Sophia Scriptura

Historical Fragments 2.6.2.1–2.8.2.3

Hilary of Poitiers · Historical Fragments · ca. 343–367 · Poitiers · 25 passages

Latin text: Feder, CSEL 65 (Latin text: Vienna CSEL, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).

Historical 2, chapter 6

2.6.2.1CSEL 65:162–163

Nam quod putant se pro magno de scripturis diuinis proferre, ut dicant Christum facturam et creaturam, e contrario nos secundum scripturas dicimus et uiam et ianuam et lapidem offensionis et petram scandali et fundamentum et brachium et manum et sapientiam et uerbum et agnum et ouem et pastorem et sacerdotem et uitem et alia.

For as to what they think they put forward as something great from the divine Scriptures, saying that Christ is a thing made and a creature, we on the contrary, according to the Scriptures, call him the way, the door, the stone of stumbling and rock of offense, the foundation, the arm, the hand, wisdom, word, lamb, sheep, shepherd, priest, vine, and other things.

John 14:6 (allusion, high confidence) · John 10:7 (allusion, high confidence) · 1 Pet 2:8 (allusion, high confidence) · 1 Cor 3:11 (allusion, medium confidence) · 1 Cor 1:24 (allusion, medium confidence) · John 1:29 (allusion, medium confidence) · John 10:11 (allusion, medium confidence) · John 15:1 (allusion, medium confidence)

Notes and citation

Summary: Germinius answers that Scripture's many titles of Christ, like "creature", describe his works, not his nature.

  • Allusions: John 14:6; 10:7, 11; 1 Pet 2:8; 1 Cor 3:11; 1 Cor 1:24; John 1:1, 29; Heb 4:14; John 15:1.

Notes on the original text

  • Digital text corrected (OCR slip; dittography; stray mark): proferre,I ut dicant → proferre, ut dicant; nos sp-l cundum scripturas → nos secundum scripturas; et uitem et uitem et alia → et uitem et alia.

Topics: Christology, Heresy

Cite (SBL): Hilary, Frag. hist. 2.6.2.1 (CSEL 65:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-6-2-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.6.2.2CSEL 65:163

sed haec omnia sic intellegimus et dicimus, ut uirtutes et operationes filii dei intellegamus, non ut diuinam eius ex patre natiuitatem huiuscemodi nominibus conparemus, quia ex nihilo omnia per filium facta sunt, filius autem non ex nihilo, sed ex deo patre est genitus.

But we so understand and speak all these things as to understand the powers and works of the Son of God, not to compare his divine birth from the Father with names of this kind; because all things were made from nothing through the Son, but the Son was begotten not from nothing but from God the Father.

Notes and citation

Summary: The Son's titles describe his works; he himself was begotten from the Father, not made from nothing.

Notes on the original text

  • Digital text corrected (OCR slip): sed hace omnia → sed haec omnia.

Topics: Christology

Cite (SBL): Hilary, Frag. hist. 2.6.2.2 (CSEL 65:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-6-2-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 6

2.6.3.1CSEL 65:163

Miror autem praedictum Ualentem aut oblitum esse aut certe subdole dissimulare, quid in praeteritum gestum definitumque sit. nam sub bonae memoriae Constantio imperatore, quando inter quosdam coeperat esse de fide dissensio, in conspectu eiusdem imperatoris, praesentibus Georgio episcopo Alexandrinorum ecclesiae, 〈Pancratio episcopo) Pelusinorum, Basilio episcopo tunc Anquirilano, praesente etiam ipso Ualente et Ursatio et mea paruitate, post habitam usque in noctem de fide disputationem et ad certam regulam perductam Marcum ab omnibus nobis electum fidem dictasse, in qua fide sic conscriptum est: filium similem patri per omnia, ut sanctae dicunt et docent scripturae, cuius integrae professioni omnes consensimus et manu nostra suscripsimus.

I wonder that the aforesaid Valens has either forgotten or certainly craftily conceals what was done and defined in the past. For under the emperor Constantius of good memory, when disagreement about the faith had begun among some, in the sight of the same emperor, in the presence of George, bishop of the church of the Alexandrians, (Pancratius, bishop) of the Pelusians, Basil, then bishop of Ancyra, and also in the presence of Valens himself and Ursacius and my littleness, after a discussion about the faith lasting into the night and brought to a definite rule, Mark, chosen by all of us, dictated the creed, in which it is written thus: "the Son like the Father in all things, as the holy Scriptures say and teach"; to whose entire profession we all agreed and subscribed with our own hand.

Notes and citation

Summary: Germinius reminds Valens that the Dated Creed of 359, which they all signed, said "like the Father in all things".

  • The Dated Creed of Sirmium (22 May 359), drafted by Mark of Arethusa. Words in round and angle brackets are the editor's supplements; translated.

Topics: Trinity, Heresy

Cite (SBL): Hilary, Frag. hist. 2.6.3.1 (CSEL 65:163; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-6-3-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.6.3.2CSEL 65:163–164

si autem nunc aliquid illis spiritus huius mundi suggerit, ex aperto adhuc scire non possumus. nam ut nos professi sumus de scripturis per omnia similem filium patri excepta innatiuitate, exponant et illi de scripturis, quemadmodum parte similis sit, parte dissimilis.

But if now the spirit of this world suggests something to them, we cannot yet know it openly. For as we have professed from the Scriptures that the Son is like the Father in all things except unbegottenness, let them also set out from the Scriptures how he is in part like and in part unlike.

Notes and citation

Summary: Germinius challenges his opponents to show from Scripture how the Son is partly unlike.

Notes on the original text

  • Digital text corrected (OCR slip): quemadmodum parte sit lis sit, parte dissimilis → quemadmodum parte similis sit, parte dissimilis.

Topics: Trinity

Cite (SBL): Hilary, Frag. hist. 2.6.3.2 (CSEL 65:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-6-3-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 6

2.6.4.1CSEL 65:164

Et ideo, fratres dilectissimi, hanc intrepidanter et sine mora uestrae dilectionis ad conscientiam per Cyriacum officialem, cuius prima inuenta occasio est post Carinium diaconum, quem ad uos misi, professionem destinaui, ut per uestram quoque uigilan-

And therefore, dearest brothers, I have sent this profession fearlessly and without delay to the knowledge of Your Love through the official Cyriacus, the first occasion found after the deacon Carinius, whom I sent to you, so that through your most vigilant

Notes and citation

Summary: Germinius sends his profession by the official Cyriacus.

