Church History 2.29–2.36
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
2.29PG 67:275–277
Τότε δὴ καὶ Φωτεινὸς Ρ ὁ τῆς ἐκεῖ Εκκλησίας προ εστηκώς, τὸ παρευρεθὲν αὐτῷ δόγμα φανερώτερον ἐξεθρύλλει. Διὸταραχῆς ἐκ τούτου γενομένης, ὁ βασιλεὺς | σύνοδον ἐπισκόπων ἐν τῷ Σιρμίῳ γενέσθαι ἐκέλευσε. Συνῆλθαν οὖν ἐκεῖ, τῶν μὲν ἀνατολικῶν Μάρκος ὁ ᾿Αρεθούσιος, Γεώργιός τε ὁ ᾿Αλεξανδρείας, ὧν οἱ ἀρειανίζοντες ἔπεμψαν, ἀποκινήσαντες Γρηγόριον, ὡς μοι πρότερον εἴρηται, Βασίλειός τε ὁ ἐκβληθέντος Μαρκέλλου τῆς ἐν ᾿Αγκύρᾳ προεστὼς Ἐκκλησίας, Παγκράτιος Πηλουσίου, Ὑπατιανὸς Ήρακλείας. Τῶν δὲ δυτικῶν, Οὐάλης Μουρσῶν, καὶ ὁ περιβόητος τοῖς τότε ἀνθρώποις Ὅσιος ὁ τῆς ἐν Ἱσπανίᾳ Κουδρούβης ἐπίσκοπος ἄκων παρῆν. Οὗτοι μετὰ τὴν ὑπατείαν Σεργίου, καὶ Νιγριανοῦ, καθ' ὃν ἐνιαυτὸν διὰ τοὺς ἐκ τῶν πολέμων θορύβους, οὐδεὶς ὕπατος τὰς συνήθεις ὑπατείας ἐπετέλεσε · συνελθόντες δὲ ἐν Σιρμίῳ, καὶ τὸν Φωτεινὸν τὸ δόγμα Σαβελλίου τοῦ Λίβυος καὶ Παύλου τοῦ Σαμοσατέως φρονοῦντα φωράσαντες, καθεῖλον εὐθύς. Καὶ τοῦτο μὲν ὡς καλῶς καὶ δικαίως γενόμενον, πάντες ἐπήνεσαν καὶ τότε καὶ μεταταῦτα· οἱ δὲ ἐπιμείναντες, ἔπραξαν ὅπερ οὐ πᾶσιν ἦν ἄριστον.
Tote dē kai Phōteinos R ho tēs ekei Ekklēsias pro estēkōs, to pareurethen autǭ dogma phanerōteron exethryllei. Diotarachēs ek toutou genomenēs, ho basileus | synodon episkopōn en tǭ Sirmiǭ genesthai ekeleuse. Synēlthan oun ekei, tōn men anatolikōn Markos ho ᾿Arethousios, Geōrgios te ho ᾿Alexandreias, hōn hoi areianizontes epempsan, apokinēsantes Grēgorion, hōs moi proteron eirētai, Basileios te ho ekblēthentos Markellou tēs en ᾿Ankyrą proestōs Ekklēsias, Pankratios Pēlousiou, Hypatianos Ērakleias. Tōn de dytikōn, Oualēs Moursōn, kai ho periboētos tois tote anthrōpois Hosios ho tēs en Hispanią Koudroubēs episkopos akōn parēn. Houtoi meta tēn hypateian Sergiou, kai Nigrianou, kath' hon eniauton dia tous ek tōn polemōn thorybous, oudeis hypatos tas synētheis hypateias epetelese ; synelthontes de en Sirmiǭ, kai ton Phōteinon to dogma Sabelliou tou Libyos kai Paulou tou Samosateōs phronounta phōrasantes, katheilon euthys. Kai touto men hōs kalōs kai dikaiōs genomenon, pantes epēnesan kai tote kai metatauta; hoi de epimeinantes, epraxan hoper ou pasin ēn ariston.
At that time Photinus, who presided over the church there, was publishing the doctrine he had devised more openly. As this caused disturbance, the emperor ordered a synod of bishops to be held at Sirmium. There met, of the easterners, Mark of Arethusa; George of Alexandria, whom the Arians had sent after removing Gregory, as I said before; Basil, who presided over the church of Ancyra after Marcellus was expelled; Pancratius of Pelusium; and Hypatianus of Heraclea. Of the westerners, Valens of Mursa was present, and Hosius, bishop of Corduba in Spain, so celebrated among the men of that time, was present against his will. They met at Sirmium after the consulship of Sergius and Nigrinianus, in the year in which, because of the disturbances of the wars, no consul held the usual consulship. Detecting that Photinus held the doctrine of Sabellius the Libyan and Paul the Samosatene, they deposed him at once. This all praised, both then and afterwards, as rightly and justly done; but those who stayed on did what was not best in the eyes of all.
Notes and citation
Summary: A synod at Sirmium (351) deposes Photinus for teaching like Sabellius and Paul of Samosata.
Topics: Heresy, Christology
Cite (SBL): Socrates, Hist. eccl. 2.29 (PG 67:275–277; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-29
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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.
