Church History 2.19–2.22
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
2.19PG 67:223–233
Τριετοῦς δὲ ἐν τῷ μέσῳ διαδραμόντος χρόνου, αὖθις οἱ Ἀνατολικοὶ ἐπίσκοποι συνέδριον ποιησάμενοι, καὶ ἑτέραν πίστιν συντάξαντες, τοῖς ἐν Ἰταλία ἀποστέλλουσι δι' Εὐδοξίου τοῦ τότε ἐπισκόπου Γερμανικείας, καὶ Μαρτυρίου, καὶ Μακεδονίου, ὃς Μόψου ἐστίας τῆς ἐν Κιλικίᾳ ἐπίσκοπος ἦν. Ἡ δὲ πίστις διὰ μακροτέρων γραφεῖσα, προσθήκας τε πλείστας πιρὰ τὰ προλαδόντα περιέχουσα, ἐν τούτοις ἐξετέθη τοῖς ῥήμασι" Πιστεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοχράτορα, κτίστην καὶ ποιητὴν τῶν πάντων, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς ἐπὶ γῆς ὀνομάζεται' καὶ εἰς τὸν μονογενῆ αὐτοῦ Υἱὸν Ἰησοῦν Χριστὸν, τὸν Κύριον ἡμῶν, τὸν πρὸ πάντων τῶν αἰώνων γεννηϑέντα ἐχ τοῦ Πατρός" Θεὸν ἐχ Θεοῦ" φῶς ἐχ φωτός" δι᾽ οὗ ἐγένετο τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα " Λόγον ὄντα, σοφίαν, δύναμιν ζωὴν, καὶ φῶς ἀληθινόν. Τὸν ἐπ᾽ ἐσχάτου τῶν ἡμερῶν δι' ἡμᾶς ἐνανθρωπήσαντα, καὶ γεννηθέντα τῆς ἁγίας Παρθένου τὸν σταυρωθέντα, ἀποθανόντα, καὶ ταφέντα, καὶ ἀναστάντα ἐχ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, ἀναληφθέντα εἰς οὐρανὸν, καθεσθέντα δεξιῶν τοῦ Πατρός " ἐρχόμενον ἐπὶ συντελείᾳ τῶν αἰώνων κρῖναι ζῶντας καὶ νεκροὺς, καὶ ἀποδοῦναι ἐχάστῳ κατὰ τὰ ἔργα αὐτοῦ" οὗ ἡ βασιλεία ἀχατάπαύστος οὖσα, διαμένει εἰς ἀπείρους αἰώνας χαθέζεται γὰρ ἂν δεξιᾷ τοῦ Πατρὸς, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ ἐν τῷ μέλλοντι. Πιστεύομεν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον, τουτέστιν εἰς τὸν Παράχλητον" ὅπερ ἐπαγγειλάμενος τοῖς ἀποστόλοις, μετὰ τὴν εἰς οὐρανὸν ἄνοδον ἀπέστειλε διδάξαι καὶ ὑπομνῆσαι αὐτοὺ: πάντα" οὗ καὶ ἁγιάζονται αἱ τῶν εἶλιχρινῶς εἰς αὐτὸν πιστευόντων ψυχαί. Τοὺς δὲ λέγοντας ἐξ οὐχ ὄντων τὸν Υἱὸν, ἢ ἐξ ἑτέρας ὑποστάσεως, μὴ τοῦ Θεοῦ, καὶ ὅτι ποτε χρόνος 7| αἰὼν ὅτε μὴ ἦν, ἀλλοτρίους οἷδεν ἡ ἁγία Καθολικὴ κλησία ὁμοίως καὶ τοὺς λέγοντας τρεῖς εἶνα: Θεοὺς, ἢ τὸν Χριστὸν μὴ εἶναι Θεὸν πρὸ τῶν αἰώνων, μήτε Χριστὸν, μήτε Υἱὸν Θεοῦ εἶναι αὐτὸν ^, ἣ τὸν αὐτὸν εἶναι Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, καὶ ἀγέννητον τὸν Υἱὸν, ἢ ὅτι οὐ βουλήσει, οὐδὲ θελήσει ἐγέννησεν ὁ Πατὴρ τὸν Υἱὸν, ἀναθεματίζει ἡ ἁγία Καθολικὴ Ἐκκλησία, Οὔτε γὰρ ἐξ οὐχ ὄντων λέγειν τὸν Υἱὸν ἀσφαλές" ἐπεὶ μηδαμοῦ τοῦτο τῶν θεοπνεύστων Γραφῶν ἐμφέρεται περὶ αὑτοῦ. Οὔτε μὴν, ἐξ ἑτέρας ὑποστάσεις παρὰ τὸν Πατέρα προῦποχειμένης, ἀλλ᾽ μόνου τοῦ Θεοῦ γνησίως αὐτὸν γεγεννῆσθαι διδασχόμεθα. γὰρ τὸ ἀγέννητον καὶ ἄναρχον, τὸν Χριστοῦ Πατέρα ὁ θεῖος διδάσκει λόγος. ᾿Αλλ᾽ οὐδὲ τὸ ὧν ποτε ὅτε οὖχ ἣν ἐξ ἀγράφων ἐπισφαλῶς λέγοντας, χρονιχὸν διάστημα προενθυμητέον αὐτοῦ, ἀλλ᾽ ἢ μόνον τὸν ἀχρόνως αὐτὸν γεγεννηχότα Θεόν " καὶ χρόνοι γὰρ καὶ αἰῶνες γεγόνασι δι᾿ αὑτοῦ. Οὔτε μὴν συνάναρχον, οὔτε συναγέννητον τὸν τῷ Πατρὶ εἶναι, νομιστέον. Συνανάρχου γὰρ καὶ συναγεννήτου οὐδεὶς κυρίως Πατὴρ, Υἱὸς λεχθήσεται" ἀλλὰ τὸν Πατέρα, μόνον ἄναρχον ὄντα ἀνέφιχτον, γεγεννηκέναι ἀνεφίχτως πᾶσιν ταλήπτως οἴδαμεν" τὸν δὲ Υἱὸν γεγεννῆσθαι πρὸ τῶν αἰώνων, καὶ μηκέτι ὁμοίως τῷ Πατρὶ ἀγέννητον εἶναι καὶ αὐτὸν, ἀλλ᾽ ἀρχὴν ἔχειν τὸν γεννήσαντα Πατέρα. Κεφαλὴ γὰρ Χριστοῦ, ὁ Θεός. θΘῦτε μὴν τρία ὁμολογοῦντες πράγματα τρία πρόσωπα, τοῦ Πατρὺὴὺς τοῦ Υἱοῦ τοῦ ἁγίου Πνεύματος κατὰ τὰς Γραφὰς, τρεῖς διὰ τοῦτο τοὺς θεοὺς ποιοῦμεν. Ἐπειδὴ τὸν αὐτοτελῇ καὶ ἀγέννητον, ἄναρχόν τε καὶ ἀόρατον Θεὸν, ἕνα μόνον οἴδαμεν τὸν Θεὸν, καὶ Πατέρα τοῦ Μονογενοῦς, τὸν μόνον μὲν ἐξ ἑαυτοῦ τὰ εἶναι ἔχοντα, μόνον δὲ τοῖς ἄλλοις πᾶσιν ἀφθόνως τὸ εἶναι παρεχόμενον. Οὔτε μὴν ἕνα Θεὸν λέγοντες εἶνα: τὸν τοῦ Κυρίου Ἰησοῦ Χριστοῦ Πατέρα, τὸν μόνον ἀγέννητον, διὰ τοῦτο ἀρνούμεθα τὸν Χριστὸν Θεὸν εἶναι προαιώνιον, ὁποῖοί εἰσιν οἱ ἀπὸ Παύλου τοῦ Σαμοσατέως, ὕστερον αὐτὸν μετὰ τὴν ἐνανθρώπῃσιν ἐχ προχοπῆς τεθεοποιῆσθαι λέγοντες, τῷ τὴν φύσιν Ψιλὸν ἄνθρωπον γεγονέναι. Οἴδαμεν γὰρ καὶ αὐτὸν, εἰ καὶ ὑποτέτακται τῷ Πατρὶ καὶ τῷ Θεῷ, ἀλλ᾽ ὅμως γεννηθέντα ἐχ τοῦ Θεοῦ, Θεὸν κατὰ φύσιν τέλειον εἶναι καὶ ἀληθῆ, μὴ ἐξ .