  • The sentence continues in 2.6.4.2.

Notes on the original text

  • Digital text corrected (OCR slip): intrepidanter et sino mora → intrepidanter et sine mora.

Cite (SBL): Hilary, Frag. hist. 2.6.4.1 (CSEL 65:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-6-4-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.6.4.2CSEL 65:164

tissimam deuotionem apud deum uniuersae fraternitati intimetur, ne quis fallacis diaboli laqueis ignorans implicetur. iam uestrae est unanimitatis rescribere mihi, quid uobis spiritus sanctus suggerat. sane intimo caritati uestrae me huic epistulae, propterea quod manus dolerem, suscribere non potuisse, suscribendum autem mandasse fratribus et conpresbyteris nostris Innocentio, Octauio et Catulo. EXPLICIT.

devotion before God it may be made known to the whole brotherhood, lest anyone, unknowing, be entangled in the snares of the deceitful devil. It is now for Your Unanimity to write back to me what the Holy Spirit suggests to you. I inform Your Love that I could not subscribe this letter myself because my hand was in pain, but have charged our brothers and fellow presbyters Innocent, Octavius, and Catulus to subscribe it. The end.

Notes and citation

Summary: Germinius asks for a reply and explains that others subscribed for him.

Notes on the original text

  • Digital text corrected (OCR slip): fratribus et conprosbyteris nostris → fratribus et conpresbyteris nostris.

Cite (SBL): Hilary, Frag. hist. 2.6.4.2 (CSEL 65:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-6-4-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.1CSEL 65:164

Textus narratiuus. Liberius autem, antequam ad exilium iret, hanc uniformem epistulam confessoribus scripsit, id est Eusebio, Dionisio et Lucifero in exilio constitutis.

Narrative text. Liberius, before he went into exile, wrote this letter in one form to the confessors, that is, to Eusebius, Dionysius, and Lucifer, who were established in exile.

Notes and citation

Summary: Hilary's note introducing Liberius's letter to the exiled confessors.

  • A linking note of the collection. A stray marking at the start ("Cou VI") is removed.

Notes on the original text

  • Digital text corrected (stray marking): Cou VI Textus narratiuus. → Textus narratiuus..

Cite (SBL): Hilary, Frag. hist. 2.7.1 (CSEL 65:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.2.1CSEL 65:164–166

Quamuis sub imagine pacis humani generis inimicus uehementius in membra ecclesiae uideatur esse grassatus, uos tamen acceptissimos deo sacerdotes egregia et singularis fides et hic probabiles deo ostendit et iam ad futuram gloriam martyres designauit. quo itaque praeconio laudis, qua uocis exultatione merita uirtutis uestrae praeferam, positus inter merorem absentiae uestrae et gaudium gloriae prorsus inuenire non possum, nisi quod scio hic me probabiliora uobis solatia exhibere, si credatis me in exilio simul uobiscum esse detrusum. denique me in ipsa adhuc expectatione pendentem, quod a consortio uestro durior necessitas interim detrahit, satis contristor. optaueram enim, fratres deuotissimi, prior pro omnibus uobis impendi, ut exemplum gloriae per me magis uestra dilectio consequeretur. sed fuerit haec palma meritorum uestrorum, ut priores de perseuerantia fidei ad confessionis inlustrem gloriam ueniretis. quaeso igitur dilectionem uestram, ut me praesentem uobiscum cum esse credatis atque eo me affectu absentem non esse sentiatis et intellegatis dolere me satis, quod sim interim a uestro consortio disparatus. quantam denique gloriam fueritis consecuti, hinc magis scire potestis, quod, si qui in persecutione coronati sunt, solius persecutoris cruentos gladios sentire potuerunt, contra uos, deuoti per omnia dei milites, etiam falsos fratres inimicos experti uictoriam de perfidis pertulistis, quorum, quantumque in saeculo uiolentia increscere potuit, tanto sacerdotibus praemia laudis inueniuntur conferre. estote itaque de promissione caelesti securi.

Although under the image of peace the enemy of the human race seems to have raged more violently against the members of the church, yet your excellent and singular faith shows you, priests most acceptable to God, as approved by God here, and has already marked you out as martyrs for the glory to come. With what proclamation of praise, then, with what exultation of voice I should set forth the merits of your virtue, placed as I am between grief at your absence and joy at your glory, I cannot find at all, except that I know I offer you more acceptable comfort here if you believe that I have been thrust into exile together with you. In short, I am much saddened that I, still hanging in expectation, am kept for the time from your fellowship by a harder necessity. For I had wished, most devoted brothers, to be spent first for all of you, so that Your Love might follow the example of glory through me instead. But let this be the palm of your merits, that you came first, from perseverance in faith, to the illustrious glory of confession. I beg Your Love, then, to believe me present with you, and to feel that by that affection I am not absent, and to understand that I grieve much that I am for the time separated from your fellowship. How great a glory you have attained you can know better from this: that whereas those who were crowned in persecution could feel only the bloody swords of the persecutor, you, soldiers of God devoted in all things, having experienced even false brothers as enemies, have carried off victory over the faithless; whose violence in the world, as much as it could grow, so much it is found to confer prizes of praise on the priests. Be secure, then, of the heavenly promise.

2 Cor 11:26 (allusion, low confidence)

Notes and citation

Summary: Liberius encourages the exiled bishops Eusebius, Dionysius, and Lucifer as martyrs of the faith.

  • Sections 2.7.2.1–2.7.2.2 are a letter of Liberius of Rome to the exiled confessors (355); a document of another, translated as written.

Notes on the original text

  • Digital text corrected (OCR slip; stray letter): merita uirtutis uestrae prarferam → merita uirtutis uestrae praeferam; in ipsa adhuc expectatinnc pendentem → in ipsa adhuc expectatione pendentem; ueniretis. rquaeso igitur → ueniretis. quaeso igitur.

