Councils of Ariminum and Seleucia.

Part I. History of the Councils.

Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians.

1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects1    [On the Prefects, see Gibbon, ch. xvii., and Gwatkin, pp. 272–281.] were circulated far and wide for its convocation. However, you take that interest in the events which have occurred, that I have determined upon giving you an account of what I have seen myself, and accurately ascertained, which may save you from the suspense attendant on the reports of others; and this the more, because there are parties who are in the habit of misrepresenting what has happened. At Nicæa then, which had been fixed upon, the Council has not met, but a second edict was issued, convening the Western Bishops at Ariminum in Italy, and the Eastern at Seleucia the Rugged, as it is called, in Isauria. The professed reason of such a meeting was to treat of the faith touching our Lord Jesus Christ; and those who alleged it, were Ursacius, Valens, and one Germinius2    [Cf. Hist. Ar. 74, D.C.B. ii. 661.] At a later date he approached very nearly to Catholicism. from Pannonia; and from Syria, Acacius, Eudoxius, and Patrophilus3    [See Prolegg. ch. ii. §3 (1), and, on the Arian leaders at this time, §8 (2).] of Scythopolis. These men who had always been of the Arian party, and ‘understood neither how they believe or whereof they affirm,’ and were silently deceiving first one and then another, and scattering the second sowing4    Cf. de Decr. §2. of their heresy, influenced some who seemed to be somewhat, and the Emperor Constantius among them, being a heretic5    Infr. §12, note., on some pretence about the Faith, to call a Council; under the idea that they should be able to put into the shade the Nicene Council, and prevail upon all to turn round, and to establish irreligion everywhere instead of the Truth.

2. Now here I marvel first, and think that I shall carry every sensible man whatever with me, that, whereas a General Council had been fixed, and all were looking forward to it, it was all of a sudden divided into two, so that one part met here, and the other there. However, this was surely the doing of Providence, in order in the respective Councils to exhibit the faith without guile or corruption of the one party, and to expose the dishonesty and duplicity of the other. Next, this too was on the mind of myself and my true brethren here, and made us anxious, the impropriety of this great gathering which we saw in progress; for what pressed so much, that the whole world was to be put in confusion, and those who at the time bore the profession of clergy, should run about far and near, seeking how best to learn to believe in our Lord Jesus Christ? Certainly if they were believers already, they would not have been seeking, as though they were not. And to the catechumens, this was no small scandal; but to the heathen, it was something more than common, and even furnished broad merriment6    Cf. Ammianus, Hist. xxi. 16. Eusebius. Vit. Const. ii. 61., that Christians, as if waking out of sleep at this time of day, should be enquiring how they were to believe concerning Christ; while their professed clergy, though claiming deference from their flocks, as teachers, were unbelievers on their own shewing, in that they were seeking what they had not. And the party of Ursacius, who were at the bottom of all this, did not understand what wrath they were storing up (Rom. ii. 5) against themselves, as our Lord says by His saints, ‘Woe unto them, through whom My Name is blasphemed among the Gentiles’ (Is. lii. 5; Rom. ii. 24); and by His own mouth in the Gospels (Matt. xviii. 6), ‘Whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea, than,’ as Luke adds, ‘that he should offend one of these little ones’ (Luke xvii. 2).

3. What defect of teaching was there for religious truth in the Catholic Church7    Cf. Orat. ii. §34. And Hilary de Syn. 91; ad Const. ii. 7., that they should enquire concerning faith now, and should prefix this year’s Consulate to their profession of faith? For Ursacius and Valens and Germinius and their friends have done what never took place, never was heard of among Christians. After putting into writing what it pleased them to believe, they prefix to it the Consulate, and the month and the day of the current year8    Cf. Hil. ad Const. ii. 4, 5.; thereby to shew all sensible men, that their faith dates, not from of old, but now, from the reign of Constantius9    Cf. Tertull. de Præscr. 37; Hil. de Trin. vi. 21; Vincent. Lir. Commonit. 24; Jerom. in Lucif. 27; August. de Bapt. contr. Don. iii. 3.; for whatever they write has a view to their own heresy. Moreover, though pretending to write about the Lord, they nominate another master for themselves, Constantius, who has bestowed on them this reign of irreligion10    [Cf. Hist. Ar. §§52, 66, 76, 44, and Prolegg. ch. ii. §3 (2), c. 2, and §6 (1).]; and they who deny that the Son is everlasting, have called him Eternal Emperor; such foes of Christ are they in addition to irreligion. But perhaps the dates in the holy Prophets form their excuse for the Consulate; so bold a pretence, however, will serve but to publish more fully their ignorance of the subject. For the prophecies of the saints do indeed specify their times (for instance, Isaiah and Hosea lived in the days of Uzziah, Jotham, Ahaz, and Hezekiah; Jeremiah in the days of Josiah; Ezekiel and Daniel prophesied under Cyrus and Darius; and others in other times); yet they were not laying the foundations of divine religion; it was before them, and was always, for before the foundation of the world God prepared it for us in Christ. Nor were they signifying the respective dates of their own faith; for they had been believers before these dates. But the dates did but belong to their own preaching. And this preaching spoke beforehand of the Saviour’s coming, but directly of what was to happen to Israel and the nations; and the dates denoted not the commencement of faith, as I said before, but of the prophets themselves, that is, when it was they thus prophesied. But our modern sages, not in historical narration, nor in prediction of the future, but, after writing, ‘The Catholic Faith was published,’ immediately add the Consulate and the month and the day, that, as the saints specified the dates of their histories, and of their own ministries, so these may mark the date of their own faith. And would that they had written, touching ‘their own11    ‘He who speaketh of his own, ἐκ τῶν ἰδίων, speaketh a lie.’ Athan. contr. Apoll. i. fin…The Simonists, Dositheans, &c.…each privately (ἰδίως) and separately has brought in a private opinion.’ Hegesippus, ap Euseb. Hist. iv. 22. Sophronius at Seleucia cried out, ‘If to publish day after day our own private (ἰδίαν) will, be a profession of faith, accuracy of truth will fail us.’ Socr. ii. 40.’ (for it does date from today); and had not made their essay as touching ‘the Catholic,’ for they did not write, ‘Thus we believe,’ but ‘the Catholic Faith was published.’

4. The boldness then of their design shews how little they understand the subject; while the novelty of their phrase matches the Arian heresy. For thus they shew, when it was they began their own faith, and that from that same time present they would have it proclaimed. And as according to the Evangelist Luke, there ‘was made a decree’ (Luke ii. 1) concerning the taxing, and this decree before was not, but began from those days in which it was made by its framer, they also in like manner, by writing, ‘The Faith is now published,’ shewed that the sentiments of their heresy are novel, and were not before. But if they add ‘of the Catholic Faith,’ they fall before they know it into the extravagance of the Phrygians, and say with them, ‘To us first was revealed,’ and ‘from us dates the Faith of Christians.’ And as those inscribe it with the names of Maximilla and Montanus12    Vid. supr. Orat. iii. §47., so do these with ‘Constantius, Master,’ instead of Christ. If, however, as they would have it, the faith dates from the present Consulate, what will the Fathers do, and the blessed Martyrs? nay, what will they themselves do with their own catechumens, who departed to rest before this Consulate? how will they wake them up, that so they may obliterate their former lessons, and may sow in turn the seeming discoveries which they have now put into writing13    Cf. Tertull. Præscr. 29; Vincent, Comm. 24; Greg. Naz. ad Cledon Ep. 102, p. 97.? So ignorant they are on the subject; with no knowledge but that of making excuses, and those unbecoming and unplausible, and carrying with them their own refutation.

5. As to the Nicene Council, it was not a common meeting, but convened upon a pressing necessity, and for a reasonable object. The Syrians, Cilicians, and Mesopotamians, were out of order in celebrating the Feast, and kept Easter with the Jews14    Cf. D.C.A. i. 588 sqq.; on the other hand, the Arian heresy had risen up against the Catholic Church, and found supporters in Eusebius and his fellows, who were both zealous for the heresy, and conducted the attack upon religious people. This gave occasion for an Ecumenical Council, that the feast might be everywhere celebrated on one day, and that the heresy which was springing up might be anathematized. It took place then; and the Syrians submitted, and the Fathers pronounced the Arian heresy to be the forerunner of Antichrist15    πρόδρομος, præcursor, is almost a received word for the predicted apostasy or apostate (vid. note on S. Cyril’s Cat. xv. 9), but the distinction was not always carefully drawn between the apostate and the Antichrist. [Cf. both terms applied to Constantius, Hist. Ar. passim, and by Hilary and Lucifer.], and drew up a suitable formula against it. And yet in this, many as they are, they ventured on nothing like the proceedings16    At Seleucia Acacius said, ‘If the Nicene faith has been altered once and many times since, no reason why we should not dictate another faith now.’ Eleusius the Semi-Arian answered, ‘This Council is called, not to learn what it does not know, not to receive a faith which it does not possess, but walking in the faith of the fathers’ (meaning the Council of the Dedication. a.d. 341. vid. infr. §22), ‘it swerves not from it in life or death.’ On this Socrates (Hist. ii. 40) observes, ‘How call you those who met at Antioch Fathers, O Eleusius, you who deny their Fathers,’ &c. of these three or four men17    ὀλίγοι τινές, says Pope Julius, supr. p. 118, cf. τινές, p. 225.. Without pre-fixing Consulate, month, and day, they wrote concerning Easter, ‘It seemed good as follows,’ for it did then seem good that there should be a general compliance; but about the faith they wrote not, ‘It seemed good,’ but, ‘Thus believes the Catholic Church;’ and thereupon they confessed how they believed, in order to shew that their own sentiments were not novel, but Apostolical; and what they wrote down was no discovery of theirs, but is the same as was taught by the Apostles.18    Infr. §9, note.

6. But the Councils which they are now setting in motion, what colourable pretext have they19    Ad Ep. Æg. 10.? If any new heresy has risen since the Arian, let them tell us the positions which it has devised, and who are its inventors? and in their own formula, let them anathematize the heresies antecedent to this Council of theirs, among which is the Arian, as the Nicene Fathers did, that it may appear that they too have some cogent reason for saying what is novel. But if no such event has happened, and they have it not to shew, but rather they themselves are uttering heresies, as holding Arius’s irreligion, and are exposed day by day, and day by day shift their ground20    Vid. de Decr. init. and §4. We shall have abundant instances of the Arian changes as this Treatise proceeds. Cf. Hilary contr. Constant. 23. Vincent. Comm. 20., what need is there of Councils, when the Nicene is sufficient, as against the Arian heresy, so against the rest, which it has condemned one and all by means of the sound faith? For even the notorious Aetius, who was surnamed godless21    Vid. de Decr. 1. note., vaunts not of the discovering of any mania of his own, but under stress of weather has been wrecked upon Arianism, himself and the persons whom he has beguiled. Vainly then do they run about with the pretext that they have demanded Councils for the faith’s sake; for divine Scripture is sufficient above all things; but if a Council be needed on the point, there are the proceedings of the Fathers, for the Nicene Bishops did not neglect this matter, but stated the doctrine so exactly, that persons reading their words honestly, cannot but be reminded by them of the religion towards Christ announced in divine Scripture22    Vid. de Decr. 32, note..