2.30PG 67:279–291
Ὥσπερ γὰρ καταγινώσκοντες τῶν πάλαι αὑτοῖς περὶ τῆς πίστεως δεδογμένων, αὖθις ἑτέρας περὶ τῆς πίστεως ἐνομοθέτουν ἐκθέσεις. Μίαν μὲν ἣν Μάρκος ὁ ᾿ΑἈρεθούσιος ὑπηγόρευσεν Ἑλλάδι γλώσσῃ ἄλλας δὲ τῇ Ῥωμαίων φωνῇ, σύμφωνον οὐχ ἐχούσας οὔτε τὴν λέξιν, οὔτε τὴν σύνθεσιν, οὔτε πρὸς ἑαυτὰς, οὔτε μὴν πρὸς τὴν Ἑλληνικὴν, ἣν ὁ ᾿λρεθούἃ σιος ὑπηγόρευσε. Τὴν μὲν οὖν μίαν τῶν Ῥωμαϊκῶν ἐκθέσεων, τῇ ὑπὸ Μάρκου συντεθείσῃ συζεύξας ἐνταῦθα ὑποτάξω. Τὴν δὲ δευτέραν, ἣν ὕστερον ἐν Σιρμίῳ ἀνέγνωσαν, τῷ οἰκείῳ τάξωμεν τόπῳ, ὅτε τὰ ἐν γενόμενα ἐκτιθέμεθα. Ἰστέον δὲ, ἃ ὅτι ἀμφότεραι εἰς Ελλάδα μετεδλήθησαν γλῶτταν. : "Ἔστι δὲ ἡ ὑπὸ Μάρκου ὑπαγορευθεῖσα τῆς πίστεως 195 ἔκθεσις ἧδε" Πιστεύομεν ᾳ εἰς ἕνα Θεὼν Πατέρα παντοκράτορα, τὸν κτίστην καὶ ποιητὴν τῶν πάντων " ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς ἐπὶ γῆς ὀνομά: ζεται. Καὶ εἰς τὸν μονογενῇ αὑτοῦ Υἱὸν, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν πρὸ πάντων τῶν αἰώνων : ἐχ τοῦ Πατρὸς γεννηθέντα, Θεὸν Θεοῦ, φῶς φωτὸς, δι᾽ οὗ ἐγένετο τὰ πάντα, τὰ τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, τὰ τὰ ἀόρατα. Λόγον ὄντα σοφίαν, καὶ φῶς ἀληθινὸν, ζωήν. Τὸν ἐπ᾿ ἐσχάτων τῶν ἡμερῶν δι᾽ ἡμᾶς ἐνανθρωπήσαντα, γεννηθέντα τῆς ἁγίας Παρθένου, σταυρω^ θέντα ἀποθανόντα ταφέντα, ἀναστάντα.' μὲ, 15. νεκρῶν τῇ τρέτῃ ἡμέρᾳ, ἀναληφθέντα εἰς οὐρανὸν, καθίσαντα δεξιῶν τοῦ Πατρὸς, ἐρχόμενον ἐπὶ συντελείᾳ τοῦ αἰῶνος κρῖναι ζῶντας καὶ νεκροὺς, ἀπηδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ" οὗ ἡ βασιλεία ἀκατάπαυστος οὖσα διαμένει 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, τουτέστι τὸν 11αράκλητον" ὅπερ ἐπαγγειλάμενος τοῖς ἀποστόλοις μετὰ τὴν εἰς οὐρανοὺς ἄνοδον ἀποστεῖλαι διδάξαι ὑπομνῆσαι αὐτοὺς πάντα, ἔπεμψεν. οὗ καὶ ἀγιάζονται αἱ τῶν εἰλικρινῶς εἰς αὐτὸν πεπιστευκότων Ψυχαί. Τοὺς δὲ λέγοντας ἐξ οὐχ ὄντων τὸν Υἱὸν, ἣ ἐξ ἑτέρας ὑποστάσεως, μὴ τοῦ Θεοῦ, ὅτι χρόνος ἢ αἰὼν ὅτε οὐκ ἦν, ἀλλοτρίους οἶδεν ἡ ἁγία Καθολικὴ Ἐκκλησία. Πάλιν οὖν ἐροῦμεν, εἴ τις τὸν Πατέρα καὶ τὸν Υἱὸν δύο λέγει Θεοὺς, ἀνάθεμα ἔστω. Καὶ εἴ τις λέγων Θεὸν τὸν Χριστὸν πρὸ αἰώνων Υἱὸν τοῦ Θεοῦ, ὑπουργηκότα τῷ Πατρὶ εἰς τὴν τῶν ὅλων δημεουργίαν μὴ ὁμολογοίη, ἀνάθεμα ἔστω. Εἴ τις τὸν ἀγέννητον, ἢ μέρος αὐτοῦ, ἐχ Μαρίας λέγειν γεγεννῆσθαι τολμᾷ, ἀνάθεμα ἔστω. Εἴ τις κατὰ πρόγνωσιν τὸν ἐχ Μαρίας λέγοι υἱὸν εἶναι, καὶ μὴ πρὸ αἰώνων τοῦ Πατρὸς γεγεννημένον πρὸς τὸν Θεὸν εἶναι, καὶ δι᾽ αὐτοῦ γεγενῆσθαι τὰ πάντα, ἀνάθεμα ἔστω. τις τὴν οὐσίαν τοῦ Θεοῦ πλατύνεσθαι, ἣ συστέλλεσθαι φάσχοι, ἀνάθεμα ἔστω. Εἴ τις πλατυνομένην τὴν οὐσίαν τοῦ Θεοῦ τὸν Υἱὸν λέγοι ποιεῖν, ἣ τὸν πλατυσμὸν τῆς οὐσίας αὐτοῦ Υἱὸν ὀνομάξεν, ἀνάθεμα ἔστω. Εἴτις ἐνδιάθετον προφοριχὼν λόγον λέγοι τὸν Υἱὸν τοῦ Θεοῦ, ἀνάθεμα ἔστω. Εἴτις ἄνθρωπον μόνον λέγοι τὸν Υἱὸν τὸν Μαρίας, ἀνάθεμα ἔστω. Εἴ τις Θεὸν καὶ ἄνθρωπον τὸν ἐκ Μαρίας λέγων, Θεὸν τὸν ἀγέννητον αὐτὸν ἀνάθεμα ἔστω. Εἴ τις τὸ, ᾿Εγὼ Θεὸς πρῶτος, καὶ ἐγὼ μεταταῦτα, καὶ πιὴν ἐμοῦ οὖχ ἔστι Θεὸς, τὸ ἐπ᾽ ἀναιρέσει εἰδώλων τῶν μὴ ὄντων θεῶν εἰρημένον, ἐπ᾽ ἀναιρέσει τοῦ μονογενοῦς πρὸ τῶν αἰώνων Θεοῦ Ἰουδαϊκῶς ἐχλαμθάνοι, ἀνάθεμα ἔστω. Εἴ τις τὸ, Αὐγος σὰρξ ἐγένετο ἀκούων, τὸν Λόγον εἰς σάρκα μεταθδεθλῃσθαι νομίζοι, Ὦ τροπὴν ὑπομεμενηχότα ἀνειληφέναι τὴν ἀνάϑεμα ἔστω. Ἐ τις τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ ἐσταυρωμένον ἀκούων, φθορὰν ἢ πάθος, 3) τροπὴν, ἢ μείωσιν, ἢ ἀναίρεσιν ὑπομεμενηχένλι λέγοι, ἀνάθεμα ἔστω, Εἴ τις τὸ, Ποιήσωμεν ἄνθρωπον, μὴ τὸν Πατέρα πρὸς τὸν Υἱὸν λέγειν, ἀλλὰ αὐτὸν πρὸς ἑαυτὸν λέγοι τὸν Θεὸν εἰρηκέναι, ἀνάθεμα ἔστω. Εἴ τις μὴ τὸν Υἱὼν λέγοι τῷ ἑωρᾶσθαι, ἀλλὰ τὸν ἀγέννητον θεὸν ἣ μέρος αὐτοῦ, ἀνάθεμα ἔστω. Εἴτις τῷ 4: 65; 12. Ὁ 1, 14. 4 Ἰαχὼσ μὴ τὸν Υἱὸν ὡς ἄνθρωπον πεπαλαιχέναι, ἀλλὰ τὸν ἀγέννητον Θεὸν, ἢ μέρος αὐτοῦ λέγοι, θεμα ἔστω. Εἴ τις τὸ, "Εὔρεξε Κύριος παρὰ Κυμὴ ἐπὶ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ ἐχλαμθάνοι, ἀλλ᾽ αὐτὸν παρ᾽ ἑαυτοῦ λέγοι βεδρεχέναι, ἀνάθεμα ἔστω. "Ἔθρεξε γὰρ Κύριος ὁ Υἱὸς, παρὰ Κυρίου τοῦ Πατρός. Εἴ τις ἀκούων Κύριον τὸν Πατέρα, καὶ τὸν Υἱὸν Κύριον, καὶ Κύριον τὸν Πατέρα καὶ τὸν Υἱὸν εἴποι, καὶ Κύριος ἐχ Κυρίου λέγων, δύο λέγοι Θεοὺς, ἀνάθεμα ἔστω. γὰρ συντάσσομεν τὸν Υἱὸν τῷ Πατρὶ, ἀλλ' ὑποτεταγμένον τῷ Ηατρί. γὰρ κατῆλθεν εἰς σῶμα τἄἄνευ βουλῆς τοῦ οὐδὲ ἔῤρεξεν ἀφ᾽ ἑαυτοῦ, ἀλλὰ παρὰ Κυρίου αὐθεντοῦντος, δηλαδὴ τοῦ Πατρός. Οὔτε χάθηται δεξιῶν ἀφ᾽ ἑαυτοῦ, ἀλλ᾽ ἀκούει τοῦ Πατρὸς λέγοντος" Κάθου ἐκ βοάοι η ἃ δεξιῶν μου, ἀνάθεμα ἔστω. Εἴτις τὸν Πατέρα καὶ τὸν τὸ ἅγιον Πνεῦμα ἕν πρόσωπον λέγοι, ἀνάθεμα ἔστω. Εἴ τις τὸ Πνεῦμα τὸ ἅγιον Παράχλητὸν λέγων, τὸν ἀγέννητον λέγοι Θεὸν, ἀνάθεμα ἕστω. Εἴτις ὡς ἐδίδαξεν ἡμᾶς, μὴ ἄλλον λέγει τὸ Παράχλητον παρὰ τὸν Υἱόν εἴρηκε γὰρ,"Α.1.1ογν' πέμψει ὑμῖν ὁ Πατὴρ, ὃν ἐγὼ ἐρωτήσω, ἀνάθεμα ἔστω. Εἴ τις τὸ Πνεῦμα μέρος λέγοι τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, ἀνάθεμα ἕστω. Εἴ τις τὸν Πατέρα τὸν Υἱὸν καὶ τὸ ἅγιον Πνεῦμα τρεῖς λέγοι Θεοὺς, ἄνάθεμα ἔστω. Εἴτις βουλήσει τοῦ Θεοῦ, ὡς ἕν τῶν χτισμάτων γεγονέναι λέγοι τὸν ΥἹὸν τοῦ Θεοῦ, ἀνάθεμα ἔστω. Εἴ τις μὴ θελήσαντος τοῦ Πατρὸς γεγεννῆσθαι