Topics: Martyrdom, Persecution

Cite (SBL): Hilary, Frag. hist. 2.7.2.1 (CSEL 65:164–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-2-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.2.2CSEL 65:166

Et quia proximiores estis deo effecti, uestris orationibus me uestrum consacerdotem famulum dei ad dominum subleuate. ut superuenientes impetus, qui de die in diem, cum annuntiantur, - grauiora uulnera infligunt, tolerabiliter ferre possim, ut inuiolata fide, saluo statu ecclesiae catholicae, parem nobis dignetur me dominus efficere. et quia cupio, quae gesta sunt in ipsa congressione, fidelius scire, obsecro sanctitatem uestram, uniuersa fideliter litteris intimare dignemini, ut additamentum maius uel ipse animus, qui diuersis rumoribus cruciatur, uel uires corporis ipsius, quae iam extenuatae sunt, de uestra cohortatione possint sentire. et alia manu: Deus uos incolumes custodiat, domini fratres.

And since you have been made nearer to God, lift me, your fellow priest and servant of God, up to the Lord by your prayers, so that I may bear tolerably the attacks that come on, which day by day, as they are announced, inflict graver wounds; so that, with faith inviolate and the state of the catholic church safe, the Lord may deign to make me equal to you. And since I wish to know more faithfully what was done in that very encounter, I beseech Your Holiness to deign to report everything faithfully by letter, so that both my mind, which is tormented by various rumors, and the strength of my body, which is already worn out, may feel greater support from your encouragement. And in another hand: May God keep you safe, lord brothers.

Notes and citation

Summary: Liberius asks the confessors' prayers and a full report of what happened at Milan.

  • "That very encounter" is the council of Milan (355). The digital text marks "munii" as a slip; it is read as "manu" ("hand").

Notes on the original text

  • Digital text corrected (OCR slip; slip marked in the digital text): fideliter litteris intimare dtgnemini → fideliter litteris intimare dignemini; et alia munii: → et alia manu:.

Topics: Prayer, Persecution

Cite (SBL): Hilary, Frag. hist. 2.7.2.2 (CSEL 65:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-2-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.3CSEL 65:166

Textus narratiuus. Item Liberius, antequam iret in exilium, de Uincentio Capuensi ad Caecilianum episcopum Spolitinum, scripsit:

Narrative text. Likewise Liberius, before he went into exile, wrote about Vincent of Capua to Caecilianus, bishop of Spoleto:

Notes and citation

Summary: Hilary introduces a fragment of Liberius's letter about Vincent of Capua.

  • A linking note of the collection.

Cite (SBL): Hilary, Frag. hist. 2.7.3 (CSEL 65:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.4CSEL 65:166–167

Ex epist. ad Caecilianum. Nolo te factum Uincentii ab intentu boni operis reuocet. frater carissime.

From the letter to Caecilianus. Let not the deed of Vincent call you back from the intention of good work, dearest brother.

Notes and citation

Summary: A fragment: Liberius urges Caecilianus not to be discouraged by Vincent's lapse.

  • A fragment of a letter of Liberius (353–354); Vincent of Capua had given way at Arles (353). An editorial date and a number are removed.

Notes on the original text

  • Digital text corrected (edition's date and number in the text): ad Caecilianum (353/4). (3) Nolo → ad Caecilianum. Nolo.

Cite (SBL): Hilary, Frag. hist. 2.7.4 (CSEL 65:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-4). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.5CSEL 65:167

Textus narratiuus. Et ad Ossium de Uincenti ruina sic dicit:

Narrative text. And to Ossius he speaks thus of Vincent's fall:

Notes and citation

Summary: Hilary introduces Liberius's letter to Ossius about Vincent.

  • A linking note of the collection.

Cite (SBL): Hilary, Frag. hist. 2.7.5 (CSEL 65:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-5). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.6CSEL 65:167

Ex epist. ad Ossium. Inter haec, quia in nullo conscientiam tuam debeo praeterire, multi ex Italia coepiscopi conuenerunt, qui mecum religiosissimum imperatorem Constantium fuerant deprecati, ut iuberet, sicut ipsi placuerat dudum. concilium ad Aquileiam congregari. Uincentium Capuensem cum Marcello adaeque ex Campania episcopo legationem nostram suscepisse sanctitati tuae insinuo. de quo quia multum sperabam, quod et causam optime retineret et iudex in eadem causa cum sanctitate tua frequenter resedisset, credideram integrum ius euangeliorum siue legationis posse seruari. non tantum nihil impetrauit, sed etiam ipse in illam ductus est simulationem. post cuius factum duplici merore affectus me moriendum magis pro deo decreui, ne uiderer nouissimus delator aut sententiis contra euangelium commodare consensum.

From the letter to Ossius. Meanwhile, since I ought not to pass over your conscience in anything, many fellow bishops from Italy met, who had besought with me the most religious emperor Constantius to order a council to be gathered at Aquileia, as had long pleased him. I inform Your Holiness that Vincent of Capua, with Marcellus, likewise a bishop from Campania, undertook our embassy. Since I hoped much of him, because he both held the case very well and had often sat as judge in the same case with Your Holiness, I had believed that the whole right of the Gospels and of the embassy could be kept. Not only did he obtain nothing, but he himself was led into that dissimulation. After his deed, struck with double grief, I resolved rather to die for God, lest I seem the last informer or give consent to judgments against the Gospel.

Notes and citation

Summary: Liberius tells Ossius of Vincent's failure at Arles and his own resolve to die rather than consent.

  • A fragment of Liberius's letter to Ossius (353–354). An editorial date (misprinted) is removed.

Notes on the original text

  • Digital text corrected (edition's date (misprinted) in the text): ad Ossium (368/4). Inter → ad Ossium. Inter.

Topics: Church office, Martyrdom

Cite (SBL): Hilary, Frag. hist. 2.7.6 (CSEL 65:167; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-6). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.7CSEL 65:167–168

Textus narratiuus. Post haec omnia, quae uel gesserat uel promiserat Liberius missus in exilium, uniuersa in irritum deduxit scribens praeuaricatoribus Arrianis haereticis, qui in sanctum Athanasium orthodoxum episcopum iniuste tulere sententiam.

Narrative text. After all these things that Liberius had done or promised, sent into exile, he made them all void, writing to the Arian heretics and transgressors who had unjustly passed sentence against holy Athanasius, the orthodox bishop.

Notes and citation

Summary: The collection's note: in exile Liberius undid his earlier stand by writing to the Arians.

  • A linking note of the collection; its judgment on Liberius is translated as written. A section number of the edition is removed.

