Church History 2.10–2.18
Greek text: PG 67 (OCR text layer from the Bavarian State Library, cleaned for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 2 (1890).
Chapter 2
2.10PG 67:199–203
σαν. Τότε δὲ τοῦ Εὐσεβίου ἐν τῇ ᾿Αντιοχείᾳ προβληθέντος, καὶ δεδοικότος τὴν εἰς ᾿Αλεξάνδρειαν ἄφιξιν, προχειρίζονται Γρηγόριον εἰς τὴν Ἀλεξανδρείας ἐπισκοπήν. Καὶ τοῦτο κατεργασάμενοι, μεταποιοῦσι τὴν πίστιν, οὐδὲν μὲν τῶν ἐν Νικαίᾳ μεμψάμενοι, τὸ δὲ ἀληθὲς, ἐπὶ καθαιρέσει καὶ παρατροπῇ τῆς ὁμοουσίου πίστεως, διὰ τοῦ συνεχεῖς ποιεῖσθαι συνόδους, καὶ ἄλλοτε ἄλλως ὑπαγορεύειν τὸν ὅρον τῆς πίστεως, ὥστε καταβραχὺ εἰς τὴν ᾿Αρειανὴν δόξαν παρατρέψωσι. Ταῦτα μὲν οὖν ὅπως ἐγένετο, προϊόν - τος τοῦ λόγου δηλώσομεν· Ἡ δὲ ὑπαγορευθεῖσα περὶ τῆς πίστεως ἐπιστολὴ, ἔστιν ἥδε· Ἡμεῖς οὔτε ἀκόλουθοι ᾿Αρείου γεγόναμεν. Πῶς γὰρ ἐπίσκοποι ὄντες, ἀκολουθήσομεν πρεσβυτέρῳ; Οὔτε ἄλλην τινὰ πίστιν παρὰ τὴν ἐξ ἀρχῆς ἐκτεθεῖσαν ἐδεξάμεθα. ᾿Αλλὰ ἡμεῖς ἐξετασταὶ καὶ δοκιμασταὶ τῆς πίστεως αὐτοῦ γενόμενοι, μᾶλλον αὐτὸν προσηκάμεθα ἤπερ ἠκολουθήσαμεν. Καὶ γνώσεσθε ἀπὸ τῶν λεγομένων. Μεμαθήκαμεν γὰμ 1 ἐς ἀρχῆς, εἰς ἕνα τὸν τῶν ὅλων Θεὸν πιστεύειν, τῶν πάντων νοητῶν τε καὶ αἰσθητῶν δημιουργόν τε καὶ προνοητήν · καὶ εἰς ἕνα Υἱὸν τοῦ Θεοῦ μονογενῆ, πρὸ πάντων τῶν αἰώνων ὑπάρχοντα, καὶ συνόντα τῷ γεγεννηκότι αὐτὸν Πατρὶ, δι' οὗ καὶ τὰ πάντα ἐγένετο τὰ ὁρατὰ καὶ τὰ ἀόρατα· τὸν καὶ ἐπ᾿ ἐσχάτων τῶν ἡμερῶν κατ' εὐδοκίαν τοῦ Πατρὸς κατελθόντα, καὶ σάρκα ἐκ τῆς ἁγίας Παρθένου ἀνειληφότα, καὶ πᾶσαν τὴν πατρικὴν αὐτοῦ βουλὴν συνεκπεπληρωκότα πεπονθέναι, καὶ ἐγηγέρθαι, καὶ εἰς οὐρανοὺς ἀνεληλυθέναι, καὶ ἐν δεξιᾷ τοῦ Πατρὸς καθέζεσθαι. Καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκροὺς, καὶ διαμένοντα βασιλέα καὶ Θεὸν εἰς τοὺς αἰῶνας. Πιστεύομεν καὶ εἰς τὸ ἅγιον Πνεῦμα. Εἰ δὲ δεῖ προσθεῖναι, πιστεύομεν καὶ περὶ σαρκὸς ἀναστάσεως, καὶ ζωῆς αἰωνίου. Ταῦτα μὲν ἐν τῇ πρώτῃ ἐπιστολῇ γράψαντες, τοῖς κατὰ πόλιν ἔπεμπον. Ἐπιμείναντες δὲ μικρὸν ἐν τῇ ᾿Αντιοχείᾳ, καὶ ὥσπερ καταγνόντες ταύτης, αὖθις ἑτέραν ὑπαγορεύουσιν ἐν τοῖσδε τοῖς βήματι · ῎Αλλη ἔκθεσις. Πιστεύομεν ἀκολούθως η τῇ εὐαγγελικῇ καὶ ἀποστολικῇ παραδόσει, εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, τὸν τῶν ὅλων δημιουργόν τε καὶ ποιητήν· εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ Θεὸν, δι' οὗ τὰ πάντα ἐγένετο · τὸν γεννηθέντα πρὸ πάντων τῶν αἰώνων ἐκ τοῦ Πατρὸς, Θεὸν ἐκ Θεοῦ, ὅλον ἐξ ὅλου, μόνον ἐκ μόνου, τέλειον ἐκ τελείου –, βασιλέα ἐκ βασιλέως, Κύριον ἀπὸ Κυρίου, Λόγον ζῶντα, σοφίαν, ζωὴν, φῶς ἀληθινὸν, ὁδὸν ἀληθείας, ἀνάστασιν, ποιμένα, θύραν· ἄτρεπτὸν τε καὶ ἀναλλοίωτον · τὴν τῆς θεότητος, οὐσίας τε καὶ δυνάμεως καὶ βουλῆς καὶ δόξης τοῦ Πατρὸς ἀπαράλλακτον εἰκόνα · τὸν πρωτότοκον πάσης κτίσεως· τὸν ὄντα ἐν ἀρχῇ πρὸς τὸν Θεὸν, Λόγον Cὖν, κατὰ τὸ εἰρημένον ἐν τῷ Εὐαγγελίῳ· Θεὸς ἦν ὁ Λόγος, δι' οὗ τὰ πάντα ἐγένετο. καὶ ἐν · τὰ πάντα συνέστηκε· τὸν ἐπ᾽ ἐσχάτων τῶν ἡμερῶν κατελθόντα ἄνωθεν, καὶ γεννηθέντα ἐκ Παρθένου κατὰ τὰς Γραφάς· καὶ ἄνθρωπον γενόμενον, μεσίτην δεοῦ καὶ ἀνθρώπων, ἀπόστολόν τε τῆς πίστεως ἡμῶν, καὶ ἀρχηγὸν τῆς ζωῆς, ὡς φησι, ὅτι Κατατὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Τὸν παθόντα ὑπὲρ ἡμῶν, καὶ ἀναστάντα ὑπὲρ ἡμῶν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς οὐρανοὺς, καὶ καθεσθέντα ἐν δεξιᾷ τοῦ Πατρός· καὶ πάλιν ἐρχόμενον μετὰ δόξης καὶ δυνάμεως, κρίναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ εἰς παράκλησιν καὶ ἁγιασμὸν, καὶ εἰς τελείωσιν τοῖς πιστεύουσι διδό μενον· καθὼς καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς διετάξατο τοῖς μαθηταῖς λέγων· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος · δῆλον ὅτι Πατρὸς ἀληθινῶς ὄντος Πατρὸς, καὶ Υἱοῦ ἀληθινῶς Υἱοῦ ὄντος, καὶ Πνεύματος ἁγίου ἀληθῶς ὄντος Πνεύματος ἁγίου· τῶν ὀνομάτων βέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα οὐχ ἁπλῶς, οὐδὲ ἀργῶν κειμένων, ἀλλὰ σημαινόντων ἀκριβῶς τὴν ἰδίαν ἑκάστου τῶν ὀνομαζομένων ὑπόστασίν τε καὶ δόξαν καὶ τάξιν, ὡς εἶναι τῇ μὲν ὑποστάσει τρία· τῇ δὲ συμφωνίᾳ ἕν. Ταύτην οὖν ἔχοντες τὴν πίστιν (94'), ἐνώπιον τοῦ Θεοῦ καὶ τοῦ Χριστοῦ, πᾶσαν αἱρετικὴν ἀναθεματίζομεν κακοδοξίαν. Καὶ εἴ τις παρὰ τὴν ὑγιῆ τῶν Γραφῶν ὀρθὴν πίστιν δι δάσκει λέγων, ἢ καιρὸν ἢ αἰῶνα εἶναι ἢ γεγονέναι, πρὸ τοῦ τὸν Υἱὸν τοῦ Θεοῦ, ἀνάθημα ἔστω. Καὶ εἴ τις λέγει τὸν Υἱὸν κτίσμα ὡς ἓν τῶν κτισμάτων, ἢ γέννημα ὡς ἓν τῶν γεννημάτων, καὶ μὴ ὡς αἱ θεῖαι Γραφαὶ παραδεδώκασι τῶν προειρημένων ἕκαστα· ἢ εἴ τις ἄλλο διδάσκει ἢ εὐαγγελίζεται παρ᾿ ὁ παρ ελάβομεν, ἀνάθεμα ἔστω. Ἡμεῖς γὰρ πᾶσι τοῖς ἐκ τῶν θείων Γραφῶν παραδεδομένοις, ὑπὸ τε τῶν προφητῶν καὶ ἀποστόλων, ἀληθινῶς τε καὶ ἐμφανῶς, καὶ πιστεύομεν καὶ ἀκολουθοῦμεν. Τοιαῦται μὲν αἱ τῶν ἐν ᾿Αντιοχείᾳ τότε συνελθόντων περὶ τῆς πίστεως ἐκθέσεις ἐγένοντο· αἷς καὶ Γρηγόριος μήπω τῆς ᾿Αλεξανδρείας ἐπιβὰς, ὡς ἐπίσκοπος αὐτῆς καθυπέγραψε. Καὶ ἡ μὲν ἐκεῖ τότε γενομένη σύνοδος ταῦτα πράξασα, καὶ ἄλλα τινὰ νομοθετήσασα διελύθη. Ἐν δὲ τῷδε τῷ χρόνῳ καὶ τὰ δημόσια πράγματα συνέβη ταράσσεσθαι. Ἔθνος οἳ Φράγκοι • καλοῦνται, τοῖς περὶ Γαλλίαν κατέτρεχον Ῥωμαίοις. Ἐν ταὐτῷ δὲ, καὶ σεισμοὶ μέγιστοι ἐν τῇ Ἑῴᾳ ἐγένοντο· μάλιστα δὲ ἡ ᾿Αντιόχεια ἐπὶ ἐνιαυτὸν ὅλον ἐσείετο.