τὸν Υἱὸν λέγοι, ἀνάθεμα ἔστω. Οὐ γὰρ βιασθεὶς ὁ Πατὴρ ὑπὸ ἀνάγκης φυσιχῇς, αὖθις ὡς οὐχ Ἦθεγεν ἐγέννησε τὸν Υἱόν ἀλλ᾽ ἅμα τε ἐδουλήθη, ἀχρόνως καὶ ἀπαθῶς ἐξ ἑαυτοῦ αὐτὸν γεννήσας ἀπέδειξεν, ἀνάθεμα ἔστω. Εἴ τις ἀγέννητον καὶ ἄναρλέγοι τὸν Υἱόν, ὡς δύο ἄναρχα δύο ἀγέννητα λέγων, καὶ δύο ποιῶν θεοὺς, ἀνάθεμα ἔστω. Κεφαλή 127 γὰρ ἐστι καὶ ἀρχὴ πάντων ὁ Υἱός· κεφαλὴ δὲ ἐστι τοῦ Χριστοῦ ὁ Θεός. Οὕτω γὰρ εἰς μίαν ἄναρχον τῶν ὅλων ἀρχὴν δι' Υἱοῦ εὐσεβῶς τὰ πάντα ἀνάγομεν. Καὶ πάλιν οὖν διακριβοῦντες τοῦ Χριστιανισμοῦ τὴν ἔννοιαν, λέγομεν ὅτι εἴ τις Χριστὸν Ἰησοῦν Υἱὸν τοῦ Θεοῦ πρὸ αἰώνων ὄντα, ὑπουργηκότα τῷ Πατρὶ εἰς τὴν τῶν ὅλων δημιουργίαν μὴ λέγοι, ἀλλ' ἐξ οὗ ἐγεννήθη ἐκ Μαρίας, ἔκτοτε καὶ Υἱὸν καὶ Χριστὸν κεκλῆσθαι, καὶ ἀρχὴν εἰληφέναι τοῦ Θεὸς εἶναι, ἀνάθεμα ἔστω ὡς ὁ Σαμοσατεύς, Πίστις ἐκτεθεῖσα ἑτέρως ἐν Σιρμίῳν ῾Ρωμαϊστὶ, καὶ ἑρμηνευθεῖσα. Ἐπειδὴ περὶ πίστεως ἔδοξε τινὰ διάσκεψιν γεγενῆσθαι, πάντα ἀσφαλῶς ἐζητήθη καὶ διηρευνήθη ἐν τῷ Σιρμίῳ ἐπὶ παρουσίᾳ Οὐάλεντος, καὶ Οὐρσακίου, καὶ Γερμινίου, καὶ τῶν λοιπῶν· συνέστηκεν, ἕνα 128 Θεὸν εἶναι Πατέρα παντοκράτορα, καθὼς ἐν πάσῃ τῇ οἰκουμένῃ καταγγέλλεται· καὶ ἕνα μονογενῆ αὐτοῦ οὐσία Υἱὸν Ἰησοῦν Χριστὸν, τὸν Κύριον καὶ Θεὸν καὶ Σωτῆρα ἡμῶν, ἐξ αὐτοῦ πρὸ αἰώνων γεννηθέντα. Δύο δὲ Θεοὺς μὴ χρῆναι λέγειν, ἐπειδὴ καὶ αὐτὸς ὁ Κύριος εἴρηκεν, Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεον ὑμῶν. Διὰ τοῦτο καὶ πάντων Θεός ἐστι, καθὼς καὶ ὁ ᾿Απόστολος ἐδίδαξεν, Ἢ Ἰουδαίων ὁ Θεὸς μόνον, οὐχὶ δὲ καὶ ἐθνῶν; ναὶ, καὶ ἐθνῶν. Ἐπείπερ εἷς Θεὸς, ὃς δικαιώσει - περιτομὴν ἐκ πίστεως. Καὶ τὰ μὲν λοιπὰ πάντα συμφωνεί, ῾καὶ οὐδεμίαν ἀμφιβολίαν ἔχει. Ἐπεὶ δὲ πολλούς τινας κινεῖ περὶ τῆς λεγομένης Ῥωμαῖστὶ μὲν σουβετανίας 5, Ἑλληνιστὶ δὲ λεγομένης οὐσίας, τουτέστιν, ἵνα ἀκριβέστερον γνωσθῇ τὸ ὁμοούσιον, ἤτοι λεγόμενον ὁμοιούσιον, οὐ χρὴ τινα τούτων παντελῶς μνήμην γενέσθαι, οὐδὲ περὶ τούτων ἐξηγεῖσθαι τῇ Ἐκκλησίᾳ, διὰ ταύτην τὴν αἰτίαν καὶ διὰ τοῦτον τὸν λογισμὸν, ὅτι ἐν ταῖς θείαις Γραφαῖς οὐ γέγραπται περὶ τούτων, καὶ ὅτι ταῦτα ὑπὲρ τὴν τῶν ἀνθρώπων γνῶσιν καὶ τὸν ἀνθρώπινον νοῦν ἐστιν· καὶ ὅτι οὐδεὶς δύναται τὴν γενεὰν τοῦ Υἱοῦ διηγήσασθαι, καθὼς γέγραπται, Τὴν δὲ γενεὰν αὐτοῦ τὶς διηγήσεται; μόνον γὰρ εἰδέναι τὸν Πατέρα φανερόν ἐστι, πῶς τὸν Υἱὸν ἐγέννησε· καὶ πάλιν τὸν Υἱὸν, πῶς αὐτὸς γεγέννηται ἀπὸ τοῦ Πατρός. Οὐδενὶ δὲ ἀμφίβο λόν ἐστι, μείζονα εἶναι τὸν Πατέρα τιμῇ καὶ ἀξίᾳ καὶ θεότητι, καὶ αὐτῷ τῷ ὀνόματι τῷ πατρικῷ μείζονα εἶναι διαμαρτυρομένου αὐτοῦ τοῦ Υἱοῦ, ῾Ὁ ἐμὲ πέμψας Πατήρ μείζων μου