7. Having therefore no reason on their side, but being in difficulty whichever way they turn, in spite of their pretences, they have nothing left but to say; ‘Forasmuch as we contradict our predecessors, and transgress the traditions of the Fathers, therefore we have thought good that a Council should meet23    Cf. the opinion of Nectarius and Sisinnius. Socr. v. 10.; but again, whereas we fear lest, should it meet at one place, our pains will be thrown away, therefore we have thought good that it be divided into two; that so when we put forth our documents to these separate portions, we may overreach with more effect, with the threat of Constantius the patron of this irreligion, and may supersede the acts of Nicæa, under pretence of the simplicity of our own documents.’ If they have not put this into words, yet this is the meaning of their deeds and their disturbances. Certainly, many and frequent as have been their speeches and writings in various Councils, never yet have they made mention of the Arian heresy as objectionable; but, if any present happened to accuse the heresies, they always took up the defence of the Arian, which the Nicene Council had anathematized; nay, rather, they cordially welcomed the professors of Arianism. This then is in itself a strong argument, that the aim of the present Councils was not truth, but the annulling of the acts of Nicæa; but the proceedings of them and their friends in the Councils themselves, make it equally clear that this was the case:—For now we must relate everything as it occurred.

8. When all were in expectation that they were to assemble in one place, whom the Emperor’s letters convoked, and to form one Council, they were divided into two; and, while some betook themselves to Seleucia called the Rugged, the others met at Ariminum, to the number of those four hundred bishops and more, among whom were Germinius, Auxentius, Valens, Ursacius, Demophilus, and Gaius24    [On Demophilus and Gaius see D.C.B. i. 812, 387 (20); on Auxentius, ad Afr. note 9.]. And, while the whole assembly was discussing the matter from the Divine Scriptures, these men produced25    [See Prolegg. ch. ii. §8 (2), and Introd. to this Tract.] a paper, and, reading out the Consulate, they demanded that it should be preferred to every Council, and that no questions should be put to the heretics beyond it, nor inquiry made into their meaning, but that it should be sufficient by itself;—and what they had written ran as follows:—

The Catholic Faith26    8th Confession, or 3rd Sirmian, of 359, vid. §29, infr. was published in the presence of our Master the most religious and gloriously victorious Emperor, Constantius, Augustus, the eternal and august, in the Consulate of the most illustrious Flavii, Eusebius and Hypatius, in Sirmium on the 11th of the Calends of June27    May 22, 359, Whitsun-Eve..

We believe in one Only and True God, the Father Almighty, Creator and Framer of all things:

And in one Only-begotten Son of God, who, before all ages, and before all origin, and before all conceivable time, and before all comprehensible essence, was begotten impassibly from God: through whom the ages were disposed and all things were made; and Him begotten as the Only-begotten, Only from the Only Father, God from God, like to the Father who begat Him, according to the Scriptures; whose origin no one knoweth save the Father alone who begat Him. We know that He, the Only-begotten Son of God, at the Father’s bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father’s will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw (Job xxxviii. 17, LXX.) and shuddered; and He rose from the dead the third day, and conversed with the disciples, and fulfilled all the Economy, and when the forty days were full, ascended into the heavens, and sitteth on the right hand of the Father, and is coming in the last day of the resurrection in the glory of the Father, to render to every one according to his works.

And in the Holy Ghost, whom the Only-begotten of God Himself, Jesus Christ, had promised to send to the race of men, the Paraclete, as it is written, ‘I go to My Father, and I will ask the Father, and He shall send unto you another Paraclete, even the Spirit of Truth. He shall take of Mine and shall teach and bring to your remembrance all things’ (Job. xiv. 16, 17, 26; xvi. 14).

But whereas the term ‘essence,’ has been adopted by the Fathers in simplicity, and gives offence as being misconceived by the people, and is not contained in the Scriptures, it has seemed good to remove it, that it be never in any case used of God again, because the divine Scriptures nowhere use it of Father and Son. But we say that the Son is like the Father in all things, as also the Holy Scriptures say and teach28    On the last clause, see Prolegg. ubi supra..

9. When this had been read, the dishonesty of its framers was soon apparent. For on the Bishops proposing that the Arian heresy should be anathematized together with the other heresies too, and all assenting, Ursacius and Valens and those with them refused; till in the event the Fathers condemned them, on the ground that their confession had been written, not in sincerity, but for the annulling of the acts of Nicæa, and the introduction instead of their unhappy heresy. Marvelling then at the deceitfulness of their language and their unprincipled intentions, the Bishops said: ‘Not as if in need of faith have we come hither; for we have within us faith, and that in soundness: but that we may put to shame those who gainsay the truth and attempt novelties. If then ye have drawn up this formula, as if now beginning to believe, ye are not so much as clergy, but are starting with school; but if you meet us with the same views with which we have come hither, let there be a general unanimity, and let us anathematize the heresies, and preserve the teaching of the Fathers. Thus pleas for Councils will not longer circulate about, the Bishops at Nicæa having anticipated them once for all, and done all that was needful for the Catholic Church29    [Cf. Tom. ad. Ant. 5, Soz. iii. 12.].’ However, even then, in spite of this general agreement of the Bishops, still the above-mentioned refused. So at length the whole Council, condemning them as ignorant and deceitful men, or rather as heretics, gave their suffrages in behalf of the Nicene Council, and gave judgment all of them that it was enough; but as to the forenamed Ursacius and Valens, Germinius, Auxentius, Gaius, and Demophilus, they pronounced them to be heretics, deposed them as not really Christians, but Arians, and wrote against them in Latin what has been translated in its substance into Greek, thus:—

10. Copy of an Epistle from the Council to Constantius Augustus30    Cf. Socr. ii. 39; Soz. iv. 10; Theod. H. E. ii. 19; Niceph. i. 40. The Latin original is preserved by Hilary, Fragm. viii., but the Greek is followed here, as stated supr. Introd..

We believe that what was formerly decreed was brought about both by God’s command and by order of your piety. For we the bishops, from all the Western cities, assembled together at Ariminum, both that the Faith of the Catholic Church might be made known, and that gainsayers might be detected. For, as we have found after long deliberation, it appeared desirable to adhere to and maintain to the end, that faith which, enduring from antiquity, we have received as preached by the prophets, the Gospels, and the Apostles through our Lord Jesus Christ, Who is Keeper of your Kingdom and Patron of your power. For it appeared wrong and unlawful to make any change in what was rightly and justly defined, and what was resolved upon in common at Nicæa along with the Emperor your father, the most glorious Constantine,—the doctrine and spirit of which [definition] went abroad and was proclaimed in the hearing and understanding of all men. For it alone was the conqueror and destroyer of the heresy of Arius, by which not that only but the other heresies31    The Hilarian Latin is much briefer here. also were destroyed, to which of a truth it is perilous to add, and full of danger to minish aught from it, since if either be done, our enemies will be able with impunity to do whatever they will. Accordingly Ursacius and Valens, since they had been from of old abettors and sympathisers of the Arian dogma, were properly declared separate from our communion, to be admitted to which they asked to be allowed a place of repentance and pardon for the transgressions of which they were conscious, as the documents drawn up by them testify. By which means forgiveness and pardon on all charges has been obtained. Now the time of these transactions was when the council was assembled at Milan32    347., the presbyters of the Roman Church being also present. But knowing at the same time that Constantine of worthy memory had with all accuracy and deliberation published the Faith then drawn up; when he had been baptized by the hands of men, and had departed to the place which was his due, [we think it] unseemly to make a subsequent innovation and to despise so many saints, confessors, martyrs, who compiled and drew up this decree; who moreover have continued to hold in all matters according to the ancient law of the Church; whose faith God has imparted even to the times of your reign through our Master Jesus Christ, through whom also it is yours to reign and rule over the world in our day33    The whole passage is either much expanded by Athan., or much condensed by Hilary.. Once more then the pitiful men of wretched mind with lawless daring have announced themselves as the heralds of an impious opinion, and are attempting to upset every summary of truth. For when according to your command the synod met, those men laid bare the design of their own deceitfulness. For they attempted in a certain unscrupulous and disorderly manner to propose to us an innovation, having found as accomplices in this plot Germinius, Auxentius34    Auxentius, omitted in Hilary’s copy. A few words are wanting in the Latin in the commencement of one of the sentences which follow. [See above, note 3.], and Gaius, the stirrers up of strife and discord, whose teaching by itself has gone beyond every pitch of blasphemy. But when they perceived that we did not share their purpose, nor agree with their evil mind, they transferred themselves to our council, alleging that it might be advisable to compile something instead. But a short time was enough to expose their plans. And lest the Churches should have a recurrence of these disturbances, and a whirl of discord and confusion throw everything into disorder, it seemed good to keep undisturbed the ancient and reasonable institutions, and that the above persons should be separated from our communion. For the information therefore of your clemency, we have instructed our legates to acquaint you with the judgment of the Council by our letter, to whom we have given this special direction, to establish the truth by resting their case upon the ancient and just decrees; and they will also assure your piety that peace would not be accomplished by the removal of those decrees as Valens and Ursacius alleged. For how is it possible for peace-breakers to bring peace? on the contrary, by their means strife and confusion will arise not only in the other cities, but also in the Church of the Romans. On this account we ask your clemency to regard our legates with favourable ears and a serene countenance and not to suffer aught to be abrogated to the dishonour of the dead; but allow us to abide by what has been defined and laid down by our forefathers, who, we venture to say, we trust in all things acted with prudence and wisdom and the Holy Spirit; because by these novelties not only are the faithful made to disbelieve, but the infidels also are embittered35    The Greek here mistranslates ‘credulitatem’ as though it were ‘crudelitatem.’ The original sense is the heathen are kept back from believing.. We pray also that you would give orders that so many Bishops who are detained abroad, among whom are numbers who are broken with age and poverty, may be enabled to return to their own country, lest the Churches suffer, as being deprived of their Bishops. This, however, we ask with earnestness, that nothing be innovated upon existing creeds, nothing withdrawn; but that all remain incorrupt which has continued in the times of your Father’s piety and to the present time; and that you will not permit us to be harassed, and estranged from our sees; but that the Bishops may in quiet give themselves always to prayers and worship, which they do always offer for your own safety and for your reign, and for peace, which may the Divinity bestow on you for ever. But our legates are conveying the subscriptions and titles of the Bishops, and will also inform your piety from the Holy Scriptures themselves.

11. Decree of the Council36    This Decree is also preserved in Hilary, who has besides preserved the ‘Catholic Definition’ of the Council, in which it professes its adherence to the Creed of Nicæa, and, in opposition to the Sirmian Confession which the Arians had proposed, acknowledges in particular both the word and the meaning of ‘substance:’ ‘substantiæ nomen et rem, a multis sanctis Scripturis insinuatam mentibus nostris, obtinere debere sui firmitatem.’ Fragm. vii. 3. [The decree is now re-translated from the Greek.].

As far as it was fitting and possible, dearest brethren, the general Council and the holy Church have had patience, and have generously displayed the Church’s forbearance towards Ursacius and Valens, Gaius, Germinius, and Auxentius; who by so often changing what they had believed, have troubled all the Churches, and still are endeavouring to foist their heretical spirit upon the faith of the orthodox. For they wish to annul the formulary passed at Nicæa, which was framed against the Arian heresy. They have presented to us besides a creed drawn up by themselves from without, and utterly alien to the most holy Church; which we could not lawfully receive. Even before this, and now, have they been pronounced heretics and gainsayers by us, whom we have not admitted to our communion, but condemned and deposed them in their presence by our voices. Now then, what seems good to you, again declare, that each one’s vote may be ratified by his subscription.

The Bishops answered with one accord, It seems good that the aforenamed heretics should be condemned, that the Catholic faith may remain in peace.

Matters at Ariminum then had this speedy issue; for there was no disagreement there, but all of them with one accord both put into writing what they decided upon, and deposed the Arians37    [On the subsequent events at Ariminum, see Prolegg. ubi supra.].

