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Of Hypatianus, bishops, presbyters, and many deacons. 3.296 23. These letters have been transcribed so that every lover of learning who seeks the truths of the faith may know that we are not borne along by empty talk when we speak against certain persons, but that we take pride in proceeding from true foundations. They were therefore again at odds with those with them, through the hatreds of certain men and human jealousy, each provoking the other and loving power, and then the party of these Semi-Arians was strengthened, I mean those around Basil and George and Silvanus and the rest; * having with them the right hand of the flesh, Constantius the emperor, those around Eudoxius and George the Alexandrian and Euzoius the Antiochene. And those around Basil and George of Laodicea were humbled, although they had much power, from whom in turn others of the same heresy and synod were divided, and the Arian system came to be in three orders. For Acacius of Palestine from Caesarea, along with Meletius and Uranius of Tyre and Eutychius of Eleutheropolis, on account of jealousy and hatred toward Cyril of Jerusalem, opposed those around Basil and George of Laodicea and Silvanus of Tarsus, and Eleusius of Cyzicus, Macedonius of Constantinople, Eustathius of Sebasteia, and Anianus of Antioch, who was then appointed; and the same Acacius, warring against them, worked great confusion. And though they held a like-minded opinion towards each other, with each of them confessing it differently, they were at odds with one another, and having been split, were dispersed into the aforementioned three orders. For Acacius and those with him confessed neither homoousion nor that he was a creature as one of the creatures, although they were the same; but secretly, on account of the times, they passed over in silence the name of 'creature.' They were wholly the same sort as the Arians, but hid themselves at that time, thinking nothing else but what they did, on account of those mixed in with them who were orthodox by nature, but were hypocrites, feigning allegiance to the emperor's right hand and being afraid; and having enmity toward one another, they wished to stand but were not able. For Eutychius of Eleutheropolis, since he held the clear faith of orthodoxy from the blessed Maximonas, the confessor bishop of Jerusalem, on account of his enmity toward Cyril did not mix with those around Acacius, holding orthodox views for a time, but acting hypocritically for the sake of his own throne, and many others of Palestine; on whose account Acacius and those with him, having the same madness and maniacal false belief, 3.297 for the time being stirred up nothing concerning these matters, neither daring to confess the homoousion nor to deny it, but coming together in Seleucia, called Tracheia, in Isauria, by order of Constantius the emperor, they supposedly set forth another creed, not according to the one established by the fathers in the city of Nicaea, the orthodox and well-ordered one, but speaking deceptively as if with simplicity; 24. "We believe in one God, the Father Almighty" and so forth, "and in the Son of God" simply, without saying anything strong. Later, in order to reveal their own play-acting, they said that "we cast out the homoousion as foreign to the divine scripture, but we anathematize the 'unlike' of the Son to the Father." And this was the bait of cunning hunters. For they used to say, when they were among themselves, and taught that the Son of God is a creature, but that he is like the Father, according to this notion that is current among men. For sculptors too fashion statues and make images similar, either from gold and silver and other material or by colors on wood, and they have likeness, but nothing in equality with the things they fashion. Thus was their deceitfulness, to confess that he is like the Father,

