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THE presidents of the churches now resumed the agitation of doctrinal
questions and discussions. They had remained quiet during the reign of
Julian when Christianity itself was endangered, and had unanimously
offered up their supplications for the mercy of God. It is thus that
men, when attacked by foreign enemies, remain in accord among
themselves; but, when external troubles are removed, then internal
dissensions creep in; this, however, is not a proper place for the
citation of the numerous examples in governments and nations which
history affords of this fact.
At this period Basil, bishop of Ancyra, Silvanus, bishop of
Tarsus, Sophronius, bishop of Pompeiopolis, and others of their
party who regarded the heresy of the Anomians, so called, with the
utmost aversion, and received the term "similar as to substance,"
instead of the term "consubstantial," wrote a treatise to the
emperor; and after expressing their thankfulness to God for his
accession to the empire, besought him to confirm the decrees issued at
Ariminum and Seleucia, and to annul what had been established merely
by the zeal and power of certain individuals.
They also entreated that, if division, which existed on account of
the Synods, should still prevail in the churches, the bishops from
every region might be convened alone in some place indicated by the
emperor, and not be permitted to assemble elsewhere and issue decrees
at variance with each other, as had been done during the reign of
Constantius. They added that they had not gone to visit him at his
camp, because they were fearful of being burdensome to him; but that
if he desired to see them, they would gladly repair to him, and defray
all the expenses attendant on the journey themselves. Such was the
document written to the Emperor Jovian.
At this juncture a council was convened at Antioch in Syria; the
form of belief established by the council of Nicaea was confirmed; and
it was decided that the Son is incontrovertibly of the same substance
as the Father. Meletius, who then governed the church of Antioch;
Eusebius, bishop of Samosata; Pelagius, bishop of Laodicea in
Syria; Acacius, bishop of Caesarea in Palestine; Irenius,
bishop of Gaza; and Athanasius, bishop of Ancyra, took part in
this council.
On the termination of the council they acquainted the emperor with the
transactions that had taken place, by dispatching the following
letter:
"To the most religious and God beloved Augustus, our Sovereign
Jovian, the Conqueror, from the bishops assembled from divers
regions, at Antioch.
We know, O emperor, well-beloved of God, that your piety is fully
intent upon maintaining peace and concord in the Church; neither are
we ignorant that you have well received the impress of the chief point
of such unity, viz., the true and orthodox faith.
Lest, therefore, we should be reckoned among those who assail these
doctrines of truth, we attest to your piety that we receive and
maintain the form of belief which was anciently set forth by the holy
council of Nicaea. Now, although the term 'consubstantial' appears
strange to some persons, yet it was safely interpreted by the
Fathers, and signifies that the Son was begotten of the substance of
the Father. This term does not convey the idea of unbroken
generation; neither does it coincide with the use which the Greeks
make of the word 'substance,' but it is calculated to withstand the
impious and rash allegation of Arius, that the Son proceeded from
what had had no previous existence. The Anomians who have just sprung
up have the shameless boldness to maintain this word to the grief of the
concord of the Church. We subjoin to this letter a copy of the
formulary of faith adopted by the bishops assembled at Nicaea, which
we also cherish."
Such were the decisions formed by the priests convened at Antioch;
and they appended to their letter a copy of the Nicene formulary of
faith.
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