12. Meanwhile the transactions in Seleucia the Rugged were as follows: it was in the month called by the Romans September, by the Egyptians Thoth, and by the Macedonians Gorpiæus, and the day of the month according to the Egyptians the 16th38    i.e. Sep. 14, 359 (Egyptian leap-year.) Gorpiæus was the first month of the Syro-Macedonic year among the Greeks, dating according to the era of the Seleucidæ. The original transactions at Ariminum had at this time been finished as much as two months, and its deputies were waiting for Constantius at Constantinople., upon which all the members of the Council assembled together. And there were present about a hundred and sixty; and whereas there were many who were accused among them, and their accusers were crying out against them, Acacius, and Patrophilus, and Uranius of Tyre, and Eudoxius, who usurped the Church of Antioch, and Leontius39    [Of Tripolis, D.C.B. iii. 688 (3).], and Theodotus40    [‘Theodosius’ infr.], and Evagrius, and Theodulus, and George who has been driven from the whole world41    There is little to observe of these Acacian Bishops in addition to [the names and sees in Epiph. Hær. lxxiii. 26] except that George is the Cappadocian, the notorious intruder into the see of S. Athanasius. [For his expulsion see Fest. Ind. xxx, and on the composition of the council, see Gwatkin, note G, p. 190.], adopt an unprincipled course. Fearing the proofs which their accusers had to shew against them, they coalesced with the rest of the Arian party (who were mercenaries in the cause of irreligion for this purpose, and were ordained by Secundus, who had been deposed by the great Council), the Libyan Stephen, and Seras, and Polydeuces, who were under accusation upon various charges, next Pancratius, and one Ptolemy a Meletian42    The Meletian schismatics of Egypt had formed an alliance with the Arians from the first. Cf. Ep. Æg. 22. vid. also Hist. Arian. 31, 78. After Sardica the Arians attempted a coalition with the Donatists of Africa. Aug. contr. Cresc. iii. 38.. And they made a pretence43    Acacius had written to the Semi-Arian Macedonius of Constantinople in favour of the κατὰ πάντα ὅμοιον, and of the Son’s being τῆς αὐτῆς οὐσίας, and this the Council was aware of. Soz. iv. 22. Acacius made answer that no one ancient or modern was ever judged by his writings. Socr. ii. 40. of entering upon the question of faith, but it was clear they were doing so from fear of their accusers; and they took the part of the heresy, till at length they were divided among themselves. For, whereas those with Acacius and his fellows lay under suspicion and were very few, the others were the majority; therefore Acacius and his fellows, acting with the boldness of desperation, altogether denied the Nicene formula, and censured the Council, while the others, who were the majority, accepted the whole proceedings of the Council, except that they complained of the word ‘Coessential,’ as obscure and so open to suspicion. When then time passed, and the accusers pressed, and the accused put in pleas, and thereby were led on further by their irreligion and blasphemed the Lord, thereupon the majority of Bishops became indignant44    They also confirmed the Semi-Arian Confession of the Dedication, 341. of which infr. §22. After this the Acacians drew up another Confession, which Athan. has preserved, infr. §29. in which they persist in their rejection of all but Scripture terms. This the Semi-Arian majority rejected, and proceeded to depose its authors., and deposed Acacius, Patrophilus, Uranius, Eudoxius, and George the contractor45    Pork contractor to the troops, ὑποδέκτην, Hist. Arian. 75. vid. Naz. Orat. 21. 16., and others from Asia, Leontius, and Theodosius, Evagrius and Theodulus, and excommunicated Asterius, Eusebius, Augarus, Basilicus, Phœbus, Fidelius, Eutychius, and Magnus. And this they did on their non-appearance, when summoned to defend themselves on charges which numbers preferred against them. And they decreed that so they should remain, until they made their defence and cleared themselves of the offences imputed to them. And after despatching the sentence pronounced against them to the diocese of each, they proceeded to Constantius, the most irreligious46    [Cf. supr. pp. 237, 267.] Augustus, to report to him their proceedings, as they had been ordered. And this was the termination of the Council in Seleucia.

13. Who then but must approve of the conscientious conduct of the Bishops at Ariminum? who endured such labour of journey and perils of sea, that by a sacred and canonical resolution they might depose the Arians, and guard inviolate the definitions of the Fathers. For each of them deemed that, if they undid the acts of their predecessors, they were affording a pretext to their successors to undo what they themselves then were enacting47    Supr. §5, note 1.. And who but must condemn the fickleness of Eudoxius, Acacius, and their fellows, who sacrifice the honour due to their own fathers to partizanship and patronage of the Ario-maniacs48    On the word ᾽Αρειομανῖται, Gibbon observes, ‘The ordinary appellation with which Athanasius and his followers chose to compliment the Arians, was that of Ariomanites,’ ch. xxi. note 61. Rather, the name originally was a state title, injoined by Constantine, vid. Petav. de Trin. i. 8 fin. Naz. Orat. p. 794. note e. [Petavius states this, but without proof.] Several meanings are implied in this title; the real reason for it was the fanatical fury with which it spread and maintained itself; and hence the strange paronomasia of Constantine, ᾽Αρὲς ἄρειε, with an allusion to Hom. Il. v. 31. A second reason, or rather sense, of the appellation was that, denying the Word, they have forfeited the gift of reason, e.g. τῶν ᾽Αρειομανιτῶν τὴν ἀλογίαν. de Sent. Dion. init. 24 fin. Orat. ii. §32, iii. §63. [The note, which is here much condensed, gives profuse illustrations of this figure of speech.]? for what confidence can be placed in their acts, if the acts of their fathers be undone? or how call they them fathers and themselves successors, if they set about impeaching their judgment? and especially what can Acacius say of his own master, Eusebius, who not only gave his subscription in the Nicene Council, but even in a letter49    Vid. supr. pp. 152, 74. signified to his flock, that that was true faith, which the Council had declared? for, if he explained himself in that letter in his own way50    ὡς ἠθέλησεν. vid. also de Decr. §3. ὡς ἠθέλησαν. ad Ep. Æg. 5., yet he did not contradict the Council’s terms, but even charged it upon the Arians, that their position that the Son was not before His generation, was not even consistent with His being before Mary. What then will they proceed to teach the people who are under their teaching? that the Fathers erred? and how are they themselves to be trusted by those, whom they teach to disobey their Teachers? and with what eyes too will they look upon the sepulchres of the Fathers whom they now name heretics? And why do they defame the Valentinians, Phrygians, and Manichees, yet give the name of saint to those whom they themselves suspect of making parallel statements? or how can they any longer be Bishops, if they were ordained by persons whom they accuse of heresy51    §5, note 1.? But if their sentiments were wrong and their writings seduced the world, then let their memory perish altogether; when, however, you cast out their books, go and cast out their remains too from the cemeteries, so that one and all may know that they are seducers, and that you are parricides.

14. The blessed Apostle approves of the Corinthians because, he says, ‘ye remember me in all things, and keep the traditions as I delivered them to you’ (1 Cor. xi. 2); but they, as entertaining such views of their predecessors, will have the daring to say just the reverse to their flocks: ‘We praise you not for remembering your fathers, but rather we make much of you, when you hold not their traditions.’ And let them go on to accuse their own unfortunate birth, and say, ‘We are sprung not of religious men but of heretics.’ For such language, as I said before, is consistent in those who barter their Fathers’ fame and their own salvation for Arianism, and fear not the words of the divine proverb, ‘There is a generation that curseth their father’ (Prov. xxx. 11; Ex. xxi. 17), and the threat lying in the Law against such. They then, from zeal for the heresy, are of this obstinate temper; you, however, be not troubled at it, nor take their audacity for truth. For they dissent from each other, and, whereas they have revolted from their Fathers, are not of one and the same mind, but float about with various and discordant changes. And, as quarrelling with the Council of Nicæa, they have held many Councils themselves, and have published a faith in each of them, and have stood to none52    Ad Ep. Æg. 6., nay, they will never do otherwise, for perversely seeking, they will never find that Wisdom which they hate. I have accordingly subjoined portions both of Arius’s writings and of whatever else I could collect, of their publications in different Councils; whereby you will learn to your surprise with what object they stand out against an Ecumenical Council and their own Fathers without blushing.

1 Ἔφθασε μὲν ἴσως καὶ παρ' ὑμᾶς ἡ ἀκοὴ περὶ τῆς καὶ νῦν θρυλουμένης συνόδου· καὶ γὰρ βασιλέως καὶ τῶν ἐπάρχων ἐφοίτησε πανταχῆ γράμματα καλοῦντα τοὺς εἰς ταύτην συνερχομένους· ἐπειδὴ δὲ καὶ φιλομαθεῖς ὄντες ζητεῖτε γνῶναι τὰ πεπραγμένα ἀκόλουθον εἶναι νενόμικα, ἅπερ ἑώρακα καὶ ἔγνων ἀκριβῶς ταῦτα καὶ ὑμῖν δηλῶσαι, ἵνα μὴ παρ' ἑτέ ρων ἀκούοντες ἀμφίβολον ἔχητε τὴν διάνοιαν, μάλιστα ὅτι τινὲς εἰώθασιν ἑτέρως ἀπαγγέλλειν τὰ πραττόμενα ἢ ὡς γέγονεν. ἐν μὲν οὖν τῇ Νικαίᾳ, ὥσπερ ἦν ὁρισθέν, οὐκέτι γέγονε τὸ συνέδριον, ἀλλὰ δεύτερον πρόσταγμα πεφοίτηκεν, ὥστε τοὺς μὲν ἐν τοῖς δυτικοῖς μέρεσιν ἐπισκόπους ἐν Ἀριμίνῳ τῆς Ἰταλίας συνελθεῖν, τοὺς δὲ ἐν τοῖς ἀνατολικοῖς μέρεσιν ἐν τῇ λεγομένῃ Τραχείᾳ Σελευκείᾳ τῆς Ἰσαυρίας συγκροτηθῆναι. ἡ δὲ πρό φασις τῆς τοιαύτης συνελεύσεως ἐθρυλεῖτο περὶ πίστεως τῆς εἰς τὸν κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν. οἱ δὲ ταύτην παρασχόντες εἰσὶν ἀπὸ μὲν τῆς Παννονίας Οὐρσάκιος καὶ Οὐάλης καὶ Γερμίνιός τις, ἀπὸ δὲ τῆς Συρίας Ἀκάκιος, Εὐδόξιος καὶ Πατρόφιλος ὁ ἀπὸ τῆς ἐπωνύμου τῶν Σκυθῶν πόλεως τυγχάνων. οὗτοι γὰρ ἀεὶ τῆς Ἀρείου μερίδος ὄντες καὶ μὴ «νοοῦντες μήτε πῶς πιστεύουσι μήτε περὶ τίνων διαβεβαιοῦνται», ἀπατῶντες δὲ ἕκαστον ἠρέμα καὶ σπέρματα τῆς αἱρέσεως ἑαυτῶν ἐπισπείροντες ὑφήρπασάν τινας «τῶν δοκούντων εἶναί τι » καὶ αὐτὸν τὸν βασιλέα Κωνστάντιον αἱρετικὸν ὄντα σχηματισά μενοι περὶ πίστεως, ὥστε ποιῆσαι γενέσθαι σύνοδον, νομίζοντες δύνασθαι καλύψαι τὴν ἐν Νικαίᾳ σύνοδον καὶ τοὺς πάντας μεταπείθειν, ὥστε τὴν ἀσέβειαν ἀντὶ τῆς ἀληθείας κρατῆσαι πανταχοῦ.

