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The emperor on being apprised of what had taken place, sent these
three bishops into exile; and determined to convene an ecumenical
council, that by drawing all the Eastern bishops into the West, he
might if possible bring them all to agree. But when, on
consideration, the length of the journey seemed to present serious
obstacles, he directed that the Synod should consist of two
divisions; permitting those present at Milan to meet at Ariminum in
Italy: but the Eastern bishops he instructed by letters to assemble
at Nicomedia in Bithynia. The emperor's object in these
arrangements was to effect a general unity of opinion; but the issue
was contrary to his expectation. For neither of the Synods was in
harmony with itself, but each was divided into opposing factions: for
those convened at Ariminum could not agree with one another; and the
Eastern bishops assembled at Seleucia in Isauria made another
schism. The details of what took place in both we will give in the
course of our history, but we shall first make a few observations on
Eudoxius. About that time Leontius having died, who had ordained
the heretic Aetius as deacon Eudoxius bishop of Germanicia--this
city is in Syria--who was then at Rome, thinking no time was to be
lost, speciously represented to the emperor that the city over which he
presided was in need of his counsel and care, and requested permission
to return there immediately. This the emperor readily acceded to,
having no suspicion of a clandestine purpose: Eudoxius having some of
the principal officers of the emperor's bedchamber as coadjutors,
deserted his own diocese, and fraudulently installed himself in the see
of Antioch. His first desire was to restore Aetius; accordingly he
convened a council of bishops for the purpose of reinvesting Aetius
with the dignity of the diaconate. But this could in no way be brought
about, for the odium with which Aetius was regarded was more prevalent
than the exertions of Eudoxius in his favor. When the bishops were
assembled at Ariminum, those from the East declared that they were
willing to pass in silence the case of Athanasius: a resolution that
was zealously supported by Ursacius and Valens, who had formerly
maintained the tenets of Arius; but, as I have already stated, had
afterwards presented a recantation of their opinion to the bishop of
Rome, and publicly avowed their assent to the doctrine of
consubstantiality. For these men always inclined to side with the
dominant party. Germinius, Auxentius, Demophilus and Gaius made
the same declaration in reference to Athanasius. When therefore some
endeavored to propose one thing in the convocation of bishops, and some
another, Ursacius and Valens said that all former draughts of the
creed ought to be considered as set aside, and the last alone, which
had been prepared at their late convention at Sirmium, regarded as
authorized. They then caused to be read a paper which they held in
their hands, containing another form of the creed: this had indeed
been drawn up at Sirmium, but had been kept concealed, as we have
before observed, until their present publication of it at Ariminum.
It has been translated from the Latin into Greek, and is as
follows:
'The Catholic Faith was expounded at Sirmium in presence of our
lord Constantius, in the consulate of the most illustrious Flavius
Eusebius, and Hypatius, on the twenty-third of May.
'We believe in one only and true God, the Father Almighty, the
Creator and Framer of all things: and in one only-begotten Son of
God, before all ages, before all beginning, before all conceivable
time, and before all comprehensible thought, begotten without
passion: by whom the ages were framed, and all things made: who was
begotten as the only-begotten of the Father, only of only, God of
God, like to the Father who begat him, according to the
Scriptures: whose generation no one knows, but the Father only who
begat him. We know that this his only-begotten Son came down from
the heavens by his Father's consent for the putting away of sin, was
born of the Virgin Mary, conversed with his disciples, and fulfilled
every dispensation according to the Father's will: was crucified and
died, and descended into the lower parts of the earth, and disposed
matters there; at the sight of whom the (door-keepers of Hades
trembled ): having arisen on the third day, he again conversed with
his disciples, and after forty days were completed he ascended into the
heavens, and is seated at the Father's right hand; and at the last
day he will come in his Father's glory to render to every one
according to his works. [We believe] also in the Holy Spirit,
whom the only-begotten Son of God Jesus Christ himself promised to
send to the human race as the Comforter, according to that which is
written: "I go away to my Father, and will ask him, and he will
send you another Comforter, the Spirit of truth. He shall receive
of mine, and shall teach you, and bring all things to your
remembrance." As for the term "substance," which was used by our
fathers for the sake of greater simplicity, but not being under- stood
by the people has caused offense on account of the fact that the
Scriptures do not contain it, it seemed desirable that it should be
wholly abolished, and that in future no mention should be made of
substance in reference to God, since the divine Scriptures have
nowhere spoken concerning the substance of the Father and the Son.
But we say that the Son is in all things like the Father, as the
Holy Scriptures affirm and teach.'