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Ὑπατιανοῦ ἐπισκόπων καὶ πρεσβυτέρων καὶ διακόνων πλειόνων. 3.296 23. Αὗται αἱ ἐπιστολαὶ μετετάγησαν πρὸς τὸ εἰδέναι ἕκαστον τῶν φιλολόγων τῶν τὰ ἀληθῆ τῆς πίστεως ἐκζητούντων ὅτι οὐ κατὰ κενοῦ φερόμεθα πρός τινας λέγοντες, ἀλλ' ἐξ ἀληθινῶν συστάσεων φιλοτιμούμεθα ὁρμᾶσθαι. διηνέχθησαν οὖν οἱ αὐτοὶ πάλιν πρὸς τοὺς σὺν αὐτοῖς διὰ μίση τινῶν καὶ ζῆλον ἀνθρώπινον ἐρεσχελοῦντες ἑκάτερος πρὸς ἑκάτερον καὶ φιλαρχοῦντες, καὶ ἐκρατύνθη τότε τὸ μέρος τούτων τῶν Ἡμιαρείων, τῶν περὶ Βασίλειον φημὶ καὶ Γεώργιον καὶ Σιλουανὸν καὶ λοιπούς· * ἔχοντες μεθ' ἑαυτῶν σαρκὸς δεξιάν, Κωνστάντιον τὸν βασιλέα, οἱ περὶ Εὐδόξιον καὶ Γεώργιον τὸν Ἀλεξανδρέα καὶ Εὐζώϊον τὸν Ἀντιοχέα. καὶ οἱ μὲν περὶ Βασίλειον καὶ Γεώργιον τὸν Λαοδικέα ἐταπεινώθησαν, καίπερ πολλὰ ἰσχύσαντες, ἐξ ὧν πάλιν ἕτεροι διῃρέθησαν τῆς αὐτῆς αἱρέσεως καὶ συνόδου, καὶ γέγονε τὸ τῶν Ἀρειανῶν σύστημα εἰς τρία τάγματα. Ἀκάκιος γὰρ ὁ Παλαιστινὸς ὁ Καισαρείας ἅμα Μελιτίῳ καὶ Οὐρανίῳ τῷ Τυρίῳ καὶ Εὐτυχίῳ τῷ Ἐλευθεροπολίτῃ, διὰ τὸν πρὸς Κύριλλον τὸν Ἱεροσολυμίτηνζῆλόν τε καὶ μῖσος, ἀνθίστατο τοῖς περὶ Βασίλειον καὶ Γεώργιον τὸν Λαοδικέα καὶ Σιλουανὸν τὸν Ταρσέα, Ἐλεύσιόν τε τὸν Κυζίκου, Μακεδόνιον τὸν Κωνσταντινουπολίτην, Εὐστάθιον τὸν Σεβαστείας καὶ Ἀνιανὸν τὸν Ἀντιοχέα, τότε κατασταθέντα, κατ' αὐτῶν τε ἑαυτὸν στρατεύσας ὁ αὐτὸς Ἀκάκιος πολλὴν φύρσιν εἰργάσατο. καὶ γεγόνασιν εἰς ἀλλήλους ὁμόδοξον μὲν γνώμην κεκτημένοι, διαφόρως δὲ ἑκάστου αὐτῶν ὁμολογοῦντος, εἰς ἀλλήλους διενηνεγμένοι καὶ σχισθέντες εἰς τὰ προειρημένα διεσπάσθησαν τρία τάγματα. ὁ μὲν γὰρ Ἀκάκιος καὶ οἱ μετ' αὐτοῦ οὔτε ὁμοούσιον ὡμολόγουν οὔτε κτίσμα ὡς ἓν τῶν κτισμάτων, καίπερ οἱ αὐτοὶ ὑπάρχοντες· κρυφῆ δὲ διὰ τὸν καιρὸν παρασιωπήσαντες τὸ τοῦ κτίσματος ὄνομα οἱ αὐτοὶ μὲν ὅλοι ἦσαν ὁποῖοι καὶ οἱ Ἀρειανοί, παρεκρύβησαν δὲ ἐν τῷ καιρῷ ἐκείνῳ, μηδὲν ἄλλο φρονοῦντες ἀλλ' ἢ οὗτοι, διὰ τοὺς σὺν αὐτοῖς μεμιγμένους φύσει ὀρθοδόξους, ὑποκριτὰς δὲ ὑπάρχοντας καὶ ὑποκρινομένους τὴν βασιλέως δεξιὰν καὶ δεδιότας· καὶ ἔχοντες πρὸς ἀλλήλους ἐχθρίαν βουλόμενοι στῆναι οὐκ ἠδυνήθησαν. Εὐτύχιος μὲν γὰρ ὁ Ἐλευθεροπολίτης, οἷα δὴ ἀπὸ τοῦ μακαρίου Μαξιμωνᾶ τοῦ Ἱεροσολυμίτου ὁμολογητοῦ ἐπισκόπου τὴν πίστιν ἔχων σαφῆ τῆς ὀρθοδοξίας, διὰ τὴν πρὸς τὸν Κύριλλον ἐχθρίαν οὐκ ἐμίγη τοῖς περὶ Ἀκάκιον, ὀρθοδόξως μὲν ἔχων ἄχρι καιροῦ, ὑποκρινόμενος δὲ διὰ τὸν ἴδιον θρόνον, καὶ ἄλλοι πλείους τῆς Παλαιστίνης· δι' οὓς Ἀκάκιος καὶ οἱ μετ' αὐτοῦ, τὴν αὐτὴν ἔχοντες λύσσαν καὶ μανιώδη κακοπιστίαν, 3.297 τέως πρὸς τὸν καιρὸν περὶ τούτων οὐδὲν ἐκίνουν, οὔτε μὴν ὁμολογεῖν τολμῶντες τὸ ὁμοούσιον οὔτε ἀρνεῖσθαι, ἀλλὰ συνελθόντες ἐν τῇ Σελευκείᾳ τῇ Τραχείᾳ καλουμένῃ κατὰ τὴν Ἰσαυρίαν ἐκ προστάγματος Κωνσταντίου τοῦ βασιλέως πίστιν ἑτέραν δῆθεν ἐκτίθενται, οὐ κατὰ τὴν ὑπὸ τῶν πατέρων ταχθεῖσαν ἐν τῇ Νικαίᾳ τῇ πόλει, τὴν ὀρθόδοξον καὶ καλῶς τεταγμένην, ἀλλὰ προσποιητῶς μὲν ὡς κατὰ ἀφελότητα εἰπόντες· 24. «Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα» καὶ καθεξῆς, «καὶ εἰς τὸν υἱὸν τοῦ θεοῦ» λιτῶς, μηδὲν ἰσχυρὸν λαλήσαντες. ὕστερον ἵνα ὑποδείξωσι τὴν αὐτῶν δραματουργίαν, ἔφησαν ὅτι «ἐκβάλλομεν τὸ ὁμοούσιον ὡς ἀλλότριον τῆς θείας γραφῆς, τὸ δὲ ἀνόμοιον υἱοῦ πρὸς πατέρα ἀναθεματίζομεν.» καὶ ἦν τοῦτο δολίων θηρευτῶν δέλεαρ. καὶ γὰρ ἔφασκον, ὅτε ἐν αὐτοῖς ἐγίνοντο, καὶ ἐδίδασκον ὅτι κτίσμα μέν ἐστιν ὁ υἱὸς τοῦ θεοῦ, ἀλλ' ὅμοιός ἐστι τῷ πατρί, ὡς κατὰ διάνοιαν ταύτην τὴν ἐν τοῖς ἀνθρώποις νομιστευομένην. ἐκτυποῦσι γὰρ καὶ οἱ πλαστουργοὶ ἀνδριάντας καὶ ἀφομοιάζουσιν εἰκόνας, ἤτοι ἐκ χρυσοῦ καὶ ἀργύρου καὶ ἄλλης ὕλης ἢ διὰ χρωμάτων ἐπὶ ξύλου, καὶ τὸ ὅμοιον ἔχουσιν, οὐδὲν δὲ κατ' ἰσότητα τῶν ἐκτυπουμένων. οὕτως παρ' αὐτοῖς τὸ δόλιον ἦν, ὁμολογεῖν μὲν ὅμοιον τῷ πατρί,