san. Tote de tou Eusebiou en tę̄ ᾿Antiocheią problēthentos, kai dedoikotos tēn eis ᾿Alexandreian aphixin, procheirizontai Grēgorion eis tēn Alexandreias episkopēn. Kai touto katergasamenoi, metapoiousi tēn pistin, ouden men tōn en Nikaią mempsamenoi, to de alēthes, epi kathairesei kai paratropę̄ tēs homoousiou pisteōs, dia tou synecheis poieisthai synodous, kai allote allōs hypagoreuein ton horon tēs pisteōs, hōste katabrachy eis tēn ᾿Areianēn doxan paratrepsōsi. Tauta men oun hopōs egeneto, proïon - tos tou logou dēlōsomen; Hē de hypagoreutheisa peri tēs pisteōs epistolē, estin hēde; Hēmeis oute akolouthoi ᾿Areiou gegonamen. Pōs gar episkopoi ontes, akolouthēsomen presbyterǭ? Oute allēn tina pistin para tēn ex archēs ektetheisan edexametha. ᾿Alla hēmeis exetastai kai dokimastai tēs pisteōs autou genomenoi, mallon auton prosēkametha ēper ēkolouthēsamen. Kai gnōsesthe apo tōn legomenōn. Memathēkamen gam 1 es archēs, eis hena ton tōn holōn Theon pisteuein, tōn pantōn noētōn te kai aisthētōn dēmiourgon te kai pronoētēn ; kai eis hena Huion tou Theou monogenē, pro pantōn tōn aiōnōn hyparchonta, kai synonta tǭ gegennēkoti auton Patri, di' hou kai ta panta egeneto ta horata kai ta aorata; ton kai ep᾿ eschatōn tōn hēmerōn kat' eudokian tou Patros katelthonta, kai sarka ek tēs hagias Parthenou aneilēphota, kai pasan tēn patrikēn autou boulēn synekpeplērōkota peponthenai, kai egēgerthai, kai eis ouranous anelēlythenai, kai en dexią tou Patros kathezesthai. Kai erchomenon krinai zōntas kai nekrous, kai diamenonta basilea kai Theon eis tous aiōnas. Pisteuomen kai eis to hagion Pneuma. Ei de dei prostheinai, pisteuomen kai peri sarkos anastaseōs, kai zōēs aiōniou. Tauta men en tę̄ prōtę̄ epistolę̄ grapsantes, tois kata polin epempon. Epimeinantes de mikron en tę̄ ᾿Antiocheią, kai hōsper katagnontes tautēs, authis heteran hypagoreuousin en toisde tois bēmati ; ᾿Allē ekthesis. Pisteuomen akolouthōs ē tę̄ euangelikę̄ kai apostolikę̄ paradosei, eis hena Theon Patera pantokratora, ton tōn holōn dēmiourgon te kai poiētēn; eis hena Kyrion Iēsoun Christon, ton Huion autou ton monogenē Theon, di' hou ta panta egeneto ; ton gennēthenta pro pantōn tōn aiōnōn ek tou Patros, Theon ek Theou, holon ex holou, monon ek monou, teleion ek teleiou –, basilea ek basileōs, Kyrion apo Kyriou, Logon zōnta, sophian, zōēn, phōs alēthinon, hodon alētheias, anastasin, poimena, thyran; atrepton te kai analloiōton ; tēn tēs theotētos, ousias te kai dynameōs kai boulēs kai doxēs tou Patros aparallakton eikona ; ton prōtotokon pasēs ktiseōs; ton onta en archę̄ pros ton Theon, Logon Cyn, kata to eirēmenon en tǭ Euangeliǭ; Theos ēn ho Logos, di' hou ta panta egeneto. kai en ; ta panta synestēke; ton ep᾽ eschatōn tōn hēmerōn katelthonta anōthen, kai gennēthenta ek Parthenou kata tas Graphas; kai anthrōpon genomenon, mesitēn deou kai anthrōpōn, apostolon te tēs pisteōs hēmōn, kai archēgon tēs zōēs, hōs phēsi, hoti Katato emon, alla to thelēma tou pempsantos me. Ton pathonta hyper hēmōn, kai anastanta hyper hēmōn tę̄ tritę̄ hēmerą, kai anelthonta eis ouranous, kai kathesthenta en dexią tou Patros; kai palin erchomenon meta doxēs kai dynameōs, krinai zōntas kai nekrous. Kai eis to Pneuma to hagion, to eis paraklēsin kai hagiasmon, kai eis teleiōsin tois pisteuousi dido menon; kathōs kai ho Kyrios hēmōn Iēsous Christos dietaxato tois mathētais legōn; Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos ; dēlon hoti Patros alēthinōs ontos Patros, kai Huiou alēthinōs Huiou ontos, kai Pneumatos hagiou alēthōs ontos Pneumatos hagiou; tōn onomatōn bebēka ek tou ouranou, ouch hina poiō to thelēma ouch haplōs, oude argōn keimenōn, alla sēmainontōn akribōs tēn idian hekastou tōn onomazomenōn hypostasin te kai doxan kai taxin, hōs einai tę̄ men hypostasei tria; tę̄ de symphōnią hen. Tautēn oun echontes tēn pistin (94'), enōpion tou Theou kai tou Christou, pasan hairetikēn anathematizomen kakodoxian. Kai ei tis para tēn hygiē tōn Graphōn orthēn pistin di daskei legōn, ē kairon ē aiōna einai ē gegonenai, pro tou ton Huion tou Theou, anathēma estō. Kai ei tis legei ton Huion ktisma hōs hen tōn ktismatōn, ē gennēma hōs hen tōn gennēmatōn, kai mē hōs hai theiai Graphai paradedōkasi tōn proeirēmenōn hekasta; ē ei tis allo didaskei ē euangelizetai par᾿ ho par elabomen, anathema estō. Hēmeis gar pasi tois ek tōn theiōn Graphōn paradedomenois, hypo te tōn prophētōn kai apostolōn, alēthinōs te kai emphanōs, kai pisteuomen kai akolouthoumen. Toiautai men hai tōn en ᾿Antiocheią tote synelthontōn peri tēs pisteōs ektheseis egenonto; hais kai Grēgorios mēpō tēs ᾿Alexandreias epibas, hōs episkopos autēs kathypegrapse. Kai hē men ekei tote genomenē synodos tauta praxasa, kai alla tina nomothetēsasa dielythē. En de tǭde tǭ chronǭ kai ta dēmosia pragmata synebē tarassesthai. Ethnos hoi Phrankoi • kalountai, tois peri Gallian katetrechon Rhōmaiois. En tautǭ de, kai seismoi megistoi en tę̄ Heǭą egenonto; malista de hē ᾿Antiocheia epi eniauton holon eseieto.
… Then, since Eusebius had been put forward at Antioch and was afraid to go to Alexandria, they appointed Gregory to the bishopric of Alexandria. When they had done this, they altered the creed. They found no fault with what was done at Nicaea, but in truth they aimed at the abolition and perversion of the faith of the homoousios, by holding continual synods and dictating the definition of faith differently at different times, so as to turn it gradually to the Arian opinion. How this happened we shall show as the account proceeds. The letter dictated about the faith is as follows:
“We have not become followers of Arius; for how should we, being bishops, follow a presbyter? Nor have we received any other faith than that set out from the beginning. Rather, having become examiners and testers of his faith, we accepted him rather than followed him. You will know this from what is said. For we have learned from the beginning to believe in one God, the God of the universe, the maker and provider of all things intelligible and perceptible; and in one only-begotten Son of God, existing before all ages and being with the Father who begot him, through whom also all things came to be, visible and invisible; who in the last days by the good pleasure of the Father came down and took flesh from the holy Virgin, and having fulfilled all his Father’s will, suffered, was raised, ascended into the heavens, and sits at the right hand of the Father; and is coming to judge the living and the dead, and remains king and God for ever. We believe also in the Holy Spirit. And if it must be added, we believe also concerning the resurrection of the flesh and life eternal.”
Having written this in the first letter, they sent it to those in each city. But after staying a little longer at Antioch, as if they had condemned this, they dictated another in these words. Another statement: “We believe, in accordance with the evangelical and apostolic tradition, in one God, the Father Almighty, the maker and creator of the universe; in one Lord Jesus Christ, his Son, the only-begotten God, through whom all things came to be; begotten before all ages from the Father, God from God, whole from whole, only from only, perfect from perfect, king from king, Lord from Lord, living Word, wisdom, life, true light, way of truth, resurrection, shepherd, door; unchangeable and unalterable; the exact image of the Godhead, essence, power, counsel, and glory of the Father; the firstborn of all creation; who was in the beginning with God, God the Word, according to what is said in the Gospel, ‘and the Word was God’, through whom all things came to be, and in whom all things hold together; who in the last days came down from above and was born of a Virgin according to the Scriptures, and became man, mediator between God and men, apostle of our faith and author of life, as he says, ‘I have come down from heaven, not to do my own will, but the will of him who sent me’; who suffered for us and rose for us on the third day, ascended into the heavens, and sat down at the right hand of the Father, and is coming again with glory and power to judge the living and the dead. And in the Holy Spirit, given to those who believe for comfort, sanctification, and perfection; as our Lord Jesus Christ also commanded his disciples, saying, ‘Go and make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit’; plainly of a Father who is truly Father, a Son who is truly Son, and a Holy Spirit who is truly Holy Spirit; the names not being given simply or idly, but signifying exactly the proper hypostasis, glory, and order of each of those named, so that they are three in hypostasis but one in agreement. Holding this faith, then, before God and Christ, we anathematize every heretical wrong belief. And if anyone teaches, contrary to the sound and right faith of the Scriptures, saying that there is or has been a time or an age before the Son of God was, let him be anathema. And if anyone says that the Son is a creature as one of the creatures, or an offspring as one of the offspring, and not as the divine Scriptures have handed down each of the things mentioned; or if anyone teaches or preaches anything other than what we have received, let him be anathema. For we truly and openly believe and follow all that has been handed down from the divine Scriptures by the prophets and apostles.”
Such were the statements of faith of those who then met at Antioch; Gregory too, who had not yet set foot in Alexandria, signed them as its bishop. The synod held there then, having done these things and made some other laws, was dissolved. At this time public affairs too were disturbed: the nation called the Franks overran the Romans in Gaul, and at the same time very great earthquakes occurred in the East, and Antioch above all was shaken for a whole year.
John 1:1 (quotation, high confidence) · John 1:3 (allusion, high confidence) · Col 1:17 (allusion, high confidence) · Col 1:15 (quotation, high confidence) · John 14:6 (allusion, medium confidence) · John 11:25 (allusion, medium confidence) · John 10:11 (allusion, medium confidence) · John 10:9 (allusion, medium confidence) · 1 Tim 2:5 (allusion, high confidence) · Heb 3:1 (allusion, high confidence) · Acts 3:15 (allusion, high confidence) · John 6:38 (quotation, high confidence) · Matt 28:19 (quotation, high confidence) · Gal 1:9 (allusion, medium confidence)
Notes and citation
Summary: The Eusebians appoint Gregory to Alexandria and issue the creeds of the dedication synod of Antioch (341), professing not to follow Arius; Franks invade Gaul and earthquakes strike Antioch.
- The chapter opens with the last syllable of a word (marked “…”).
- The two statements are the first and second creeds of the dedication synod of Antioch (341). In the second, the scan displaces part of the quotation of John 6:38 into the following clause; it is translated in its proper place.
- The creeds avoid the word homoousios; they are translated exactly as printed.