These statements having been read, those who were dissatisfied with
them rose and said 'We came not hither because we were in want of a
creed; for we preserve inviolate that which we received from the
beginning; but we are here met to repress any innovation upon it which
may have been made. If therefore what has been recited introduces no
novelties, now openly anathematize the Arian heresy, in the same
manner as the ancient canon of the church has rejected all heresies as
blasphemous: for it is evident to the whole world that the impious
dogma of Arius has excited the disturbances of the church, and the
troubles which exist until now.' This proposition, which was not
accepted by Ursacius, Valens, Germinius, Auxentius,
Demophilus, and Gaius, rent the church asunder completely: for
these prelates adhered to what had then been recited in the Synod of
Ariminum; while the others again confirmed the Nicene Creed. They
also ridiculed the superscription of the creed that had been read; and
especially Athanasius, in a letter which he sent to his friends,
wherein he thus expresses himself:
'What point of doctrine was wanting to the piety of the Catholic
Church, that they should now make an investigation respecting the
faith, and prefix moreover the consulate of the present times to their
published exposition of it? For Ursacius, Valens, and Germinius
have done what was neither done, nor even heard of, at any time before
among Christians: having composed a creed such as they themselves are
willing to believe, they prefaced it with the consulate, month, and
day of the present time, in order to prove to all discerning persons
that theirs is not the ancient faith, but such as was originated under
the reign of the present emperor Constantius. Moreover they have
written all things with a view to their own heresy: and besides this,
pretending to write respecting the Lord, they name another "Lord"
as theirs, even Constantius, who has countenanced their impiety, so
that those who deny the Son to be eternal, have styled him eternal
emperor. Thus are they proved to be the enemies of Christ by their
profanity. But perhaps the holy prophets' record of time afforded
them a precedent for [noticing] the consulate! Now even if they
should presume to make this pretext, they would most glaringly expose
their own ignorance. The prophecies of these holy men do indeed mark
the times. Isaiah and Hosea lived in the days of Uzziah, Joatham,
Ahaz, and Hezekiah; Jeremiah in the time of Josiah; Ezekiel and
Daniel in the reign of Cyrus and Darius; and others uttered their
predictions in other times. Yet they did not then lay the foundations
of religion. That was in existence before them, and always was, even
before the creation of the world, God having prepared it for us in
Christ. Nor did they designate the commencement of their own faith;
for they were themselves men of faith previously: but they signified
the times of the promises given through them. Now the promises
primarily referred to our Saviour's advent; and all that was foretold
respecting the course of future events in relation to Israel and the
Gentiles was collateral and subordinate. Hence the periods mentioned
indicated not the beginning of their faith, as I before observed, but
the times in which these prophets lived and foretold such things. But
these sages of our day, who neither compile histories, nor predict
future events, after writing, "The Catholic Faith was
published," immediately add the consulate, with the month and the
day: and as the holy prophets wrote the date of their records and of
their own ministration, so these men intimate the era of their own
faith. And would that they had written concerning their own faith
only--since they have now begun to believe- and had not undertaken to
write respecting the Catholic faith. For they have not written:
"Thus we believe"; but "The Catholic Faith was
published." The temerity of purpose herein manifested argues their
ignorance; while the novelty of expression found in the document they
have concocted shows it to be the same as the Arian heresy. By
writing in this manner, they have declared when they themselves began
to believe, and from what time they wish it to be understood their
faith was first preached. And just as when the evangelist Luke says,
"A decree of enrol-merit was published," he speaks of an edict
which was not in existence before, but came into operation at that
time, and was published by him who had written it; so these men by
writing "The faith has now been published," have declared that the
tenets of their heresy are of modern invention, and did not exist
previously. But since they apply the term "Catholic" to it, they
seem to have unconsciously fallen into the extravagant assumption of the
Cataphrygians, asserting even as they did, that "the Christian
faith was first revealed to us, and commenced with us." And as those
termed Maximilla and Montanus, so these style Constantius their
Lord, instead of Christ. But if according to them the faith had its
beginning from the present consulate, what will the fathers and the
blessed martyrs do? Moreover what will they themselves do with those
who were instructed in religious principles by them, and died before
this consulate? By what means will they recall them to life, in order
to obliterate from their minds what they seemed to have taught them,
and to implant in its stead those new discoveries which they have
published? So stupid are they as to be only capable of framing
pretenses, and these such as are unbecoming and unreasonable, and
carry with them their own refutation.'