2 Πρῶτον μὲν οὖν ἔγωγε θαυμάζω (ἡγοῦμαι δὲ καὶ πάντα ὁντιναοῦν φρόνιμον τοῦτο συνορᾶν) ὅτι καθολικῆς ὁρισθείσης συνόδου καὶ ταύτην πάντων προσδοκώντων ἐξαίφνης διῃρέθη· καὶ οἱ μὲν ἐκεῖ συνῆλθον, οἱ δὲ ὧδε συνεκρότησαν ἑαυτούς. ἦν δὲ ἄρα τοῦτο τῆς προνοίας ἔργον, ἵνα ἐν ἑκάστῃ τῶν μὲν τὸ ἄδολον καὶ καθαρὸν τῆς πίστεως δειχθῇ φρό νημα, τῶν δὲ τὸ ὕποπτον καὶ ἀμφίβολον ἦθος ἐλεγχθῇ. ἔπειτα κἀκεῖνο διενοούμην μετὰ τῶν ἐνταῦθα γνησίων ἀδελφῶν καὶ καθ' ἑαυτοὺς ἠσχάλλομεν θεωροῦντες τὸ ἀπρεπὲς τῆς τοσαύτης συνδρομῆς. τί γὰρ τοσοῦτον ἤπειξεν, ὥστε τὴν οἰκουμένην διαταραχθῆναι καὶ τοὺς λεγομένους ἐν τῷ καιρῷ τούτῳ κληρικοὺς διατρέχειν ἄνω καὶ κάτω καὶ ζητεῖν, πῶς ἄρα μάθωσι πιστεύειν εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν; εἰ γὰρ ἐπίστευον, οὐκ ἂν ὡς μὴ ἔχοντες ἐζήτουν. τοῦτο δὲ τοῖς μὲν κατηχουμένοις οὐκ ὀλίγον σκάνδαλον, τοῖς δὲ Ἕλλησιν οὐ τὸ τυχόν, ἀλλὰ καὶ πλατὺν γέλωτα παρέσχεν, εἰ Χριστιανοὶ ὥσπερ ἐξ ὕπνου νῦν ἐγερθέντες ζητοῦσι, πῶς δεῖ περὶ Χριστοῦ πιστεύειν. οἱ δὲ λεγόμενοι κληρικοὶ τού των καίτοι τὰ πρεσβεῖα παρὰ τῶν λαῶν ἐκδικοῦντες ὡς διδάσκαλοι νῦν ἤλεγξαν ἑαυτοὺς ἀπίστους ζητοῦντες ὅπερ οὐκ ἔχουσι. καὶ ἠγνόησαν οἱ περὶ Οὐρσάκιον τούτων αἴτιοι γενόμενοι, ὅσην ἑαυτοῖς ἐθησαύρισαν ὀργὴν λέγοντος τοῦ κυρίου διὰ μὲν τῶν ἁγίων· «οὐαὶ δι' οὓς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι», διὰ δὲ ἑαυτοῦ ἐν τοῖς εὐαγγελίοις· «ὃς οὖν ἐὰν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων, συμφέρει αὐτῷ, ἵνα μύλος ὀνικὸς κρε μασθῇ εἰς τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης, ἢ ἵνα», ὡς ὁ Λουκᾶς προσέθηκε, «σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα».

3 Τί γὰρ ἔλειπε διδασκαλίας εἰς εὐσέβειαν τῇ καθολικῇ ἐκκλησίᾳ, ἵνα νῦν περὶ πίστεως ζητῶσι καὶ τὴν ὑπατείαν τῶν παρόντων χρόνων προτάσσωσι τῶν παρ' αὐτῶν ἐκτιθε μένων ῥημάτων δῆθεν περὶ πίστεως; Οὐρσάκιος γὰρ καὶ Οὐάλης καὶ Γερμίνιος καὶ οἱ σὺν αὐτοῖς πεποιήκασιν ὃ μήτε γέγονε μήτε ἠκούσθη πώποτε παρὰ Χριστιανοῖς. Γράψαντες γὰρ ὡς ἤθελον αὐτοὶ πιστεύειν προέταξαν τὴν ὑπατείαν καὶ τὸν μῆνα καὶ τὴν ἡμέραν τοῦ παρόντος χρόνου, ἵνα δείξωσι πᾶσι τοῖς φρονίμοις ὅτι μὴ πρότερον, ἀλλὰ νῦν ἐπὶ Κωνσταντίου ἀρχὴν ἔχει τούτων ἡ πίστις. πάντα γὰρ πρὸς τὴν ἰδίαν αἵρεσιν βλέποντες ἔγραψαν. πρὸς τούτοις περὶ τοῦ κυρίου προσποιούμενοι γράφειν ἄλλον «δεσπότην» ὀνομάζουσιν ἑαυτοῖς Κωνστάντιον· αὐτὸς γὰρ ἦν ὁ τὴν δυναστείαν τῆς ἀσε βείας αὐτοῖς παρέχων· καὶ «αἰώνιον» δὲ αὐτὸν «βασιλέα» εἰρήκασιν οἱ τὸν υἱὸν ἀίδιον ἀρνούμενοι· οὕτως εἰσὶ πρὸς ἀσέβειαν χριστομάχοι. ἀλλ' ἴσως αὐτοῖς ἐστι πρόφασις τῆς ὑπατείας ἡ τῶν ἁγίων προφητῶν χρονογραφία. ἀλλὰ κἂν τοῦτο τολμήσωσιν εἰπεῖν, πολὺ τὴν ἀμαθίαν ἑαυτῶν ἐξαγγέλλουσιν. αἱ μὲν γὰρ τῶν ἁγίων προφητεῖαι χρόνων ἔχουσι μνήμην. καὶ Ἡσαίας μὲν καὶ Ὠσηὲ «ἐν ἡμέραις Ὀζίου καὶ Ἰωάθαμ καὶ Ἀχὰζ καἘζεκίου» γεγόνασιν, Ἱερεμίας δὲ ἐν ἡμέραις Ἰωσίου, Ἰεζεκιὴλ δὲ καὶ ∆ανιὴλ ἐπὶ Κύροκαὶ ∆αρείου καὶ ἄλλοι ἐν ἄλλοις χρόνοις ἐπροφήτευσαν οὐ τῆς θεοσεβείας ἀρχὴν καταβαλλόμενοι. ἦν γὰρ καὶ πρὸ αὐτῶν καὶ ἀεὶ ἦν καὶ πρὸ καταβολῆς κόσμου ταύτην ἡμῖν ὁ θεὸς ἐν Χριστῷ προητοίμασεν. οὐδὲ τῆς αὐτῶν δὴ πίστεως τοὺς χρόνους ἐσήμαινον· ἦσαν γὰρ καὶ πρὸ τούτων τῶν χρόνων αὐτοὶ πιστοί· ἀλλὰ τῆς δι' αὐτῶν ἀπαγγελίας ἦσαν οἱ χρόνοι. ἦν δὲ ἡ ἀπαγγελία προηγουμένη μὲν περὶ τῆς ἐπιδημίας τοῦ σωτῆρος, ἐπακολούθημα δὲ περὶ τῶν ἐσομένων τῷ Ἰσραὴλ καὶ τοῖς ἔθνεσι. καὶ ἦσαν οἱ χρόνοι σημαινόμενοι οὐκ ἀρχῆς πίστεως, καθὰ προεῖπον, ἀλλ' αὐτῶν τῶν προφητῶν, καθ' οὓς οὗτοι γενόμενοι τοιαῦτα προεφήτευον. οὗτοι δὲ οἱ νῦν σοφοὶ οὐχ ἱστορίας ἐξηγούμενοι οὐδὲ τὰ μέλλοντα προλέγοντες, ἀλλὰ γράψαντες «ἐξετέθη ἡ πίστις ἡ καθολικὴ» εὐθὺς προσέθηκαν καὶ τὴν ὑπατείαν καὶ τὸν μῆνα καὶ τὴν ἡμέραν, ἵνα, ὥσπερ οἱ ἅγιοι τῶν ἱστοριῶν καὶ τῆς ἑαυτῶν διακονίας τοὺς χρόνους ἔγραφον, οὕτως οὗτοι τῆς ἑαυτῶν πίστεως τὸν χρόνον ση μάνωσι. καὶ εἴθε περὶ τῆς ἑαυτῶν ἔγραφον «νῦν γὰρ ἤρξατο» καὶ μὴ ὡς περὶ τῆς καθολι κῆς ἐπεχείρουν· οὐ γὰρ ἔγραψαν «οὕτω πιστεύομεν», ἀλλ' ὅτι «ἐξετέθη ἡ καθολικὴ πίστις».

4 Τὸ μὲν οὖν τολμηρὸν τῆς προαιρέσεως ἐλέγχει τὴν ἀμαθίαν αὐτῶν, τὸ δὲ καινὸν ἐπι νόημα τῆς γραφῆς ἴσον ἐστὶ τῆς ἀρειανῆς αἱρέσεως. οὕτω γὰρ γράψαντες ἔδειξαν, πότε μὲν ἤρξαντο πιστεύειν αὐτοί, ἀπὸ δὲ τοῦ νῦν βούλονται τὴν πίστιν αὐτῶν καταγγέλλεσθαι. καὶ ὥσπερ κατὰ τὸν εὐαγγελιστὴν Λουκᾶν «ἐτέθη δόγμα» περὶ τῆς ἀπο γραφῆς καὶ τοῦτο τὸ δόγμα πρότερον μὲν οὐκ ἦν, ἀπὸ δὲ τῶν ἡμερῶν ἐκείνων ἤρξατο, ἐν αἷς καὶ ἐτέθη παρὰ τοῦ γράψαντος, οὕτω καὶ οὗτοι γράψαντες «ἐξετέθη νῦν ἡ πίστις» ἔδειξαν ὅτι νεώτερόν ἐστι τὸ τῆς αἱρέσεως αὐτῶν φρόνημα καὶ οὐκ ἦν πρότερον. εἰ δὲ προστιθέασι «τῆς καθολικῆς», ἔλαθον ἑαυτοὺς πεσόντες εἰς τὴν παράνοιαν τῶν ἀπὸ Φρυ γίας, ὥστε καὶ αὐτοὺς κατ' ἐκείνους εἰπεῖν· «ἡμῖν πρῶτον ἀπεκαλύφθη καὶ ἀφ' ἡμῶν ἡ πίστις ἄρχεται τῶν Χριστιανῶν». καὶ ὥσπερ ἐκεῖνοι Μαξιμίλλαν καὶ Μοντανόν, οὕτως οὗτοι ἀντὶ τοῦ Χριστοῦ Κωνστάντιον «δεσπότην» ἐπιγράφονται. εἰ δὲ κατ' αὐτοὺς ἀπὸ τῆς νῦν ὑπατείας ἀρχὴν ἡ πίστις ἔχει, τί ποιήσουσιν οἱ πατέρες καὶ οἱ μακάριοι μάρτυ ρες, τί δὲ καὶ αὐτοὶ ποιήσουσι τοὺς παρ' αὐτῶν κατηχηθέντας καὶ πρὸ τῆς ὑπατείας ταύ της κοιμηθέντας, πῶς αὐτοὺς ἐγείρουσιν, ἵνα ἃ μὲν ἔδοξαν δεδιδαχέναι τούτους ἀπαλείψω σιν, ἃ δὲ νῦν ὡς ἐφευρόντες ἔγραψαν ἐπισπείρωσιν αὐτοῖς; οὕτως εἰσὶν ἀμαθεῖς μόνον εἰδότες πλάττειν προφάσεις καὶ ταύτας ἀπρεπεῖς καὶ ἀπιθάνους ἐχούσας ἐγγὺς τὸν ἔλεγχον.

