσαντο. Σαββάτιος γάρ τις πρεσβύτερος ὑπὸ Μαρκιανοῦ χειροτονηθεὶς ἅμα Θεοκτίστῳ καὶ Μακαρίῳ συμπρεσβυτέροις ἑπόμενος τοῖς ἐν Παζουκώμῃ συνεληλυθόσιν ἐπὶ τῆς Οὐάλεντος βασιλείας ἠξίου ἅμα τοῖς ᾿Ιου7.18.2 δαίοις τὴν τοῦ πάσχα ἑορτὴν ἐπιτελεῖν. ἀποστὰς δὲ τῆς ἐκκλησίας τὰ μὲν πρῶτα πῇ μὲν ἀσκήσεως ἕνεκεν (ἄριστα γὰρ ἐβίου), πῇ δέ τινας ὑπονοεῖν ἀναξίους κοινωνίας μυστηρίων ἐσκήπτετο· ὡς δὲ ἐγεγόνει δῆλος νεωτερίζων, ἐμέμφετο μὲν Μαρκιανὸς τὴν ἐπ' αὐτῷ χειροτονίαν· ἄμεινόν τε ἦν ἐπὶ ἀκάνθας ἐπιτεθεικέναι τὰς χεῖρας ἢ ἐπ' αὐτόν, πολλάκις, φασίν, 7.18.3 ἀνεβόα. διατεμνομένην δὲ αὐτῷ τὴν ἐκκλησίαν εἰς ἕτερον πλῆθος ὁρῶν συνεκάλεσεν ὁμοδόξους ἐπισκόπους εἰς Σάγγαρον (χωρίον δὲ τοῦτο Βιθυνίας οὐκ ἀπὸ πολλοῦ ῾Ελενοπόλεως ἐπὶ τῆς θαλάσσης κείμενον)· ἔνθα δὴ συνελ7.18.4 θόντες μετεκαλέσαντο Σαββάτιον. ἐπεὶ δὲ τῆς λύπης τὴν αἰτίαν ἀπαιτηθεὶς λέγειν ἐπῃτιᾶτο τῆς ἑορτῆς τὸ διάφορον, ὑπονοήσαντες ἔρωτι προεδρίας ταῦτα αὐτὸν σκήπτεσθαι ὅρκον ἀπῄτησαν ὡς ἐπισκοπὴν οὐκ ἂν ἕλοιτό ποτε. τοῦ δὲ τάδε ἐνωμότως ὁμολογήσαντος λογισάμενοι μὴ ἀξιόχρεων εἶναι ταύτην τὴν αἰτίαν εἰς χωρισμὸν κοινωνίας, ἅπαντας μὲν ὁμονοεῖν καὶ ἅμα ἐκκλησιάζειν ἐψηφίσαντο, ἕκαστον δὲ ᾗ ἂν αὐτῷ δοκῇ ταύτην τὴν ἑορτὴν ἐπιτελεῖν. καὶ κανόνα περὶ τούτου ἔθεντο, ὃν ἀδιάφορον ἐπωνόμασαν. 7.18.5 καὶ τὰ μὲν ὧδε ἔδοξε τοῖς ἐν Σαγγάρῳ συνελθοῦσιν. ἐξ ἐκείνου δὲ Σαββάτιος τοῖς ᾿Ιουδαίοις ἑπόμενος, εἰ μὴ κατὰ ταὐτὸν ξυνηνέχθη πάντας ἄγειν τὴν ἑορτήν, φθάνων ὡς ἔθος ἐνήστευε καὶ καθ' ἑαυτὸν διὰ τῶν νενομισμένων ἐπετέλει τὸ πάσχα. τῷ δὲ σαββάτῳ ἀφ' ἑσπέρας ἐπὶ τὸν δέοντα καιρὸν ἐν ἀγρυπνίᾳ καὶ ταῖς προσηκούσαις εὐχαῖς διαγενόμενος τῇ ἑξῆς ἡμέρᾳ 7.18.6 κοινῇ πᾶσιν ἐκκλησίαζεν καὶ τῶν μυστηρίων μετεῖχεν. καὶ τὰ μὲν πρῶτα τὸ πλῆθος