Athanasius wrote thus to his friends: and the interested who may read
through his whole epistle will perceive how powerfully he treats the
subject; but for brevity's sake we have here inserted a part of it
only. The Synod deposed Valens, Ursacius, Auxentius,
Germinius, Gaius, and Demophilus for refusing to anathematize the
Arian doctrine; who being very indignant at their deposition,
hastened directly to the emperor, carrying with them the exposition of
faith which had been read in the Synod. The council also acquainted
the emperor with their determinations in a communication which
translated from the Latin into Greek, was to the following effect:
Epistle of the Synod of Ariminum to the Emperor Constantius.
We believe that it was by the appointment of God, as well as at the
command of your piety, that the decrees formerly published have been
executed. Accordingly we Western bishops came out of various
districts to Ariminum, in order that the faith of the Catholic
Church might be made manifest, and that those who held contrary views
might be detected. For on a considerate review by us of all points,
our decision has been to adhere to the ancient faith which the
prophets, the gospels, and the apostles have revealed through our
Lord Jesus Christ, the guardian of your empire, and the protector
of your person, which faith also we have always maintained. We
conceived that it would be unwarrantable and impious to mutilate any of
those things which have been justly and rightly ratified, by those who
sat in the Nicene council with Constantine of glorious memory, the
father of your piety. Their doctrine and views have been infused into
the minds and preached in the hearing of the people, and found to be
powerfully opposed, even fatal, to the Arian heresy. And not only
this heresy, but also all others have been put down by it. Should
therefore anything be added to or taken away from what was at that time
established, it would prove perilous; for if either of these things
should happen, the enemy will have boldness to do as they please.
Wherefore Ursacius and Valens being heretofore suspected of
entertaining Arian sentiments, were suspended from communion: but in
order to be restored to it they made an apology, and claimed that they
had repented of their shortcoming, as their written recantation
attests: they therefore obtained pardon and complete absolution.
The time when these things occurred was when the council was in session
at Milan, when the presbyters of the church of Rome were also
present.
At the same time, having known that Constantine, who even after his
death is worthy of honorable mention, exposed the faith with due
precision, but being born of men was baptized and departed to the peace
due to him as his reward, we have deemed it improper to innovate after
him disregarding so many holy confessors and martyrs, who also were
authors of this confession, and persevered in their faith in the
ancient system of the Catholic Church. Their faith God has
perpetuated down to the years of your own reign through our Lord Jesus
Christ, through whose grace it also became possible for you to so
strengthen your dominion as to rule over one portion of the world.
Yet have these infatuated and wretched persons, endued with an unhappy
disposition, again had the temerity to declare themselves the
propagators of false doctrine, and even endeavor to subvert the
constitution of the Church. For when the letters of your piety had
ordered us to assemble for the examination of the faith, they laid bare
their intention, stripped of its deceitful garb. For they attempted
with certain craft and confusion to propose innovations, having in this
as allies Germinius, Auxentius, and Gains, who continually cause
strife and dissension, and their single teaching has surpassed the
whole body of blasphemies. But when they perceived that we had not the
same disposition or mind as they in regard to their false views they
changed their minds during our council and said another expression of
belief should be put forth. And short indeed was the time which
convinced them of the falsity of their views.
In order, therefore, that the affairs of the Church may not be
continually brought into the same condition, and in order that trouble
and tumult may not continually arise and confuse all things, it
appeared safe to preserve the previously determined views firm and
unalterable, and to separate from our communion the persons above
named; for which reason we have despatched to your clemency delegates
who will communicate the opinion of the council to you. And to our
delegates we have given this commission above all, that they should
accredit the truth taking their motive from the ancient and right
decisions. They will inform your holiness that peace will not be
established as Ursacius and Valens say when some point of the right be
overturned. For how can those be at peace who destroy peace? Rather
will strife and tumult be occasioned by these things in the church of
Rome also, as in the other cities. Wherefore, now, we beseech your
clemency that you should look upon our delegation with a calm eye and
listen to it with favor, and not allow that anything should be
changed, thus bringing insult to the deceased, but permit us to
continue in those things which have been defined and legislated by our
ancestors; who, we should say, acted with shrewdness and wisdom and
with the Holy Spirit. For the innovations they introduce at present
fill the believing with distrust and the unbelieving with cruelty. We
further implore you to instruct that the bishops who dwell in foreign
parts, whom both the infirmity of age and the ills of poverty harass
should be assisted to return easily and speedily to their own homes, so
that the churches may not remain bereft of their bishops. Still
further we beg of you this also, that nothing be stricken off, nor
anything be added, to the articles [of faith] remaining over from the
times of your pious father even until now; but that these may continue
inviolate. Permit us not to toil and suffer longer, nor to be
separated from our dioceses, but that together with our own peoples we
may in peace have time to offer prayers and thanksgiving, supplicating
for your safety and continuance in the dominion, which may the divinity
grant unto you perpetually. Our delegates bear the signatures and
greetings of the bishops. These [delegates] will from the Divine
Scriptures themselves instruct your piety.