Extrabiblical texts: Conc. Antioch. (Canons of the Council of Antioch (in Encaeniis); quotation)
Topics: Trinity, Christology, Heresy
Cite (SBL): Socrates, Hist. eccl. 2.10 (PG 67:199–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-10
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.11PG 67:205–207
Τούτων γινομένων, καὶ Γρηγόριον χατήγαγον ἐν ᾿Αλεξανδρείᾳ Συριανός τε ὁ στρατηγὸς, οἱ σὺν αὑτῷ ὁπλῖται στρατιῶται, ἀριθμὸς ὄντες πεντακισχίλιοι. Συνελαμβάνοντο δὲ αὐτοῖς, καὶ ἐκεῖ τὰ ! ᾿Αρείου φρονοῦντες. Ὅπως δὲ ᾿Αθανάσιος τῆς Ἐχκλησίας ἐξωθούμενος, τοῦ συλληφθῆναι αὐτὸν διέφυγε, λεκτέον. Ἑσπέρα μὲν ἣν" ὁ δὲ λαὸς ἐπαννύχιζε, προσδυχωμένης συνάξεως. δὲ ὁ στρατηγὸς, κατὰ φάλαγγα τοὺς στρατιώτας τάξας πανταχόθεν τῆς ἐκκλησίας. ᾿Αθανάσιος δὲ ἑωρακὼς τὰ γινόμενα, φροντίδα ἔθετο ὅπως ἂν τῷ λαῷ μηδαμῶς β)άδη γένηται δι᾽ αὐτόν. Καὶ προστάξας διακόνῳ χηρύξαι εὐχὴν, αὖθις ψαλμὸν λέγεσθαι παρεσκεύασε. Συμφωνίας δὲ ἐχ τῆς ψαλμῳδίας γενομένης, διὰ μιᾶς τῶν πυλῶν τῇς ἐχχλητίας πάντες ἐξήεσαν. Τούτου γινομένου, οἱ στρατιῶται ἀπόμαχοι ἔμενον " ὁ δὲ ᾽λθανάσιος ἐν μέσοις τοῖς Ψαλμῳδοῦσιν ἀθλαθὴς διεσώζετο. Τοῦτον δὲ τὸν τρόπον διεχφυγὼν, ἐπὶ τὴν Ῥώἀνέδραμε. Καὶ Γρηγόριος μὲν τότε τῆς Ἐκκλησίας ἐκράτησεν. Ὁ δὲ ᾿Αλεξανδρέων λαὸς οὐχ ἐνεγχόντες τὸ γεγονὸς, τὴν καλουμένην Διονυσίου ἐχκλησίαν ἐνέπρησαν. Τοσαῦτα μὲν οὖν περὶ τούτων εἰρήσθω. Εὐσέβιος δὲ ὅσα ἐβούλετο κατεργασάμενος, διεπρεσθεύετο πρὸς Ἰούλιον τὸν Ῥώμης ἐπί90 σκοπον, αὐτὸν κριτὴν τῶν κατὰ ᾿Αθανάσιον γενέσθαι παρακαλῶν, καὶ πρὸς ἑαυτὸν καλεῖν τὴν δίκην.
Toutōn ginomenōn, kai Grēgorion chatēgagon en ᾿Alexandreią Syrianos te ho stratēgos, hoi syn hautǭ hoplitai stratiōtai, arithmos ontes pentakischilioi. Synelambanonto de autois, kai ekei ta ! ᾿Areiou phronountes. Hopōs de ᾿Athanasios tēs Echklēsias exōthoumenos, tou syllēphthēnai auton diephyge, lekteon. Hespera men hēn" ho de laos epannychize, prosdychōmenēs synaxeōs. de ho stratēgos, kata phalanga tous stratiōtas taxas pantachothen tēs ekklēsias. ᾿Athanasios de heōrakōs ta ginomena, phrontida etheto hopōs an tǭ laǭ mēdamōs b)adē genētai di᾽ auton. Kai prostaxas diakonǭ chēryxai euchēn, authis psalmon legesthai pareskeuase. Symphōnias de ech tēs psalmǭdias genomenēs, dia mias tōn pylōn tę̄s echchlētias pantes exēesan. Toutou ginomenou, hoi stratiōtai apomachoi emenon " ho de ᾽lthanasios en mesois tois Psalmǭdousin athlathēs diesōzeto. Touton de ton tropon diechphygōn, epi tēn Rhōanedrame. Kai Grēgorios men tote tēs Ekklēsias ekratēsen. Ho de ᾿Alexandreōn laos ouch enenchontes to gegonos, tēn kaloumenēn Dionysiou echklēsian eneprēsan. Tosauta men oun peri toutōn eirēsthō. Eusebios de hosa ebouleto katergasamenos, dieprestheueto pros Ioulion ton Rhōmēs epi90 skopon, auton kritēn tōn kata ᾿Athanasion genesthai parakalōn, kai pros heauton kalein tēn dikēn.
While this was happening, Syrianus the general, with the armed soldiers under him, five thousand in number, brought Gregory into Alexandria, and those there who held Arius’s views helped them. How Athanasius, driven from the church, escaped being seized must be told. It was evening, and the people were keeping vigil, since an assembly was expected. The general came and drew up the soldiers in battle order all round the church. Athanasius, seeing what was happening, took care that the people should in no way be harmed on his account. He ordered a deacon to announce a prayer, and then had a psalm said. As the psalm was sung in harmony, all went out through one of the doors of the church. While this was happening, the soldiers stood idle, and Athanasius escaped unhurt in the midst of those singing the psalm. Having escaped in this way, he hastened to Rome. Gregory then took possession of the church; but the people of Alexandria, unable to bear what had happened, set fire to the church called Dionysius’s. Let this much be said about these things. Eusebius, having accomplished what he wished, sent an embassy to Julius, bishop of Rome, asking him to become judge of the case against Athanasius and to call the trial before himself.
Notes and citation
Summary: Gregory is installed at Alexandria by soldiers; Athanasius escapes among the psalm-singing congregation and goes to Rome; Eusebius asks Julius to judge the case.
Topics: Prayer
Cite (SBL): Socrates, Hist. eccl. 2.11 (PG 67:205–207; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-11
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.12PG 67:207
Ἀλλ' οὐκ ἔφθασε μαθεῖν Εὐσέβιος τὰ παρὰ Ἰουλίου περὶ Ἀθανασίου κριθέντα. Μικρὸν γὰρ μετὰ τὴν σύνοδον ἐπιβιοὺς, ἐτελεύτησε 4. Διόπερ καὶ ὁ ἐν Κωνσταντίνου πόλει λαὸς, αὖθις εἰς τὴν Ἐκκλησίαν τὸν Παῦλον εἰσάγουσι. Κατὰ ταὐτὸν δὲ καὶ οἱ ἀρειανίζοντες, ἐν τῇ λεγομένῃ ἐπὶ Παῦλον ἐκκλησίᾳ χειροτονοῦσι τὸν Μακεδόνιον. Καὶ τοῦτο δὲ ἐποίησαν οἱ πρώην Εὐσεβίῳ τῷ πάντα κυκῶντι συμπράττοντες, τότε δὴ τὴν αὐθεντίαν διαδεξάμενοι · εἰσὶ δὲ οὗτοι, Θέογνις Νικαίας, Μάρις Χαλκηδόνος, Θεόδωρος Ἡρακλείας τῆς ἐν Θράκῃ, Οὐρσάκιος Σιγγιδόνος τῆς ἄνω Μυσίας, Οὐάλης Μουρσῶν τῆς ἄνω Παννονίας. Οὐρσάκιος μὲν οὖν καὶ Οὐάλης ὕστερον μεταγνόντες, βιβλίον μετανοίας τῷ ἐπισκόπῳ Ἰουλίῳ ἐπιδόντες, τῇ ὁμοουσίῳ τε δόξῃ συντιθέμενοι, ἐκοινώνησαν. Τότε δὲ διαπύρως τὴν ᾿Αρειανὴν συγκροτοῦντες θρησκείαν, οὐ τοὺς τυχόντας κατὰ τῶν Ἐκκλησιῶν πολέμους ἑτύρευσαν, ὧν εἷς ἦν ὁ διὰ Μακεδονίου ἐν τῇ Κωνσταντίνου πόλει γενόμενος. Ὑπὸ γὰρ τοῦδε τοῦ έμφυλίου τῶν Χριστιανῶν πολέμου, συνεχεῖς ἐγένοντο κατὰ τὴν πόλιν στάσεις, πολλοί τε ἐκ τῶν γινομένων συντριβέντες ἀπώλοντο.
All' ouk ephthase mathein Eusebios ta para Iouliou peri Athanasiou krithenta. Mikron gar meta tēn synodon epibious, eteleutēse 4. Dioper kai ho en Kōnstantinou polei laos, authis eis tēn Ekklēsian ton Paulon eisagousi. Kata tauton de kai hoi areianizontes, en tę̄ legomenę̄ epi Paulon ekklēsią cheirotonousi ton Makedonion. Kai touto de epoiēsan hoi prōēn Eusebiǭ tǭ panta kykōnti symprattontes, tote dē tēn authentian diadexamenoi ; eisi de houtoi, Theognis Nikaias, Maris Chalkēdonos, Theodōros Hērakleias tēs en Thrakę̄, Oursakios Singidonos tēs anō Mysias, Oualēs Moursōn tēs anō Pannonias. Oursakios men oun kai Oualēs hysteron metagnontes, biblion metanoias tǭ episkopǭ Iouliǭ epidontes, tę̄ homoousiǭ te doxę̄ syntithemenoi, ekoinōnēsan. Tote de diapyrōs tēn ᾿Areianēn synkrotountes thrēskeian, ou tous tychontas kata tōn Ekklēsiōn polemous hetyreusan, hōn heis ēn ho dia Makedoniou en tę̄ Kōnstantinou polei genomenos. Hypo gar toude tou emphyliou tōn Christianōn polemou, synecheis egenonto kata tēn polin staseis, polloi te ek tōn ginomenōn syntribentes apōlonto.
But Eusebius did not live to learn what Julius decided about Athanasius; for he died a little after the synod. So the people of Constantinople brought Paul back into the church; and at the same time the Arians ordained Macedonius in the church called after Paul. Those who had previously worked with Eusebius, who stirred everything up, and had then inherited his authority did this: they were Theognis of Nicaea, Maris of Chalcedon, Theodore of Heraclea in Thrace, Ursacius of Singidunum in Upper Moesia, and Valens of Mursa in Upper Pannonia. Ursacius and Valens later changed their minds, presented a statement of repentance to bishop Julius, agreed to the opinion of the homoousios, and were admitted to communion. But at that time they ardently supported the Arian religion and stirred up no small wars against the churches, one of which was the one at Constantinople caused by Macedonius. Through this civil war of the Christians there were continual riots in the city, and many were crushed and killed in what happened.
Notes and citation
Summary: After Eusebius’s death the people restore Paul at Constantinople while the Arians ordain Macedonius, and rioting follows.
