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as though they had chosen faintheartedness towards them on account of some private contentions. But you, by as much as you happen to be settled far from them, by so much the more do you have credibility among the peoples, in addition to the grace from God also assisting you in your care for the afflicted. And if several of you should unanimously define the same things together, it is clear that the multitude of those defining it will render the acceptance of the dogma irrefutable for all. 263.3 There is, therefore, one who causes us much 263.3 grief, Eustathius of Sebasteia in Lesser Armenia, who long ago was a disciple of Arius, and when he flourished in Alexandria, composed wicked blasphemies against the Only-Begotten, following him and being numbered among his most genuine disciples, when he returned to his own country, he gave a confession of sound faith to the most blessed bishop Hermogenes of Caesarea, who was judging him for his false belief. And so Eustathius, having received ordination from him, after his death, immediately ran to Eusebius of Constantinople, who himself championed the impious dogma of Arius no less than anyone. Then, having been driven out from there for whatever reasons, he came and made a defense again to those in his own country; concealing his impious mind, but putting forward a certain correctness of words. And having obtained the episcopate, as he did, he is immediately seen to have written an anathema of the *homoousios* in the synod held by them at Ancyra. And from there, having come to Seleucia, he wrote with those of his own opinion what all know. And in Constantinople he again agreed with what was proposed by the heretics. And thus, having been driven from his episcopate because he had been previously deposed at Melitene, he devised a way for his restoration, his arrival to you. And what things were proposed to him by the most blessed bishop Liberius, and what things he himself agreed to, we do not know, except that he brought a letter restoring him, which he showed to the synod at Tyana and was restored to his place. This man now ravages that faith on the basis of which he was received, and is with those who anathematize the *homoousios*, and is a leader of the heresy of the Pneumatomachi. Since, therefore, the power to wrong the Churches came to him from you, and he has used the boldness given to him by you for the ruin of the many, it is necessary that the correction also come from you and that it be sent to the Churches what the