ἐστί. Καὶ τοῦτο δὲ καθολικὸν εἶναι Ο οὐδεὶς ἀγνοεῖ, δύο πρόσωπα εἶναι Πατρὸς καὶ Υἱοῦ· καὶ τὸν μὲν Πατέρα μείζονα, τὸν δὲ Υἱὸν ὑποτεταγμένον μετὰ πάντων ὧν αὐτῷ ὁ Πατὴρ ὑπέταξεν. Τὸν δὲ Πατέρα ἀρχὴν μὴ ἔχειν, καὶ ἀόρατον εἶναι, καὶ ἀθάνατον εἶναι, καὶ ἀπαθῆ εἶναι· τὸν δὲ Υἱὸν, γεγεννῆσθαι ἐκ τοῦ Πατρὸς, Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτός· καὶ τούτου τὴν γένεσιν, καθὼς προείρηται, μηδένα γινώσκειν, εἰ μὴ μόνον τὸν Πατέρα. Αὐτὸν δὲ τὸν Υἱὸν τὸν Κύριον καὶ Θεὸν ἡμῶν, σάρκα ἤτοι σῶμα, τουτέστιν ἄνθρωπον, εἰληφέναι ε, καθάπερ καὶ ὁ ἄγγελος εὐηγγελίσατο· καθὼς δὲ καὶ πᾶσαι αἱ Γραφαὶ διδάσκουσι, καὶ μάλιστα αὐτὸς ᾿Απόστολος, ὁ διδάσκαλος τῶν ἐθνῶν, ἄνθρωπον ἀνέλαβεν ὁ Χριστὸς ἀπὸ Μαρίας τῆς Παρθένου, δι' οὗ πέπονθεν. Τὸ δὲ κεφάλαιον πάσης τῆς πίστεως καὶ ἡ βεβαιότης ἐστὶν, ἕνα Τριὰς ἀεὶ φυλάττηται, καθὼς ἀνέγνωμεν ἐν τῷ Εὐαγγελίῳ. Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. ᾿Ακέραιος δὲ καὶ τέλειός ἐστιν ὁ ἀριθμὸς τῆς Τριάδος. Ὁ δὲ Παράκλητος τὸ Πνεῦμα τὸ ἅγιον δι' Υἱοῦ ἀποσταλὲν, ἦλθε κατὰ τὴν ἐπαγγελίαν, ἵνα τοὺς ἀποστόλους, καὶ πάντας τοὺς πιστεύοντας ἁγιάσῃ καὶ ἀναδείξῃ. Τούτοις τὸν Φωτεινὸν, καὶ μετὰ καθαίρεσιν συνθέσθαι καὶ συνυπογράψαι συμπείθειν ἐπειρῶντο, ἐπαγγειλάμενοι ἀποδώσειν αὐτῷ τὴν ἐπισκοπὴν, ἐὰν ἐκ μετανοίας ἀναθεματίσῃ μὲν τὸ παρευρεθὲν αὐτῷ δόγμα, συνθῆται δὲ τῇ αὐτῶν γνώμῃ. δὲ, τὴν μὲν πρότασιν οὐκ ἐδέξατο· προεκαλεῖτο δὲ αὐτοὺς εἰς διάλεξιν. Ὁρισθείσης δὲ ἡμέρας, γνώμῃ καὶ τοῦ βασιλέως, συνῆλθον οἵ τε παρόντες ἐπίσκοποι καὶ τῶν συγκλητικῶν οὐκ ὀλίγοι, οὓς ἐκέλευσε παρεῖναι τῇ διαλέξει ὁ βασιλεύς. Ἐφ᾽ ὧν ἀντικατέστη τῷ Φωτεινῷ Βασίλειος ὁ τῆς ἐν ᾿Αγκύρᾳ τότε προεστὼς Ἐκκλησίας, ὀξυγράφων τε τὰς φωνὰς αὐτῶν γραφόντων. Μεγίστη δὲ μάχη μεταξὺ τῶν παρ' ἑκατέρου λόγων ἐγένετο. Ἐν οἷς ὁ Φωτεινὸς ἡττηθεὶς, κατεκρίθη. Ἐν φυγῇ τε διάγων τοῦ λοιποῦ, λόγον συνέγραψεν δ' ἀμφοτέραις γλώσσαις, ἐπεὶ μηδὲ τῆς Ῥωμαϊκῆς ἦν ἄμοιρος. Ἔγραφε δὲ κατὰ πασῶν αἱρέσεων, τὸ οἰκεῖον μόνον δόγμα παρατιθέμενος. Περὶ μὲν οὖν Φωτεινοῦ τοσαῦτα εἰρήσθω. Ἰστέον μέντοι ὅτι οἱ ἐν Σιρμίῳ συνελθόντες ἐπίσκοποι, μετέγνωσαν ἐπὶ τῇ Ῥωμαϊκῇ τῆς πίστεως ἐκδόσει. Πολλὰ γὰρ μετὰ τὴν ἔκδοσιν ἐναντία ἔχειν αὐτοῖς κατεφαίνετο. Διὸ σπουδὴν ἐτίθεντο παρὰ τῶν ἐγγραψαμένων ἀναλαμβάνειν αὐτήν. Ἐπειδὴ δὲ πολλοὶ ἀπέκρυπτον, ὁ βασιλεὺς διατάγμασιν ἐκέλευσε ζητεῖσθαι τὴν ἔκδοσιν, τιμωρίαν ἀπειλήσας εἴ τις φωραθείη κρύπτων αὐτήν. Ἀλλ᾿ οὐδ᾽ αἱ ἀπειλαὶ τὴν ἅπαξ ἐκδοθεῖσαν ἀφανίσαι δεδύνηνται, τῷ φθάσαι εἰς πλείονας ἐμπεσεῖν. Τοσαῦτα μὲν περὶ τούτου λελέχθω.