Cite (SBL): Socrates, Hist. eccl. 2.12 (PG 67:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-12
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.13PG 67:207–209
Ἦλθε δὲ τὰ γινόμενα εἰς ἀκοὰς Κωνσταντίου τοῦ βασιλέως, κατὰ τὴν ᾿Αντιόχειαν διατρίβοντος. Ἐντέλλεται οὖν Ἑρμογένει τῷ στρατηλάτῃ ἐπὶ τὰ Θράκια πεμπομένῳ μέρη, ὁδοῦ πάρεργον ποιῆσαι, καὶ ἐξωθῆσαι τῆς Ἐκκλησίας τὸν Παῦλον. "Ὃς καταλαβὼν τὴν Κωνσταντινούπολιν, ὅλην διετάραξε, βιαζόμενος ἐκβαλεῖν τὸν ἐπίσκοπον. Στάσις γὰρ εὐθὺς ἐκ τοῦ δήμου παρηκολούθει, καὶ ἕτοιμοι ἦσαν ἀμύνεσθαι. Ὡς δὲ ἐπέκειτο ὁ Ἑρμογένης διὰ στρατιωτικῆς χειρὸς ἀπελάσαι τὸν Παῦλον, παροξυνθὲν τότε τὸ πλῆθος, οἷα ἐν τοῖς τοιούτοις φιλεῖ γίνεσθαι, άλογωτέρας ἐποιεῖτο κατ' αὐτοῦ τὰς ὁρμάς· καὶ ἐμπίπρησι μὲν αὐτοῦ τὴν οἰκίαν· αὐτὸν δὲ σύραντες, ἀπέκτειναν Γ. Ταῦτα δὲ πέπρακται ἐν ὑπατείᾳ τῶν δύο Αὐγούστων, Κωνσταντίου τὸ τρίτον καὶ Κώνσταντος τὸ δεύτερον. Καθ' ὂν χρόνον Κώνστας μὲν Φράγκων ἔθνος νικήσας, ὑποσπόνδους Ῥωμαίοις ἐποίησε. Κωνστάντιος δὲ ὁ βασιλεὺς περὶ τῆς ἀναιρέσεως Ερμογένους πυθόμενος, ἐκ τῆς ᾿Αντιοχείας ἱππεὺς ἐλάσας, καταλαμβάνει τὴν Κωνσταντίνου πόλιν· καὶ τὸν μὲν Παῦλον ἐξελαύνει τῆς πόλεως. Ἐζημίωσε δὲ τὴν πόλιν, ἀφελὼν τοῦ σιτηρεσίου τοῦ παρασχεθέντος παρὰ τοῦ πατρὸς αὐτοῦ ἡμερησίου, ὑπὲρ τέσσαρας μυριάδας · ὀκτὼ γὰρ ἐγγὺς μυριάδες ἐχορηγοῦντο πρότερον τοῦ σίτου ἐκ τῆς ᾿Αλεξανδρέων κομιζομένου πόλεως. Μακεδόνιον δὲ ἀναδεῖξαι τῆς πόλεως ἐπίσκοπον ὑπερέθετο. Ωργίζετο γὰρ οὐ μόνον περὶ αὐτοῦ, ὅτι παρὰ γνώμην αὐτοῦ κεχειροτόνητο, ἀλλ᾽ ὅτι καὶ διὰ τὰς μεταξὺ αὐτοῦ τε καὶ Παύλου γενομένας στάσεις, πολλοί τε ἄλλοι, καὶ ὁ στρατηλάτης Ἑρμογένης ἀνήρητο. Ἐάσας οὖν αὐτὸν ἐν ᾗ ἐχειροτονήθη ἐκκλησίᾳ συνάγειν, αὖθις ἐπὶ τὴν ᾿Αντιόχειαν ἀνεχώρησεν.
Ēlthe de ta ginomena eis akoas Kōnstantiou tou basileōs, kata tēn ᾿Antiocheian diatribontos. Entelletai oun Hermogenei tǭ stratēlatę̄ epi ta Thrakia pempomenǭ merē, hodou parergon poiēsai, kai exōthēsai tēs Ekklēsias ton Paulon. "Hos katalabōn tēn Kōnstantinoupolin, holēn dietaraxe, biazomenos ekbalein ton episkopon. Stasis gar euthys ek tou dēmou parēkolouthei, kai hetoimoi ēsan amynesthai. Hōs de epekeito ho Hermogenēs dia stratiōtikēs cheiros apelasai ton Paulon, paroxynthen tote to plēthos, hoia en tois toioutois philei ginesthai, alogōteras epoieito kat' autou tas hormas; kai empiprēsi men autou tēn oikian; auton de syrantes, apekteinan G. Tauta de pepraktai en hypateią tōn dyo Augoustōn, Kōnstantiou to triton kai Kōnstantos to deuteron. Kath' on chronon Kōnstas men Phrankōn ethnos nikēsas, hypospondous Rhōmaiois epoiēse. Kōnstantios de ho basileus peri tēs anaireseōs Ermogenous pythomenos, ek tēs ᾿Antiocheias hippeus elasas, katalambanei tēn Kōnstantinou polin; kai ton men Paulon exelaunei tēs poleōs. Ezēmiōse de tēn polin, aphelōn tou sitēresiou tou paraschethentos para tou patros autou hēmerēsiou, hyper tessaras myriadas ; oktō gar engys myriades echorēgounto proteron tou sitou ek tēs ᾿Alexandreōn komizomenou poleōs. Makedonion de anadeixai tēs poleōs episkopon hyperetheto. Ōrgizeto gar ou monon peri autou, hoti para gnōmēn autou kecheirotonēto, all᾽ hoti kai dia tas metaxy autou te kai Paulou genomenas staseis, polloi te alloi, kai ho stratēlatēs Hermogenēs anērēto. Easas oun auton en hę̄ echeirotonēthē ekklēsią synagein, authis epi tēn ᾿Antiocheian anechōrēsen.
What was happening came to the ears of the emperor Constantius, who was staying at Antioch. He ordered Hermogenes, the general, who was being sent to Thrace, to do it as a task on the way and drive Paul out of the church. Arriving at Constantinople, he threw the whole city into confusion, trying to expel the bishop by force; for a riot of the people at once followed, and they were ready to resist. When Hermogenes pressed on to drive Paul out with soldiers, the crowd, provoked, as usually happens in such cases, rushed at him more recklessly: they set fire to his house, dragged him out, and killed him. This was done in the consulship of the two Augusti, Constantius for the third time and Constans for the second. At that time Constans defeated the nation of the Franks and made them allies of the Romans. The emperor Constantius, learning of Hermogenes’s murder, rode from Antioch on horseback and reached Constantinople. He drove Paul out of the city and punished the city by taking away more than forty thousand measures of the daily grain allowance granted by his father; for nearly eighty thousand had previously been supplied from the grain brought from the city of Alexandria. He delayed appointing Macedonius bishop of the city; for he was angry with him, not only because he had been ordained against his wishes, but because through the riots between him and Paul many others, and the general Hermogenes, had been killed. He allowed him to hold assemblies in the church in which he had been ordained, and returned again to Antioch.
Notes and citation
Summary: The general Hermogenes, sent to expel Paul, is lynched by the people of Constantinople (342); Constantius expels Paul, cuts the city’s grain dole, and withholds recognition from Macedonius.
- The consulship of Constantius (third) and Constans (second) is 342.
Cite (SBL): Socrates, Hist. eccl. 2.13 (PG 67:207–209; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-13
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.14PG 67:209–211
Ἐν δὲ τῷδε καὶ οἱ ἀρειανίζοντες μεθιστῶσιν ἐκ τῆς ᾿Αλεξανδρείας Γρηγόριον ὡς μισούμενον, ἐν ταὐτῷ δὲ καὶ διὰ τὸν τῆς ἐκκλησίας ἐμπρησμόν, καὶ ὅτι ἦττον τὴν αὐτῶν δόξαν συνεκρότει. ᾿Αντέπεμ πον δὲ Γεώργιον, ὃς ἐκ Καππαδοκίας μὲν ὡρμᾶτο· δόξαν δὲ δεινοῦ περὶ τὴν αὐτῶν θρησκείαν ἐκέκτητο.
En de tǭde kai hoi areianizontes methistōsin ek tēs ᾿Alexandreias Grēgorion hōs misoumenon, en tautǭ de kai dia ton tēs ekklēsias emprēsmon, kai hoti ētton tēn autōn doxan synekrotei. ᾿Antepem pon de Geōrgion, hos ek Kappadokias men hōrmato; doxan de deinou peri tēn autōn thrēskeian ekektēto.
Meanwhile the Arians removed Gregory from Alexandria, both because he was hated and because of the burning of the church, and because he supported their opinion too little. In his place they sent George, who came from Cappadocia and had a reputation for skill in their religion.
Notes and citation
Summary: The Arians replace Gregory at Alexandria with George of Cappadocia.
Cite (SBL): Socrates, Hist. eccl. 2.14 (PG 67:209–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-14
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.15PG 67:211–213
᾿Αθανάσιος μέντοι ὀψε ποτε διαβῆναι ἐπὶ τὴν Ἰταλίαν ἐξίσχυσε. Τῶν δὲ Ἑσπερίων τηνικαῦτα μερῶν Κώνστας ὁ νεώτερος τῶν Κωνσταντίνου παίδων μόνος ἐκράτει, Κωνσταντίνου τοῦ ἀδελφοῦ αὐτοῦ ὑπὸ τῶν στρατιωτῶν ἀναιρεθέντος, καθὰ καὶ ἤδη φθάσαντες προείπομεν. Κατ' αὐτὸ δὲ καὶ Παῦλος ὁ τῆς Κωνσταντίνου πόλεως, καὶ Ἀσκληπᾶς Γάζης, καὶ Μάρκελλος Αγκύρας τῆς μικρᾶς Γαλατίας, καὶ Λούκιος ᾿Αδριανουπόλεως, ἄλλος δι' ἄλλο κατηγορη - θέντες, καὶ τῶν Ἐκκλησιῶν ἐξελαθέντες 8, ἐν τῇ βασιλευούσῃ Ῥώμῃ εὑρίσκονται. Γνωρίζουσιν οὖν τῷ ἐπισκόπῳ Ῥώμης Ἰουλίῳ τὰ καθ' ἑαυτούς· ὁ δὲ, ἅτε προνόμια τῆς ἐν Ῥώμῃ Ἐκκλησίας ἐχούσης, παρῥησιαστικοῖς γράμμασιν ὠχύρωσεν αὐτοὺς, καὶ ἐπὶ τὴν ᾿Ανατολὴν ἀποστέλλει, τὸν οἰκεῖον ἑκάστῳ τόπον ἀποδιδοὺς, καὶ καθαπτόμενος τῶν προπετῶς καθελόντων αὐτούς. Οἱ δὲ ἀναζεύξαντες ἐκ τῆς Ῥώμης, καὶ τοῖς τύποις τοῦ ἐπισκόπου Ἰουλίου θαρῥοῦντες, τάς τε ἑαυτῶν ἐκκλησίας καταλαμβάνουσι, καὶ τὰς ἐπιστολὰς πρὸς οὓς ἐγράφησαν διαπέμπονται. Οἱ δὲ δεξάμενοι 1, ὕβριν ἐποιοῦντο τὴν ἐπίπληξιν· καὶ σύνοδον ἐν τῇ ᾿Αντιοχείᾳ κηρύξαντες, συνελθόντες ἐν αὐτῇ, γνώμῃ κοινῇ σφοδρότερον δι' ἐπιστολῆς ἀντεγκαλοῦσι τῷ Ἰουλίῳ, δηλοῦντες μὴ δεῖν κανονίζεσθαι παρ᾿ αὐτοῦ, εἰ βούλοιντο ἐξελαύνειν τινὰς τῶν ἐκκλησιῶν· μηδὲ γὰρ αὐτοὺς ἀντειπεῖν, ὅτε Ναύατον τῆς ἐκκλησίας ἤλαυνον. Ταῦτα μὲν οἱ τῆς ἐῴας ἐπίσκοποι τῷ ἐπισκόπῳ Ῥώμης Ἰουλίῳ διεπέμποντο. Ἐπειδὴ δὲ ᾿Αθανασίου εἰς τὴν ᾿Αλεξάνδρειαν εἰσιόντος, ὠθισμὸς τῶν ὑπὸ Γεωργίου τοῦ ᾿Αρειανοῦ ἐγένετο· ἐκ δὲ τούτου φασὶ ταραχὰς καὶ διαφθορὰς ἀνθρώπων γεγονέναι· οἵ τε ἀρειανίζοντες τὴν βλασφημίαν καὶ τὰ ἐκ τούτων ἐγκλήματα ἐπὶ ᾿Αθανάσιον ὡς αἴτιον ἀναφέρουσι, βραχέα περὶ τούτων λεκτέον. Τὰς μὲν γὰρ ἀληθεῖς αἰτίας ὁ Θεὸς οἶδεν, ὁ αὐτῆς τῆς ἀληθείας κριτής. Ὅτι δὲ ταῦτα κατὰ τὸ πλεῖστον εἴωθε γίνεσθαι ὅταν καθ' ἑαυτῶν στασιάζῃ τὰ πλήθη, οὐκ ἄγνωστα τοῖς εὖ φρονοῦσι καθέστηκεν. Ὥστε μάτην ᾿Αθανασίῳ τὴν αἰτίαν ἀνάπτουσιν οἱ λοιδοροῦντες αὐτὸν, καὶ μάλιστα Σαβίνος, ὁ τῆς Μακεδονίου προεστὼς αἱρέσεως. Ὅς εἰ διελογίζετο, πόσα κακὰ κατὰ ᾿Αθανασίου οἱ ἀρειανίζοντες, καὶ τῶν τὸ ὁμοούσιον φρονούντων εἰργάσαντο, ἢ ὅσα αἱ δι' ᾿Αθανάσιον γενόμεναι σύνοδοι ἀπωδύραντο, ἢ ὅσα αὐτὸς ὁ αἰρεσιάρχης Μακεδόνιος, κατὰ πασῶν τῶν ἐκκλησιῶν διεπράξατο, ἡσυχίαν ἦγεν ἄν· Η φθεγγόμενος, εὔφημα ἂν πρὸ τούτων ἐφθέγγετο. Νῦν δὲ ταῦτα πάντα ἀποσιγήσας, ἐκεῖνα διαβάλλει. ᾿Αλλ' οὐδ᾽ ὅλως τοῦ αἰρεσιάρχου μνήμην πεποίηται, πάντως που τὰ τῆς δραματουργίας αὐτοῦ τολμήματα καλύπτειν βουλόμενος. Καὶ τὸ δὴ θαυμαστότερον, οὖς μὲν πέφευγεν ᾿Αρειανοὺς οὐκ εἶπε κακῶς· ᾧ δὲ ἠκολούθησε Μακεδονίῳ, τούτου καὶ τὴν χειροτονίαν ἀπέκρυψεν. Εἰ γὰρ αὐτῆς ἐμέμνητο, ἐμέμνητο ἂν πάντως καὶ τῶν ἀδικημάτων αὐτοῦ, ὡς τὰ ἐπ᾿ αὐτῆς γενόμενα δείκνυσι. Τοσαῦτα μὲν περὶ τούτου.