ἀνθρώπων μεταταῦτα Θεὸν, ἀλλ᾽ Θεοῦ ἐνανθρωπῆσαι δι᾽ ἡμᾶς, μηδὲ πώποτε ἀπολωλεχότα τὸ εἶναι Θεόν. Βδελυσσόμεθα δὲ πρὸς τούτοις ἀναθεματίζομεν, καὶ τοὺς Λόγον μὲν μόνον αὐτὸν τοῦ Θεοῦ Ψιλὸν καὶ ἀνύπαρχτον ἐπιπλάστως καλοῦντας ἐν ἑτέρῳ τὸ εἶναι 6 ἔχοντα" νῦν μὲν, ὡς τὸν προφοριχὸν λεγόμενον ὑπό τινων" νῦν δὲ, ὡς τὸν ἐνδιάθετον: Χριστὸν δὲ αὐτὸν Υἱὸν τοῦ Θεοῦ, μεσίτην, εἰκόνα τοῦ Θεοῦ, μὴ εἶναι. πρὸ αἰώνων θέλοντας" ἀλλ᾽ ἔκτοτε Χριστὸν αὐτὸν γεγονέναι καὶ Υἱὸν τοῦ Θεοῦ, ἐξ οὗ τὴν ἡμετέραν τῆς Παρθένου σάρκα ἀνεΐίληφε, πρὸ τετραχοσίων ὅλων ἐτῶν. "Ἔχτοτε γὰρ τὸν Χριστὸν ἀρχὴν βασιλείας ἐσχηκέναι θέλουσι, τέλος ἕξειν αὐτὴν, μετὰ τὴν συντέλειαν καὶ κρίσιν. Τοιοῦτοι | δέ εἰσιν, οἱ ἀπὸ Μαρκέλλου καὶ Φωτεινοῦ 6, τῶν ᾿Αγκυρογαλατῶν· οἱ τὴν προαιώνιον ὕπαρξίν τε καὶ θεότητα τοῦ Χριστοῦ, καὶ τὴν ἀτελεύτητον αὐτοῦ βασιλείαν ὁμοίως Ἰουδαίοις ἀθετοῦσιν, ἐπὶ προφάσει τοῦ συνίστασθαι δοκεῖν τὴν μοναρχίαν. Ἴσμεν γὰρ αὐτὸν ἡμεῖς, οὐχ ἁπλῶς Λόγον προφορικὸν ἢ ἐνδιάθετον τοῦ Θεοῦ, ἀλλὰ ζῶντα Θεὸν Λόγον, καὶ καθ' ἑαυτὸν ὑπάρχοντα· καὶ Υἱὸν Θεοῦ καὶ Χριστόν. Καὶ οὐ προγνωστικῶς· συνόντα καὶ συνδιατρίβοντα πρὸ αἰώνων τῷ ἑαυτοῦ Πατρὶ, καὶ πρὸς πᾶσαν διακονησάμενον αὐτῷ τὴν δημιουργίαν, εἴτε τῶν ὁρατῶν, εἴτε τῶν ἀοράτων· ἀλλ᾽ ἐνυπόστατον Λόγον ὄντα τοῦ Πατρὸς, καὶ Θεὸν ἐκ Θεοῦ. Οὗτος γάρ ἐστι πρὸς ὂν εἶπεν ὁ Πατὴρ, ὅτι Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα υμετέραν καὶ καθ' ὁμοίωσιν· ὃς καὶ τοῖς πατράσιν αὐτοπροσώπως ὤφθη δεδωκὼς τὸν νόμον, καὶ λαλήσας διὰ τῶν προ- ; ψητῶν, καὶ τὰ τελευταῖα ἐνανθρωπήσας, καὶ τὸν ἑαυτοῦ Πατέρα πᾶσιν ἀνθρώποις φανερώσας, καὶ βασιλεύων εἰς τοὺς ἀτελευτήτους αἰῶνας. Οὐδὲν γὰρ πρόσφατον ὁ Χριστὸς προσείληφεν ἀξίωμα· ἀλλὰ ἄνωθεν τέλειον αὐτὸν, καὶ τῷ Πατρὶ κατὰ πάντα ὅμοιον πεπιστεύκαμεν. Καὶ τοὺς λέγοντας δὲ τὸν αὐτὸν εἶναι Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, καθ' ἑνὸς καὶ τοῦ αὐτοῦ πράγματός τε καὶ προσώπου τὰ τρία ὀνόματα ἀσεβῶς ἐκλαμβάνοντας, εἰκότως ἀποκηρύσσομεν τῆς Ἐκκλησίας, ὅτι τὸν ἀχώρητον καὶ ἀπαθῆ Πατέρα, χωρητὸν ἅμα καὶ παθητὸν διὰ τῆς ἐνανθρωπήσεως ὑποτίθενται. Τοιοῦτοι γάρ εἰσιν οἱ Ηατροπασιανοὶ ὁ παρὰ Ῥωμαίοις, Σαβελλιανοί δὲ παρ' ἡμῖν λεγόμενοι. Οἴδαμεν γὰρ ἡμεῖς, τὸν μὲν ἀποστείλαντα Πατέρα, ἐν τῷ οἰκείῳ τῆς ἀναλλοιώτου θεότητος ἤθει μεμενηκέναι· τὸν δὲ ἀποσταλέντα Χριστὸν, τὴν τῆς ἐνανθρωπήσεως οἰκονομίαν πεπληρωκέναι. Ὁμοίως δὲ καὶ τοὺς οὐ βουλήσει, οὐδὲ θελήσει γεγενῆσθαι τὸν Χριστὸν εἰρηκότα, εντολαβῶς, ἀνάγκην δὲ δηλονότι ἀβούλητον οὖσαν καὶ ἀπροαίρετον περιτεθεικότας τῷ Θεῷ, ἵνα ἄκων γεννήσῃ τὸν Υἱὸνο, δυσσεβεστάτους καὶ τῆς ἀληθείας ξένους ἐπιγινώσκομεν· ὅτι τε παρὰ τὰς κοινὰς ἐννοίας περὶ Θεοῦ, καὶ δὴ παρὰ τὸ βούλημα τῆς θεοπνεύστου Γραφῆς, τοιαῦτα τετολμήκασι περὶ αὐτοῦ διορίσασθαι. Αὐτοκράτορα γὰρ ἡμεῖς τὸν Θεὸν, Κύριον αὐτὸν ἑαυτοῦ εἰδύτες, ἑκουσίως αὐτὸν καὶ θέλοντα τὸν Υἱὸν γεγεννηκέναι, - θεότητος ἀξίωμα, καὶ μίαν ἀκριβῆ τῆς βασιλείας εὐσεβῶς ὑπειλήφαμεν. Πιστεύοντες δὲ ἐμφόβως καὶ τὸ περὶ αὐτοῦ λεγόμενον, Κύριος ἔκτισέ με ἀρχὴν ὀδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, οὐχ ὁμοίως αὐτὸν τοῖς δι' αὐτοῦ γενομένοις κτίσμασιν ἢ ποιήμασι γεγεν νῆσθαι νοοῦμεν. ᾿Ασεβὲς γὰρ, καὶ τῆς ἐκκλησιαστικῆς πίστεως ἀλλότριον, τὸ τὸν κτίστην τοῖς δι' αὐτοῦ ἐκτισμένοις δημιουργήμασι παραβάλλειν, καὶ τὸν αὐτὸν τῆς γενέσεως τοῖς ἀλλοτρίοις τρόπον ἔχειν καὶ αὐτὸν νομίζειν. Μόνον γὰρ καὶ μόνως τὸν μονογενῆ γνησίως τε καὶ ἀληθῶς διδάσκουσιν ἡμᾶς αἱ θεῖαι Γραφαὶ γεγεννῆσθαι. ᾿Αλλ' οὐδὲ τὸν Υἱὸν καθ' ἑαυτὸν εἶναι ἐ, ζῇν τε καὶ ὑπάρχειν ὁμοίως τῷ Πατρὶ λέγοντες, διὰ τοῦτο χωρίζομεν αὐτὸν τοῦ Πατρὸς, τόπους καὶ διαστήματά τινα μεταξὺ τῆς συναφείας Ο αὐτῶν σωματικῶς ἐπινοοῦντες. Πεπιστεύκαμεν γὰρ ἀμεσιτεύτως αὐτοὺς καὶ ἀδιαστάτως ἐπισυνῆφθαι, καὶ ἀχωρίστως ὑπάρχειν ἑαυτῶν· ὅλον μὲν τοῦ Πατρὸς ἐνεστερνισμένου τὸν Υἱόν· ὅλου δὲ τοῦ Υἱοῦ ἐξηρτημένου καὶ προσπεφυκότος τῷ Πατρὶ, και μόνο τοῖς πατρώοις κόλποις ἀναπαυόμενον διηνεκῶς. Πιστεύοντες οὖν εἰς τὴν παντέλειον Τριάδα τὴν ἁγιωτάτην, τὸν Πατέρα λέγοντες Θεὸν, καὶ τὸν Υἱὸν, οὐ δύο τούτους Θεοὺς, ἀλλ᾽ ἕνα ὁμολογοῦμεν, κατὰ τὸ τῆς τὴν συνάφειαν· πανταρχοῦντος μὲν καθόλου τοῦ Πατρὸς πάντων, καὶ αὐτοῦ τοῦ Υἱοῦ· τοῦ δὲ Υἱοῦ ὑποτεταγμένου τῷ Πατρὶ, ἐκτὸς δὲ αὐτοῦ, πάντων τῶν μετ' αὐτὸν βασιλεύοντος τῶν δι᾿ αὐτοῦ γενομένων, καὶ τὴν τοῦ ἁγίου Πνεύματος χάριν, ἀφθόνως τοῖς ἁγίοις δωρουμένου πατρικῷ βουλήματι. Οὕτως γὰρ τὸν περὶ τῆς ἐν Χριστῷ μοναρχίας συνίστασθαι λόγον, παραδεδώκασιν ἡμῖν οἱ ιεροὶ λόγοι. Ταῦτα ἠναγκάσθημεν μετὰ τὴν ἐν ἐπιτομῇ ἐκτεθεῖσαν πίστιν, πλατύτερον ἐπεξεργάσασθαι, οὐ κατὰ περιττὴν φιλοτιμίαν· ἀλλ᾽ ἵνα πᾶσαν τὴν κατὰ τῆς ἡμετέρας ὑπολήψεως ἀλλοτρίαν ἀποκαθάρωμεν ὑποψίαν παρὰ τοῖς τὰ καθ᾽ ἡμᾶς ἀγνοοῦσι· καὶ γνῶσιν οἱ κατὰ τὴν Δύσιν πάντες, ὁμοῦ μὲν τῆς συκοφαντίας τῶν ἑτεροδόξων τὴν ἀναίδειαν, ὁμοῦ δὲ τῶν ἀνατολικῶν τὸ ἐκκλησιαστικὸν ἐν Χριστῷ φρόνημα, μαρτυρούμενον ἀβιάστως ὑπὸ τῶν θεοπνεύστων Γραφῶν παρ᾿ αὐτοῖς ἀδιαστρόφως.