Notes on the original text

  • Digital text corrected (OCR slip; edition's number in the text): (4) Post haec omnia → Post haec omnia; scribens pracuariratoribus Arrianis → scribens praeuaricatoribus Arrianis.

Topics: Heresy

Cite (SBL): Hilary, Frag. hist. 2.7.7 (CSEL 65:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-7). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.8.1CSEL 65:168–169

Pro deifico timore sancta fides uestra deo cognita est et hominibus bonae uoluntatis. sicut lex loquitur: iusta iudicate, filii hominum, ego Athanasium non defendi, sed, quia susceperat illum bonae memoriae Iulius episcopus, decessor meus, uerebar, ne forte in aliquo praeuaricator iudicarer. at, ubi cognoui, quando deo placuit, iuste uos illum condemnasse. mox consensum commodaui sententiis uestris. litteras adaeque super nomine eius, id est de condempnatione ipsius, per fratrem nostrum Fortunatianum dedi perferendas ad imperatorem Constantium. itaque amoto Athanasio a communione omnium nostrum, cuius nec epistulia a me suscipienda sunt, dico me pacem cum omnibus uobis et cum uniuersis episcopis Orientalibus seu per uniuersas prouincias pacem et unanimitatem habere.

Your holy faith, out of godly fear, is known to God and to men of good will. As the law says, "Judge justly, sons of men": I did not defend Athanasius, but, because Julius, my predecessor of good memory, had received him, I feared lest I be judged a transgressor in some respect. But when I learned, when it pleased God, that you had justly condemned him, I at once gave consent to your judgments. I also gave a letter about him, that is, about his condemnation, to be carried by our brother Fortunatianus to the emperor Constantius. So, Athanasius being removed from the communion of all of us, whose very little letters I must not receive, I declare that I have peace with all of you and with all the Eastern bishops, or peace and unanimity throughout all the provinces.

Ps 58:1 (57:2 Vulg.) (quotation, high confidence)

Notes and citation

Summary: A letter of Liberius in exile to the Eastern bishops: he accepts Athanasius's condemnation and their communion.

  • Sections 2.7.8.1–2.7.8.2 are a letter of Liberius in exile ("Pro deifico", ca. 357) to the Eastern bishops; its authenticity is disputed. A document of another, translated as written. "Et" is the editor's supplement of the damaged manuscript. A section number of the edition is removed.
  • Quotation: Ps 58:1 (57:2 Vulg.).

Notes on the original text

  • Digital text corrected (OCR slip; edition's number in the text): (5). Pro deifico → Pro deifico; litteras adacque super → litteras adaeque super; a communione ommium nostrum → a communione omnium nostrum.

Topics: Church office

Cite (SBL): Hilary, Frag. hist. 2.7.8.1 (CSEL 65:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-8-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.8.2CSEL 65:169–170

Nam ut uerius sciatis me ueram fidem per hanc epistulam meam proloqui, dominus et frater meus communis Demofilus quia dignatus est pro sua beniuolentia fidem uestram et catholicam exponere, quae Syrmio a pluribus fratribus et coepiscopis nostris tractata, exposita et suscepta est [t haec est perfidia Arriana, hoc ego notaui, non apostata, Liberius sequentia] ab omnibus, qui in praesenti fuerunt, hanc ego libenti animo suscepi [f sanctus Hilarius illi anathema dicit: t anathema tibi a me dictum, Liberi, et sociis tuis], in nullo contradixi, consensum accommodaui, hanc sequor, haec a me tenetur. [iterum tibi anathema et tertio, praeuaricator Liberi. sane petendum credidi sanctitatem uestram, quia iam peruidetis in omnibus me uobis consentaneum esse, dignemini communi consilio ac studio elaborare, quatenus de exilio dimittar et ad sedem, quae mihi diuinitus credita est, reuertar.

For that you may know more truly that I speak the true faith by this letter of mine: since my lord and our common brother Demophilus has deigned, in his kindness, to set out your faith, which is catholic, which was discussed, set out, and accepted at Sirmium by many of our brothers and fellow bishops [† This is the Arian unbelief. This I have noted, not the apostate. Liberius continues:] by all who were present, I have accepted it with a willing mind [† Holy Hilary pronounces anathema on him: † Anathema to you, said by me, Liberius, and to your associates], I have contradicted it in nothing, I have given my consent, I follow it, it is held by me. [Again anathema to you, and a third time, transgressor Liberius.] I have thought it right indeed to ask Your Holiness, since you now see that I agree with you in all things, to deign to work with common counsel and zeal that I may be released from exile and return to the see entrusted to me by God.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Liberius accepts the Sirmian creed set out by Demophilus and asks to return from exile; interjected comments anathematize him.

  • The bracketed words, marked with daggers in the manuscript, are interjected comments of a reader of the collection, ascribed in the text itself to Hilary; they are translated in brackets as printed. Their authorship, like the letter's authenticity, is disputed.
  • The Sirmian creed meant is probably the First Creed of Sirmium (351) (uncertain).

Notes on the original text

  • Digital text corrected (OCR slip; word split by OCR): sanctus Hi larius → sanctus Hilarius; diuinitus credita est, reuprtar. → diuinitus credita est, reuertar..

Topics: Heresy, Church office

Cite (SBL): Hilary, Frag. hist. 2.7.8.2 (CSEL 65:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-8-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.9CSEL 65:170

Textus narratiuus. eram autem apud Syrmium descriptam, quam dicit Liberius catholicam, a Demofilo sibi expositam, hi sunt, qui conscripserunt: Narcissus, Theodorus, Basilius, Eudoxius, Demofilus, Cecropius, Siluanus, Ursacius, Ualens, Euagrius, Hireneus, Exuperantius, Terentianus, Bassus, Gaudentius, Macedonius, Marcus. Acacius, Iulius, Surinus, Simplicius et Iunior [requirendum omnes haeretici].

Narrative text. The creed written at Sirmium, which Liberius calls catholic, set out to him by Demophilus: these are they who wrote it: Narcissus, Theodore, Basil, Eudoxius, Demophilus, Cecropius, Silvanus, Ursacius, Valens, Evagrius, Irenaeus, Exuperantius, Terentianus, Bassus, Gaudentius, Macedonius, Mark, Acacius, Julius, Surinus, Simplicius, and Junior [to be noted: all heretics].

Textual problem in this passage: see the notes.