᾿Athanasios mentoi opse pote diabēnai epi tēn Italian exischyse. Tōn de Hesperiōn tēnikauta merōn Kōnstas ho neōteros tōn Kōnstantinou paidōn monos ekratei, Kōnstantinou tou adelphou autou hypo tōn stratiōtōn anairethentos, katha kai ēdē phthasantes proeipomen. Kat' auto de kai Paulos ho tēs Kōnstantinou poleōs, kai Asklēpas Gazēs, kai Markellos Ankyras tēs mikras Galatias, kai Loukios ᾿Adrianoupoleōs, allos di' allo katēgorē - thentes, kai tōn Ekklēsiōn exelathentes 8, en tę̄ basileuousę̄ Rhōmę̄ heuriskontai. Gnōrizousin oun tǭ episkopǭ Rhōmēs Iouliǭ ta kath' heautous; ho de, hate pronomia tēs en Rhōmę̄ Ekklēsias echousēs, parrhēsiastikois grammasin ōchyrōsen autous, kai epi tēn ᾿Anatolēn apostellei, ton oikeion hekastǭ topon apodidous, kai kathaptomenos tōn propetōs kathelontōn autous. Hoi de anazeuxantes ek tēs Rhōmēs, kai tois typois tou episkopou Iouliou tharrhountes, tas te heautōn ekklēsias katalambanousi, kai tas epistolas pros hous egraphēsan diapempontai. Hoi de dexamenoi 1, hybrin epoiounto tēn epiplēxin; kai synodon en tę̄ ᾿Antiocheią kēryxantes, synelthontes en autę̄, gnōmę̄ koinę̄ sphodroteron di' epistolēs antenkalousi tǭ Iouliǭ, dēlountes mē dein kanonizesthai par᾿ autou, ei boulointo exelaunein tinas tōn ekklēsiōn; mēde gar autous anteipein, hote Nauaton tēs ekklēsias ēlaunon. Tauta men hoi tēs eǭas episkopoi tǭ episkopǭ Rhōmēs Iouliǭ diepemponto. Epeidē de ᾿Athanasiou eis tēn ᾿Alexandreian eisiontos, ōthismos tōn hypo Geōrgiou tou ᾿Areianou egeneto; ek de toutou phasi tarachas kai diaphthoras anthrōpōn gegonenai; hoi te areianizontes tēn blasphēmian kai ta ek toutōn enklēmata epi ᾿Athanasion hōs aition anapherousi, brachea peri toutōn lekteon. Tas men gar alētheis aitias ho Theos oiden, ho autēs tēs alētheias kritēs. Hoti de tauta kata to pleiston eiōthe ginesthai hotan kath' heautōn stasiazę̄ ta plēthē, ouk agnōsta tois eu phronousi kathestēken. Hōste matēn ᾿Athanasiǭ tēn aitian anaptousin hoi loidorountes auton, kai malista Sabinos, ho tēs Makedoniou proestōs haireseōs. Hos ei dielogizeto, posa kaka kata ᾿Athanasiou hoi areianizontes, kai tōn to homoousion phronountōn eirgasanto, ē hosa hai di' ᾿Athanasion genomenai synodoi apōdyranto, ē hosa autos ho airesiarchēs Makedonios, kata pasōn tōn ekklēsiōn diepraxato, hēsychian ēgen an; Ē phthengomenos, euphēma an pro toutōn ephthengeto. Nyn de tauta panta aposigēsas, ekeina diaballei. ᾿All' oud᾽ holōs tou airesiarchou mnēmēn pepoiētai, pantōs pou ta tēs dramatourgias autou tolmēmata kalyptein boulomenos. Kai to dē thaumastoteron, ous men pepheugen ᾿Areianous ouk eipe kakōs; hǭ de ēkolouthēse Makedoniǭ, toutou kai tēn cheirotonian apekrypsen. Ei gar autēs ememnēto, ememnēto an pantōs kai tōn adikēmatōn autou, hōs ta ep᾿ autēs genomena deiknysi. Tosauta men peri toutou.
Athanasius at length managed to reach Italy. At that time Constans, the youngest of Constantine’s sons, ruled the western parts alone, his brother Constantine having been killed by the soldiers, as we have already said. At the same time Paul of Constantinople, Asclepas of Gaza, Marcellus of Ancyra in Galatia Minor, and Lucius of Adrianople, accused on various charges and driven from their churches, were to be found in imperial Rome. They made their situation known to Julius, bishop of Rome; and he, since the church at Rome has privileges, fortified them with letters speaking freely, sent them to the East, restoring to each his own place, and rebuked those who had rashly deposed them. They set out from Rome and, confident in the rulings of bishop Julius, took possession of their churches and sent the letters to those to whom they were addressed. Those who received them took the rebuke as an insult. They proclaimed a synod at Antioch, met there, and by common judgment answered Julius by letter with sharper counter-charges, declaring that they must not be ruled by him if they wished to expel some from the churches; for they had not opposed him when the Romans expelled Novatus from the church. This is what the bishops of the East sent to Julius, bishop of Rome.
Since, when Athanasius entered Alexandria, there was a pushing out of George the Arian’s followers, and they say that disturbances and deaths resulted from this, and the Arians lay the blame and the charges arising from these things on Athanasius as the cause, a few words must be said about this. The true causes God knows, who is the judge of truth itself. But it is well known to all who think rightly that such things usually happen when crowds are in strife against one another. So those who revile Athanasius lay the blame on him in vain, and especially Sabinus, leader of the heresy of Macedonius. If he had considered how many evils the Arians did against Athanasius and those who held the homoousios, or how much the synods held on Athanasius’s account lamented, or how much the heresiarch Macedonius himself did against all the churches, he would have kept quiet; or if he spoke, he would have said words of praise rather than these. As it is, he passes over all this in silence and slanders the other. He makes no mention at all of the heresiarch, no doubt wishing to cover the bold acts of his stage-play. And what is more remarkable, he speaks no ill of the Arians, whom he has abandoned, while he has concealed even the ordination of Macedonius, whom he followed. For if he had mentioned it, he would certainly have mentioned his crimes too, as what happened at it shows. So much for this.
Notes and citation
Summary: Exiled eastern bishops in Rome are restored by Julius’s letters; the eastern bishops at Antioch reject his authority; Socrates defends Athanasius against Sabinus’s charges of violence.
- “Since the church at Rome has privileges” is Socrates’ own statement; it is translated exactly.
- Novatus here is Novatian, expelled from the Roman church in 251.