terms were on which he was received, and how, having now changed, he annuls the grace that was given to him through the Fathers of that time. 263.4 Second after him is Apollinarius, who also troubles the Churches not a little. For with an ease for writing and having a tongue sufficient for him for every subject, he has filled the world with his own compositions, disregarding the charge that says: "Beware of making many books"; and in the multitude, clearly, many errors have also been made. For how is it possible to escape sin from much talking? Therefore, his theological works are constructed not from scriptural proofs, but from human starting points. And he has works on the resurrection composed mythically, or rather Judaically, in which he says that we will return again to the legal worship and that we will again be circumcised and keep the sabbath and abstain from foods and offer sacrifices to God and worship in Jerusalem at the temple and, in short, from being Christians, become Jews. What could be more ridiculous than these things, or rather, more foreign to the evangelical dogma? Then also his writings about the Incarnation caused so much turmoil for the brotherhood that few who have since encountered them preserve the ancient character of piety; but the many, paying attention to the novelties, have turned aside into questions and contentious inventions of these useless words. 263.5 Paulinus, however, if indeed anything

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ὡς τάχα διά τινας ἰδιωτικὰς φιλονεικίας τὴν μικροψυχίαν πρὸς αὐτοὺς ἑλομένων. Ὑμεῖς δὲ ὅσον μακρὰν αὐτῶν ἀπῳκισμένοι τυγχάνετε, τοσούτῳ πλέον παρὰ τοῖς λαοῖς τὸ ἀξιόπιστον ἔχετε, πρὸς τῷ καὶ τὴν παρὰ τοῦ Θεοῦ χάριν συναίρεσθαι ὑμῖν εἰς τὴν ὑπὲρ τῶν καταπονουμένων ἐπιμέ λειαν. Ἐὰν δὲ καὶ συμφώνως πλείονες ὁμοῦ τὰ αὐτὰ δογματίσητε, δῆλον ὅτι τὸ πλῆθος τῶν δογματισάντων ἀναντίρρητον πᾶσι τὴν παραδοχὴν κατασκευάσει τοῦ δόγ ματος. 263.3 Ἔστι τοίνυν εἷς τῶν πολλὴν ἡμῖν κατασκευαζόντων 263.3 λύπην, Εὐστάθιος ὁ ἐκ τῆς Σεβαστείας τῆς κατὰ τὴν μικρὰν Ἀρμενίαν, ὃς πάλαι μαθητευθεὶς τῷ Ἀρείῳ, καὶ ὅτε ἤκμαζεν ἐπὶ τῆς Ἀλεξανδρείας τὰς πονηρὰς κατὰ τοῦ Μονογενοῦς συνθεὶς βλασφημίας ἀκολουθῶν ἐκείνῳ καὶ τοῖς γνησιωτάτοις αὐτοῦ τῶν μαθητῶν ἐναριθμούμενος, ἐπειδὴ ἐπανῆλθεν εἰς τὴν ἑαυτοῦ, τῷ μακαριωτάτῳ ἐπισ κόπῳ Ἑρμογένει τῷ Καισαρείας κρίνοντι αὐτὸν ἐπὶ τῇ κακοδοξίᾳ ὁμολογίαν ἔδωκε πίστεως ὑγιοῦς. Καὶ οὕτω τὴν χειροτονίαν ὑπ' αὐτοῦ δεξάμενος Εὐστάθιος μετὰ τὴν ἐκείνου κοίμησιν εὐθὺς πρὸς τὸν ἐπὶ τῆς Κωνσταντινουπό λεως Εὐσέβιον ἔδραμεν, οὐδενὸς ἔλαττον καὶ αὐτὸν