5 Ἡ μὲν γὰρ ἐν Νικαίᾳ σύνοδος οὐχ ἁπλῶς γέγονεν, ἀλλ' εἶχε τὴν χρείαν κατεπείγουσαν καὶ τὴν αἰτίαν εὔλογον. οἱ μὲν γὰρ ἀπὸ τῆς Συρίας καὶ Κιλικίας καὶ Μεσοποταμίας ἐχώλευον περὶ τὴν ἑορτὴν καὶ μετὰ τῶν Ἰουδαίων ἐποίουν τὸ πάσχα, ἥ τε ἀρειανὴ αἵρεσις ἐπαναστᾶσα ἦν κατὰ τῆς καθολικῆς ἐκκλησίας καὶ προστάτας εἶχεν εἴς τε τὴν ὑπὲρ ἑαυτῆς σπουδὴν καὶ εἰς τὴν κατὰ τῶν εὐσεβούντων ἐπιβουλὴν τοὺς περὶ Εὐσέβιον. καὶ αὕτη αἰτία γέγονεν οἰκουμενικὴν συναχθῆναι σύνοδον, ἵνα πανταχοῦ μία τῆς ἑορτῆς ἡμέρα ἐπιτελῆται καὶ ἡ παραφυεῖσα αἵρεσις ἀναθεματισθῇ. γέγονε γοῦν, καὶ οἱ μὲν ἀπὸ τῆς Συρίας ἐπείσθησαν, τὴν δὲ ἀρειανὴν αἵρεσιν ἀπεφήναντο πρόδρομον τοῦ ἀντιχρίστου καὶ κατ' αὐτῆς γράψαντες ἐκδεδώκασι καλῶς. καὶ ὅμως γράψαντες καὶ τοσοῦτοι ὄντες οὐδὲν τοιοῦτον τετολμήκασιν οἷον οἱ τρεῖς ἢ τέσσαρες οὗτοι. οὐ γὰρ προέταξαν ὑπατείαν καὶ μῆνα καὶ ἡμέραν, ἀλλὰ περὶ μὲν τοῦ πάσχα «ἔδοξε τὰ ὑποτεταγμένα». τότε γὰρ ἔδοξε πάντας πείθεσθαι· περὶ δὲ τῆς πίστεως ἔγραψαν οὐκ «ἔδοξεν», ἀλλ' «οὕτως πιστεύει ἡ καθολικὴ ἐκκλησία» καὶ εὐθὺς ὡμολόγησαν πῶς πιστεύουσιν, ἵνα δείξωσιν ὅτι μὴ νεώτερον, ἀλλ' ἀποστολικόν ἐστιν αὐτῶν τὸ φρόνημα καὶ ἃ ἔγραψαν οὐκ ἐξ αὐτῶν εὑρέθη, ἀλλὰ ταῦτ' ἐστιν ἅπερ ἐδίδαξαν οἱ ἀπόστολοι.

6 Αἱ δὲ νῦν κινούμεναι παρ' αὐτῶν σύνοδοι ποίαν ἔχουσιν εὔλογον αἰτίαν; εἰ μὲν γὰρ καινοτέρα τις ἄλλη γέγονεν αἵρεσις μετὰ τὴν ἀρειανήν, εἰπάτωσαν τὰ τῆς ἐπινοίας αὐτῆς ῥήματα καὶ τίνες οἱ ταύτην ἐφευρόντες εἰσί, γράφοντές τε ἀναθεματιζέτωσαν τὰς πρὸ τῆς συνόδου ταύτης αἱρέσεις, ἐν αἷς ἐστι καὶ ἡ ἀρειανή, ὥσπερ οἱ ἐν Νικαίᾳ πεποιήκασιν, ἵνα δόξωσι καὶ αὐτοὶ πιθανήν τινα πρόφασιν ἔχειν τοῦ καινότερα λέγειν· εἰ δὲ μηδέν τι τοιοῦτον γέγονε, μηδὲ δύνανται δεῖξαι (αὐτοὶ δὲ μᾶλλον ἔχοντες τὴν ἀσέβειαν Ἀρείου ταῦτα φθέγγονται καὶ καθημέραν ἐλεγχόμενοι μεταβάλλονται), τίς ἡ χρεία τῶν συνόδων ἀρκούσης τῆς ἐν Νικαίᾳ γενομένης πρός τε τὴν ἀρειανὴν καὶ τὰς ἄλλας αἱρέσεις, ἃς κατέκρινε πάσας διὰ τῆς ὑγιαινούσης πίστεως. καὶ γὰρ καὶ ὁ θρυλούμενος Ἀέτιος ὁ ἐπικληθεὶς Ἄθεος οὐκ ἰδίαν ἐφευρὼν μανίαν θρασύνεται, ἀλλ' εἰς τὴν ἀρειανὴν ἑτεροδοξίαν χειμαζόμενος ἐναυάγησε καὶ αὐτὸς μετὰ τῶν ἀπατηθέντων παρ' αὐτοῦ. μάτην γοῦν περιτρέχοντες προφασίζονται διὰ πίστιν ἠξιωκέναι γενέσθαι τὰς συνόδους. ἔστι μὲν γὰρ ἱκανωτέρα πάντων ἡ θεία γραφή, εἰ δὲ καὶ συνόδου χρεία περὶ τούτου, ἔστι τὰ τῶν πατέρων. καὶ τούτου γὰρ οὐκ ἠμέλησαν οἱ ἐν Νικαίᾳ συνελθόντες, ἀλλὰ καὶ ἔγραψαν οὕτω καλῶς, ὥστε τοὺς γνησίως ἐντυγχάνοντας τοῖς ἐκείνων γράμμασι δύνασθαι παρ' αὐτῶν ὑπομιμνήσκεσθαι τὴν ἐν ταῖς θείαις γραφαῖς καταγγελλομένην εἰς Χριστὸν εὐσέβειαν.

7 Οὐκοῦν, ἐπειδὴ μηδὲν εὔλογόν ἐστι παρ' αὐτοῖς, ἀποροῦσι δὲ πανταχόθεν, καίτοι καὶ προφάσεις πλάττοντες, τοῦτο λοιπὸν αὐτοῖς περιλείπεται λέγειν· ἡμεῖς ἀντιλέγοντες τοῖς πρὸ ἡμῶν καὶ παραβαίνοντες τὰς τῶν πατέρων παραδόσεις ἠξιώσαμεν σύνοδον γενέσθαι. ἀλλὰ πάλιν φοβηθέντες μὴ πάλιν εἰς ἓν συνελθόντων μάταιος ἡμῖν ἡ σπουδὴ γένηται, ἠξιώσαμεν εἰς δύο διαιρεθῆναι τὴν σύνοδον, ἵνα ἐν μέρει γενόμενοι δείξαντες ἅπερ ἐγράψαμεν ὑφαρπάσαι δυνηθῶμεν τὸ πλέον ἀπειλοῦντες τὸν προιστάμενον τῆς ἀσεβείας Κωνστάντιον, καὶ οὕτω τὰ μὲν ἐν Νικαίᾳ πραχθέντα σχολάσαι ποιήσωμεν σχηματισάμενοι τὴν ἁπλότητα τῶν γραφέντων παρ' ἡμῶν. ταῦτα δὲ εἰ καὶ μὴ τοῖς ῥήμασιν αὐτοῖς εἰρήκασιν, ἀλλὰ τῇ διανοίᾳ ταύτῃ πάντα πεποιήκασί τε καὶ διετάραξαν. ἀμέλει πολλὰ πολλάκις εἰρηκότες καὶ γράψαντες ἐν διαφόροις συνόδοις οὐδε πώποτε περὶ τῆς ἀρειανῆς αἱρέσεως ὡς φαύλης ἐμνημόνευσαν, ἀλλ' εἰ καί ποτε παρόντες τινὲς τὰς αἱρέσεις διέβαλλον, αὐτοὶ τὴν ἀρειανὴν ἐξεδίκουν, ἣν ἡ ἐν Νικαίᾳ σύνοδος ἀνεθεμάτισε, καὶ μᾶλλον οὗτοι τοὺς τὰ Ἀρείου λέγοντας γνησίως ἐδέχοντο. μέγα μὲν οὖν καὶ τοῦτο τεκμήριον, ὅτι μὴ δι' ἀλήθειαν, ἀλλ' ἐπ' ἀναιρέσει τῶν ἐν Νικαίᾳ πραχθέντων ἡ ἐπίνοια τῶν νῦν συνόδων ἦν· ἃ δὲ καὶ ἐν αὐταῖς ταῖς συνόδοις παρ' αὐτῶν καὶ τῶν ὁμοίων πέπρακται, δείκνυσιν οὐδὲν ἧττον εἶναι ταῦτα ἀληθῆ. λοιπὸν γὰρ ἀναγκαῖον ὡς ἕκαστα γέγονε δηλῶσαι.