Notes and citation

Summary: The collection lists the authors of the Sirmian creed that Liberius accepted.

  • The opening word is mutilated in the manuscript ("eram"); "the creed" is supplied by sense. The bracketed comment is a reader's note, as in 2.7.8.2. A section number of the edition is removed.

Notes on the original text

  • Digital text corrected (edition's number in the text): Textus narratiuus. (7) eram autem → Textus narratiuus. eram autem.

Topics: Heresy

Cite (SBL): Hilary, Frag. hist. 2.7.9 (CSEL 65:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-9). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.10.1CSEL 65:170–171

Quia scio uos filios pacis esse, diligere etiam concordiam et unanimitatem ecclesiae catholicae, idcirco non in aliqua necessitate impulsus - deo teste dico — sed pro bono pacis et concordiae. quae martyrio praeponitur, his litteris conuenio uos, domini fratres carissimi. cognoscat itaque prudentia uestra Athanasium, qui Alexandrinae ecclesiae episcopus fuit, (a me esse damnatum), priusquam ad comitatum sancti imperatoris secundum litteras Orientalium episcopor(scriberem, quod) et ab ecclesiae Romanae communione separatus est, sicuti teste est omne presbiterium ecclesiae Romanae. sola haec causa fieri. ut tardius uiderer de nomine ipsius litteras ad fratres et coepiscopos nostros Orientales dare, ut legati mei, quos ab urbe Roma ad comitatum direxeram, seu episcopi, qui fuerant deportati, et ipsi ulla cum his, si fieri posset, de exilio reuocarentur.

Because I know that you are sons of peace, and love the concord and unanimity of the catholic church, therefore, not driven by any necessity (I say it with God as witness) but for the good of peace and concord, which is preferred to martyrdom, I address you by this letter, dearest lord brothers. Let your prudence know, then, that Athanasius, who was bishop of the church of Alexandria, (was condemned by me) before I (wrote) to the court of the holy emperor according to the letter of the Eastern bishops, and that he is separated from the communion of the Roman church, as the whole presbytery of the Roman church is witness. This alone was the reason why I seemed to give a letter about him to our brothers and fellow bishops of the East more slowly: so that my legates, whom I had sent from the city of Rome to the court, or the bishops who had been deported, might themselves too be recalled from exile together with them, if possible.

Notes and citation

Summary: Liberius in exile tells the Eastern bishops that Athanasius is condemned and separated from Rome's communion.

  • Sections 2.7.10.1–2.7.10.2 are a letter of Liberius in exile ("Quia scio", ca. 357) to the Eastern bishops; authenticity disputed. A document of another, translated as written. Words in round brackets are the editor's supplements; translated. A section number of the edition is removed.

Notes on the original text

  • Digital text corrected (OCR slip; edition's number in the text; words joined by OCR): (8). Quia scio → Quia scio; et unanimitatemecclesiae catholicae → et unanimitatem ecclesiae catholicae; ut tardius uidcrer → ut tardius uiderer.

Topics: Church office

Cite (SBL): Hilary, Frag. hist. 2.7.10.1 (CSEL 65:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-10-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.10.2CSEL 65:171–172

Et hoc, autem scire uos uolo, quod fratrem Fortunatianum petii, ut [eum litteras meas ad clementissimum imperatorem perferat, quas ad Orientales episcopos feci, ut scirent et ipsi una secum Athanasii communione me esse separatum. quas credo quod pietas ipsius pro bono pacis gratulanter accipiet, quarum exemplar etiam Hilario imperatoris fideli eunuco direxi. peruideat caritas uestra haec me benigno et innocenti animo gessisse. quapropter his litteris meis conuenio uos et adiuro per deum omnipotentem et Christum Iesum filium eius, deum et dominum nostrum, ut dignemini ad clementissimum imperatorem Constantium Augustum pergere et petere, ut bono pacis et concordiae, in qua pietas eius semper exultat, me ad ecclesiam mihi diuinitus traditam iubeat reuerti, ut temporibus ipsius ecclesia Romana nullam sustineat tribulationem. me autem cum omnibus uobis episcopis ecclesiae catholicae pacem habere his litteris meis aequo et simplici animo scire debetis, fratres carissimi. magnum solatium enim nobis in die retributionis adquiretis, si per uos pax ecclesiae Romanae fuerit reddita. scire autem per uos uolo etiam fratres et coepiscopos nostros Epictetum et Auxentium pacem me et communionem ecclesiasticam cum ipsis habere. quos credo gratanter haec suscepturos. quicumque autem a pace et concordia nostra, quae per orbem terrarum uolente deo firmata est, dissenserit, sciat se separatum esse a nostra communione. [praeuaricatori anathema cum Arrianis a me dictum].

And this too I want you to know: that I asked brother Fortunatianus to carry to the most clement emperor my letter which I wrote to the Eastern bishops, so that they too might know that I am separated, together with them, from the communion of Athanasius. I believe His Piety will receive it gladly for the good of peace; I have also sent a copy of it to Hilary, the emperor's faithful eunuch. Let Your Love see that I have done this with a kind and innocent mind. Therefore by this letter of mine I address you and adjure you by God almighty and Christ Jesus his Son, our God and Lord, to deign to go to the most clement emperor Constantius Augustus and ask that, for the good of peace and concord, in which His Piety always rejoices, he order me to return to the church entrusted to me by God, so that in his times the Roman church may suffer no tribulation. And you should know by this letter of mine, with a fair and simple mind, dearest brothers, that I have peace with all of you, bishops of the catholic church. For you will gain great comfort for us on the day of retribution if the peace of the Roman church is restored through you. I want our brothers and fellow bishops Epictetus and Auxentius also to know through you that I have peace and ecclesiastical communion with them; I believe they will receive this gladly. But whoever dissents from our peace and concord, which by God's will is established throughout the world, let him know that he is separated from our communion. [Anathema, said by me, to the transgressor, together with the Arians.]

Notes and citation

Summary: Liberius asks the bishops to obtain his return to Rome and declares communion with Epictetus and Auxentius; a reader's note anathematizes him.