Trietous de en tǭ mesǭ diadramontos chronou, authis hoi Anatolikoi episkopoi synedrion poiēsamenoi, kai heteran pistin syntaxantes, tois en Italia apostellousi di' Eudoxiou tou tote episkopou Germanikeias, kai Martyriou, kai Makedoniou, hos Mopsou estias tēs en Kilikią episkopos ēn. Hē de pistis dia makroterōn grapheisa, prosthēkas te pleistas pira ta proladonta periechousa, en toutois exetethē tois rhēmasi" Pisteuomen eis hena Theon, Patera pantochratora, ktistēn kai poiētēn tōn pantōn, ex hou pasa patria en ouranois epi gēs onomazetai' kai eis ton monogenē autou Huion Iēsoun Christon, ton Kyrion hēmōn, ton pro pantōn tōn aiōnōn gennēϑenta ech tou Patros" Theon ech Theou" phōs ech phōtos" di᾽ hou egeneto ta panta ta en tois ouranois ta epi tēs gēs, ta horata kai ta aorata " Logon onta, sophian, dynamin zōēn, kai phōs alēthinon. Ton ep᾽ eschatou tōn hēmerōn di' hēmas enanthrōpēsanta, kai gennēthenta tēs hagias Parthenou ton staurōthenta, apothanonta, kai taphenta, kai anastanta ech nekrōn tę̄ tritę̄ hēmerą, analēphthenta eis ouranon, kathesthenta dexiōn tou Patros " erchomenon epi synteleią tōn aiōnōn krinai zōntas kai nekrous, kai apodounai echastǭ kata ta erga autou" hou hē basileia achatapaustos ousa, diamenei eis apeirous aiōnas chathezetai gar an dexią tou Patros, ou monon en tǭ aiōni toutǭ, alla en tǭ mellonti. Pisteuomen de eis to Pneuma to hagion, toutestin eis ton Parachlēton" hoper epangeilamenos tois apostolois, meta tēn eis ouranon anodon apesteile didaxai kai hypomnēsai autou: panta" hou kai hagiazontai hai tōn eilichrinōs eis auton pisteuontōn psychai. Tous de legontas ex ouch ontōn ton Huion, ē ex heteras hypostaseōs, mē tou Theou, kai hoti pote chronos 7| aiōn hote mē ēn, allotrious hoiden hē hagia Katholikē klēsia homoiōs kai tous legontas treis eina: Theous, ē ton Christon mē einai Theon pro tōn aiōnōn, mēte Christon, mēte Huion Theou einai auton ^, hē ton auton einai Patera kai Huion kai hagion Pneuma, kai agennēton ton Huion, ē hoti ou boulēsei, oude thelēsei egennēsen ho Patēr ton Huion, anathematizei hē hagia Katholikē Ekklēsia, Oute gar ex ouch ontōn legein ton Huion asphales" epei mēdamou touto tōn theopneustōn Graphōn empheretai peri hautou. Oute mēn, ex heteras hypostaseis para ton Patera proupocheimenēs, all᾽ monou tou Theou gnēsiōs auton gegennēsthai didaschometha. gar to agennēton kai anarchon, ton Christou Patera ho theios didaskei logos. ᾿All᾽ oude to hōn pote hote ouch hēn ex agraphōn episphalōs legontas, chronichon diastēma proenthymēteon autou, all᾽ ē monon ton achronōs auton gegennēchota Theon " kai chronoi gar kai aiōnes gegonasi di᾿ hautou. Oute mēn synanarchon, oute synagennēton ton tǭ Patri einai, nomisteon. Synanarchou gar kai synagennētou oudeis kyriōs Patēr, Huios lechthēsetai" alla ton Patera, monon anarchon onta anephichton, gegennēkenai anephichtōs pasin talēptōs oidamen" ton de Huion gegennēsthai pro tōn aiōnōn, kai mēketi homoiōs tǭ Patri agennēton einai kai auton, all᾽ archēn echein ton gennēsanta Patera. Kephalē gar Christou, ho Theos. thThyte mēn tria homologountes pragmata tria prosōpa, tou Patryēus tou Huiou tou hagiou Pneumatos kata tas Graphas, treis dia touto tous theous poioumen. Epeidē ton autotelę̄ kai agennēton, anarchon te kai aoraton Theon, hena monon oidamen ton Theon, kai Patera tou Monogenous, ton monon men ex heautou ta einai echonta, monon de tois allois pasin aphthonōs to einai parechomenon. Oute mēn hena Theon legontes eina: ton tou Kyriou Iēsou Christou Patera, ton monon agennēton, dia touto arnoumetha ton Christon Theon einai proaiōnion, hopoioi eisin hoi apo Paulou tou Samosateōs, hysteron auton meta tēn enanthrōpę̄sin ech prochopēs tetheopoiēsthai legontes, tǭ tēn physin Psilon anthrōpon gegonenai. Oidamen gar kai auton, ei kai hypotetaktai tǭ Patri kai tǭ Theǭ, all᾽ homōs gennēthenta ech tou Theou, Theon kata physin teleion einai kai alēthē, mē ex .anthrōpōn metatauta Theon, all᾽ Theou enanthrōpēsai di᾽ hēmas, mēde pōpote apolōlechota to einai Theon. Bdelyssometha de pros toutois anathematizomen, kai tous Logon men monon auton tou Theou Psilon kai anyparchton epiplastōs kalountas en heterǭ to einai 6 echonta" nyn men, hōs ton prophorichon legomenon hypo tinōn" nyn de, hōs ton endiatheton: Christon de auton Huion tou Theou, mesitēn, eikona tou Theou, mē einai. pro aiōnōn thelontas" all᾽ ektote Christon auton gegonenai kai Huion tou Theou, ex hou tēn hēmeteran tēs Parthenou sarka aneïilēphe, pro tetrachosiōn holōn etōn. "Echtote gar ton Christon archēn basileias eschēkenai thelousi, telos hexein autēn, meta tēn synteleian kai krisin. Toioutoi | de eisin, hoi apo Markellou kai Phōteinou 6, tōn ᾿Ankyrogalatōn; hoi tēn proaiōnion hyparxin te kai theotēta tou Christou, kai tēn ateleutēton autou basileian homoiōs Ioudaiois athetousin, epi prophasei tou synistasthai dokein tēn monarchian. Ismen gar auton hēmeis, ouch haplōs Logon prophorikon ē endiatheton tou Theou, alla zōnta Theon Logon, kai kath' heauton hyparchonta; kai Huion Theou kai Christon. Kai ou prognōstikōs; synonta kai syndiatribonta pro aiōnōn tǭ heautou Patri, kai pros pasan diakonēsamenon autǭ tēn dēmiourgian, eite tōn horatōn, eite tōn aoratōn; all᾽ enypostaton Logon onta tou Patros, kai Theon ek Theou. Houtos gar esti pros on eipen ho Patēr, hoti Poiēsōmen anthrōpon kat' eikona ymeteran kai kath' homoiōsin; hos kai tois patrasin autoprosōpōs ōphthē dedōkōs ton nomon, kai lalēsas dia tōn pro- ? psētōn, kai ta teleutaia enanthrōpēsas, kai ton heautou Patera pasin anthrōpois phanerōsas, kai basileuōn eis tous ateleutētous aiōnas. Ouden gar prosphaton ho Christos proseilēphen axiōma; alla anōthen teleion auton, kai tǭ Patri kata panta homoion pepisteukamen. Kai tous legontas de ton auton einai Patera kai Huion kai hagion Pneuma, kath' henos kai tou autou pragmatos te kai prosōpou ta tria onomata asebōs eklambanontas, eikotōs apokēryssomen tēs Ekklēsias, hoti ton achōrēton kai apathē Patera, chōrēton hama kai pathēton dia tēs enanthrōpēseōs hypotithentai. Toioutoi gar eisin hoi Ēatropasianoi ho para Rhōmaiois, Sabellianoi de par' hēmin legomenoi. Oidamen gar hēmeis, ton men aposteilanta Patera, en tǭ oikeiǭ tēs analloiōtou theotētos ēthei memenēkenai; ton de apostalenta Christon, tēn tēs enanthrōpēseōs oikonomian peplērōkenai. Homoiōs de kai tous ou boulēsei, oude thelēsei gegenēsthai ton Christon eirēkota, entolabōs, anankēn de dēlonoti aboulēton ousan kai aproaireton peritetheikotas tǭ Theǭ, hina akōn gennēsę̄ ton Huiono, dyssebestatous kai tēs alētheias xenous epiginōskomen; hoti te para tas koinas ennoias peri Theou, kai dē para to boulēma tēs theopneustou Graphēs, toiauta tetolmēkasi peri autou diorisasthai. Autokratora gar hēmeis ton Theon, Kyrion auton heautou eidytes, hekousiōs auton kai thelonta ton Huion gegennēkenai, - theotētos axiōma, kai mian akribē tēs basileias eusebōs hypeilēphamen. Pisteuontes de emphobōs kai to peri autou legomenon, Kyrios ektise me archēn odōn autou eis erga autou, ouch homoiōs auton tois di' autou genomenois ktismasin ē poiēmasi gegen nēsthai nooumen. ᾿Asebes gar, kai tēs ekklēsiastikēs pisteōs allotrion, to ton ktistēn tois di' autou ektismenois dēmiourgēmasi paraballein, kai ton auton tēs geneseōs tois allotriois tropon echein kai auton nomizein. Monon gar kai monōs ton monogenē gnēsiōs te kai alēthōs didaskousin hēmas hai theiai Graphai gegennēsthai. ᾿All' oude ton Huion kath' heauton einai e, zę̄n te kai hyparchein homoiōs tǭ Patri legontes, dia touto chōrizomen auton tou Patros, topous kai diastēmata tina metaxy tēs synapheias O autōn sōmatikōs epinoountes. Pepisteukamen gar amesiteutōs autous kai adiastatōs episynēphthai, kai achōristōs hyparchein heautōn; holon men tou Patros enesternismenou ton Huion; holou de tou Huiou exērtēmenou kai prospephykotos tǭ Patri, kai mono tois patrōois kolpois anapauomenon diēnekōs. Pisteuontes oun eis tēn panteleion Triada tēn hagiōtatēn, ton Patera legontes Theon, kai ton Huion, ou dyo toutous Theous, all᾽ hena homologoumen, kata to tēs tēn synapheian; pantarchountos men katholou tou Patros pantōn, kai autou tou Huiou; tou de Huiou hypotetagmenou tǭ Patri, ektos de autou, pantōn tōn met' auton basileuontos tōn di᾿ autou genomenōn, kai tēn tou hagiou Pneumatos charin, aphthonōs tois hagiois dōroumenou patrikǭ boulēmati. Houtōs gar ton peri tēs en Christǭ monarchias synistasthai logon, paradedōkasin hēmin hoi ieroi logoi. Tauta ēnankasthēmen meta tēn en epitomę̄ ektetheisan pistin, platyteron epexergasasthai, ou kata perittēn philotimian; all᾽ hina pasan tēn kata tēs hēmeteras hypolēpseōs allotrian apokatharōmen hypopsian para tois ta kath᾽ hēmas agnoousi; kai gnōsin hoi kata tēn Dysin pantes, homou men tēs sykophantias tōn heterodoxōn tēn anaideian, homou de tōn anatolikōn to ekklēsiastikon en Christǭ phronēma, martyroumenon abiastōs hypo tōn theopneustōn Graphōn par᾿ autois adiastrophōs.
After an interval of three years the eastern bishops again held a council, composed another creed, and sent it to the bishops in Italy by Eudoxius, then bishop of Germanicia, Martyrius, and Macedonius, who was bishop of Mopsuestia in Cilicia. This creed, written at greater length and containing very many additions to the earlier ones, was set out in these words:
“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, Jesus Christ our Lord, 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, wisdom, power, life, and true light; who in the last days for our sake became man and was born of the holy Virgin; who was crucified, died, and was buried, and rose from the dead on the third day, was taken up into heaven, and sat down at the right hand of the Father; who 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, remains for boundless ages; for he sits at the right hand of the Father not only in this age but also in that to come. We believe also in the Holy Spirit, that is, in the Paraclete, whom, having promised to the apostles, he sent after his ascent into heaven to teach them and remind them of all things; through whom also the souls of those who sincerely believe in him are 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 or an age when he was not, the holy catholic church knows as aliens. Likewise those who say that there are three Gods, or that Christ is not God before the ages, or that he is neither Christ nor Son of God, or that the Father, Son, and Holy Spirit are the same, or that the Son is unbegotten, or that the Father did not beget the Son by choice or will, the holy catholic church anathematizes.
For neither is it safe to say that the Son is from things that are not, since this is nowhere said of him in the divinely inspired Scriptures; nor that he is from another hypostasis existing beforehand besides the Father, but we are taught that he was truly begotten from God alone. For the divine word teaches that the Father of Christ is unbegotten and without beginning. Nor, venturing on the unscriptural phrase ‘there was once when he was not’, must we imagine an interval of time before him, but only God, who begot him timelessly; for times and ages came to be through him. Nor must we think that the Son is without beginning together with the Father or unbegotten together with him; for of one who is without beginning and unbegotten together with another, no one would properly be called Father, or Son. But we know that the Father, who alone is without beginning and incomprehensible, begot incomprehensibly and in a way beyond the grasp of all; and that the Son was begotten before the ages and is not, like the Father, himself unbegotten, but has as his beginning the Father who begot him; for “the head of Christ is God.” Nor, while confessing three things and three persons, of the Father and the Son and the Holy Spirit according to the Scriptures, do we therefore make three Gods. For we know only one God, complete in himself, unbegotten, without beginning, and invisible, the God and Father of the Only-begotten, who alone has being from himself and alone gives being to all others ungrudgingly. Nor, while saying that the one God is the Father of our Lord Jesus Christ, the only unbegotten, do we therefore deny that Christ is God before the ages, like the followers of Paul of Samosata, who say that after his becoming man he was deified by progress, being by nature a mere man. For we know that, although he is subject to the Father and God, he was nevertheless begotten from God and is by nature perfect and true God; not God afterwards from being a man, but from God he became man for our sake, and never lost his being God.