8 Πάντων προσδοκώντων εἰς ἓν συνέρχεσθαι, οὓς ἐκάλει τὰ παρὰ βασιλέως γράμματα, καὶ μίαν γίνεσθαι τὴν σύνοδον, ἐπειδὴ διῃρέθησαν, καὶ οἱ μὲν εἰς Σελεύκειαν τὴν λεγομένην Τραχεῖαν κατῆλθον, οἱ δὲ ἐν τῇ Ἀριμίνῳ συνῆλθον. ἦσαν δὲ οἱ ἐν αὐτῇ ἐπίσκοποι υʹ καὶ πλέον· εἰς ταύτην ἀνῆλθον καὶ Γερμίνιος καὶ Αὐξέντιος καὶ Οὐάλης καὶ Οὐρσάκιος ∆ημόφιλός τε καὶ Γάιος. ἀλλὰ τῶν ἐπισκόπων πάντων διαλεγο μένων ἀπὸ τῶν θείων γραφῶν οὗτοι χάρτην ἐπεδείκνυον καὶ τὴν ὑπατείαν ἀναγινώσ κοντες ἠξίουν ταῦτα προκρίνεσθαι πάσης συνόδου καὶ τούτων μηδὲν πλέον ζητεῖν παρὰ τῶν αἱρετικῶν μηδὲ ἐρευνᾶσθαι τὴν ἐκείνων διάνοιαν, ἀλλ' ἀρκεῖσθαι τούτοις μόνοις. καὶ ἔστι τὰ γραφέντα παρ' αὐτῶν ταῦτα· Ἐξετέθη ἡ πίστις ἡ καθολικὴ ἐπὶ παρουσίᾳ τοῦ δεσπότου ἡμῶν τοῦ εὐσεβεστάτου καὶ καλλινίκου βασιλέως Κωνσταντίου Αὐγούστου τοῦ αἰωνίου Σεβαστοῦ ὑπατείᾳ Φλαυίων Εὐσεβίου καὶ Ὑπατίου τῶν λαμπροτάτων ἐν Σιρμίῳ τῇ πρὸ ιαʹ καλανδῶν Ἰουνίων. Πιστεύομεν εἰς ἕνα τὸν μόνον καὶ ἀληθινὸν θεὸν πατέρα παντοκράτορα καὶ κτίστην καὶ δημιουργὸν τῶν πάντων, καὶ εἰς ἕνα μονογενῆ υἱὸν τοῦ θεοῦ, τὸν πρὸ πάντων τῶν αἰώνων καὶ πρὸ πάσης ἀρχῆς καὶ πρὸ παντὸς ἐπινοουμένου χρόνου καὶ πρὸ πάσης καταληπτῆς οὐσίας γεγεννημένον ἀπαθῶς ἐκ τοῦ θεοῦ, δι' οὗ οἵ τε αἰῶνες κατηρτίσθησαν καὶ τὰ πάντα ἐγένετο, γεγεννημένον δὲ μονογενῆ, μόνον ἐκ μόνου τοῦ πατρός, θεὸν ἐκ θεοῦ, ὅμοιον τῷ γεννήσαντι αὐτὸν πατρὶ κατὰ τὰς γραφάς, οὗ τὴν γένεσιν οὐδεὶς ἐπίσταται εἰ μὴ μόνος ὁ γεννήσας αὐτὸν πατήρ. τοῦτον ἴσμεν τοῦ θεοῦ μονογενῆ υἱόν, νεύματι πατρικῷ παραγενόμενον ἐκ τῶν οὐρανῶν εἰς ἀθέτησιν ἁμαρτίας καὶ γεν νηθέντα ἐκ Μαρίας τῆς παρθένου καὶ ἀναστραφέντα μετὰ τῶν μαθητῶν καὶ πᾶσαν τὴν οἰκονομίαν πληρώσαντα κατὰ τὴν πατρικὴν βούλησιν, σταυρωθέντα καὶ ἀποθανόντα καὶ εἰς τὰ καταχθόνια κατελθόντα καὶ τὰ ἐκεῖσε οἰκονομήσαντα, ὃν «πυλωροὶ ᾅδου ἰδόντες» ἔφριξαν καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναστραφέντα μετὰ τῶν μαθητῶν καὶ πᾶσαν τὴν οἰκονομίαν πληρώσαντα καὶ πεντήκοντα ἡμερῶν πληρου μένων ἀναληφθέντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρὸς καὶ ἐλευ σόμενον ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῆς ἀναστάσεως τῇ δόξῃ τῇ πατρικῇ ἀποδιδόντα ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. καὶ εἰς τὸ ἅγιον πνεῦμα, ὃ αὐτὸς ὁ μονογενὴς ἐπηγγείλατο πέμψαι τῷ γένει τῶν ἀνθρώπων, τὸν παράκλητον, κατὰ τὸ γεγραμμένον· «ἀπέρχομαι πρὸς τὸν πατέρα μου καὶ παρακαλέσω τὸν πατέρα καὶ ἄλλον παράκλητον πέμψει ὑμῖν τὸ πνεῦμα τῆς ἀληθείας, ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ διδάξει καὶ ὑπομνήσει ὑμᾶς πάντα». τὸ δὲ ὄνομα τῆς οὐσίας διὰ τὸ ἁπλούστερον παρὰ τῶν πατέρων τεθεῖσθαι, ἀγνοούμενον δὲ ὑπὸ τῶν λαῶν σκάνδαλον φέρειν, διὰ τὸ μήτε τὰς γραφὰς τοῦτο περιέ χειν ἤρεσε τοῦτο περιαιρεθῆναι καὶ παντελῶς μηδεμίαν μνήμην οὐσίας ἐπὶ θεοῦ εἶναι τοῦ λοιποῦ διὰ τὸ τὰς θείας γραφὰς μηδαμοῦ περὶ πατρὸς καὶ υἱοῦ οὐσίας μεμνῆσθαι. ὅμοιον δὲ λέγομεν τὸν υἱὸν τῷ πατρὶ κατὰ πάντα ὡς καὶ αἱ ἅγιαι γραφαὶ λέγουσί τε καὶ διδάσκουσι.

9 Τούτων ἀναγνωσθέντων οὐ μακρὰν ἐγνώσθη τῶν γραψάντων ἡ πανουργία. Τῶν γὰρ ἐπισκόπων προτεινάντων ἀναθεματισθῆναι τὴν ἀρειανὴν αἵρεσιν μετὰ καὶ τῶν ἄλλων αἱρέσεων πάντων τε ἐπὶ τούτῳ συνθεμένων Οὐρσάκιος καὶ Οὐάλης καὶ οἱ σὺν αὐτοῖς ἀνένευον. καὶ λοιπὸν κατεγνώσθησαν ὡς οὐ γνησίως, ἀλλ' ἐπ' ἀναιρέσει τῶν ἐν Νικαίᾳ πραχθέντων γράψαντες ταῦτα, ἵνα τὴν δυσώνυμον αἵρεσιν ἀντεισάξωσι. θαυμάσαντες γοῦν ἐπὶ τοῖς δολίοις αὐτῶν ῥήμασι καὶ πανούργῳ προαιρέσει ἔλεγον· «ἡμεῖς οὐ δεόμενοι πίστεως συνήλθομεν (ἔχομεν γὰρ ἐν ἑαυτοῖς ὑγιαίνουσαν τὴν πίστιν), ἀλλ' ἵνα τοὺς ἀντιλέγοντας τῇ ἀληθείᾳ καὶ καινοτομεῖν ἐπιχειροῦντας ἐντρέψωμεν. εἰ μὲν οὖν ὑμεῖς ὡς νῦν ἀρχόμενοι πιστεύειν ἐγράψατε ταῦτα, οὔπω ἐστὲ κληρικοὶ ἀρχὴν ἔχοντες τοῦ κατηχεῖσθαι, εἰ δὲ τῇ γνώμῃ ᾗ συνήλθομεν ἡμεῖς ταύτην καὶ ὑμεῖς ἔχοντες ἀπηντήσατε, ἔστω πάντων ὁμοφροσύνη καὶ τὰς μὲν αἱρέσεις ἀναθέματι ἀναθεματίσωμεν, τὰ δὲ τῶν πατέρων φυλάξωμεν ὑπὲρ τοῦ μηκέτι διατρέχειν προφάσεις συνόδων ἅπαξ προλαβόντων τῶν ἐν Νικαίᾳ συνελθόντων καὶ πάντα πραξάντων ὑπὲρ τῆς καθολικῆς ἐκκλησίας». ἀλλὰ καὶ οὕτω τῶν ἐπισκόπων πάλιν πάντων συνθεμένων ἀνένευσαν οἱ προειρημένοι, καὶ λοιπὸν καταγνόντες αὐτῶν ὡς ἀμαθῶν δολίων τε καὶ μᾶλλον αἱρετικῶν τῇ μὲν ἐν Νικαίᾳ γενομένῃ συνόδῳ συνεψηφίσαντο πάντες καὶ ταύτῃ πάντες ἔκριναν ἀρκεῖσθαι, τοὺς δὲ προειρημένους Οὐρσάκιον καὶ Οὐάλεντα Γερμίνιον Αὐξέντιον Γάιον ∆ημόφιλον αἱρετικοὺς ἀπέφηναν καὶ καθελόντες αὐτοὺς ὡς μὴ ὄντας ἀληθῶς Χριστια νούς, ἀλλ' Ἀρειανοὺς ἔγραψαν κατ' αὐτῶν Ῥωμαιστὶ μέν, ἑρμηνευθέντα δὲ Ἑλληνιστὶ κατὰ δύναμιν ταῦτα· 10.t Ἀντίγραφον ἐπιστολῆς παρὰ τῆς συνόδου πρὸς τὸν Αὔγουστον Κωνστάντιον