  • The bracketed final words are a reader's comment, as in 2.7.8.2; translated in brackets. Hilary the eunuch is an imperial official, not Hilary of Poitiers. A stray bracket in the digital text is ignored.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slip and stray mark; stray mark and split word): peruidcat caritas uestra → peruideat caritas uestra; ad elementissimum imperatorem〉 Constantium → ad clementissimum imperatorem Constantium; nullam sustineat tribulationi m. → nullam sustineat tribulationem.; me autem -cum omnibus uobis episcopis eccle siae → me autem cum omnibus uobis episcopis ecclesiae; [praeuarieatori anathema → [praeuaricatori anathema.

Topics: Church office, Heresy

Cite (SBL): Hilary, Frag. hist. 2.7.10.2 (CSEL 65:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-10-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 7

2.7.11.1CSEL 65:172–173

Non doceo, sed ammoneo sanctum animum tuum, frater carissime, eo quod conloquia mala mores bonos corrumpant. insidiae hominum malorum bene tibi cognitae sunt, unde ad hunc laborem perueni; et ora, ut det dominus tolerantiam. dilectissimus filius meus Urbicus diaconus, quem uidebar aere solatium, a me per Uenerium agentem in rebus sublatus est.

I do not teach but admonish your holy mind, dearest brother, that evil conversations corrupt good morals. The plots of evil men are well known to you, from which I have come to this labor; and pray that the Lord may give endurance. My most beloved son, the deacon Urbicus, whom I seemed to have as a comfort, has been taken from me by Venerius, an imperial agent.

1 Cor 15:33 (quotation, high confidence)

Notes and citation

Summary: Liberius in exile writes to Vincent of Capua of his sufferings.

  • Sections 2.7.11.1–2.7.11.2 are a letter of Liberius in exile to Vincent of Capua (ca. 357); authenticity disputed. A document of another, translated as written. A section number of the edition is removed.
  • Quotation: 1 Cor 15:33.

Notes on the original text

  • Digital text corrected (OCR slip; OCR slips; edition's number in the text): (10). Non doceo → Non doceo; conloquia mala mores bono, corrumpant → conloquia mala mores bonos corrumpant; det dominus tolorantiam. diloctissimus → det dominus tolerantiam. dilectissimus.

Topics: Persecution

Cite (SBL): Hilary, Frag. hist. 2.7.11.1 (CSEL 65:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-11-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.7.11.2CSEL 65:173–174

Sanctitati (uero) tuae significandum credidi me de contentione illa a nomine Athanasii recessisse et ad fratres et coepiscopos nostros Orientales litteras dedisse [et] desuper eius nomine. unde, quia deo uolente et pax nobis ubique est, dignaberis conuenire episcopos cunctos Campaniae et haec illis insinuare. ex ipsorum numero una cum epistula uestra de unanimitate nostra et pace ad clementissimum imperatorem scribite, de quo possim et ego de tristitia liberari. et manu ipsius: Deus te incolomem custodiat, frater. item manu ipsius pagina perscripta: Cum omnibus episcopis Orientalibus pacem habemus et uobiscum. ego me ad deum absolui. uos uideritis, si uolueritis me in exilio deficere, erit deus iudex inter me et uos.

(But) I have thought it right to inform Your Holiness that I have withdrawn from that contention over the name of Athanasius and have given a letter about him to our brothers and fellow bishops of the East. Therefore, since by God's will there is peace for us everywhere, you will deign to call together all the bishops of Campania and inform them of this. From their number, together with your letter, write to the most clement emperor about our unanimity and peace, by which I too may be freed from sadness. And in his own hand: May God keep you safe, brother. And likewise, a page written in his own hand: We have peace with all the Eastern bishops and with you. I have absolved myself before God. You will see to it, if you wish me to perish in exile; God will be judge between me and you.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Liberius asks Vincent to rally the Campanian bishops to petition for his return, warning that God will judge them.

  • "Uero" in round brackets is the editor's supplement; translated. The editor deletes "et"; it is left out.

Notes on the original text

  • Digital text corrected (OCR slip): una eum epistula uestra → una cum epistula uestra; deus iudex inter n e et uos → deus iudex inter me et uos.

Topics: Church office

Cite (SBL): Hilary, Frag. hist. 2.7.11.2 (CSEL 65:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-7-11-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 8

2.8.1.1CSEL 65:174–175

Unitati nos et uerae paci studentes et ex synodi mandato heresi renitentes manifesta fieri uobis ea, quae circa ecclesiam aguntur, iustum putauimus, ne ignoratio uos socios tantae impietatis efficeret [et], quamquam non nescire uos arbitremur non sine causa totius synodi legatos, episcoporum scilicet numero fere multo amplius centum, nunc usque ingressu huius ecclesiae nosmet ipsos abstinere. ob quod instructos etiam uos esse uolumus, ne penitus dominans iam intra ecclesiam heresis inualescat, quae dominum nostrum Iesum Christum uere filium dei unigenitum, deum de deo, patri similem ausa est denegare, ita (ut), quae praedicationes blasphemiae de unigenito deo et sentiantur ab his et praedicentur, cognitum haberetis, nam et piissimo imperatori Constantio hoc ipsum probauimus et anatematizari haec omnia commotus religiosissime uoluit. dolus autem hic nunc praeparatur, ut Aetius auctor huius haeresis ipse potius, quam haec impietatis dicta damnentur, magis in hominem, quam in doctrinam sententia lata esse uideatur. monemus ergo uos, fratres, ut haec diligenter retractetis detisque operam, ut catholica fides maneat. ceterum non ambigit caritas uestra uniuersa ita, ut geruntur, Occidentalibus esse ecclesiis nuntianda. optamus uos, fratres, in domino bene ualere.

Striving for unity and true peace, and resisting heresy by the synod's mandate, we have thought it right that what is being done concerning the church should be made known to you, lest ignorance make you partners in so great an impiety; although we think you are not unaware that it is not without cause that we, the legates of the whole synod, a number of bishops much more than a hundred, have until now kept ourselves from entering this church. For this reason we wish you too to be instructed, lest the heresy already dominating within the church grow strong altogether, which has dared to deny that our Lord Jesus Christ is truly the only-begotten Son of God, God from God, like the Father; (so) that you might know what preachings of blasphemy about the only-begotten God are both held and preached by them. For we have proved this very thing to the most devout emperor Constantius too, and, moved, he most religiously wished all this to be anathematized. But a trick is now being prepared: that Aetius, the author of this heresy, rather than these words of impiety, should be condemned, so that sentence may seem to have been passed against a man rather than a doctrine. We warn you, then, brothers, to examine these things carefully and to take care that the catholic faith remain. For the rest, Your Love does not doubt that everything must be reported to the Western churches as it is done. We wish you, brothers, well in the Lord.