We abhor, moreover, and anathematize those who call him merely the bare and unsubsisting Word of God, falsely, as having his being in another, now as the uttered word, as some call it, now as the indwelling word; and who will not have it that before the ages he was Christ, the Son of God, mediator, and image of God, but say that he became Christ and Son of God only from the time when he took our flesh from the Virgin, barely four hundred years ago. For they will have it that Christ had the beginning of his kingdom from that time, and that it will have an end after the consummation and the judgment. Such are the followers of Marcellus and Photinus, the Galatians of Ancyra, who, like the Jews, reject the pre-eternal existence and divinity of Christ and his endless kingdom, on the pretext of seeming to uphold the monarchy. For we know him not simply as the uttered or indwelling word of God, but as God the living Word, subsisting by himself, and as Son of God and Christ; not by foreknowledge, but being with his own Father and living with him before the ages, and serving him in the whole work of creation, of things visible and invisible; being the subsisting Word of the Father and God from God. For he it is to whom the Father said, ‘Let us make man in our image and likeness’; who also appeared in his own person to the fathers, gave the law, spoke through the prophets, and at last became man, made his own Father known to all men, and reigns for endless ages. For Christ has taken on no newly acquired dignity; but we have believed him to be perfect from the first and like the Father in all things.
Those who say that the Father, Son, and Holy Spirit are the same, impiously taking the three names of one and the same thing and person, we rightly expel from the church, because they suppose that the Father, who cannot be contained and cannot suffer, became at the same time containable and passible through the incarnation. Such are those called Patripassians among the Romans and Sabellians among us. For we know that the Father who sent remained in the proper state of his unchangeable Godhead, while Christ who was sent fulfilled the dispensation of the incarnation. Likewise those who have said, irreverently, that Christ was begotten not by will or choice, thus attributing to God a necessity without will or choice, so that he begot the Son unwillingly, we recognize as most impious and strangers to the truth, because they have dared to lay down such things about him contrary to the common notions of God and to the purpose of the divinely inspired Scripture. For knowing that God is sovereign and Lord of himself, we have piously held that he begot the Son voluntarily and willingly. Believing reverently also what is said of him, ‘The Lord created me a beginning of his ways for his works,’ we do not understand that he was begotten like the creatures or works that came to be through him. For it is impious and foreign to the faith of the church to compare the creator with the works created through him, and to think that he has the same manner of origin as the others. For the divine Scriptures teach us that the Only-begotten alone and uniquely was truly and genuinely begotten. Nor, when we say that the Son exists, lives, and subsists by himself like the Father, do we therefore separate him from the Father, imagining in a bodily way places and intervals between them in their union. For we have believed that they are joined without medium or interval and exist inseparable from each other, the whole Father embracing the Son, and the whole Son hanging upon and clinging to the Father, and alone resting continually in the Father’s bosom. Believing, then, in the all-perfect and most holy Trinity, and calling the Father God and the Son God, we confess not two Gods but one, according to the one dignity of the Godhead and the one exact union of the kingdom; the Father ruling over all things universally, even over the Son himself, and the Son, subject to the Father, but apart from him reigning over all things after him which came to be through him, and by the Father’s will bestowing the grace of the Holy Spirit ungrudgingly on the saints. For so the sacred words have handed down to us how the doctrine of the monarchy in Christ is to be upheld.
We have been compelled to work out these things more fully after the faith set out in brief, not out of superfluous ambition, but in order to clear away every suspicion foreign to our belief among those who do not know our affairs, and so that all in the West may know both the shamelessness of the slander of the heterodox and the churchly mind in Christ of the easterners, attested without force by the divinely inspired Scriptures, which they hold without distortion.”
Eph 3:15 (quotation, high confidence) · 1 Cor 11:3 (quotation, high confidence) · Gen 1:26 (quotation, high confidence) · Prov 8:22 (quotation, high confidence) · John 1:18 (allusion, high confidence) · John 14:26 (allusion, high confidence) · Rom 2:6 (allusion, medium confidence) · 1 Tim 2:5 (allusion, medium confidence) · Col 1:15 (allusion, medium confidence)
Notes and citation
Summary: Three years later the eastern bishops send to Italy the long creed (Ekthesis makrostichos, 344), with explanations condemning both Arian phrases and the teaching of Marcellus, Photinus, and the Sabellians.
- The creed is the “long-lined” statement of Antioch (344), quoted in full. It avoids the word homoousios; it is translated exactly as printed.
- The scan has slips and a few displaced words here (for example “irreverently”, and the phrase “according to the one dignity of the Godhead and the one exact union of the kingdom”, which stands earlier in the scan); they are translated in their proper places.
- “Uttered” and “indwelling” word translate the Stoic terms prophorikos and endiathetos logos.
Notes on the original text
- Digital text corrected (page and column numbers leaked into the text): Θεόν. 38 ΧΙ, 2. Βδελυσσόμεθα → Θεόν. Βδελυσσόμεθα.
Topics: Trinity, Christology, Heresy
Cite (SBL): Socrates, Hist. eccl. 2.19 (PG 67:223–233; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-19
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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.
2.20PG 67:233–239
Ταῦτα οἱ κατὰ τὰ ἑσπέρια μέρη ἐπίσκοποι, διὰ τὸ ἀλλογλώσσους εἶναι, καὶ διὰ τὸ μὴ συνιέναι, οὐ προσεδέχοντο, ἀρκεῖν τὴν ἐν Νικαίᾳ πίστιν Ἐπεὶ οὖν πάλιν γράψαντος τοῦ βασιλέως, ὥστε ἀποδοθῆναι Παύλῳ καὶ ᾿Αθανασίῳ τοὺς οἰκείους τόπους, οὐδὲν πλέον ἠνύετο· στάσις γὰρ μεταξὺ τοῦ πλήθους ἐγίνετο συνεχής· σύνοδον ἄλλην παρακαλοῦσι γενέσθαι οἱ περὶ Παῦλον καὶ ᾿Αθανάσιον, ὥστε καὶ τὰ κατ' αὐτοὺς, καὶ τὰ τῆς πίστεως, ἐπὶ οἰκουμενικῆς συν όδου πέρας λαβεῖν, διδάσκοντες ἐπὶ καταλύσει τῆς πίστεως, τὰς καθαιρέσεις γίνεσθαι. Κηρύσσεται οὖν αὖθις οἰκουμενικὴ σύνοδος ὡς ἐπὶ τὴν Σαρδικὴν ὅ, πόλις δὲ αὕτη Ἰλλυριῶν, γνώμῃ τῶν δυεῖν βασιλέων, τοῦ μὲν διὰ γραμμάτων αἰτήσαντος, τοῦ δὲ τῆς Έψας ἑτοίμως ὑπακούσαντος. Ενδέκατον ἔτος ἦν ἀπὸ τῆς τελευτῆς τοῦ πατρὸς τῶν δύο Αὐγούστων· ὕπατοι δὴ ἦσαν Ῥουφῖνος καὶ Εὐσέβιος, ὅτε ἡ ἐν Σαρδικῇ λέγοντες, καὶ μηδὲν περαιτέρω περιεργάζεσθαι. 104 συνεκροτήθη σύνοδος. Ἐκ μὲν οὖν τῶν ἐσπερίων μερῶν, περὶ τοὺς τριακοσίους συνῆλθον ἐπίσκοποι ὡς φησιν ᾿Αθανάσιος · ἐκ δὲ τῶν ἑῴων, ἑβδομή κοντα ἓξ μόνον ὁ Σαβϊνός φησιν, ἐν οἷς κατηριθμεῖτο καὶ Ἰσχύρας ὁ τοῦ Μαρεώτου ἐπίσκοπος, ὃν οἱ καθελόντες ᾿Αθανάσιον, εἰς τὴν ἐπισκοπὴν τῆσδε τῆς χώρας χειροτονοῦσι. Προὐβάλλοντο δὲ οἱ μὲν ἀσθέν νειαν τοῦ σώματος· ἄλλοι δὲ τὸ στενὸν τῆς προθεσμίας ἐμέμφοντο, τὴν αἰτίαν ἐπὶ Ἰούλιον τὸν ἐπίσκοπον Ῥώμης ἀναφέροντες · καίτοι ἐνιαυτοῦ καὶ ἐξ μηνῶν διαγενομένων, ἀφ᾿ οὗ ἡ τε σύνοδος ἐκεκήρυκτο, καὶ οἱ περὶ ᾿Αθανάσιων ἐν τῇ Ῥώμῃ διέτριβον, τὴν : σύνοδον περιμένοντες. Ὡς οὖν συνῆλθον ἐν τῇ Σαρδικῇ, οἱ μὲν ἀνατολικοὶ εἰς πρόσωπον τῶν ἑσπερίων - ἐλθεῖν οὐκ ἐβούλοντο, φάσκοντες μὴ ἄλλως εἰς λόγους ἐλθεῖν, εἰ μὴ τοὺς περὶ ᾿Αθανάσιον καὶ Παῦλον ἐξελάσωσι τοῦ συλλόγου. Ὡς δὲ Πρωτογένης ὁ Σαρδικῆς ἐπίσκοπος, καὶ Ὅσιος ὁ Κουδρούβης, πόλις δὲ αὕτη τῆς Ἱσπανίας ὡς καὶ πρότερον εἴρηται, οὐκ ἡνείχοντο μὴ παρεῖναι τοὺς περὶ Παῦλον καὶ ᾿Αθανάσιον, ἀπεχώρουν εὐθέως. Καὶ γενόμενοι ἐν τῇ Φ.λίππου πόλει τῆς Θράκης, ἰδίαζον ποιοῦντες συνέδριον• καὶ φανερῶς λοιπὸν τὸ μὲν ὁμοούσιον ἀναθεματίζουσι· τὴν δὲ τοῦ ἀνομοίου δόξαν, ἐπιστολὰς συγγράψαντες, πανταχοῦ διαπέμπονται. Οἱ δὲ ἐν Σαρδικῇ, πρῶτον μὲν τούτων ἐρήμην κατεψηφίσαντο· ἔπειτα τοὺς κατηγόρους ᾿Αθανασίου τῆς ἀξίας ἀφείλοντο • τὸν ὄρον τε τῆς πίστεως τῆς ἐν Νικαίᾳ κρατύναντες, καὶ τὸ ἀνόμοιον ἐκβαλόντες, τὸ ὁμοούσιον φανερώτερον ἐκδιδόασι. Καὶ ἐγγράψαντές τε καὶ αὐτοὶ πανταχοῦ διαπέμπονται. Γνώμῃ μὲν οὖν ἑκάτεροι τοιάδε δικαίως πεποιηκέναι νομίσαντες, οἱ μὲν ἀνατολικοὶ, ὅτι τοὺς ὑπ᾿ αὐτῶν καθαιρεθέντας οἱ ἑσπέριοι προσεδέξαντο· οἱ δὲ ἑσπέριοι, ὅτι πρὸ διαγνώσεως οἱ καθελόντες ἀπέφυγον, καὶ ὅτι αὐτοὶ μὲν τὴν ἐν Νικαίᾳ πίστιν ἐφύλαττον, ἐκεῖνοι δὲ παραχαράττειν ἐτόλμησαν. ᾿Αποδιδόασιν οὖν τὸν τόπον τοῖς περὶ Παῦλον καὶ ᾿Αθανάσιον· ἔτι μὴν καὶ Μαρκέλλῳ ἱ τῷ Αγκυρας, τῆς πρὸς τῇ μικρᾷ Γαλατίᾳ· ὃς πάλαι μὲν καθήρητο, ὡς ἐν τῷ πρὸ τούτου βιβλίῳ πεποιήμεθα μνήμην. Τότε δὲ ἐν τῷ τὴν καταδίκην ἀναπαλαῖσαι ἐσπούδασε, διδάξας ὡς οὐ νοηθείη ἡ ὑπ' αὐτοῦ ἐν τῷ βιβλίῳ φράσις, καὶ διὰ τούτου ὑπόνοιαν τοῦ Σαμοσατέως λαβεῖν. Οὐκ ἀγνοητέον μέντοι ὅτι τὸ Μαρκέλλου βιβλίον ὁ Παμφίλου Εὐσέβιος ἀνεσκεύασεν ἐν ὅλοις τρισὶ βιβλίοις πρὸς αὐτὸν διαλεγόμενος, ἃ πρὸς Μάρκελλον ἐπέγραψε· καὶ τίθησι μὲν τὰ ῥή: ἀνομοίου ἀνομοίου ματα Μαρκέλλου · πρὸς αὐτὰ δὲ διαγωνίζεται, ὡς ψιλὸν ἄνθρωπον τὸν Κύριον, καθὰ Σαβέλλιος ὁ Λίβυς καὶ Παῦλος ὁ Σαμοσατεὺς, τοῦ Μαρκέλλου εἰσάγοντος.