10 Ἔκ τε τῆς τοῦ θεοῦ κελεύσεως καὶ τοῦ τῆς σῆς εὐσεβείας προστάγματος τὰ πάλαι δογματισθέντα γεγενῆσθαι πιστεύομεν. εἰς γὰρ Ἀρίμινον ἐκ πασῶν τῶν πρὸς δύσιν πόλεων εἰς τὸ αὐτὸ πάντες οἱ ἐπίσκοποι συνήλθομεν, ἵνα καὶ ἡ πίστις τῆς καθολικῆς ἐκκλησίας γνωρισθῇ καὶ οἱ τἀναντία φρονοῦντες ἔκδηλοι γένωνται. ὡς γὰρ ἐπὶ πλεῖστον διασκοποῦντες εὑρήκαμεν, ἀρεστὸν ἐφάνη τὴν πίστιν τὴν ἐκ παλαιοῦ δια μένουσαν, ἣν καὶ οἱ προφῆται καὶ τὰ εὐαγγέλια καὶ οἱ ἀπόστολοι διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐκήρυξαν, τοῦ καὶ τῆς σῆς βασιλείας φρουροῦ καὶ τῆς σῆς ῥώσεως προστά του, ἵνα ταύτην κατασχόντες φυλάξωμεν καὶ φυλάττοντες μέχρι τέλους διατηρήσωμεν. ἄτοπον γὰρ καὶ ἀθέμιτον ἐφάνη τῶν ὀρθῶς καὶ δικαίως ὡρισμένων τι μεταλλάσσειν καὶ τῶν ἐν Νικαίᾳ κοινῇ μετὰ τοῦ ἐνδοξοτάτου Κωνσταντίνου τοῦ σοῦ πατρὸς καὶ βασιλέως ἐσκεμμένων, ὧν ἡ διδασκαλία καὶ τὸ φρόνημα διῆλθέ τε καὶ ἐκηρύχθη εἰς πάσας ἀνθρώπων ἀκοάς τε καὶ διανοίας, ἥτις ἀντίπαλος μόνη καὶ ὀλετὴρ τῆς Ἀρείου αἱρέσεως ὑπῆρξε, δι' ἧς οὐ μόνον αὕτη, ἀλλὰ καὶ αἱ λοιπαὶ αἱρέσεις καθῃρέθησαν, ἐν ᾗ ὄντως καὶ τὸ προσθεῖναί τι σφαλερὸν καὶ τὸ ἀφελέσθαι τι ἐπικίνδυνον ὑπάρχει, ὡς, εἴπερ τι θάτερον γένοιτο, ἔσται τοῖς ἐχθροῖς ἄδεια τοῦ ποιεῖν ἅπερ βούλονται. ὅθεν Οὐρσάκιός τε καὶ Οὐάλης, ἐπειδὴ ἔκπαλαι μέτοχοί τε καὶ σύμφωνοι τοῦ ἀρειανοῦ δόγματος ἦσαν καθε στηκότες καὶ τῆς ἡμετέρας κοινωνίας χωρισθέντες ἀπεφάνθησαν, ἧς ἵνα μετάσχωσιν ἐφ' οἷς ἑαυτοῖς συνεγνώκεισαν πλημμελήσαντες μετανοίας τε καὶ συγγνώμης ἠξίουν τυχεῖν, ὡς καὶ τὰ ἔγγραφα τὰ ὑπ' ἐκείνων γεγενημένα μαρτυρεῖ, δι' ὧν ἁπάντων φειδὼ γεγένηται καὶ τῶν ἐγκλημάτων συγγνώμη (ἦν δὲ ὁ καιρὸς καθ' ὃν ταῦτα ἐπράττετο, ὅτε ἐν Μεδιολάνῳ τὸ συνέδριον τῆς συνόδου συνεκροτεῖτο, συμπαρόντων δὲ καὶ τῶν πρεσβυτέρων τῆς τῶν Ῥωμαίων ἐκκλησίας), ἐγνωκότες δὲ ἅμα καὶ τὸν μετὰ τελευτὴν ἄξιον μνήμης Κωνσταντῖνον μετὰ πάσης ἀκριβείας καὶ ἐξετάσεως τὴν συγγραφεῖσαν πίστιν ἐκτεθεικότα. ἐπειδὴ δὲ ὡς ἐξ ἀνθρώπων ἐγένετο βαπτισθεὶς καὶ πρὸς τὴν ὀφειλομένην εἰρήνην ἀνεχώρησεν ἄτοπον, εἶναι ἐνομίσαμεν μετ' ἐκεῖνόν τι καινοτομεῖν καὶ τοσούτους ἁγίους ὁμολογητάς, μάρτυρας, τοὺς καὶ τοῦδε τοῦ δόγματος συγγραφεῖς τε καὶ εὑρετὰς ὑπεριδεῖν, οἵτινες κατὰ τὸν παλαιὸν τῆς ἐκκλησίας θεσμὸν ἅπαντα φρονοῦντες διαμεμενήκασιν, ὧν ὁ θεὸς τὴν πίστιν καὶ εἰς τοὺς σοὺς χρόνους τῆς βασιλείας μετέδωκε διὰ τοῦ δεσπότου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ σοι καὶ τὸ βασιλεύειν οὕτως ὑπῆρξεν, ὡς καὶ τῆς καθ' ἡμᾶς οἰκουμένης κρατεῖν. πάλιν γοῦν οἱ ἐλεεινοὶ καὶ οἰκτροὶ τῷ φρονήματι ἀθεμίτῳ τολμήματι τῆς δυσσεβοῦς φρονήσεως κήρυκας ἑαυτοὺς ἀνήγγειλαν καὶ ἐπιχειροῦσιν ἀνατρέπειν πᾶν ἀληθείας σύνταγμα. ὡς γὰρ κατὰ τὸ σὸν πρόσ ταγμα τὸ συνέδριον τῆς συνόδου συγκεκρότητο, κἀκεῖνοι τῆς ἰδίας ἀπάτης ἐγύμνουν τὴν σκέψιν. ἐπειρῶντο γὰρ πανουργίᾳ τινὶ καὶ ταραχῇ προσφέροντές τι καινοτομεῖν τῆς τοιαύτης ἑταιρίας τοὺς συναλισκομένους εὑρόντες Γερμίνιον, Αὐξέντιον καὶ Γάιον τοὺς τὴν ἔριν καὶ διχοστασίαν ἐμποιοῦντας, ὧν ἡ διδασκαλία μία μὲν οὖσα πᾶν πλῆθος βλασφημιῶν ὑπερβέβηκεν. ὡς δὲ συνεῖδον οὐχὶ τῆς τοιαύτης προαιρέσεως ὄντας οὔτε ὁμογνωμονοῦντας ἐφ' οἷς κακῶς ἐφρόνουν, εἰς τὸ συμβούλιον ἡμῶν μετήγαγον ἑαυτοὺς ὡς δοκεῖν ἕτερόν τι γράφειν· ἦν δὲ ὁ καιρὸς βραχὺς ὁ καὶ τὰς γνώμας αὐτῶν ἐξελέγχων. ἵνα οὖν μὴ τοῖς αὐτοῖς ἀεὶ τὰ τῆς ἐκκλησίας περιπίπτῃ καὶ ταραχὴ καὶ θόρυβος καλιν δούμενος ἅπαντα συγχέῃ, βέβαιον ἐφάνη τὰ πάλαι διωρισμένα ἔννομα καὶ ἀμετακίνητα διαφυλάττειν, τοὺς δὲ προειρημένους τῆς ἡμετέρας κοινωνίας ἀποκεχωρίσθαι, δι' ἣν αἰτίαν τοὺς ἀναδιδάξαντας πρέσβεις πρὸς τὴν σὴν ἐπιείκειαν ἀπεστάλκαμεν τὴν γνώμην τοῦ συνεδρίου διὰ τῆς ἐπιστολῆς μηνύσοντας. τοῖς δὲ πρέσβεσι πρό γε πάντων τοῦτο παρεκελευσάμεθα τὸ τὴν ἀλήθειαν πιστώσασθαι ἐκ τῶν πάλαι ἀρχαίων καὶ δικαίων ὁρμωμένους· οἳ καὶ τὴν σὴν ἀναδιδάξουσιν ὁσιότητα ὅτι οὐχ ὥσπερ ἔφησαν Οὐρσάκιός τε καὶ Οὐάλης ἔσται εἰρήνη, εἴπερ τι τῶν δικαίων ἀνατραπείη. πῶς γὰρ εἰρήνην οἷόν τε ἄγειν τοὺς τὴν εἰρήνην καταλύοντας; μᾶλλον γὰρ ἔρις καὶ ταραχὴ ἐκ τούτων σὺν ταῖς λοιπαῖς πόλεσι καὶ τῇ τῶν Ῥωμαίων ἐκκλησίᾳ γενήσεται. ∆ιὸ δὴ ἱκετεύομεν τὴν σὴν ἐπιείκειαν, ἵνα προσηνέσιν ἀκοαῖς καὶ γαληναίῳ βλέμματι τοὺς ἡμετέρους πρέσβεις ἀθρήσειας μήτε πρὸς ὕβριν τῶν τετελευτηκότων καινόν τι μεταλλάττειν ἐπιτρέψειας, ἀλλ' ἐάσῃς ἐμμένειν ἡμᾶς τοῖς παρὰ τῶν προγόνων ὁρισθεῖσί τε καὶ νενομοθετημένοις, οὓς ἅπαντα μετὰ ἀγχινοίας τε καὶ φρονήσεως καὶ πνεύματος ἁγίου πεποιηκέναι φήσαιμεν ἄν. τὰ γὰρ νῦν παρ' ἐκείνων καινοτομούμενα τοῖς μὲν πιστεύσασιν ἀπιστίαν ἐμποιεῖ, τοῖς δὲ ἀπιστοῦσιν ὠμότητα. ἱκετεύομεν δὲ ἔτι, ἵνα κελεύ σῃς τοὺς ἐπισκόπους τοὺς ἐν ταῖς ἀλλοδαπαῖς διατρίβοντας, οὓς καὶ τὸ τῆς ἡλικίας ἐπίπονον καὶ τὸ τῆς πενίας ἐνδεὲς τρύχει, τὴν εἰς τὰ οἰκεῖα ἀνακομιδὴν ῥᾳδίαν ποιήσασθαι, ἵνα μὴ ἔρημοι τῶν ἐπισκόπων ἀφωρισμένων, αἱ ἐκκλησίαι διαμένωσιν. ἔτι δὲ πρὸς ἅπασι καὶ τοῦτο δεόμεθα, ἵνα μηδὲν μήτε ἐλλείπῃ τῶν προυπαρξάντων μήτε πλεονάζῃ, ἀλλὰ πάντα ἄρρηκτα διαμείνῃ ἐκ τῆς τοῦ σοῦ πατρὸς εὐσεβείας καὶ εἰς τὸν νῦν χρόνον διαφυλαττόμενα, μήτε λοιπὸν ἡμᾶς μοχθεῖν καὶ τῶν οἰκείων παροικήσεων ἀλλοτρίους ἐπιτρέψειας γίνεσθαι, ἀλλ' ἵνα οἱ ἑπίσκοποι σὺν τοῖς ἰδίοις λαοῖς μετ' εἰρήνης εἰς εὐχάς τε καὶ λατρείας σχολὴν ἄγοιεν ἱκετεύοντες ὑπὲρ τῆς σῆς βασιλείας καὶ σωτηρίας καὶ εἰρήνης, ἣν ἡ θειότης σοι εἰς τὸ διηνεκὲς χαριεῖται. οἱ δὲ ἡμέτεροι πρέσβεις τάς τε ὑπογραφὰς καὶ τὰς τῶν ἐπισκόπων προσηγορίας κομίζουσιν, οἵτινες καὶ ἐξ αὐτῶν τῶν θείων γραφῶν τὴν σὴν ἀναδιδάξουσιν ὁσιότητα. 11.t Ἀπόφασις τῆς συνόδου

11 Ἕως προσῆκον ἦν καὶ δυνατόν, ἀδελφοὶ τιμιώτατοι, ἡ καθολικὴ σύνοδος καὶ ἡ ἁγία ἐκκλησία τῇ ἰδίᾳ ὑπομονῇ καὶ ἀνεξικακίᾳ ἤνεγκεν οὐκ ἀγενῶς Οὐρσάκιον καὶ Οὐάλην καὶ Γάιον καὶ Γερμίνιον καὶ Αὐξέντιον, οἵτινες ἄλλοτε ἄλλα φρονοῦντες πάσας τὰς ἐκκλησίας συνετάραξαν, οἳ καὶ νῦν ἐπιχειρῆσαι τετολμήκασι τὸν αἱρετικὸν λογισμὸν τῇ τῶν ὀρθοδόξων πίστει συνάψαι καὶ διαλῦσαι τὴν ἐν Νικαίᾳ σύνοδον, ἥτις ἀντίμαχος ὑπάρχει τῇ τῶν Ἀρειανῶν αἱρέσει, ἔξωθεν ἰδίαν τινὰ καὶ ἀλλοτριωτάτην τῆς ἁγιω τάτης ἐκκλησίας συγγραφεῖσαν πίστιν προσφέροντες, ἥντινα ἡμᾶς δέξασθαι ἀθέμιτονἡγησάμεθα. ἔκπαλαι γὰρ οὗτοι αἱρετικοὶ ὄντες καὶ τἀναντία φρονοῦντες καὶ νῦν ἀπεδείχθησαν, οὓς πρὸς τὴν ἡμετέραν κοινωνίαν συνελθεῖν οὐκ ἐπιτρέπομεν τῇ ἰδίᾳ φωνῇ παρόντας αὐτοὺς κατακρίναντες καὶ καθαιροῦντες. νῦν τοίνυν ὅπερ δοκεῖ ἀποφήνασθε, ἵνα ἑνὸς ἑκάστου ἡ γνῶσις ἐκ τῆς ὑπογραφῆς εἴη βέβαιος. ὁμοθυμαδὸν οἱ ἐπίσκοποι φάσκομεν· «οἱ προειρημένοι ἐχθροὶ καθαιρεθῶσιν, ἵνα ἡ καθολικὴ πίστις ἐν εἰρήνῃ διαμείνῃ». Καὶ τὰ μὲν ἐν τῇ Ἀριμίνῳ πραχθέντα ταχεῖαν καὶ τοιαύτην ἔσχε τὴν διάλυσιν. οὐδεὶς γὰρ ἐκεῖ διεφώνησεν, ἀλλὰ πάντες συμφώνως ἔγραψαν τὰ δόξαντα καὶ τοὺς Ἀρειανοὺς καθῄρησαν.