Textual problem in this passage: see the notes.

Notes and citation

Summary: The homoiousian envoys of Seleucia warn the Western envoys at Constantinople that the anomoean heresy dominates and must be condemned as doctrine, not just in Aetius.

  • A letter of the Eastern (homoiousian) envoys of the council of Seleucia to the Western envoys at Constantinople (end of 359); a document of others, translated as written. Words in round brackets are the editor's supplements; the editor deletes "et"; it is left out. A section number of the edition is removed.

Notes on the original text

  • Digital text corrected (OCR slip; edition's number in the text): (1) Unitati nos → Unitati nos; manifesta fieri uobis ca, quae → manifesta fieri uobis ea, quae; hoc ipsum prohauimus → hoc ipsum probauimus.

Topics: Heresy, Trinity

Cite (SBL): Hilary, Frag. hist. 2.8.1.1 (CSEL 65:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-8-1-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

Historical 2, chapter 8

2.8.2.1CSEL 65:175–176

His itaque sumptis, quibus et commemoratae superius blasphemiae subnexae erant, calumnia in eum, qui suscepit, intenditur. et tantus detectae fraudulentiae suae hypocritas furor subiit, ut periculum depositionis in eo constituerent. qui conuictae conscientiae dolor est deterreri quemquam agnitione ueritatis! si liber iste Ualentis et Ursacii non est fidei uestrae, quid eius dampnationi non adquiescitis! anne non publico humani generis assensu inter omnes conuenit uenenum malum esse et caedem innocentis crimen esse et impietatem in dominum horrorem esse? sed quisque haec delata non dampnat, necesse est eorum se studii socium profiteatur, quia nemo est, qui non et, quae oderit, coarguat, et, quae non coarguit, probet. post synodum enim Seleuciensem Constantinopolim uenientes, quid est, quod statim dampnatis hereticis uos iungitis, non differtis in aliquo tempus adeundi neque de prudentis ratione consilii aliquam uobis moram ad percunctandum impenditis? adeunt deinde uos non communicantes episcopis legati synodi Orientales, gesta omnia edocent, dominantem quoque haeresim demonstrant. nonne oportuisset uos saltem uel nunc adsistere et cunctarum disceptionum arbitros reseruari? sed nescio cuius uoluntatis uestrae conscientia recti iudicium non recepistis. uestris enim statim adgregamini et blasphemiarum uestrarum communionem initis. nec id saltem consilii sumitis, sin pudor aliquos fefellisset, Ariminensem synodum aestimari. dolum enim uestrum in non anathematizandis uestris statim prodidistis.

When, then, these things were received, to which the blasphemies mentioned above were also attached, a slander is directed against him who received them. And so great a fury at the exposure of their fraud came over the hypocrites that they set the danger of deposition upon him. What a pain of convicted conscience it is to be deterred from acknowledging the truth! If this book of Valens and Ursacius is not of your faith, why do you not agree to its condemnation? Is it not agreed among all by the public assent of the human race that poison is evil, that the killing of the innocent is a crime, and that impiety toward the Lord is a horror? But whoever does not condemn these things when reported must profess himself a partner in their zeal, because there is no one who does not both refute what he hates and approve what he does not refute. For, coming to Constantinople after the synod of Seleucia, why do you at once join yourselves to the condemned heretics, not delaying the time of approach at all, nor allowing yourselves any pause for inquiry by the reasoning of prudent counsel? Then the legates of the Eastern synod come to you, not communicating with the bishops; they inform you of everything done and show you the dominating heresy. Ought you not at least now to have stood by and kept yourselves as judges of all the disputes? But by some conscience of your will, I know not what, you did not accept the judgment of the right. For you at once join your own and enter into communion with your blasphemies. Nor do you take even this counsel, if shame had escaped some: that the synod of Ariminum should be considered. For you at once betrayed your trick by not anathematizing your own.

Notes and citation

Summary: Hilary rebukes the Western envoys at Constantinople for joining the heretics instead of condemning their blasphemies.

  • Hilary's own address to the Western envoys of Ariminum at Constantinople (360). The book of Valens and Ursacius is a lost writing containing anomoean statements. A section number of the edition is removed.

Notes on the original text

  • Digital text corrected (OCR slip; edition's number in the text): (2). His itaque sumptis → His itaque sumptis; commemoratae suptrius blasphemiae → commemoratae superius blasphemiae; quid eius dampnattoni non → quid eius dampnationi non; post synodum enim Seleucicnsem → post synodum enim Seleuciensem; blasphemiarum ucstrarum communionem → blasphemiarum uestrarum communionem; nee id saltem consilii → nec id saltem consilii.

Topics: Heresy, Church office

Cite (SBL): Hilary, Frag. hist. 2.8.2.1 (CSEL 65:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-8-2-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.8.2.2CSEL 65:176–177

Nam in conuentu multorum uos arguentium, cur etiam non creaturam dei filium diceretis, respondistis sanctis Ariminensibus non Christum creaturam negatum fuisse, sed dissimilem ceteris creaturis, quia in eo, quod dictum sit non esse creatum uelut ceteras facturas, non (dictum sit), quia creatio non sit, sed excipiatur a ceteris, ut, licet omnino dissimilis ceteris sit, tamen ut ipse aliud non sit, quasi uero ulla creatura aliis sit similis, ut angelus homini, homo aui, auis pecudi. haec si mentior, testes sunt, qui audierunt. quodsi et ipsi tacebunt, loquitur mecum defensus a uobis impiissime liber uester, in quo ut uitrum hvacinto, ita filius patri et deo Christus alienus est. deinde, in quo audientes fefellistis, ut non de nullis extantibus sit, sed ex deo, numquid, quia et hoc a uobis dictum sit, simulatio non patuit, cum ideo non de nullis extantibus, sed ex deo secundum uestram professionem sit, quia eidem uoluntas ad id, quod subsistat, exordium fuerit? mentior plane, si non coniuentibus per conuentionem libelli sui Orientalibus dampnastis eos, qui non de substantia habere eum id, quod natus est, sed de uoluntate dixissent. aeternum quoque cum patre esse profitemini. uere sane dixeritis, si non reclamatum mihi esset, cur ante tempora aeterna de uero patre deo uerum unigenitum deum natum praedicassent, ut aeternitas ei cum patre angelorum animarumque humanarum non iam anteriorum sit, sed futurorum. similem quoque secundum scripturas esse dixistis, quasi non secundum scripturas similis deo et homo sit et regno caelorum granum sinapi et fermentum et sagena. sed percurrere hypocrisis uestrae mendacia otiosum est; clamant enim aduersum uos impietatis uestrae opera.