- The account of Athanasius’s return here is anticipatory and its order is confused; Socrates’ narrative is translated as printed.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 2.15 (PG 67:211–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-15
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.16PG 67:213–217
Ὁ μέντοι βασιλεὺς Κωνστάντιος ἐν ᾿Αντιοχείᾳ διάγων πυθόμενος πάλιν τὸν Παῦλον ἀπειληφέναι τὸν θρόνον, δι᾽ ὀργῆς ἐτίθετο τὸ γινόμενον. Πρόσταγμα οὖν ἔγγραφον ἀποστέλλει τῷ ἐπάρχῳ Φιλίππῳ, ὡς μείζονα μὲν τῶν ἄλλων ἀρχόντων τὴν ἐξουσίαν κεκληρωμένῳ, δευτέρῳ δὲ μετὰ βασιλέα χρηματίζοντι· ὅπως ἂν τὸν μὲν Παῦλον τῆς Ἐκκλησίας ἐκβάλλῃ, ἀντεισάγῃ δὲ εἰς αὐτὴν Μακεδόνιον. Ὁ οὖν ἔπαρχος Φίλιππος εὐλαβηθεὶς τὴν ἀπὸ τοῦ πλήθους στάσιν, τέχνῃ μετῆλθε τὸν Παῦλον· καὶ κρύπτει μὲν παρ' ἑαυτῷ τὴν τοῦ βασιλέως βουλήν. Πλασάμενος δὲ δημοσίων πραγμάτων ποιεῖσθαι φροντίδα, πρόεισιν εἰς τὸ λουτρὸν τὸ δημόσιον, ᾧ ἐπώνυμον Ζεύξιππος. Κἀκεῖθεν μεταπέμπεται μετὰ τιμῆς δῆθεν τὸν Παῦλον, ὡς ἀναγκαῖον ἐλθεῖν παρ᾿ αὐτόν. Καὶ ἦλθεν. Ἐπεὶ δὲ ἐκεῖνος ἦλθε μεταπεμφθεὶς, ἐπεδείκνυεν εὐθὺς ὁ ἔπαρχος τοῦ βασιλέως τὸ πρόσταγμα. Καὶ ὁ μὲν ἐπίσκοπος εὐγνωμόνως ἔφερε τὴν ἄκριτον καταδίκην. Ὁ δὲ δείσας τοὺς περιεστηκότας καὶ τοῦ πλήθους τὴν ὀρμήν· καὶ γὰρ πολλοὶ συνεληλύθεισαν ἐκ φήμης ὑπόπτου περὶ τὸ δημόσιον· ἐκφραγῆνα: μίαν τοῦ λουτροῦ θυρίδα κελεύει· δι' ἧς ἐπὶ τὰς βασιλικὰς αὐλὰς ἀπαχθεὶς ὁ Παῦλος, ἐμβληθείς τε εἰς πλοῖον ἐπὶ τοῦτο εὐτρεπισθὲν, ταχέως ἐπ᾿ ἐξορίαν ἐπέμπετο. Προσέταξέν τε ὁ ἔπαρχος ἐπὶ τὴν Μακεδονίας μητρόπολιν Θεσσαλονίκην ἐλθεῖν, ἧς καὶ ἐκ προγόνων ὁ Παῦλος ἐτύγχανεν ὧν· ἐν ᾗ τὰς διατριβὰς ποιεῖσθαι, ἀδεῶς τε ἐπιβαίνειν καὶ κατὰ τὰς ἄλλας τῶν ἐν Ἰλλυριοῖς πόλεις· μὴ μὴν ἐξεῖναι αὐτῷ, ἐπὶ τὰ ᾿Ανατολικά μέρη διαβῆναι. Ὁ μὲν οὖν Παῦλος, παρὰ προσδοκίαν ἐκβληθεὶς τῆς Ἐκκλησίας ἐν ταὐτῷ καὶ τῆς πόλεως, μετὰ σπουδῆς ἀπήγετο. Ὁ δὲ τοῦ βασιλέως ἔπαρχος Φίλιππος, ἐκ τοῦ δημοσίου ἐπὶ τὴν ἐκκλησίαν ἠπείγετο. Σὺν αὐτῷ δὲ ὡς ἐκ μηχανῆς τινος παρὼν ὁ Μακεδόνιος, ἐν τῷ ὀχήματι σύνθρονος τῷ ἐπάρχῳ ἐν πᾶσιν ἐδείκνυτο. Στρατιωτική τε χεὶρ ξιφήρης περὶ αὐτοὺς ἐτύγχανε. Δέος δὲ ἐντεῦθεν καταλαμβάνει τὰ πλήθη· καὶ πάντες εἰς τὰς ἐκκλησίας συνέῤῥεον, οἵ τε τῆς ὁμοουσίου πίστεως, καὶ οἱ τοῦ ᾿Αρειανοῦ δόγματος · ἕκαστοι καταλαμβάνειν τὴν ἐκκλησίαν σπουδάζοντες. Ἐπεὶ δὲ ὁ ἔπαρχος ἅμα τῷ Μακεδονίῳ πλησίον τῆς ἐκκλησίας ἐγένετο, τότε δὴ ἄλογος, φόβος καταλαμβάνει τὰ πλήθη, ἀλλὰ γὰρ καὶ τοὺς στρατιώτας αὐτούς. Ἐπεὶ γὰρ οἱ παρὄντες ὄχλος ἦσαν πολὺς, πάροδος δὲ τῷ ἐπάρχῳ κατάγοντι τὸν Μακεδόνιον οὐδεμία ἐγίνετο, ὠθισμὸς παρὰ τῶν στρατιωτῶν ἐτολμᾶτο βίαιος. Ἐπεὶ δὲ συνωθούμενον τὸ πλῆθος, διὰ τὴν στενοχωρίαν ὑποχωρεῖν οὐχ οἷόν τε ἦν, ἀνθίστασθαι τοὺς ὄχλους οἱ στρατιῶται νομίζοντες καὶ ἑκόντας κωλύειν τὴν πάροδον, γυμνοῖς τοῖς ξίφεσιν ὡς ἀντεπιόντες ἐκέ - χρηντο, καὶ δὴ καὶ τοῦ ἔργου είχοντο. Απέθανον οὖν, ὡς λέγεται, περὶ τοὺς τρισχιλίους ἑκατὸν πεντήκοντα· οἱ μὲν, ὑπὸ τῶν στρατιωτῶν σφαγέντες· οἱ δὲ, ὑπὸ τοῦ πλήθους φθαρέντες. Ἐπὶ τοῖς τοιούτοις δὴ τοῖς κατορθώμασιν, ὁ Μακεδόνιος ὡς οὐδὲν φαῦλον πεπραχὼς, ἀλλὰ καθαρὸς καὶ ἀθῶος τῶν γενομένων τυγχάνων, ὑπὸ τοῦ ἐπάρχου μᾶλλον, ἢ ὑπὸ ἐκκλησιαστικοῦ κανόνος ἐνθρονίζεται. Οὕτω μὲν οὖν Μακεδόνιος καὶ οἱ ᾿Αρειανοὶ, διὰ τοσούτων φόνων τῆς ἐκκλησίας ἑκράτησαν. Κατὰ δὲ τὸν καιρὸν τοῦτον, καὶ ὁ βασιλεὺς τὴν μεγάλην ἐκκλησίαν ἔκτιζεν, ἥτις Σοφία μὲν προσαγορεύεται νῦν. Συνῆπται δὲ τῇ ἐπωνύμῳ Εἰρήνῃ, ἣν ὁ πατὴρ τοῦ βασιλέως μικρὰν οὖσαν τοπρότερον, εἰς κάλλος καὶ μέγεθος ηὔξησε. Καὶ νῦν εἰσιν εἰς ἕνα περίβολον ἄμφω ὁρώμεναι, μιᾶς τὴν προσωνυμίαν ἔχουσαι.
Ho mentoi basileus Kōnstantios en ᾿Antiocheią diagōn pythomenos palin ton Paulon apeilēphenai ton thronon, di᾽ orgēs etitheto to ginomenon. Prostagma oun engraphon apostellei tǭ eparchǭ Philippǭ, hōs meizona men tōn allōn archontōn tēn exousian keklērōmenǭ, deuterǭ de meta basilea chrēmatizonti; hopōs an ton men Paulon tēs Ekklēsias ekballę̄, anteisagę̄ de eis autēn Makedonion. Ho oun eparchos Philippos eulabētheis tēn apo tou plēthous stasin, technę̄ metēlthe ton Paulon; kai kryptei men par' heautǭ tēn tou basileōs boulēn. Plasamenos de dēmosiōn pragmatōn poieisthai phrontida, proeisin eis to loutron to dēmosion, hǭ epōnymon Zeuxippos. Kakeithen metapempetai meta timēs dēthen ton Paulon, hōs anankaion elthein par᾿ auton. Kai ēlthen. Epei de ekeinos ēlthe metapemphtheis, epedeiknyen euthys ho eparchos tou basileōs to prostagma. Kai ho men episkopos eugnōmonōs ephere tēn akriton katadikēn. Ho de deisas tous periestēkotas kai tou plēthous tēn ormēn; kai gar polloi synelēlytheisan ek phēmēs hypoptou peri to dēmosion; ekphragēna: mian tou loutrou thyrida keleuei; di' hēs epi tas basilikas aulas apachtheis ho Paulos, emblētheis te eis ploion epi touto eutrepisthen, tacheōs ep᾿ exorian epempeto. Prosetaxen te ho eparchos epi tēn Makedonias mētropolin Thessalonikēn elthein, hēs kai ek progonōn ho Paulos etynchanen hōn; en hę̄ tas diatribas poieisthai, adeōs te epibainein kai kata tas allas tōn en Illyriois poleis; mē mēn exeinai autǭ, epi ta ᾿Anatolika merē diabēnai. Ho men oun Paulos, para prosdokian ekblētheis tēs Ekklēsias en tautǭ kai tēs poleōs, meta spoudēs apēgeto. Ho de tou basileōs eparchos Philippos, ek tou dēmosiou epi tēn ekklēsian ēpeigeto. Syn autǭ de hōs ek mēchanēs tinos parōn ho Makedonios, en tǭ ochēmati synthronos tǭ eparchǭ en pasin edeiknyto. Stratiōtikē te cheir xiphērēs peri autous etynchane. Deos de enteuthen katalambanei ta plēthē; kai pantes eis tas ekklēsias synerrheon, hoi te tēs homoousiou pisteōs, kai hoi tou ᾿Areianou dogmatos ; hekastoi katalambanein tēn ekklēsian spoudazontes. Epei de ho eparchos hama tǭ Makedoniǭ plēsion tēs ekklēsias egeneto, tote dē alogos, phobos katalambanei ta plēthē, alla gar kai tous stratiōtas autous. Epei gar hoi parontes ochlos ēsan polys, parodos de tǭ eparchǭ katagonti ton Makedonion oudemia egineto, ōthismos para tōn stratiōtōn etolmato biaios. Epei de synōthoumenon to plēthos, dia tēn stenochōrian hypochōrein ouch hoion te ēn, anthistasthai tous ochlous hoi stratiōtai nomizontes kai hekontas kōlyein tēn parodon, gymnois tois xiphesin hōs antepiontes eke - chrēnto, kai dē kai tou ergou eichonto. Apethanon oun, hōs legetai, peri tous trischilious hekaton pentēkonta; hoi men, hypo tōn stratiōtōn sphagentes; hoi de, hypo tou plēthous phtharentes. Epi tois toioutois dē tois katorthōmasin, ho Makedonios hōs ouden phaulon peprachōs, alla katharos kai athōos tōn genomenōn tynchanōn, hypo tou eparchou mallon, ē hypo ekklēsiastikou kanonos enthronizetai. Houtō men oun Makedonios kai hoi ᾿Areianoi, dia tosoutōn phonōn tēs ekklēsias hekratēsan. Kata de ton kairon touton, kai ho basileus tēn megalēn ekklēsian ektizen, hētis Sophia men prosagoreuetai nyn. Synēptai de tę̄ epōnymǭ Eirēnę̄, hēn ho patēr tou basileōs mikran ousan toproteron, eis kallos kai megethos ēuxēse. Kai nyn eisin eis hena peribolon amphō horōmenai, mias tēn prosōnymian echousai.
The emperor Constantius, staying at Antioch, learned that Paul had again recovered the throne and was angry at what had happened. He sent a written order to the prefect Philip, who held greater power than the other governors and was styled second after the emperor, that he should expel Paul from the church and bring in Macedonius instead. The prefect Philip, fearing a riot of the crowd, dealt with Paul by a trick. He kept the emperor’s purpose hidden, and pretending to be concerned with public business, went to the public bath called Zeuxippus. From there he sent for Paul, apparently with honour, as though it were necessary for him to come; and he came. When Paul had come at his summons, the prefect at once showed him the emperor’s order. The bishop bore the condemnation without trial patiently. But Philip, fearing the bystanders and the rush of the crowd (for many had gathered round the public bath on a suspicious rumour), ordered one of the windows of the bath to be broken open. Through it Paul was taken to the palace, put on a ship prepared for the purpose, and quickly sent into exile. The prefect ordered him to go to Thessalonica, the metropolis of Macedonia, where Paul’s family came from, to live there, and to visit freely the other cities of Illyricum too, but not to be allowed to cross to the eastern parts. Paul, then, unexpectedly expelled from both the church and the city, was hurried away. The emperor’s prefect Philip went from the bath to the church. With him, as if by some stage device, Macedonius was present, shown to all sitting beside the prefect in the carriage; and a band of soldiers with drawn swords surrounded them. Fear seized the crowds, and all streamed to the churches, both those of the homoousian faith and those of the Arian doctrine, each eager to occupy the church. When the prefect with Macedonius came near the church, an unreasoning fear seized the crowds, and the soldiers themselves too. For since those present were a great crowd and there was no passage for the prefect as he brought in Macedonius, the soldiers ventured on a violent pushing. When the crowd, pressed together, could not give way because of the narrow space, the soldiers, thinking the crowds were resisting and deliberately blocking the passage, used their drawn swords as against attackers and set to work. About three thousand one hundred and fifty, it is said, died, some cut down by the soldiers, others crushed by the crowd. After such achievements Macedonius, as if he had done nothing wrong but were pure and innocent of what had happened, was enthroned by the prefect rather than by an ecclesiastical canon. So Macedonius and the Arians took possession of the church through so many murders. At this time the emperor built the Great Church, which is now called Sophia. It adjoins the church named Irene, which the emperor’s father enlarged in beauty and size, it having been small before. Now both are seen within one enclosure and have one name.