Hōsper gar kataginōskontes tōn palai hautois peri tēs pisteōs dedogmenōn, authis heteras peri tēs pisteōs enomothetoun ektheseis. Mian men hēn Markos ho ᾿AArethousios hypēgoreusen Helladi glōssę̄ allas de tę̄ Rhōmaiōn phōnę̄, symphōnon ouch echousas oute tēn lexin, oute tēn synthesin, oute pros heautas, oute mēn pros tēn Hellēnikēn, hēn ho ᾿lrethoua sios hypēgoreuse. Tēn men oun mian tōn Rhōmaïkōn ektheseōn, tę̄ hypo Markou syntetheisę̄ syzeuxas entautha hypotaxō. Tēn de deuteran, hēn hysteron en Sirmiǭ anegnōsan, tǭ oikeiǭ taxōmen topǭ, hote ta en genomena ektithemetha. Isteon de, ha hoti amphoterai eis Ellada metedlēthēsan glōttan. : "Esti de hē hypo Markou hypagoreutheisa tēs pisteōs 195 ekthesis hēde" Pisteuomen ą eis hena Theōn Patera pantokratora, ton ktistēn kai poiētēn tōn pantōn " ex hou pasa patria en ouranois epi gēs onoma: zetai. Kai eis ton monogenę̄ hautou Huion, ton Kyrion hēmōn Iēsoun Christon, ton pro pantōn tōn aiōnōn : ech tou Patros gennēthenta, Theon Theou, phōs phōtos, di᾽ hou egeneto ta panta, ta tois ouranois, kai ta epi tēs gēs, ta ta aorata. Logon onta sophian, kai phōs alēthinon, zōēn. Ton ep᾿ eschatōn tōn hēmerōn di᾽ hēmas enanthrōpēsanta, gennēthenta tēs hagias Parthenou, staurō^ thenta apothanonta taphenta, anastanta.' me, 15. nekrōn tę̄ tretę̄ hēmerą, analēphthenta eis ouranon, kathisanta dexiōn tou Patros, erchomenon epi synteleią tou aiōnos krinai zōntas kai nekrous, apēdounai 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, toutesti ton 11araklēton" hoper epangeilamenos tois apostolois meta tēn eis ouranous anodon aposteilai didaxai hypomnēsai autous panta, epempsen. hou kai agiazontai hai tōn eilikrinōs eis auton pepisteukotōn Psychai. Tous de legontas ex ouch ontōn ton Huion, hē ex heteras hypostaseōs, mē tou Theou, hoti chronos ē aiōn hote ouk ēn, allotrious oiden hē hagia Katholikē Ekklēsia. Palin oun eroumen, ei tis ton Patera kai ton Huion dyo legei Theous, anathema estō. Kai ei tis legōn Theon ton Christon pro aiōnōn Huion tou Theou, hypourgēkota tǭ Patri eis tēn tōn holōn dēmeourgian mē homologoiē, anathema estō. Ei tis ton agennēton, ē meros autou, ech Marias legein gegennēsthai tolmą, anathema estō. Ei tis kata prognōsin ton ech Marias legoi huion einai, kai mē pro aiōnōn tou Patros gegennēmenon pros ton Theon einai, kai di᾽ autou gegenēsthai ta panta, anathema estō. tis tēn ousian tou Theou platynesthai, hē systellesthai phaschoi, anathema estō. Ei tis platynomenēn tēn ousian tou Theou ton Huion legoi poiein, hē ton platysmon tēs ousias autou Huion onomaxen, anathema estō. Eitis endiatheton prophorichōn logon legoi ton Huion tou Theou, anathema estō. Eitis anthrōpon monon legoi ton Huion ton Marias, anathema estō. Ei tis Theon kai anthrōpon ton ek Marias legōn, Theon ton agennēton auton anathema estō. Ei tis to, ᾿Egō Theos prōtos, kai egō metatauta, kai piēn emou ouch esti Theos, to ep᾽ anairesei eidōlōn tōn mē ontōn theōn eirēmenon, ep᾽ anairesei tou monogenous pro tōn aiōnōn Theou Ioudaïkōs echlamthanoi, anathema estō. Ei tis to, Augos sarx egeneto akouōn, ton Logon eis sarka metathdethlę̄sthai nomizoi, Ō tropēn hypomemenēchota aneilēphenai tēn anaϑema estō. E tis ton monogenē Huion tou Theou estaurōmenon akouōn, phthoran ē pathos, 3) tropēn, ē meiōsin, ē anairesin hypomemenēchenli legoi, anathema estō, Ei tis to, Poiēsōmen anthrōpon, mē ton Patera pros ton Huion legein, alla auton pros heauton legoi ton Theon eirēkenai, anathema estō. Ei tis mē ton Huiōn legoi tǭ heōrasthai, alla ton agennēton theon hē meros autou, anathema estō. Eitis tǭ 4: 65? 12. Ho 1, 14. 4 Iachōs mē ton Huion hōs anthrōpon pepalaichenai, alla ton agennēton Theon, ē meros autou legoi, thema estō. Ei tis to, "Eurexe Kyrios para Kymē epi tou Patros kai tou Huiou echlamthanoi, all᾽ auton par᾽ heautou legoi bedrechenai, anathema estō. "Ethrexe gar Kyrios ho Huios, para Kyriou tou Patros. Ei tis akouōn Kyrion ton Patera, kai ton Huion Kyrion, kai Kyrion ton Patera kai ton Huion eipoi, kai Kyrios ech Kyriou legōn, dyo legoi Theous, anathema estō. gar syntassomen ton Huion tǭ Patri, all' hypotetagmenon tǭ Ēatri. gar katēlthen eis sōma taaneu boulēs tou oude errexen aph᾽ heautou, alla para Kyriou authentountos, dēladē tou Patros. Oute chathētai dexiōn aph᾽ heautou, all᾽ akouei tou Patros legontos" Kathou ek boaoi ē ha dexiōn mou, anathema estō. Eitis ton Patera kai ton to hagion Pneuma hen prosōpon legoi, anathema estō. Ei tis to Pneuma to hagion Parachlēton legōn, ton agennēton legoi Theon, anathema hestō. Eitis hōs edidaxen hēmas, mē allon legei to Parachlēton