The Synod then thus wrote and sent their communications to the emperor
by the bishops 'selected for that purpose]. But the partisans of
Ursacius and Valens having arrived before them, did their utmost to
calumniate the council, exhibiting the exposition of the faith which
they had brought with them. The emperor, prejudiced beforehand
towards Arianism, became extremely exasperated against the Synod,
but conferred great honor on Valens and Ursacius and their friends.
Those deputed by the council were consequently detained a considerable
time, without being able to obtain an answer: at length, however,
the emperor replied through those who had come to him, in the manner
following: 'Constantius Victor and Triumphator Augustus to all the
bishops convened at Ariminum.
'That our especial care is ever exercised respecting the divine and
venerated law even your sanctity is not ignorant. Nevertheless we have
hitherto been unable to give an audience to the twenty bishops sent as
deputation from you, for an expedition against the barbarians has
become necessary. And since, as you will admit, matters relative to
the divine law ought to be entered on with a mind free from all
anxiety; I have therefore ordered these bishops to await our return to
Adrianople; that when all public business shall have been duly
attended to, we may be able then to hear and consider what they shall
propose. In the meanwhile let it not seem troublesome to your gravity
to wait for their return; since when they shall convey to you our
resolution, you will be prepared to carry into effect such measures as
may be most advantageous to the welfare of the Catholic Church.'
The bishops on receipt of this letter wrote thus in reply:
'We have received your clemency's letter, sovereign lord, most
beloved of God, in which you inform us that the exigencies of state
affairs have hitherto prevented your admitting our delegates to your
presence: and you bid us await their return, until your piety shall
have learnt from them what has been determined on by us in conformity
with the tradition of our ancestors. But we again protest by this
letter that we can by no means depart from our primary resolution; and
this also we have commissioned our deputies to state. We beseech yon
therefore, both with serene countenance to order this present epistle
of our modesty to be read; and also to listen favorably to the
representations with which our delegates have been charged. Your
mildness doubtless perceives, as well as we, to how great an extent
grief and sadness prevail, because of so many churches being bereft of
their bishops in these most blessed times of yours. Again therefore we
entreat your clemency, sovereign lord most dear to God, to command us
to return to our churches, if it please your piety, before the rigor
of winter in order that we may be enabled, in conjunction with the
people, to offer up our accustomed prayers to Almighty God, and to
our Lord and Saviour Jesus Christ, his only-begotten Son, for
the prosperity of your reign, as we have always done, and even now do
in our prayers.'
The bishops having waited together some time after this letter had been
despatched, inasmuch as the emperor deigned no reply, they departed to
their respective cities. Now the emperor had long before intended to
disseminate Arian doctrine throughout the churches-; and was anxious
to give it the pre-eminence; hence he pretended that their departure
was an act of contumely, declaring that they had treated him with
contempt by dissolving the council in opposition to his wishes. He
therefore gave the partisans of Ursacius unbounded license to act as
they pleased in regard to the churches: and directed that the revised
form of creed which had been read at Ariminum should be sent to the
churches throughout Italy; ordering that whoever would not subscribe
it should be ejected from their sees, and that others should be
substituted in their place. And first Liberius, bishop of Rome,
having refused his assent to that creed, was sent into exile; the
adherents of Ursacius appointing Felix to succeed him, who had been a
deacon in that church, but on embracing the Arian heresy was elevated
to the episcopate. Some however assert that he was not favorable to
that opinion, but was constrained by force to receive the ordination of
bishop. After this all parts of the West were filled with agitation
and tumult, some being ejected and banished, and others established in
their stead. These things were effected by violence, on the authority
of the imperial edicts, which were also sent into the eastern parts.
Not long after indeed Liberius was recalled, and reinstated in his
see; for the people of Rome having raised a sedition, and expelled
Felix from their church, the emperor even though against his wish
consented. The partisans of Ursacius, quitting Italy, passed
through the eastern parts; and arriving at Nice, a city of Thrace,
they dwelt there a short time and held another Synod, and after
translating the form of faith which was read at Ariminum into Greek,
they confirmed and published it afresh in the form quoted above, giving
it the name of the general council, in this way attempting to deceive
the more simple by the similarity of names, and to impose upon them as
the creed promulgated at Nic a in Bithynia, that which they had
prepared at Nice in Thrace. But this artifice was of little
advantage to them; for it was soon detected, they became the object of
derision. Enough now has been said of the transactions which took
place in the West: we must now proceed to the narrative of what was
done in the East at the same time.
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