τὸ δυσ σεβὲς δόγμα τοῦ Ἀρείου πρεσβεύοντα. Εἶτα ἐκεῖθεν δι' ἃς δήποτε αἰτίας ἀπελαθεὶς ἐλθὼν τοῖς ἐπὶ τῆς πατρίδος ἀπελογήσατο πάλιν· τὸ μὲν δυσσεβὲς ἐπικρυπτόμενος φρό νημα, ῥημάτων δέ τινα ὀρθότητα προβαλλόμενος. Καὶ τυχὼν τῆς ἐπισκοπῆς, ὡς ἔτυχεν, εὐθὺς φαίνεται γράψας ἀναθε ματισμὸν τοῦ ὁμοουσίου ἐν τῷ κατὰ Ἀγκύραν γενομένῳ αὐτοῖς συλλόγῳ. Κἀκεῖθεν ἐπὶ τὴν Σελεύκειαν ἐλθὼν ἔγραψε μετὰ τῶν ἑαυτοῦ ὁμοδόξων ἃ πάντες ἴσασιν. Ἐν δὲ τῇ Κωνσταντινουπόλει συνέθετο πάλιν τοῖς ἀπὸ τῶν αἱρετικῶν προταθεῖσι. Καὶ οὕτως ἀπελαθεὶς τῆς ἐπισκοπῆς διὰ τὸ ἐν τῇ Μελιτηνῇ προκαθῃρῆσθαι ὁδὸν ἑαυτῷ τῆς ἀποκαταστά σεως ἐπενόησε τὴν ὡς ὑμᾶς ἄφιξιν. Καὶ τίνα μέν ἐστιν ἃ προετάθη αὐτῷ παρὰ τοῦ μακαριωτάτου ἐπισκόπου Λιβε ρίου, τίνα δὲ ἃ αὐτὸς συνέθετο ἀγνοοῦμεν, πλὴν ὅτι ἐπιστο λὴν ἐκόμισεν ἀποκαθιστῶσαν αὐτόν, ἣν ἐπιδείξας τῇ κατὰ Τύαναν συνόδῳ ἀποκατέστη τῷ τόπῳ. Οὗτος νῦν πορθεῖ τὴν πίστιν ἐκείνην ἐφ' ᾗ ἐδέχθη καὶ τοῖς ἀναθεματίζουσι τὸ ὁμοούσιον σύνεστι καὶ πρωτοστάτης ἐστὶ τῆς τῶν Πνευμα τομάχων αἱρέσεως. Ἐπεὶ οὖν αὐτόθεν γέγονεν αὐτῷ ἡ δύναμις τοῦ ἀδικεῖν τὰς Ἐκκλησίας καὶ τῇ παρ' ὑμῶν δεδο μένῃ αὐτῷ παρρησίᾳ κέχρηται εἰς καταστροφὴν τῶν πολλῶν, ἀνάγκη αὐτόθεν ἐλθεῖν καὶ τὴν διόρθωσιν καὶ ἐπισταλῆναι ταῖς Ἐκκλησίαις τίνα μέν ἐστιν ἐφ' οἷς ἐδέχθη, πῶς δὲ νῦν μεταβληθεὶς ἀκυροῖ τὴν χάριν τὴν δοθεῖσαν αὐτῷ διὰ τῶν τότε Πατέρων. 263.4 ∆εύτερος μετ' αὐτόν ἐστιν Ἀπολινάριος οὐ μικρὰ καὶ αὐτὸς τὰς Ἐκκλησίας παραλυπῶν. Τῇ γὰρ τοῦ γράφειν εὐκολίᾳ πρὸς πᾶσαν ὑπόθεσιν ἔχων ἀρκοῦσαν αὐτῷ τὴν γλῶσσαν, ἐνέπλησε μὲν τῶν ἑαυτοῦ συνταγμάτων τὴν οἰκουμένην παρακούσας τοῦ ἐγκλήματος τοῦ λέγοντος ὅτι· «Φύλαξαι ποιῆσαι βιβλία πολλά»· ἐν δὲ τῷ πλήθει δηλονότι πολλὰ καὶ ἡμάρτηται. Πῶς γὰρ δυνατὸν ἐκ πολυλογίας ἐκφυγεῖν ἁμαρτίαν; Ἔστι μὲν οὖν αὐτοῦ καὶ τὰ τῆς θεολο γίας οὐκ ἐκ γραφικῶν ἀποδείξεων, ἀλλ' ἐξ ἀνθρωπίνων ἀφορμῶν τὴν κατασκευὴν ἔχοντα. Ἔστι δὲ αὐτῷ καὶ τὰ περὶ ἀναστάσεως μυθικῶς συγκείμενα, μᾶλλον δὲ Ἰουδαϊ κῶς, ἐν οἷς φησι πάλιν ἡμᾶς πρὸς τὴν νομικὴν ὑποστρέφειν λατρείαν καὶ πάλιν ἡμᾶς περιτμηθήσεσθαι καὶ σαββατίζειν καὶ βρωμάτων ἀπέχεσθαι καὶ θυσίας προσοίσειν Θεῷ καὶ προσκυνήσειν ἐν Ἱεροσολύμοις ἐπὶ τοῦ ναοῦ καὶ ὅλως ἀπὸ Χριστιανῶν Ἰουδαίους γενήσεσθαι. Ὧν τί ἂν γένοιτο καταγελαστότερον, μᾶλλον δὲ ἀλλοτριώτερον τοῦ εὐαγγελικοῦ δόγματος; Εἶτα καὶ τὰ περὶ Σαρκώσεως τοσαύτην ἐποίησε τῇ ἀδελφότητι τὴν ταραχὴν ὥστε ὀλίγοι λοιπὸν τῶν ἐντε τυχηκότων τὸν ἀρχαῖον τῆς εὐσεβείας διασώζουσι χαρακτῆ ρα· οἱ δὲ πολλοὶ ταῖς καινοτομίαις προσέχοντες ἐξετράπη σαν εἰς ζητήσεις καὶ φιλονείκους ἐφευρέσεις τῶν ἀνωφελῶν τούτων ῥημάτων. 263.5 Ὁ μέντοι Παυλῖνος εἰ μέν τι καὶ