Notes and citation
Summary: The prefect Philip spirits Paul out of Constantinople into exile and installs Macedonius; soldiers clearing the way kill about 3,150 people; Constantius builds the Great Church (Sophia).
- The violence at Macedonius’s installation is translated exactly as reported.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 2.16 (PG 67:213–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-16
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.17PG 67:217–221
Ἐν τούτῳ δὲ τῷ καιρῷ, καὶ ἑτέρα διαβολή κατὰ ᾿Αθανασίου παρὰ τῶν ἀρειανιζόντων συῤῥάπτεται, πρόφασιν ἐφευρόντων τοιαύτην· Τῇ ᾿Αλεξανδρέων ἐκκλησίᾳ σιτηρέσιον ἤδη πρότερον δεδώρητο ὁ τῶν Αὐγούστων πατήρ, εἰς διατροφὴν τῶν πτωχῶν. Τοῦτο ἔφασαν ἐξαργυρίζειν τὸν ᾿Αθανάσιον, καὶ εἰς οἰκεῖον ἀποφέρεσθαι κέρδος. Πιστεύσας οὖν ὁ βασιλεὺς, θάνατον αὐτῷ τὴν ζημίαν ἠπείλησεν. Ὁ δὲ προαισθόμενος τῆς βασιλέως ἀπειλῆς, χρῆται φυγῇ, καὶ ἦν ἀφανής. Τότε δὴ Ἰούλιος ὁ τῆς Ῥώμης ἐπίσκοπος γνοὺς τὰ παρὰ τῶν ἀρειανιζόντων κατὰ ᾿Αθανασίου γινόμενα, δεξάμενος δὲ καὶ τὰ Εὐσεβίου τοῦ τετελευτηκότος γράμματα, καλεῖ πρὸς ἑαυτὸν τὸν ᾿Αθανάσιον, πυθόμενος τὸν τόπον ἔνθα κέκρυπται. Φθάνει δὲ ἐν ταὐτῷ ράμματα, ἅπερ οἱ ἐν ᾿Αντιοχείᾳ πρότερον συναχθέντες ἀπεστάλχεισαν. Ἐπέμπετο δὲ καὶ ἕτερα γράμματα πρὸς αὐτὸν παρὰ τῶν ἐν Αἰγύπτῳ ἐπισκόπων, διδάσχοντα ψευδῆ εἶναι τὰ κατὰ ᾿Αθανασίου λεγόμενα. Οὕτως ἐναντίων πεμπομένων τῶν γραμμάτων, ὁ Ἰούλιος τοῖς ἐν τιοχείᾳ συναχθεῖσιν ἀντιγράφων ἐπεμέμψατο, πρῶτον μὲν τὸ ἐπαχθὲς τῆς αὐτῶν ἐπιστολῆς" ἔπειτα παρὰ κανόνας ποιοῦντας, διότι εἰς τὴν σύνοδον αὐτὸν οὐχ ἐκάλεσαν, τοῦ ἐκκλησιαστικοῦ κανόνος κελεύοντος, μὴ δεῖν παρὰ γνώμην τοῦ ἐπισκόπου Ῥώμης κανονίζειν τὰς Ἐχχλησίαξ, καὶ ὅτι τὴν πίστιν λεληθότως παραχαράττουσιν. "Ἔτι δὲ ὡς καὶ τὰ ἐν Τύρῳ πάλαι πραχθέντα, συναρπαγῆς ἐγεγόνει, διὰ τὸ μονομερείας τὰ ἐν τῷ Μαρεώτῃ ὑπομνήματα πέπράχθαι" οὐ μὴν ἀλλὰ τὰ κατὰ ᾿Αρσένιον, φανερῶς συχοφαντία ἐδέδεικτο. Ταῦτα τὰ τοιαῦτα πλειόνων ὁ Ἰούλιος τοῖς ἐν ᾿Αντιοχείᾳ συναχθεῖσιν ἔγραφε. Παρεθέμεθα δ' ἂν καὶ τὰς πρὸς Ἰούλιον ἐπιστολὰς, τὴν παρ᾽ αὐτοῦ, εἰ μὴ τὸ πολυεπες αὐτῶν μῆκος ἐχώλνσε. Σαβῖνος μέντοι ὁ τῆς Μακεδονίου αἱρέσεως, οὗ καὶ ἤδη πρότεοον ἐμνημονεύσαμεν, τὰς παρὰ Ἰουλίου ἐπιστολὰς ἐν τῇ συναγωγῇ τῶν συνόδων οὐκ ἔθηχεν" χαΐίτοι τὴν παρὰ τῶν ἐν ᾿Αντιοχείᾳ πρὸς Ἰούλιον οὐ παρέλειπε. Τοῦτο δὲ σύνηθες αὐτῷ ποιεῖν. Ἐν οἷς μὲν γὰρ αἱ τῶν συνόδων ἐπιστολαὶ σιγῶσιν ἀθετοῦσι τὸ ὁμοούσιον, ταύτας σπουδαίως παρατίθεται· τὰς δὲ ἐναντίας ἑκὼν ὑπερβαίνει. Τοσαῦτα μὲν περὶ τούτων. Μετ' οὐ πολὺ δὲ καὶ Παῦλος ἐκ τῆς Θεσσαλονίκης ὑποκρινόμενος εἰς τὴν Κόρινθον ἀπαίρειν, ἐπὶ τὴν Ἰταλίαν ἀφίκετο. ῎Ἄμφω οὖν τὰ καθ' ἑαυτοὺς γνώριμα καθιστῶσι τῷ ἐκεῖ βασιλεῖ.
En toutǭ de tǭ kairǭ, kai hetera diabolē kata ᾿Athanasiou para tōn areianizontōn syrrhaptetai, prophasin epheurontōn toiautēn; Tę̄ ᾿Alexandreōn ekklēsią sitēresion ēdē proteron dedōrēto ho tōn Augoustōn patēr, eis diatrophēn tōn ptōchōn. Touto ephasan exargyrizein ton ᾿Athanasion, kai eis oikeion apopheresthai kerdos. Pisteusas oun ho basileus, thanaton autǭ tēn zēmian ēpeilēsen. Ho de proaisthomenos tēs basileōs apeilēs, chrētai phygę̄, kai ēn aphanēs. Tote dē Ioulios ho tēs Rhōmēs episkopos gnous ta para tōn areianizontōn kata ᾿Athanasiou ginomena, dexamenos de kai ta Eusebiou tou teteleutēkotos grammata, kalei pros heauton ton ᾿Athanasion, pythomenos ton topon entha kekryptai. Phthanei de en tautǭ rammata, haper hoi en ᾿Antiocheią proteron synachthentes apestalcheisan. Epempeto de kai hetera grammata pros auton para tōn en Aigyptǭ episkopōn, didaschonta pseudē einai ta kata ᾿Athanasiou legomena. Houtōs enantiōn pempomenōn tōn grammatōn, ho Ioulios tois en tiocheią synachtheisin antigraphōn epemempsato, prōton men to epachthes tēs autōn epistolēs" epeita para kanonas poiountas, dioti eis tēn synodon auton ouch ekalesan, tou ekklēsiastikou kanonos keleuontos, mē dein para gnōmēn tou episkopou Rhōmēs kanonizein tas Echchlēsiax, kai hoti tēn pistin lelēthotōs paracharattousin. "Eti de hōs kai ta en Tyrǭ palai prachthenta, synarpagēs egegonei, dia to monomereias ta en tǭ Mareōtę̄ hypomnēmata peprachthai" ou mēn alla ta kata ᾿Arsenion, phanerōs sychophantia ededeikto. Tauta ta toiauta pleionōn ho Ioulios tois en ᾿Antiocheią synachtheisin egraphe. Parethemetha d' an kai tas pros Ioulion epistolas, tēn par᾽ autou, ei mē to polyepes autōn mēkos echōlnse. Sabinos mentoi ho tēs Makedoniou haireseōs, hou kai ēdē proteoon emnēmoneusamen, tas para Iouliou epistolas en tę̄ synagōgę̄ tōn synodōn ouk ethēchen" chaïitoi tēn para tōn en ᾿Antiocheią pros Ioulion ou pareleipe. Touto de synēthes autǭ poiein. En hois men gar hai tōn synodōn epistolai sigōsin athetousi to homoousion, tautas spoudaiōs paratithetai; tas de enantias hekōn hyperbainei. Tosauta men peri toutōn. Met' ou poly de kai Paulos ek tēs Thessalonikēs hypokrinomenos eis tēn Korinthon apairein, epi tēn Italian aphiketo. ᾿Amphō oun ta kath' heautous gnōrima kathistōsi tǭ ekei basilei.
At this time the Arians stitched together another slander against Athanasius, finding a pretext of this kind. The father of the Augusti had earlier granted the church of the Alexandrians an allowance of grain for feeding the poor. They said that Athanasius was selling this and taking the proceeds for his own gain. The emperor believed it and threatened him with the penalty of death. Athanasius, learning of the emperor’s threat beforehand, fled and disappeared. Then Julius, bishop of Rome, learning what the Arians were doing against Athanasius, and having also received the letter of the late Eusebius, summoned Athanasius to himself, having found out where he was hiding. At the same time the letter arrived which those who had met earlier at Antioch had sent. Another letter was also sent to him from the bishops in Egypt, showing that what was said against Athanasius was false. Since such contradictory letters were being sent, Julius in reply rebuked those who had met at Antioch: first for the offensive tone of their letter; then for acting against the canons, because they had not called him to the synod, though the ecclesiastical canon commands that the churches must not make canons against the judgment of the bishop of Rome; and because they were secretly falsifying the faith. Further, he said that what had been done long before at Tyre had been carried by fraud, because the proceedings in the Mareotis had been drawn up on one side only; and that the affair of Arsenius had been plainly shown to be a slander. Such things and many more Julius wrote to those who had met at Antioch. We would have set down the letters to Julius and his own as well, if their great length had not prevented us. Sabinus of the heresy of Macedonius, whom we have mentioned before, did not include Julius’s letters in his collection of synods, though he did not omit the letter of those at Antioch to Julius. This is his habit: he carefully includes the letters of synods in which the homoousios is passed over in silence or rejected, but deliberately passes over those that oppose it. So much for these things. Not long afterwards Paul, pretending to leave Thessalonica for Corinth, came to Italy, and both made their situation known to the emperor there.