12 Τὰ δὲ ἐν Σελευκείᾳ τῇ Τραχείᾳ γενόμενα ταῦτά ἐστι. μὴν μὲν ἦν ὁ κατὰ Ῥωμαίους καλούμενος Σεπτέμβριος, κατὰ δὲ τοὺς Αἰγυπτίους Θὼθ καὶ κατὰ Μακεδόνας Γορπιαῖος καὶ ἡμέρα ι?ʹ τοῦ μηνὸς κατ' Αἰγυπτίους, εἰς ἣν συνέδραμον πάντες οἱ κληθέντες συνελθεῖν· ἦσαν δὲ κἀκεῖ που ρξʹ. πολλῶν δὲ ὄντων τῶν ἐν αὐτοῖς κατηγορουμένων καὶ τῶν κατηγορούντων βοώντων κατ' αὐτῶν Ἀκάκιος καὶ Πατρόφιλος καὶ Οὐράνιος ὁ ἀπὸ Τύρου καὶ Εὐδόξιος ὁ ἐπεισπηδήσας τῇ Ἀντιοχέων ἐκκλησίᾳ Λεόντιός τε καὶ Θεοδόσιος καὶ Εὐάγριος καὶ Θεόδουλος καὶ Γεώργιος ὁ διωχθεὶς ἀπὸ τῆς οἰκουμένης πράττουσί τι κακοῦργον. φοβηθέντες γὰρ τοὺς κατ' αὐτῶν παρὰ τῶν κατηγόρων ἐλέγχους προσελάβοντο τοὺς ἄλλους τῆς Ἀρείου μερίδος τοὺς εἰς αὐτὸ τοῦτο μισθωτοὺς εἰς ἀσέβειαν γινομένους καὶ κατασταθέντας παρὰ Σεκούνδου τοῦ καθαιρεθέντος παρὰ τῆς μεγάλης συνόδου, ἀπὸ μὲν τῆς Λιβύης Στέφανον καὶ Σερὰν καὶ Πολυδεύκην κατηγορου μένους ἐπὶ διαφόροις ἐγκλήμασι καὶ λοιπὸν Παγκράτιον καὶ Πτολεμαῖον Μελιτιανόν τινα· καὶ σχηματισάμενοι δῆθεν περὶ πίστεως ζητεῖν οὐκ ἐλάνθανον τοὺς κατηγόρους δεδιότες. καὶ τὴν αἵρεσιν ἐξεδίκουν καὶ λοιπὸν ἐσχίσθησαν. καὶ οἱ μὲν μετὰ τῶν περὶ Ἀκάκιον ἦσαν ὕποπτοι καὶ ὀλίγοι παντελῶς, οἱ δὲ ἄλλοι τὸ πλῆθος ἦσαν. οἱ μὲν οὖν περὶ Ἀκάκιον ἀποχρησάμενοι τῷ τῆς ἀπονοίας θράσει τέλεον ἠρνοῦντο τὰ ἐν Νικαίᾳ γραφέντα καὶ τὴν σύνοδον διέβαλλον, οἱ δὲ ἄλλοι (τὸ πλῆθος δὲ ἦσαν οὗτοι) τὰ μὲν ἄλλα πάντα τῆς συνόδου ἀπεδέχοντο, μόνην δὲ τὴν τοῦ ὁμοουσίου λέξιν ὡς ἐκ τῆς ἀσαφείας ὕποπτον ἐπροφασίζοντο. ἐγχρονιζόντων τοίνυν ἐν τῷ τόπῳ καὶ τῶν μὲν κατηγόρων ἐπικειμένων, τῶν δὲ κατηγορουμένων φευγόντων καὶ διὰ τοῦτο πλέον ἐν ἀσεβείαις ἐξαγομένων καὶ βλασφημούντων εἰς τὸν κύριον ἠγανάκτησε τὸ πλῆθος τῶν ἐπισκόπων καὶ καθῄρησαν μὲν Ἀκάκιον Πατρόφιλον Οὐράνιον Εὐδόξιον καὶ τὸν ἀπὸ ὑποδεκτῶν Γεώργιον καὶ ἄλλους ἀπὸ τῆς Ἀσίας, Λεόντιον καὶ Θεοδόσιον, Εὐάγριον καὶ Θεόδουλον, ἀκοινωνήτους δὲ πεποιήκασιν Ἀστέριον, Εὐσέβιον, Αὔγαρον καὶ Βασιλικὸν καὶ Φοῖβον καὶ Φιδήλιον καὶ Εὐστάθιον καὶ Εὐτύχιον καὶ Μάγνον. τοῦτο δὲ πεποιήκασιν, ἐπειδὴ κληθέντες ἀπολογήσασθαι ἐφ' οἷς αὐτῶν πλεῖστοι κατηγόρουν οὐκ ἀπήντησαν. καὶ ὥρισαν οὕτω μένειν αὐτούς, ἕως ἂν ἀπολογησάμενοι δείξωσιν ἑαυτοὺς καθαροὺς ἀπὸ τῶν ἐπιφερομένων αὐτοῖς ἐγκλημάτων. γράψαντές τε εἰς τὴν ἑκάστου παροικίαν τὴν κατ' αὐτῶν γενομένην κρίσιν ἀνῆλθον παρὰ τὸν ἀσεβέστατον Αὔγουστον Κωνστάντιον ἀπαγγελοῦντες αὐτῷ τὰ πεπραγμένα· ταύτην γὰρ εἶχον πρόσταξιν. καὶ τοῦτο τέλος γέγονε καὶ τῆς ἐν Σελευκείᾳ συνόδου.

13 Τίς τοίνυν οὐκ ἂν ἀποδέξαιτο μὲν τὴν εὐλάβειαν τῶν ἐν τῇ Ἀριμίνῳ συνόδῳ συνελθόντων ἐπισκόπων; οἳ τοσοῦτον κάματον ὁδοῦ καὶ θαλάττης κινδύνους ὑπέμειναν, ἵνα τοὺς μὲν φρονοῦντας τὰ Ἀρείου καθέλωσι, τοὺς δὲ τῶν πατέρων ὅρους ἀκεραίους φυλάξωσιν ὁσίως καὶ κανονικῶς τοῦτο βουλευσάμενοι. ἡγεῖτο γὰρ ἕκαστος αὐτῶν, εἰ λύσαιεν τὰ τῶν πρὸ αὐτῶν, πρόφασιν διδόναι τοῖς μετὰ ταῦτα, ὥστε λῦσαι τὰ παρ' αὐτῶν νῦν γινόμενα. τίς δὲ οὐκ ἂν καταγνοίη τῆς εὐχερείας τῶν περὶ Εὐδόξιον καὶ Ἀκάκιον, οἳ τὴν τῶν ἑαυτῶν πατέρων τιμὴν προπίνουσι τῇ πρὸς τοὺς Ἀρειομανίτας σπουδῇ καὶ χάριτι; ποία γὰρ πίστις τοῖς παρ' αὐτῶν γινομένοις, εἰ τὰ τῶν προτέρων καταλύεται; ἢ πῶς «πατέρας» ὀνομάζουσιν οὓς διεδέξαντο, ὧν αὐτοὶ τῆς γνώμης κατήγοροι γίνονται; μάλιστα δὲ Ἀκάκιος τί ἂν εἴποι πρὸς Εὐσέβιον τὸν ἑαυτοῦ διδάσ καλον, ὃς οὐ μόνον ὑπέγραψεν ἐν τῇ κατὰ Νίκαιαν συνόδῳ, ἀλλὰ γὰρ καὶ δι' ἐπιστολῆς ἐδήλωσε τοῖς ὑπ' αὐτὸν λαοῖς ταύτην εἶναι πίστιν ἀληθῆ τὴν ὁμολογηθεῖσαν ἐν τῇ κατὰ Νίκαιαν συνόδῳ; εἰ γὰρ καὶ ὡς ἠθέλησεν ἀπελογήσατο διὰ τῆς ἐπιστολῆς, ἀλλά γε τὰς λέξεις οὐκ ἠρνήσατο, ἀλλὰ καὶ κατηγόρησε τῶν Ἀρειανῶν ὅτι λέγοντες· «οὐκ ἦν πρὶν γεννηθῇ ὁ υἱὸς, οὐδὲ πρὸ Μαρίας αὐτὸν ἤθελον εἶναι». τί ἄρα καὶ διδάξουσι τοὺς λαοὺς τοὺς παρ' ἐκείνων διδαχθέντας; ὅτι ἐσφάλησαν οἱ πατέρες; καὶ πῶς αὐτοὶ πιστευθήσονται παρ' αὐτοῖς οὓς διδάσκουσι παρακούειν τῶν διδασκάλων; ποίοις δὲ ὄμμασιν ἐμβλέψονται καὶ τοῖς μνήμασι τῶν πατέρων οὓς ὀνομάζουσι νῦν αἱρετικούς; τί δὲ τοὺς ἀπὸ Οὐαλεντίνου καὶ Φρυγίας καὶ Μανιχαίους διασύρουσι, τοὺς δὲ τὰ ὅμοια φθεγξαμένους, ὡς ὑπονοοῦσιν αὐτοί, «ἁγίους» ὀνομάζουσιν; ἢ πῶς αὐτοὶ ἔτι δύνανται εἶναι ἐπίσκοποι, εἰ παρ' αἱρετικῶν, ὡς αὐτοὶ διαβάλλουσι, κατεστάθησαν; εἰ δὲ καὶ κακῶς ἐφρόνησαν καὶ γράψαντες ἐπλάνησαν τὴν οἰκουμένην, παυθήτω τέλεον καὶ ἡ περὶ τούτων μνήμη. καὶ εἰ τὰ γράμματα αὐτῶν ἐκβάλλεται, ἐκβάλλετε ὑμεῖς ἀπελθόντες ἀπὸ τῶν κοιμητηρίων τὰ λείψανα τούτων, ἵνα γνῶσιν ἅπαντες ἐκείνους μὲν πλάνους, ὑμᾶς δὲ πατροκτόνους.

14 Ὁ μὲν οὖν μακάριος ἀπόστολος ἀποδέχεται τοὺς Κορινθίους λέγων· «ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε», οὗτοι δὲ τοιαῦτα περὶ τῶν πρὸ αὐτῶν ἐνθυμούμενοι τἀναντία πάντως τοῖς λαοῖς καὶ εἰπεῖν τολ μήσουσιν· «οὐκ ἐπαινοῦμεν ὑμᾶς μνημονεύοντας τῶν πατέρων, ἀλλ' ἀποδεχόμεθα μᾶλλον ὑμᾶς, ὅταν τὰς παραδόσεις αὐτῶν μὴ κατέχητε.» καὶ λοιπὸν διαβαλλέτωσαν τὴν ἑαυτῶν δυσγένειαν καὶ λεγέτωσαν· «ἡμεῖς οὐκ ἐξ εὐσεβῶν, ἀλλ' ἐξ αἱρετικῶν γεγόναμεν.» τοιαῦτα γὰρ ἁρμόζει λέγειν τοῖς, ὡς προεῖπον, προπίνουσι τὴν τῶν πατέρων τιμὴν καὶ τὴν ἑαυτῶν σωτηρίαν τῇ ἀρειανῇ αἱρέσει καὶ μὴ φοβουμένοις ἀκοῦσαι τὸ ἐν τῇ θείᾳ παροιμίᾳ γεγραμμένον «ἔκγονον κακὸν πατέρα καταρᾶται» καὶ τὴν ἐν τῷ νόμῳ κατὰ τῶν τοιούτων κειμένην ἀπειλήν. ἐκεῖνοι μὲν οὖν διὰ τὴν ὑπὲρ τῆς αἱρέσεως σπουδὴν τοιοῦτον φιλόνεικον ἐσχήκασι καὶ τὸ φρόνημα, ὑμεῖς δὲ μὴ διὰ τοῦτο ταραχθῆτε μηδὲ τὴν ἐκείνων τόλμαν ἀλήθειαν ἡγήσησθε. καὶ γὰρ καὶ πρὸς ἑαυτοὺς ἀνθίστανται καὶ τῶν πατέρων ἀποστάντες μίαν οὐκ ἔχουσι τὴν γνώμην, ἀλλὰ ποικίλαις καὶ δια φόροις νήχονται μεταβολαῖς. καὶ πρὸς τὴν ἐν Νικαίᾳ σύνοδον ἐρίζοντες πολλὰς μὲν συνόδους πεποιήκασι καὶ αὐτοί, καθ' ἑκάστην δὲ πίστιν ἐκτιθέμενοι ἐν οὐδεμιᾷ μεμε νήκασιν· ἀλλὰ καὶ οὐ παύσονταί γε ἀεὶ τοῦτο ποιοῦντες, ὅτι κακῶς ζητοῦντες οὐχ εὑρήσουσιν ἣν ἐμίσησαν σοφίαν. ὑπέταξα τοίνυν ἀναγκαίως ἀπὸ μέρους τά τε παρὰ Ἀρείου γραφέντα καὶ ὅσα συναγαγεῖν ἠδυνήθην ὧν ἐν διαφόροις οὗτοι συνόδοις ἐξέθεντο, ἵνα γνῶτε καὶ θαυμάσητε, τίνος ἕνεκα πρὸς οἰκουμενικὴν σύνοδον καὶ πρὸς τοὺς ἑαυτῶν πατέρας φιλονεικοῦντες οὐ καταδύονται.