For in the meeting of many who were refuting you, when asked why you did not say that the Son of God is not a creature, you answered that the holy men of Ariminum had not denied that Christ is a creature, but that he is unlike the other creatures; because in saying that he was not created like the other things made, it was (said) not that he is not a creation, but that he is excepted from the others, so that, though he is wholly unlike the others, yet he himself is not something other; as though any creature were like the others, as an angel to a man, a man to a bird, a bird to a beast. If I lie in this, those who heard are witnesses. And if they too keep silent, your book, most impiously defended by you, speaks with me, in which, as glass to hyacinth, so the Son is foreign to the Father and Christ to God. Then, in what you deceived your hearers, that he is not from nothing existing but from God: since this too was said by you, was not the pretense plain, when according to your profession he is not from nothing existing but from God for this reason, that God's will was the beginning for his subsisting? I lie indeed, if you did not condemn, with the Easterners conniving by the agreement of their document, those who had said that he has what he was born not from substance but from will. You also profess that he is eternal with the Father. You would say it truly, had it not been retorted to me why they preached that the true only-begotten God was born from the true God the Father before eternal times, so that his eternity with the Father would be that not of earlier angels and human souls, but of future ones. You also said that he is like according to the Scriptures, as though, according to the Scriptures, man is not like God, and the kingdom of heaven like a mustard seed, leaven, and a net. But it is idle to run through the lies of your hypocrisy; for the works of your impiety cry out against you.

Gen 1:26 (allusion, medium confidence) · Matt 13:31 (allusion, high confidence) · Matt 13:33 (allusion, high confidence) · Matt 13:47 (allusion, high confidence)

Notes and citation

Summary: Hilary exposes the evasions of the homoean Western envoys about "creature", "from God", eternity, and "like according to the Scriptures".

  • "As glass to hyacinth" is a quotation from the lost book of Valens and Ursacius (the Son is to the Father as glass is to a gem). Words in round brackets are the editor's supplements; translated. A section number of the edition is removed.
  • Allusions: Gen 1:26; Matt 13:31, 33, 47.

Notes on the original text

  • Digital text corrected (OCR slip; edition's number in the text; stray mark; words joined by OCR): (3). Nam in conuentu → Nam in conuentu; sed dissimilemceteris creaturis → sed dissimilem ceteris creaturis; et hoc a;uobis dictum → et hoc a uobis dictum; secundum scripturas similis dco → secundum scripturas similis deo; mendacia otiosum t st; → mendacia otiosum est;.

Topics: Christology, Heresy

Cite (SBL): Hilary, Frag. hist. 2.8.2.2 (CSEL 65:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-8-2-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-fragmenta-historica-2-8-2-2) · Report an error

Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).

2.8.2.3CSEL 65:177–179

Seruus, ne dicam bonus, sed certe tolerabilis, contumeliam domini inuitus audit et. si liceat, ulciscitur; miles regis sui periculum etiam subiectu corporis sui et contemtu animae depellit; canes ipsi ad custodiam domus habiti, quodam sensu naturae intellegentes, oblatrant et, ubi quaedam eos aduentantium aura contigerit, totis ad suspicionem ipsam saltibus efferuntur. uos audistis Christum uerum dei filium et unigenitum deum negari: (negare) reputamini et quiescitis. quid quieuisse dico? obnitimini reclamantibus et adgregamini obstrepentibus. parum istud est. ex biblioteca etiam uestra ad praedicationem impietatis arma sumuntur et bellum aduersus deum praesidiis uestris initur. ubi igitur uestra professio apud Nicheam Thraciae, qua dixistis omnes hereses dampnatas esse? in lumen falsitas uestra protracta est; professionis uestrae noctem sol iustitiae praedicatoribus suis prodidit. probatis enim haec et dampnatis et (ad) haereticos transitis. ita, quod antea ad fraudem hominum fefellistis, nunc ipsum ad professionem professi in deum Christum odii prodidistis.

A servant, I will not say a good one but at least a tolerable one, hears an insult to his master unwillingly and, if he may, avenges it; a soldier wards off danger from his king even by putting his own body in the way and by contempt of his life; dogs themselves, kept to guard the house, understanding by a certain sense of nature, bark, and when some breath of people approaching has reached them, they are carried away with all their leaps at the very suspicion. You have heard Christ, the true Son of God and only-begotten God, denied; you are reckoned (to deny it), and you keep quiet. Why do I say keep quiet? You resist those who cry out and join those who make an uproar. That is too little: weapons for preaching impiety are even taken from your library, and war against God is begun with your support. Where, then, is your profession at Nicé in Thrace, in which you said that all heresies were condemned? Your falsehood has been dragged into the light; the sun of righteousness has betrayed the night of your profession to its preachers. For you approve these things and condemn them, and you pass over (to) the heretics. So what you before deceived to the fraud of men, you have now betrayed to a profession of hatred against God, Christ.

Mal 4:2 (3:20 Vulg.) (allusion, medium confidence)

Notes and citation

Summary: Hilary shames the Western envoys, who are less loyal to Christ than servants, soldiers, or watchdogs to their masters.

  • Words in round brackets are the editor's supplements; translated. A section number of the edition is removed. The sun of righteousness: Mal 4:2 (3:20 Vulg.). The text breaks off here.

Notes on the original text

  • Digital text corrected (edition's number in the text; stray mark): (4). Seruus, ne dicam → Seruus, ne dicam; reputamini et quiescitis.. → reputamini et quiescitis..

Topics: Heresy

Cite (SBL): Hilary, Frag. hist. 2.8.2.3 (CSEL 65:177–179; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hilary-fragmenta-historica/2-6-2-1/#p-2-8-2-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-hilary-fragmenta-historica-2-8-2-3) · Report an error

Translation: Translated by Claude from the PL 10 text; re-read against the Latin (no public-domain English exists).