Notes and citation
Summary: Accused of selling the Alexandrian poor-relief grain, Athanasius flees; Julius of Rome rebukes the bishops at Antioch; Paul too comes to Italy.
- Julius’s letter to the bishops at Antioch is preserved in Athanasius, Defence against the Arians 21–35.
Extrabiblical texts: Athanasius, Apol. sec. 21-35 (Defence against the Arians; allusion)
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 2.17 (PG 67:217–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-17
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.18PG 67:221–223
Ὁ δὲ τῶν Ἑσπερίων μερῶν βασιλεὺς γνοὺς τὰ καθ' ἑαυτοὺς ἰδιοπαθῆ, καὶ πρὸς τὸν ἀδελφὸν γράμματα διαπέμπεται, δηλῶν τρεῖς ἐπισκόπους πεμφθῆναι παρ' αὐτὸν, τοὺς λόγον δώσοντας τῆς Παύλου καὶ ᾿Αθανασίου καθαιρέσεως. Καὶ πέμπονται Νάρκισσος ὁ Κίλιξ, καὶ Θεόδωρος ὁ Θρὰξ, καὶ Μάρις Χαλκηδόνος, καὶ Μάρκος ὁ Σύρος. Οἵτινες παραγενόμενοι, τοῖς μὲν περὶ ᾿Αθανάσιον οὐδαμῶς εἰς λόγους ἐλθεῖν • κατεδέξαντο· τὴν δὲ ἐν Ἀντιοχείᾳ ἐκτεθεῖσαν πίστιν ἀποκρυψάμενοι, ἑτέραν δὲ συγκατ τύσαντες, ἐκδεδώκασι τῷ βασιλεῖ Κώνσταντι ἐν τούς τους οὖσαν τοῖς ῥήμασιν· Ἄλλη ἔκθεσις 1. Πιστεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, κτίστην καὶ ποιητὴν τῶν πάντων, ἐξ οὗ πᾶσα πατριά ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται. Καὶ εἰς τὸν μονογενῆ αὐτοῦ Υἱὸν, τὸν Κύριον ἡμῶν Ἰησοῦν Χρισιον, τὸν πρὸ πάντων τῶν αἰώνων ἐκ τοῦ Πατρὸς γεννηθέντα· Θεὸν ἐκ Θεοῦ· φῶς ἐκ φωτός· δι' οὗ ( : ἐγένετο τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ τε ὁρατὰ, καὶ τὰ ἀόρατα· Λόγον ὄντα, καὶ σοφίαν, καὶ δύναμιν, καὶ ζωὴν, καὶ φῶς ἀληθινόν· τὸν ἐπ᾿ ἐσχάτων τῶν ἡμερῶν δι᾽ ἡμᾶς ἐνανθρωπήσαντα, καὶ γεννηθέντα ἐκ τῆς ἁγίας Παρθένου· τὸν σταυρωθέντα, καὶ ἀποθανόντα· καὶ ταφέντα, καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνεληλυθότα εἰς τοὺς οὐρανούς· καὶ καθεσθέντα ἐν δεξιᾷ τοῦ Πατρὸς, καὶ ; - τουτέστι τὸ Παράκλητον· ὅπερ ἐπαγγειλάμενος τοῖς ἐρχόμενον ἐπὶ συντελείᾳ τῶν αἰώνων, κρῖναι ζῶντας καὶ νεκροὺς, καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· οὗ ἡ βασιλεία ἀκατάπαυστος οὖσα, διαμενεῖ εἰς τοὺς ἀπείρους αἰῶνας. Ἔσται γὰρ καθεζόμενος ἐν δεξιᾷ τοῦ Πατρὸς, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, ἀποστόλοις μετὰ τὴν εἰς οὐρανοὺς αὐτοῦ ἄνοδον, ἀπέστειλε διδάξαι καὶ ὑπομνῆσαι πάντα· δι' οὗ καὶ ἁγιασθήσονται αἱ τῶν εἰλικρινῶς εἰς αὐτὸν πεπιστευκότων ψυχαί. Τοὺς δὲ λέγοντας ἐξ οὐκ ὄντων τὸν Υἱὸν, ἢ ἐξ ἑτέρας ὑποστάσεως, καὶ μὴ ἐκ τοῦ Θεοῦ, καὶ ἦν ποτε χρόνος ὅτε οὐκ ἦν, ἀλλοτρίους οἶδεν ἡ Καθολικὴ Ἐκκλησία. Ταῦτα ἐπιδεδωκότες τῷ βασιλεῖ, καὶ πολλοῖς ἑτέροις ἐκδόντες, οὐδὲν πλέον ἀνύσαντες ἀνεχώρησαν. ᾿Αδιαφόρου τοίνυν ἔτι τυγχανούσης τῆς μεταξὺ τῶν Δυτικῶν τε καὶ ᾿Ανατολικῶν κοινωνίας, ἐπεφύη ἐν Σιρμίῳ, πόλις δὲ αὕτη τῶν Ἰλλυριῶν, αἵρεσις ἑτέρα. Φωτεινὸς γὰρ τῶν ἐκεῖ Ἐκκλησιῶν προεστώς, γένος τῆς μικρᾶς Γαλατίας, Μαρκέλλου τε τοῦ καθῃρημένου μαθητὴς, ἀκολουθῶν τῷ διδασκάλῳ, ψιλὸν ἄνθρωπον, τὸν Υἱὸν ἐδογμάτισε. Καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν.
Ho de tōn Hesperiōn merōn basileus gnous ta kath' heautous idiopathē, kai pros ton adelphon grammata diapempetai, dēlōn treis episkopous pemphthēnai par' auton, tous logon dōsontas tēs Paulou kai ᾿Athanasiou kathaireseōs. Kai pempontai Narkissos ho Kilix, kai Theodōros ho Thrax, kai Maris Chalkēdonos, kai Markos ho Syros. Hoitines paragenomenoi, tois men peri ᾿Athanasion oudamōs eis logous elthein • katedexanto; tēn de en Antiocheią ektetheisan pistin apokrypsamenoi, heteran de synkat tysantes, ekdedōkasi tǭ basilei Kōnstanti en tous tous ousan tois rhēmasin; Allē ekthesis 1. Pisteuomen eis hena Theon, Patera pantokratora, ktistēn kai poiētēn tōn pantōn, ex hou pasa patria en ouranois kai epi gēs onomazetai. Kai eis ton monogenē autou Huion, ton Kyrion hēmōn Iēsoun Chrision, ton pro pantōn tōn aiōnōn ek tou Patros gennēthenta; Theon ek Theou; phōs ek phōtos; di' hou ( : egeneto ta panta en tois ouranois kai epi tēs gēs, ta te horata, kai ta aorata; Logon onta, kai sophian, kai dynamin, kai zōēn, kai phōs alēthinon; ton ep᾿ eschatōn tōn hēmerōn di᾽ hēmas enanthrōpēsanta, kai gennēthenta ek tēs hagias Parthenou; ton staurōthenta, kai apothanonta; kai taphenta, kai anastanta ek nekrōn tę̄ tritę̄ hēmerą, kai anelēlythota eis tous ouranous; kai kathesthenta en dexią tou Patros, kai ? - toutesti to Paraklēton; hoper epangeilamenos tois erchomenon epi synteleią tōn aiōnōn, krinai zōntas kai nekrous, kai apodounai hekastǭ kata ta erga autou; hou hē basileia akatapaustos ousa, diamenei eis tous apeirous aiōnas. Estai gar kathezomenos en dexią tou Patros, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. Kai eis to Pneuma to hagion, apostolois meta tēn eis ouranous autou anodon, apesteile didaxai kai hypomnēsai panta; di' hou kai hagiasthēsontai hai tōn eilikrinōs eis auton pepisteukotōn psychai. Tous de legontas ex ouk ontōn ton Huion, ē ex heteras hypostaseōs, kai mē ek tou Theou, kai ēn pote chronos hote ouk ēn, allotrious oiden hē Katholikē Ekklēsia. Tauta epidedōkotes tǭ basilei, kai pollois heterois ekdontes, ouden pleon anysantes anechōrēsan. ᾿Adiaphorou toinyn eti tynchanousēs tēs metaxy tōn Dytikōn te kai ᾿Anatolikōn koinōnias, epephyē en Sirmiǭ, polis de hautē tōn Illyriōn, hairesis hetera. Phōteinos gar tōn ekei Ekklēsiōn proestōs, genos tēs mikras Galatias, Markellou te tou kathę̄rēmenou mathētēs, akolouthōn tǭ didaskalǭ, psilon anthrōpon, ton Huion edogmatise. Kai peri men toutōn kata chōran eroumen.
The emperor of the western parts, learning of their personal sufferings, sent a letter to his brother asking that three bishops be sent to him to give an account of the deposition of Paul and Athanasius. Those sent were Narcissus the Cilician, Theodore the Thracian, Maris of Chalcedon, and Mark the Syrian. When they arrived, they would by no means enter into discussion with Athanasius and his party; but concealing the faith set out at Antioch, they composed another and presented it to the emperor Constans, in these words. Another statement: “We believe in one God, the Father Almighty, creator and maker of all things, from whom every family in heaven and on earth is named; and in his only-begotten Son, our Lord Jesus Christ, begotten from the Father before all ages; God from God, light from light; through whom all things came to be in the heavens and on the earth, visible and invisible; who is Word, and wisdom, and power, and life, and true light; who in the last days for our sake became man and was born of the holy Virgin; who was crucified and died, was buried, and rose from the dead on the third day, ascended into the heavens, and sat down at the right hand of the Father; and is coming at the consummation of the ages to judge the living and the dead and to render to each according to his works; whose kingdom, being unceasing, will remain for the boundless ages; for he will be seated at the right hand of the Father not only in this age but also in the age to come. And in the Holy Spirit, that is, the Paraclete, whom, having promised to the apostles, he sent after his ascent into the heavens to teach them and remind them of all things; through whom also the souls of those who have sincerely believed in him will be sanctified. But those who say that the Son is from things that are not, or from another hypostasis and not from God, and that there was once a time when he was not, the catholic church knows as aliens.” Having presented this to the emperor and published it to many others, they went away having achieved nothing more.
While communion between the westerners and easterners was still unbroken, another heresy sprang up at Sirmium, a city of Illyricum. Photinus, who presided over the churches there, a native of Galatia Minor and a disciple of the deposed Marcellus, following his teacher, taught that the Son was a mere man. Of these things we shall speak in their place.
Eph 3:15 (quotation, high confidence) · 1 Cor 1:24 (allusion, medium confidence) · John 1:9 (allusion, medium confidence) · Matt 16:27 (allusion, medium confidence) · Rom 2:6 (allusion, medium confidence) · Eph 1:21 (allusion, medium confidence) · John 14:26 (allusion, high confidence)
Notes and citation
Summary: Eastern envoys present Constans with a new creed instead of explaining the depositions of Athanasius and Paul; Photinus of Sirmium teaches that the Son was a mere man.
- The creed is the so-called fourth creed of Antioch (341/342). In the scan a line of the article on the Holy Spirit (“that is, the Paraclete, whom, having promised to the”) stands earlier, in the article on Christ; it is translated in its proper place.
Topics: Trinity, Christology, Heresy
Cite (SBL): Socrates, Hist. eccl. 2.18 (PG 67:221–223; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-18) · Report an error
Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.