Tauta hoi kata ta hesperia merē episkopoi, dia to alloglōssous einai, kai dia to mē synienai, ou prosedechonto, arkein tēn en Nikaią pistin Epei oun palin grapsantos tou basileōs, hōste apodothēnai Paulǭ kai ᾿Athanasiǭ tous oikeious topous, ouden pleon ēnyeto; stasis gar metaxy tou plēthous egineto synechēs; synodon allēn parakalousi genesthai hoi peri Paulon kai ᾿Athanasion, hōste kai ta kat' autous, kai ta tēs pisteōs, epi oikoumenikēs syn odou peras labein, didaskontes epi katalysei tēs pisteōs, tas kathaireseis ginesthai. Kēryssetai oun authis oikoumenikē synodos hōs epi tēn Sardikēn ho, polis de hautē Illyriōn, gnōmę̄ tōn dyein basileōn, tou men dia grammatōn aitēsantos, tou de tēs Epsas hetoimōs hypakousantos. Endekaton etos ēn apo tēs teleutēs tou patros tōn dyo Augoustōn; hypatoi dē ēsan Rhouphinos kai Eusebios, hote hē en Sardikę̄ legontes, kai mēden peraiterō periergazesthai. 104 synekrotēthē synodos. Ek men oun tōn esperiōn merōn, peri tous triakosious synēlthon episkopoi hōs phēsin ᾿Athanasios ; ek de tōn heǭōn, hebdomē konta hex monon ho Sabïnos phēsin, en hois katērithmeito kai Ischyras ho tou Mareōtou episkopos, hon hoi kathelontes ᾿Athanasion, eis tēn episkopēn tēsde tēs chōras cheirotonousi. Prouballonto de hoi men asthen neian tou sōmatos; alloi de to stenon tēs prothesmias ememphonto, tēn aitian epi Ioulion ton episkopon Rhōmēs anapherontes ; kaitoi eniautou kai ex mēnōn diagenomenōn, aph᾿ hou hē te synodos ekekērykto, kai hoi peri ᾿Athanasiōn en tę̄ Rhōmę̄ dietribon, tēn : synodon perimenontes. Hōs oun synēlthon en tę̄ Sardikę̄, hoi men anatolikoi eis prosōpon tōn hesperiōn - elthein ouk eboulonto, phaskontes mē allōs eis logous elthein, ei mē tous peri ᾿Athanasion kai Paulon exelasōsi tou syllogou. Hōs de Prōtogenēs ho Sardikēs episkopos, kai Hosios ho Koudroubēs, polis de hautē tēs Hispanias hōs kai proteron eirētai, ouk hēneichonto mē pareinai tous peri Paulon kai ᾿Athanasion, apechōroun eutheōs. Kai genomenoi en tę̄ Ph.lippou polei tēs Thrakēs, idiazon poiountes synedrion• kai phanerōs loipon to men homoousion anathematizousi; tēn de tou anomoiou doxan, epistolas syngrapsantes, pantachou diapempontai. Hoi de en Sardikę̄, prōton men toutōn erēmēn katepsēphisanto; epeita tous katēgorous ᾿Athanasiou tēs axias apheilonto • ton oron te tēs pisteōs tēs en Nikaią kratynantes, kai to anomoion ekbalontes, to homoousion phanerōteron ekdidoasi. Kai engrapsantes te kai autoi pantachou diapempontai. Gnōmę̄ men oun hekateroi toiade dikaiōs pepoiēkenai nomisantes, hoi men anatolikoi, hoti tous hyp᾿ autōn kathairethentas hoi hesperioi prosedexanto; hoi de hesperioi, hoti pro diagnōseōs hoi kathelontes apephygon, kai hoti autoi men tēn en Nikaią pistin ephylatton, ekeinoi de paracharattein etolmēsan. ᾿Apodidoasin oun ton topon tois peri Paulon kai ᾿Athanasion; eti mēn kai Markellǭ hi tǭ Ankyras, tēs pros tę̄ mikrą Galatią; hos palai men kathērēto, hōs en tǭ pro toutou bibliǭ pepoiēmetha mnēmēn. Tote de en tǭ tēn katadikēn anapalaisai espoudase, didaxas hōs ou noētheiē hē hyp' autou en tǭ bibliǭ phrasis, kai dia toutou hyponoian tou Samosateōs labein. Ouk agnoēteon mentoi hoti to Markellou biblion ho Pamphilou Eusebios aneskeuasen en holois trisi bibliois pros auton dialegomenos, ha pros Markellon epegrapse; kai tithēsi men ta rhē: anomoiou anomoiou mata Markellou ; pros auta de diagōnizetai, hōs psilon anthrōpon ton Kyrion, katha Sabellios ho Libys kai Paulos ho Samosateus, tou Markellou eisagontos.
These the bishops of the western parts would not accept, because they were of another language and did not understand them, saying that the faith of Nicaea was enough and that nothing further should be meddled with. When the emperor wrote again that Paul and Athanasius should be given back their own places, but nothing more was achieved (for there was continual strife among the people), Paul and Athanasius asked that another synod be held, so that both their own affairs and those of the faith might be settled at an ecumenical synod, explaining that the depositions were made for the overthrow of the faith. So an ecumenical synod was again proclaimed, at Sardica, a city of Illyricum, by the decision of the two emperors, the one asking for it by letter and the emperor of the East readily agreeing. It was the eleventh year after the death of the father of the two Augusti, and the consuls were Rufinus and Eusebius, when the synod at Sardica was convened. From the western parts about three hundred bishops met, as Athanasius says; from the eastern only seventy-six, as Sabinus says, among whom was counted Ischyras of the Mareotis, whom those who deposed Athanasius ordained to the bishopric of that district. Some pleaded bodily illness, others complained of the shortness of the notice, laying the blame on Julius, bishop of Rome; although a year and six months had passed since the synod was proclaimed and Athanasius and his party had been staying at Rome waiting for the synod. When they met at Sardica, the easterners would not come face to face with the westerners, saying that they would not enter into discussion unless they expelled Athanasius and Paul from the assembly. When Protogenes, bishop of Sardica, and Hosius of Corduba (a city of Spain, as has been said before) would not consent to the absence of Paul and Athanasius, they immediately withdrew. Arriving at Philippopolis in Thrace, they held a separate council and from then on openly anathematized the homoousios; and writing letters, they sent out everywhere the opinion of the anomoios. Those at Sardica first condemned them in their absence; then they deprived the accusers of Athanasius of their rank; and confirming the definition of faith of Nicaea and rejecting the anomoios, they set out the homoousios more clearly, and they too wrote it down and sent it everywhere. Each side thought it had acted justly: the easterners, because the westerners had received those whom they had deposed; the westerners, because those who deposed them had fled before the hearing, and because they themselves kept the faith of Nicaea while the others had dared to falsify it. So they restored their places to Paul and Athanasius, and also to Marcellus of Ancyra in Galatia Minor, who had long before been deposed, as we mentioned in the previous book. He was then eager to wrestle the condemnation off, explaining that his expression in the book had not been understood and that through this he had incurred the suspicion of holding the Samosatene’s views. It should be known, however, that Eusebius, son of Pamphilus, refuted Marcellus’s book in three whole books, arguing against him, which he entitled Against Marcellus. He sets out Marcellus’s words and contends against them, on the ground that Marcellus, like Sabellius the Libyan and Paul the Samosatene, introduced the Lord as a mere man.
Notes and citation
Summary: The westerners reject the long creed; the synod of Sardica (343) meets, the easterners withdraw to Philippopolis, and the westerners confirm Nicaea and restore Athanasius, Paul, and Marcellus.
- The scan displaces the words “saying, and that nothing further should be meddled with” into the middle of the sentence on the date; they are translated in the opening sentence, where they belong. A stray repetition of “anomoiou” is also left untranslated.
- anomoios: “unlike”, the term of those who taught that the Son is unlike the Father. Socrates attributes it to the easterners at Philippopolis; this is his own characterization.
- Socrates dates Sardica to the consulship of Rufinus and Eusebius (347); the council is now usually dated 343.
- Eusebius’s work against Marcellus is on this site; the “three books” are probably the Ecclesiastical Theology.
Extrabiblical texts: Conc. Sard. (Canons of the Council of Sardica (Greek); allusion); Eusebius, Marcell. (Against Marcellus; allusion)
Topics: Trinity, Heresy, Church office
Cite (SBL): Socrates, Hist. eccl. 2.20 (PG 67:233–239; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-20
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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.
2.21PG 67:239–243
Ἐπειδὴ δὲ τινες ἐπεχείρησαν καὶ αὐτὸν λοιδορῆσαι, φημὶ δὴ τὸν Παμφίλου Εὐσέβιον, ὡς ἀρειανίζοντα ἐν οἷς λόγοις ἐξέδωκε, μικρὰ καὶ περὶ αὐτοῦ εἰπεῖν οὐκ ἄκαιρον ἡγοῦμαι. Πρῶτον μὲν γὰρ, τῇ ἐν Νικαίᾳ συνόδῳ τὸ ὁμοούσιον ὁριζούσῃ καὶ παρῆν καὶ συνέθετο· λέγει δὲ καὶ αὐτὸς ἐν τῷ τρίτῳ βιβλίῳ τῷ εἰς τὸν βίον Κωνσταντίνου κατὰ λέξιν ταῦτα· Πάντας δὲ ὁ βασιλεὺς εἰς ὁμόνοιαν ἐλαύνων, εἰς ὅτε ὁμογνώμονας καὶ ὁμοδόξους αὐτοὺς ἐπὶ τοῖς ἀμφισβητουμένοις ἅπασι τὸ ἐπ᾿ αὐτῷ κατέστησεν· ὡς ὁμόφωνον κρατῆσαῖ τὴν ἐν Νικαίᾳ πίστιν. Εἰ τοίνυν Εὐσέβιος τῆς ἐκεῖσε συνόδου μνήμην ποιούμενος, λελύσθαι μὲν τὰ τότε ἀμφισβητούμενα λέγει, πάντας δὲ ὁμοφρονῆσαι καὶ ὁμοδοξῆσαι, πῶς ἀρειανίζειν αὐτὸν τινες ὑπολαμβάνουσιν; Πλανῶνται δὲ καὶ ᾿Αρειανοὶ, φρονεῖν αὐτὸν νομίζοντες τὰ αὐτῶν. ᾿Αλλ' ἐρεῖ τις, ὡς ἐν τοῖς λόγοις αὐτοῦ ἀρειανίζειν δοκεῖ, τῷ συνεχῶς λέ· γειν, διὰ Χριστοῦ. Πρὸς ὃν ἀποκρινούμεθα, ὅτι τῇ λέξει ταύτῃ πολλάκις καὶ οἱ τῆς Ἐκκλησίας ἐχρήσαντο, καὶ ταῖς ἄλλαις ταῖς μηνυούσαις τὴν οἰκονομίαν τῆς ἀνθρωπότητος τοῦ Σωτῆρος ἡμῶν. Καὶ πρό γε ἁπάντων τούτων, ὁ ᾿Απόστολος ταῖς λέξεσι ταύταις ἐχρήσατο· καὶ οὐδὲ πώποτε ὡς κακοδοξίας διδάσκαλος ἐνομίσθη. Ἔτι μὴν καὶ ᾿Αρείου κτίσμα τὸν Υἱὸν ὡς ἓν τῶν ἄλλων τολμήσαντος εἰπεῖν, ἐπάκουσον οἷα Εὐσέβιος περὶ τούτου ἐν τῷ πρώτῳ βιβλίῳ τῷ πρὸς Μάρκελλον κατὰ λέξιν φησίν. Ὁ μονογενής Υἱὸς τοῦ Θεοῦ μόνος αὐτὸς, καὶ οὐδὲ ἄλλος ἀνηγόρευταί το καὶ ἔστιν. Ὅθεν εἰκότως ἄν τις μέμψαιτο τοῖς κτίσμα αὐτὸν φάναι τετολμηκόσιν, ἐξ οὐκ ὄντων ὅμοιον τοῖς λοιποῖς κτίσμασι γενόμενον. Καὶ πῶς γὰρ ἔτι ἔσται Υἱὸς, πῶς δὲ μονογενής τοῦ Θεοῦ, ὁ τὴν αὐτὴν τοῖς λοιποῖς κτίσμασιν ἐπιγραφόμενος φύσιν, τῶν τε πολλῶν γεννητῶν ἔσται εἷς, ἅτε τῆς ἐξ οὐκ ὄντων «τίσεως ὁμοίως αὐτοῖς μετασχὼν κοινωνίας; ᾿Αλλ' εὐχ ὧδε περὶ αὐτοῦ τὰ θεῖα παιδεύει λόγια. Εἶτα μετ᾿ ὀλίγα πάλιν ἐπιφέρει· Ὁ τοίνυν γεννητὸν ἐξ οὐκ ὄντων καὶ κτίσμα προηγούμενον ἐκ τοῦ μὴ ἔντος τὸν Υἱὸν ὀριζόμενος, λέληθε τοὔνομα μὲν αὐτῷ μόνον χαριζόμενος, τὸ δὲ ἀληθῶς, Υἱὸς εἶναι ἀρνούμενος. Ὁ γὰρ ἐξ οὐκ ὄντων γεγονώς, οὐκ ἀληθῶς γένοιτ᾽ ἂν Υἱὸς τοῦ Θεοῦ, ὅτι μηδὲ ἄλλο τι τῶν γεννητῶν. ᾿Αλλ᾿ ἀληθῶς Υἱὸς τοῦ Θεοῦ ὁ ἐξ αὐτοῦ, ὡς ἄτε ἐκ Πατρὸς ἀποτεχθεὶς, εἰκότως ἂν καὶ μονογενὴς καὶ ἀγαπητὸς χρηματίσειε τοῦ Πατρός. Οὕτω δὲ, καὶ Θεὸς ἂν εἴη. Τί γὰρ ἂν καὶ Θεοῦ γέννημα, ἢ τὸ τῷ γεγεννηκότι ἀφωμοιωμένον; Κτίζει μὲν οὖν βασιλεὺς πόλιν, ἀλλ᾽ οὐ γεννᾷ πόλιν· γεννᾷν δὲ υἱὸν, ἀλλ᾽ οὐ κτίζειν λέγεται. Καὶ τεχνίτης δημιουργός, ἀλλ᾽ οὐ πατὴρ γένοιτ᾽ ἂν τοῦ πρὸς αὐτοῦ δημιουργουμένου. Τοῦ δὲ ἐξ αὐτοῦ φύντος υἱοῦ, οὐκ ἂν δημιουργὸς λεχθείη. Καὶ δὴ καὶ ὁ τῶν ὅλων Θεὸς, τοῦ μὲν Υἱοῦ Πατὴρ, τοῦ δὲ κόσμου κτίστης ἂν εἰκότως καὶ ποιητὴς λέγοιτο. Εἰ δὲ ἅπαξ που τῆς Γραφῆς εὑρίσκοι τις εἰρημένον τὸ, Κύριος ἔκτισέ με ἀρχὴν ἐδῶν αὐτοῦ, εἰς ἔργα αὐτοῦ, τὸν νοῦν ἐπισκοπεῖν χρὴ τοῦ λόγου, ὃν μικρὸν ὕστερον ἐκθήσομαι, ἀλλὰ μὴ κατὰ Μάρκελλον ἐκ μιᾶς λέξεως, τὸ κυριώτατον τῆς Ἐκκλησίας παρασαλεύειν δόγμα. Τοιαῦτα μὲν καὶ ἕτερα πλείονα ὁ Παμφίλου Εὐσέβιος ἐν τῷ πρώτῳ λόγῳ τῷ πρὸς Μάρκελλόν φησιν. Καὶ ἐν τρίτῳ δὲ ὁ αὐτὸς, διδάσκων πῶς δεῖ τὸ κτίσμα, τὴν λέξιν ἐκδέχεσθαι, τοιάδε φησίν - Τούτων τοίνυν ὧδέ πη κατεσκευασμένων, ἀκόλουθόν ἐστι μετὰ τῶν προεκτεθέντων ἁπάντων, καὶ τὸ, Κύριος ἔκτισέ 107 κτίσμα, : με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, λελέχθαι. Εἰ δὲ λέγει ἐκτίσθαι ἑαυτὸν, οὐχ ὡς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρελθὼν ταῦτα ἂν εἴποι, οὐδ᾽ ὡς τοῖς λοιποῖς κτίσμασι καὶ αὐτὸς ἐκ τοῦ μὴ ὄντος ὁμοίως γεγονώς, ὅ τινες οὐκ ὀρθῶς ὑπειλήφασιν. ᾿Αλλ' ὡς ὑφεστὼς μὲν καὶ ζῶν, προών τε καὶ προϋπάρχων τῆς τοῦ παντὸς κόσμου συστάσεως· ἄρχειν δὲ τῶν ὅλων ὑπὸ τοῦ Κυρίου τοῦ ἑαυτοῦ Πατρὸς κατατεταγμένος· τοῦ ἔκτισεν ἐνταῦθα, ἀντὶ τοῦ κατέταξεν ἢ κατέστησεν εἰρημένου. Διαῤῥήδην οὖν τοὺς ἐν ἀνθρώποις ἄρχοντας καὶ ἡγεμόνας, κτίσιν ὠνόμασεν ὁ εἰπὼν ἀπόστολος, Ὑποτάγητε οὖν πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν Κύριον, εἴτε βασιλεῖ, ὡς ὑπερέχοντι, εἶτε ἡγεμόσιν, ὡς δι' αὐτοῦ πεμπομένοις. Καὶ ὁ εἰπὼν δὲ προφήτης, Ετοιμάζου τοῦ ἐπικαλεῖσθαι τὸν Θεόν σου, Ἰσραήλ· διότι ἰδοὺ στερεῶν βροrἔκτισεν, τὴν, καὶ κτίζων πνεῦμα, καὶ ἀναγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ· τὸ κτίζων, οὐκ ἐκ τοῦ γεγονότος ἐξ ἀνυπαρξίας παρείληφεν. Οὐ γὰρ τότε ἔκτισεν ὁ Θεὸς τὸ πνεῦμα, ὅτε τὸν Χριστὸν αὐτοῦ πᾶσιν ἀνθρώποις κατήγγειλεν · οὐδὲν γὰρ πρόσφατον ὑπὸ τὸν ἥλιον. Ἀλλ᾽ ἦν μὲν καὶ προϋπῆρχεν, ἀπεστέλλετο δὲ, καθ' ὂν καιρὸν ἦσαν οἱ ἀπόστολοι συνηγμένοι, ὅτε δίκην βροντῆς ἐγένετο ἦχος ἐκ τοῦ οὐρανοῦ, ὥσπερ φερομένης πνοῆς βιαίας· ἐπληρώθησαν δὲ Πνεύματος ἁγίου. Καὶ οὕτως εἰς πάντας ἀνθρώπους τὸν Χριστὸν τοῦ Θεοῦ κατήγγειλαν, ἀκολούθως τῇ προφητεία φησάσῃ, διότι Ἰδοὺ στερεῶν βροντὴν, καὶ κτίζων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ, τοῦ κτίζων, ἀντὶ τοῦ καταπέμπων, ἢ κατατάσσων εἰρημένου · τῆς 33 : κτίζων, δὲ βροντῆς, καθ᾽ ἕτερον τρόπον τὸ εὐαγγελικὸν κήρυγμα δηλούσης. Καὶ ὁ λέγων δὲ, Καρδίαν καθαράν κτίσον ἐν ἐμοὶ, ὁ Θεὸς, οὐχ ὡς μὴ ἔχων καρδίαν τοῦτο ἔλεγε· καθαρὰν δὲ αὐτῷ τὴν διάνοιαν ἀποτελεσθῆναι ηὔχετο. Οὕτως εἴρηται καὶ,Ινα τοὺς δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον, ἀντὶ τοῦ συναγάγῃ. Ὅρα μήποτε τοιοῦτόν ἐστι καὶ τὸ, Ἐνδύσασθε τὸν καινὸν ἄνθρωπον, τὸν κατὰ Θεὸν κτισθέντα. Καὶ τὸ, Εἴ τις οὖν ἐν Χριστῷ καινὴ κτίσις· καὶ ὅσα ἄλλα εὕροι τις ἂν τοιούτῳ τρόπῳ τὴν θεόπνευστον Γραφὴν διερευνώμενος. Μὴ θαυμάσῃς εἰ μεταφορικῶς καὶ ἐν τῷ, Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ, τὸ ἔκτισεν ἀντὶ τοῦ κατέστησεν ἢ κατέταξε. Τοιαῦτα μὲν ὁ Εὐσέβιος ἐν τοῖς πρὸς Μάρκελλον διἐξεισιν. Ἡμεῖς δὲ αὐτὰ παρεθέμεθα, διὰ τοὺς μάτην ἐρεσχελοῦντας, καὶ βλασφημεῖν τὸν ἄνδρα ἐπιχειρήσαντας. Οὔτε γὰρ ἔχουσι δεῖξαι, ὅτι Εὐσέβιος ἀρχὴν τῆς ὑπάρξεως δίδωσι τῷ Υἱῷ τοῦ Θεοῦ, κᾶν ταῖς τῆς οἰκονομίας λέξεσιν ἱ ἐν τοῖς βιβλίοις εὑρίσκουσιν αὐτὸν καταχρώμενον· μάλιστα δὲ, ὅτι ζηλωτὴς καὶ θαυμαστὴς τῶν Ωριγένους βιβλίων ἐστὶν, ἐν οἷς πανταχοῦ τὸν Υἱὸν ἐκ τοῦ Πατρὸς γεννηθέντα εὑρίσκουσιν οἱ τῶν Ωριγένους βιβλίων τὸ βάθος κατανοῆσαι δυνάμενοι. Καὶ ταῦτα μὲν ἐν παρεκβάσει, διὰ τοὺς λοιδορεῖν ἐπιχειρήσαντας τὸν Εὐσέβιον εἴρηται.
Epeidē de tines epecheirēsan kai auton loidorēsai, phēmi dē ton Pamphilou Eusebion, hōs areianizonta en hois logois exedōke, mikra kai peri autou eipein ouk akairon hēgoumai. Prōton men gar, tę̄ en Nikaią synodǭ to homoousion horizousę̄ kai parēn kai synetheto; legei de kai autos en tǭ tritǭ bibliǭ tǭ eis ton bion Kōnstantinou kata lexin tauta; Pantas de ho basileus eis homonoian elaunōn, eis hote homognōmonas kai homodoxous autous epi tois amphisbētoumenois hapasi to ep᾿ autǭ katestēsen; hōs homophōnon kratēsai tēn en Nikaią pistin. Ei toinyn Eusebios tēs ekeise synodou mnēmēn poioumenos, lelysthai men ta tote amphisbētoumena legei, pantas de homophronēsai kai homodoxēsai, pōs areianizein auton tines hypolambanousin? Planōntai de kai ᾿Areianoi, phronein auton nomizontes ta autōn. ᾿All' erei tis, hōs en tois logois autou areianizein dokei, tǭ synechōs le; gein, dia Christou. Pros hon apokrinoumetha, hoti tę̄ lexei tautę̄ pollakis kai hoi tēs Ekklēsias echrēsanto, kai tais allais tais mēnyousais tēn oikonomian tēs anthrōpotētos tou Sōtēros hēmōn. Kai pro ge hapantōn toutōn, ho ᾿Apostolos tais lexesi tautais echrēsato; kai oude pōpote hōs kakodoxias didaskalos enomisthē. Eti mēn kai ᾿Areiou ktisma ton Huion hōs hen tōn allōn tolmēsantos eipein, epakouson hoia Eusebios peri toutou en tǭ prōtǭ bibliǭ tǭ pros Markellon kata lexin phēsin. Ho monogenēs Huios tou Theou monos autos, kai oude allos anēgoreutai to kai estin. Hothen eikotōs an tis mempsaito tois ktisma auton phanai tetolmēkosin, ex ouk ontōn homoion tois loipois ktismasi genomenon. Kai pōs gar eti estai Huios, pōs de monogenēs tou Theou, ho tēn autēn tois loipois ktismasin epigraphomenos physin, tōn te pollōn gennētōn estai heis, hate tēs ex ouk ontōn «tiseōs homoiōs autois metaschōn koinōnias? ᾿All' euch hōde peri autou ta theia paideuei logia. Eita met᾿ oliga palin epipherei; Ho toinyn gennēton ex ouk ontōn kai ktisma proēgoumenon ek tou mē entos ton Huion orizomenos, lelēthe tounoma men autǭ monon charizomenos, to de alēthōs, Huios einai arnoumenos. Ho gar ex ouk ontōn gegonōs, ouk alēthōs genoit᾽ an Huios tou Theou, hoti mēde allo ti tōn gennētōn. ᾿All᾿ alēthōs Huios tou Theou ho ex autou, hōs ate ek Patros apotechtheis, eikotōs an kai monogenēs kai agapētos chrēmatiseie tou Patros. Houtō de, kai Theos an eiē. Ti gar an kai Theou gennēma, ē to tǭ gegennēkoti aphōmoiōmenon? Ktizei men oun basileus polin, all᾽ ou genną polin; gennąn de huion, all᾽ ou ktizein legetai. Kai technitēs dēmiourgos, all᾽ ou patēr genoit᾽ an tou pros autou dēmiourgoumenou. Tou de ex autou phyntos huiou, ouk an dēmiourgos lechtheiē. Kai dē kai ho tōn holōn Theos, tou men Huiou Patēr, tou de kosmou ktistēs an eikotōs kai poiētēs legoito. Ei de hapax pou tēs Graphēs heuriskoi tis eirēmenon to, Kyrios ektise me archēn edōn autou, eis erga autou, ton noun episkopein chrē tou logou, hon mikron hysteron ekthēsomai, alla mē kata Markellon ek mias lexeōs, to kyriōtaton tēs Ekklēsias parasaleuein dogma. Toiauta men kai hetera pleiona ho Pamphilou Eusebios en tǭ prōtǭ logǭ tǭ pros Markellon phēsin. Kai en tritǭ de ho autos, didaskōn pōs dei to ktisma, tēn lexin ekdechesthai, toiade phēsin - Toutōn toinyn hōde pē kateskeuasmenōn, akolouthon esti meta tōn proektethentōn hapantōn, kai to, Kyrios ektise 107 ktisma, : me archēn hodōn autou eis erga autou, lelechthai. Ei de legei ektisthai heauton, ouch hōs ek tou mē ontos eis to einai parelthōn tauta an eipoi, oud᾽ hōs tois loipois ktismasi kai autos ek tou mē ontos homoiōs gegonōs, ho tines ouk orthōs hypeilēphasin. ᾿All' hōs hyphestōs men kai zōn, proōn te kai proÿparchōn tēs tou pantos kosmou systaseōs; archein de tōn holōn hypo tou Kyriou tou heautou Patros katatetagmenos; tou ektisen entautha, anti tou katetaxen ē katestēsen eirēmenou. Diarrhēdēn oun tous en anthrōpois archontas kai hēgemonas, ktisin ōnomasen ho eipōn apostolos, Hypotagēte oun pasę̄ anthrōpinę̄ ktisei dia ton Kyrion, eite basilei, hōs hyperechonti, eite hēgemosin, hōs di' autou pempomenois. Kai ho eipōn de prophētēs, Etoimazou tou epikaleisthai ton Theon sou, Israēl; dioti idou stereōn brorektisen, tēn, kai ktizōn pneuma, kai anangellōn eis anthrōpous ton Christon autou; to ktizōn, ouk ek tou gegonotos ex anyparxias pareilēphen. Ou gar tote ektisen ho Theos to pneuma, hote ton Christon autou pasin anthrōpois katēngeilen ; ouden gar prosphaton hypo ton hēlion. All᾽ ēn men kai proÿpērchen, apestelleto de, kath' on kairon ēsan hoi apostoloi synēgmenoi, hote dikēn brontēs egeneto ēchos ek tou ouranou, hōsper pheromenēs pnoēs biaias; eplērōthēsan de Pneumatos hagiou. Kai houtōs eis pantas anthrōpous ton Christon tou Theou katēngeilan, akolouthōs tę̄ prophēteia phēsasę̄, dioti Idou stereōn brontēn, kai ktizōn pneuma, kai apangellōn eis anthrōpous ton Christon autou, tou ktizōn, anti tou katapempōn, ē katatassōn eirēmenou ; tēs 33 : ktizōn, de brontēs, kath᾽ heteron tropon to euangelikon kērygma dēlousēs. Kai ho legōn de, Kardian katharan ktison en emoi, ho Theos, ouch hōs mē echōn kardian touto elege; katharan de autǭ tēn dianoian apotelesthēnai ēucheto. Houtōs eirētai kai,Ina tous dyo ktisę̄ eis hena kainon anthrōpon, anti tou synagagę̄. Hora mēpote toiouton esti kai to, Endysasthe ton kainon anthrōpon, ton kata Theon ktisthenta. Kai to, Ei tis oun en Christǭ kainē ktisis; kai hosa alla heuroi tis an toioutǭ tropǭ tēn theopneuston Graphēn diereunōmenos. Mē thaumasę̄s ei metaphorikōs kai en tǭ, Kyrios ektise me archēn hodōn autou, to ektisen anti tou katestēsen ē katetaxe. Toiauta men ho Eusebios en tois pros Markellon diexeisin. Hēmeis de auta parethemetha, dia tous matēn ereschelountas, kai blasphēmein ton andra epicheirēsantas. Oute gar echousi deixai, hoti Eusebios archēn tēs hyparxeōs didōsi tǭ Huiǭ tou Theou, kan tais tēs oikonomias lexesin hi en tois bibliois heuriskousin auton katachrōmenon; malista de, hoti zēlōtēs kai thaumastēs tōn Ōrigenous bibliōn estin, en hois pantachou ton Huion ek tou Patros gennēthenta heuriskousin hoi tōn Ōrigenous bibliōn to bathos katanoēsai dynamenoi. Kai tauta men en parekbasei, dia tous loidorein epicheirēsantas ton Eusebion eirētai.
Since some have tried to revile Eusebius, son of Pamphilus, himself, as holding with Arius in the works he published, I think it not out of place to say a little about him too. First, he was present at the synod of Nicaea which defined the homoousios and agreed to it. He himself says word for word in the third book of the Life of Constantine: “Driving all to concord, the emperor brought them, as far as lay with him, to be of one mind and one opinion on all the disputed points, so that the faith of Nicaea prevailed with one voice.” If, then, Eusebius, recalling that synod, says that the disputes of that time were resolved and that all were of one mind and one opinion, how do some suppose that he held with Arius? The Arians too are mistaken in thinking that he held their views. But someone will say that in his works he seems to hold with Arius, because he often says “through Christ.” To him we will answer that the church’s writers have often used this expression, and the others that indicate the dispensation of our Saviour’s humanity; and before all of them the apostle used these expressions, and was never thought a teacher of wrong belief. Moreover, since Arius dared to call the Son a creature like one of the others, hear what Eusebius says about this word for word in the first book against Marcellus: “He alone, and no other, has been declared and is the only-begotten Son of God. So one might rightly blame those who have dared to call him a creature, come into being from things that are not, like the other creatures. For how will he still be a Son, how the only-begotten of God, if he is assigned the same nature as the other creatures and is one of the many begotten things, sharing like them in creation from things that are not? But not so do the divine oracles teach about him.” Then a little later he adds: “He, then, who defines the Son as a thing begotten from things that are not and a creature brought from non-existence, has unwittingly granted him only the name, while in truth denying that he is a Son. For he who has come into being from things that are not would not truly be a Son of God, any more than any other of the begotten things. But he who is truly the Son of God, as born from him as from a Father, would rightly be called the only-begotten and beloved of the Father; and so he would also be God. For what else is the offspring of God than that which is made like him who begot it? A king founds a city, but does not beget a city; he is said to beget a son, not to found one. And a craftsman would be the maker, not the father, of what he makes; but of a son born from him he would not be called the maker. So too the God of the universe would rightly be called Father of the Son, but creator and maker of the world. And if anywhere in Scripture one finds it said, ‘The Lord created me a beginning of his ways for his works,’ one must consider the sense of the saying, which I will set out a little later, and not, like Marcellus, shake the chief doctrine of the church from a single word.” Such things, and many more, Eusebius, son of Pamphilus, says in the first discourse against Marcellus. In the third the same author, explaining how the word “created” should be understood, says this: “These things being so established, it follows, with all that has been set out before, that ‘The Lord created me a beginning of his ways for his works’ was said too. If he says he was created, he would not say this as having passed from not being into being, nor as having himself come into being from nothing like the other creatures, as some have wrongly supposed; but as subsisting and living, existing beforehand and pre-existing before the formation of the whole world, and appointed to rule over all things by the Lord his Father; ‘created’ being said here for ‘appointed’ or ‘established’. Indeed the apostle expressly called rulers and governors among men a creation when he said, ‘Submit yourselves to every human creation for the Lord’s sake, whether to a king as supreme, or to governors as sent by him.’ And the prophet who said, ‘Prepare to call upon your God, Israel; for behold, I am he who makes the thunder firm and creates spirit and announces his Christ to men,’ did not use ‘creates’ of what came into being from non-existence. For God did not create the Spirit then, when he announced his Christ to all men, for ‘there is nothing new under the sun’; but it existed and pre-existed, and was sent at the time when the apostles were gathered, when like thunder there came a sound from heaven as of a rushing violent wind, and they were filled with the Holy Spirit. And so they announced the Christ of God to all men, in accordance with the prophecy which said, ‘Behold, I am he who makes the thunder firm and creates spirit and announces his Christ to men’; ‘creates’ being said for ‘sends down’ or ‘appoints’, while the thunder in another way signifies the preaching of the gospel. And he who says, ‘Create in me a clean heart, O God,’ did not say this as though he had no heart, but prayed that his mind might be made pure. So too it is said, ‘that he might create the two into one new man,’ for ‘unite’. See whether this is not also the sense of ‘Put on the new man, created according to God,’ and ‘If anyone is in Christ, he is a new creation,’ and whatever else one may find of this kind by searching the divinely inspired Scripture. Do not be surprised if in ‘The Lord created me a beginning of his ways’ ‘created’ is used metaphorically for ‘established’ or ‘appointed’.” This is what Eusebius sets out in the books against Marcellus. We have quoted it because of those who quibble in vain and have tried to calumniate the man. For they cannot show that Eusebius gives the Son of God a beginning of existence, even if they find him using the expressions of the dispensation in his books; especially since he is a zealous admirer of Origen’s books, in which those who can grasp the depth of Origen’s books find everywhere that the Son was begotten from the Father. This has been said in a digression, because of those who have tried to revile Eusebius.
Prov 8:22 (quotation, high confidence) · 1 Pet 2:13 (quotation, high confidence) · 1 Pet 2:14 (quotation, high confidence) · Amos 4:12 (quotation, high confidence) · Amos 4:13 (quotation, high confidence) · Eccl 1:9 (quotation, high confidence) · Acts 2:2 (allusion, high confidence) · Acts 2:4 (allusion, high confidence) · Ps 51:10 (50:12 LXX) (quotation, high confidence) · Eph 2:15 (quotation, high confidence) · Eph 4:24 (quotation, high confidence) · 2 Cor 5:17 (quotation, high confidence) · Matt 3:17 (echo, low confidence)
Notes and citation
Summary: Socrates defends Eusebius of Caesarea against the charge of Arianism, quoting his assent at Nicaea and his works against Marcellus on Prov 8:22 (“created” as “appointed”).
- The quotations are from Eusebius, Ecclesiastical Theology 1.8–10 and 3.2–3, which Socrates calls the books against Marcellus. The first is from Life of Constantine 3.13.
- “I am he who makes the thunder firm and creates spirit and announces his Christ to men” is Amos 4:13 in the Septuagint.
- “The dispensation” (oikonomia) refers to the incarnation.
- The scan repeats some words (“κτίσμα”, “ἔκτισεν”, “κτίζων”) as stray marginal entries in this chapter; they are not translated.
Extrabiblical texts: Eusebius, Vit. Const. 3.13 (Life of Constantine; quotation); Eusebius, Eccl. theol. 1.8-10 (On Ecclesiastical Theology; quotation); Eusebius, Eccl. theol. 3.2-3 (On Ecclesiastical Theology; quotation)
Topics: Christology, Trinity, Scripture and canon
Cite (SBL): Socrates, Hist. eccl. 2.21 (PG 67:239–243; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-21
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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.
2.22PG 67:245–247
Οἱ μέντοι ἐν Σαρδικῇ συνελθόντες, καὶ ἐν Φιλίππου πόλει τῆς Θράκης ἰδιάζοντα συνέδρια ποιησάμενοι, τὰ δοκοῦντα αὐτοῖς ἑκάτεροι πράξαντες, κατὰ πόλεις τὰς ἑαυτῶν ἀνεχώρησαν. Διεσπᾶτο οὖν τῆς Ἀνατολῆς ἡ Δύσις· καὶ ἦν ὄρος τῆς κοινωνίας αὐτοῖς, τὸ ὄρος τὸ λεγόμενον Τισοῦκις, ὅπερ ἐστὶν Ἰλλυριῶν τε καὶ Θρᾳκῶν· καὶ ἕως μὲν τοῦ ὄρους τούτου, ἀδιάφορος ἦν ἡ κοινωνία, διαφόρου τυγχανούσης τῆς πίστεως· περαιτέρω δὲ ἀλλήλοις οὐκ ἐκοινώνουν. Τοιαύτη τις ἦν τότε τῆς περὶ τὰς Ἐκκλησίας καταστάσεως σύγχυσις. Μεταταῦτα δὲ εὐθὺς ὁ τῶν ἑσπερίων μερῶν βασιλεὺς κ, τὰ ἐν τῇ κατὰ Σαρδικὴν γενόμενα γνώριμα τῷ ἀδελφῷ Κωνσταντίῳ καθίστησιν, ἀποδίδοσθαί τε τοῖς περὶ Παῦλον καὶ ᾿Αθανάσιον τοὺς ἰδίους τόπους παρεκελεύετο. Ὡς δὲ ὁ Κωνστάντιος παρεῖλκε πρὸς τὰ γραφόμενα, αἴρεσιν αὖθις προὐτίθει ὁ τῶν ἐσπερίων μερῶν βασιλεὺς, ἢ δέχεσθαι τοὺς περὶ Παῦλον καὶ ᾿Αθανάσιον ἐν τῇ οἰκείᾳ τάξει, καὶ ἀποδιδόναι αὐτοῖς τὰς Ἐκκλησίας· ἡ μὴ ποιοῦντα τοῦτο, ἐχθρόν τε εἶναι, καὶ προσδέχεσθαι πόλεμον. Ἔστι δὲ τὰ πρὸς τὸν ἀδελφὸν γραφέντα, τάδε · Ωδε μέν είσι παρ' ἐμοὶ ᾿Αθανάσιος καὶ Παῦλος· ἀλλὰ πυνθανόμενος διέγνων, εὐσεβείας αὐτοὺς χάριν διώκεσθαι. Εἱ μὲν οὖν ἐπαγγέλλῃ ἀποδιδόναι τούτοις τοὺς θρό νους, ἐπαμυνόμενος τοὺς μάτην αὐτοῖς προσφυομέ νους, ἀποστελῶ πρὸς σὲ τοὺς ἄνδρας. Εἰ δ᾽ ἀνανεύοις ταῦτα οὕτω ποιεῖν, εὖ ἴσθι, ὅτι αὐτὸς ἐγὼ αὐτόθε γενόμενος, καὶ ἄκοντός σου τούτοις τοὺς οἰκείους ἀποδίδωμι θρόνους.
Hoi mentoi en Sardikę̄ synelthontes, kai en Philippou polei tēs Thrakēs idiazonta synedria poiēsamenoi, ta dokounta autois hekateroi praxantes, kata poleis tas heautōn anechōrēsan. Diespato oun tēs Anatolēs hē Dysis; kai ēn oros tēs koinōnias autois, to oros to legomenon Tisoukis, hoper estin Illyriōn te kai Thrąkōn; kai heōs men tou orous toutou, adiaphoros ēn hē koinōnia, diaphorou tynchanousēs tēs pisteōs; peraiterō de allēlois ouk ekoinōnoun. Toiautē tis ēn tote tēs peri tas Ekklēsias katastaseōs synchysis. Metatauta de euthys ho tōn hesperiōn merōn basileus k, ta en tę̄ kata Sardikēn genomena gnōrima tǭ adelphǭ Kōnstantiǭ kathistēsin, apodidosthai te tois peri Paulon kai ᾿Athanasion tous idious topous parekeleueto. Hōs de ho Kōnstantios pareilke pros ta graphomena, airesin authis proutithei ho tōn esperiōn merōn basileus, ē dechesthai tous peri Paulon kai ᾿Athanasion en tę̄ oikeią taxei, kai apodidonai autois tas Ekklēsias; hē mē poiounta touto, echthron te einai, kai prosdechesthai polemon. Esti de ta pros ton adelphon graphenta, tade ; Ōde men eisi par' emoi ᾿Athanasios kai Paulos; alla pynthanomenos diegnōn, eusebeias autous charin diōkesthai. Hei men oun epangellę̄ apodidonai toutois tous thro nous, epamynomenos tous matēn autois prosphyome nous, apostelō pros se tous andras. Ei d᾽ ananeuois tauta houtō poiein, eu isthi, hoti autos egō autothe genomenos, kai akontos sou toutois tous oikeious apodidōmi thronous.
Those who had met at Sardica, and those who had held a separate council at Philippopolis in Thrace, having each done what seemed good to them, went back to their own cities. So the West was torn from the East, and the boundary of their communion was the mountain called Soucis, which lies between the Illyrians and the Thracians. As far as this mountain communion was unbroken, though the faith differed; beyond it they did not communicate with one another. Such was the confusion of the state of the churches at that time. Immediately after this the emperor of the western parts made known to his brother Constantius what had happened at Sardica, and urged that Paul and Athanasius be given back their own places. When Constantius delayed over what was written, the emperor of the western parts again offered him the choice either of receiving Paul and Athanasius in their own rank and restoring their churches to them, or, if he would not do this, of being his enemy and expecting war. What he wrote to his brother is as follows: “Athanasius and Paul are here with me; and on inquiry I have learned that they are persecuted for the sake of piety. If, then, you promise to restore their thrones to them, punishing those who have attacked them without cause, I will send the men to you. But if you refuse to do this, know well that I myself will come there and restore their own thrones to them even against your will.”
Notes and citation
Summary: After Sardica East and West break communion at Mount Soucis; Constans threatens Constantius with war unless Athanasius and Paul are restored.
- The scan reads the mountain’s name as “Tisoukis”; it is the pass of Soucis (Succi) between Illyricum and Thrace.
Cite (SBL): Socrates, Hist. eccl. 2.22 (PG 67:245–247; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-22
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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.