para ton Huion eirēke gar,"A.1.1ogn' pempsei hymin ho Patēr, hon egō erōtēsō, anathema estō. Ei tis to Pneuma meros legoi tou Patros kai tou Huiou, anathema hestō. Ei tis ton Patera ton Huion kai to hagion Pneuma treis legoi Theous, anathema estō. Eitis boulēsei tou Theou, hōs hen tōn chtismatōn gegonenai legoi ton HuIon tou Theou, anathema estō. Ei tis mē thelēsantos tou Patros gegennēsthai ton Huion legoi, anathema estō. Ou gar biastheis ho Patēr hypo anankēs physichę̄s, authis hōs ouch Ēthegen egennēse ton Huion all᾽ hama te edoulēthē, achronōs kai apathōs ex heautou auton gennēsas apedeixen, anathema estō. Ei tis agennēton kai anarlegoi ton Huion, hōs dyo anarcha dyo agennēta legōn, kai dyo poiōn theous, anathema estō. Kephalē 127 gar esti kai archē pantōn ho Huios; kephalē de esti tou Christou ho Theos. Houtō gar eis mian anarchon tōn holōn archēn di' Huiou eusebōs ta panta anagomen. Kai palin oun diakribountes tou Christianismou tēn ennoian, legomen hoti ei tis Christon Iēsoun Huion tou Theou pro aiōnōn onta, hypourgēkota tǭ Patri eis tēn tōn holōn dēmiourgian mē legoi, all' ex hou egennēthē ek Marias, ektote kai Huion kai Christon keklēsthai, kai archēn eilēphenai tou Theos einai, anathema estō hōs ho Samosateus, Pistis ektetheisa heterōs en Sirmiǭn ῾Rōmaïsti, kai hermēneutheisa. Epeidē peri pisteōs edoxe tina diaskepsin gegenēsthai, panta asphalōs ezētēthē kai diēreunēthē en tǭ Sirmiǭ epi parousią Oualentos, kai Oursakiou, kai Germiniou, kai tōn loipōn; synestēken, hena 128 Theon einai Patera pantokratora, kathōs en pasę̄ tę̄ oikoumenę̄ katangelletai; kai hena monogenē autou ousia Huion Iēsoun Christon, ton Kyrion kai Theon kai Sōtēra hēmōn, ex autou pro aiōnōn gennēthenta. Dyo de Theous mē chrēnai legein, epeidē kai autos ho Kyrios eirēken, Poreuomai pros ton Patera mou kai Patera hymōn, kai Theon mou kai Theon hymōn. Dia touto kai pantōn Theos esti, kathōs kai ho ᾿Apostolos edidaxen, Ē Ioudaiōn ho Theos monon, ouchi de kai ethnōn? nai, kai ethnōn. Epeiper heis Theos, hos dikaiōsei - peritomēn ek pisteōs. Kai ta men loipa panta symphōnei, ῾kai oudemian amphibolian echei. Epei de pollous tinas kinei peri tēs legomenēs Rhōmaisti men soubetanias 5, Hellēnisti de legomenēs ousias, toutestin, hina akribesteron gnōsthę̄ to homoousion, ētoi legomenon homoiousion, ou chrē tina toutōn pantelōs mnēmēn genesthai, oude peri toutōn exēgeisthai tę̄ Ekklēsią, dia tautēn tēn aitian kai dia touton ton logismon, hoti en tais theiais Graphais ou gegraptai peri toutōn, kai hoti tauta hyper tēn tōn anthrōpōn gnōsin kai ton anthrōpinon noun estin; kai hoti oudeis dynatai tēn genean tou Huiou diēgēsasthai, kathōs gegraptai, Tēn de genean autou tis diēgēsetai? monon gar eidenai ton Patera phaneron esti, pōs ton Huion egennēse; kai palin ton Huion, pōs autos gegennētai apo tou Patros. Oudeni de amphibo lon esti, meizona einai ton Patera timę̄ kai axią kai theotēti, kai autǭ tǭ onomati tǭ patrikǭ meizona einai diamartyromenou autou tou Huiou, ῾Ho eme pempsas Patēr meizōn mou esti. Kai touto de katholikon einai O oudeis agnoei, dyo prosōpa einai Patros kai Huiou; kai ton men Patera meizona, ton de Huion hypotetagmenon meta pantōn hōn autǭ ho Patēr hypetaxen. Ton de Patera archēn mē echein, kai aoraton einai, kai athanaton einai, kai apathē einai; ton de Huion, gegennēsthai ek tou Patros, Theon ek Theou, phōs ek phōtos; kai toutou tēn genesin, kathōs proeirētai, mēdena ginōskein, ei mē monon ton Patera. Auton de ton Huion ton Kyrion kai Theon hēmōn, sarka ētoi sōma, toutestin anthrōpon, eilēphenai e, kathaper kai ho angelos euēngelisato; kathōs de kai pasai hai Graphai didaskousi, kai malista autos ᾿Apostolos, ho didaskalos tōn ethnōn, anthrōpon anelaben ho Christos apo Marias tēs Parthenou, di' hou peponthen. To de kephalaion pasēs tēs pisteōs kai hē bebaiotēs estin, hena Trias aei phylattētai, kathōs anegnōmen en tǭ Euangeliǭ. Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. ᾿Akeraios de kai teleios estin ho arithmos tēs Triados. Ho de Paraklētos to Pneuma to hagion di' Huiou apostalen, ēlthe kata tēn epangelian, hina tous apostolous, kai pantas tous pisteuontas hagiasę̄ kai anadeixę̄. Toutois ton Phōteinon, kai meta kathairesin synthesthai kai synypograpsai sympeithein epeirōnto, epangeilamenoi apodōsein autǭ tēn episkopēn, ean ek metanoias anathematisę̄ men to pareurethen autǭ dogma, synthētai de tę̄ autōn gnōmę̄. de, tēn men protasin ouk edexato; proekaleito de autous eis dialexin. Horistheisēs de hēmeras, gnōmę̄ kai tou basileōs, synēlthon hoi te parontes episkopoi kai tōn synklētikōn ouk oligoi, hous ekeleuse pareinai tę̄ dialexei ho basileus. Eph᾽ hōn antikatestē tǭ Phōteinǭ Basileios ho tēs en ᾿Ankyrą tote proestōs Ekklēsias, oxygraphōn te tas phōnas autōn graphontōn. Megistē de machē metaxy tōn par' hekaterou logōn egeneto. En hois ho Phōteinos hēttētheis, katekrithē. En phygę̄ te diagōn tou loipou, logon synegrapsen d' amphoterais glōssais, epei mēde tēs Rhōmaïkēs ēn amoiros. Egraphe de kata pasōn haireseōn, to oikeion monon dogma paratithemenos. Peri men oun Phōteinou tosauta eirēsthō. Isteon mentoi hoti hoi en Sirmiǭ synelthontes episkopoi, metegnōsan epi tę̄ Rhōmaïkę̄ tēs pisteōs ekdosei. Polla gar meta tēn ekdosin enantia echein autois katephaineto. Dio spoudēn etithento para tōn engrapsamenōn analambanein autēn. Epeidē de polloi apekrypton, ho basileus diatagmasin ekeleuse zēteisthai tēn ekdosin, timōrian apeilēsas ei tis phōratheiē kryptōn autēn. All᾿ oud᾽ hai apeilai tēn hapax ekdotheisan aphanisai dedynēntai, tǭ phthasai eis pleionas empesein. Tosauta men peri toutou lelechthō.
For as though condemning what they had previously decided about the faith, they again laid down other statements of faith: one which Mark of Arethusa dictated in Greek, and others in Latin, agreeing neither in wording nor in arrangement, either among themselves or with the Greek one that Mark of Arethusa dictated. One of the Latin statements I will set down here, joined with that composed by Mark; the second, which they later read at Sirmium, we shall place in its proper place, when we set out what happened at Ariminum. It should be known that both were translated into Greek. The statement of faith dictated by Mark is this:
“We believe in one God, the Father Almighty, the 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, things in the heavens and things on earth, visible and invisible; who is Word and wisdom and true light and life; who in the last days for our sake became man and was born of the holy Virgin, was crucified, died, was buried, rose from the dead on the third day, was taken up into heaven, sat down at the right hand of the Father, and is coming at the consummation of the age to judge the living and the dead and to render to each according to his works; whose kingdom, being unceasing, remains for the boundless ages; for he will be seated at the right hand of the Father not only in this age but also in that to come. And in the Holy Spirit, that is, the Paraclete, whom, having promised to the apostles after his ascent into the heavens to send him to teach and remind them of all things, he sent; through whom also the souls of those who have sincerely believed 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, or that there was a time or an age when he was not, the holy catholic church knows as aliens.
We say again, then: if anyone says that the Father and the Son are two Gods, let him be anathema. If anyone, while calling Christ God, Son of God before the ages, does not confess that he served the Father in the creation of the universe, let him be anathema. If anyone dares to say that the unbegotten, or part of him, was born of Mary, let him be anathema. If anyone says that he who was born of Mary is Son by foreknowledge, and not that he was begotten of the Father before the ages and was with God, and that all things came to be through him, let him be anathema. If anyone says that the essence of God expands or contracts, let him be anathema. If anyone says that the essence of God, expanding, makes the Son, or calls the expansion of his essence the Son, let him be anathema. If anyone says that the Son of God is the indwelling or uttered word, let him be anathema. If anyone says that the Son of Mary is only a man, let him be anathema. If anyone, calling him who was born of Mary God and man, means the unbegotten God himself, let him be anathema. If anyone takes ‘I am the first God and I am after these, and besides me there is no God’, which was said to do away with idols, gods that are not, in the Jewish manner to do away with the Only-begotten, God before the ages, let him be anathema. If anyone, hearing ‘The Word became flesh’, thinks that the Word was changed into flesh, or says that he underwent change in taking the flesh, let him be anathema. If anyone, hearing that the only-begotten Son of God was crucified, says that his divinity underwent corruption or suffering or change or diminution or destruction, let him be anathema. If anyone says that ‘Let us make man’ was said not by the Father to the Son, but by God to himself, let him be anathema. If anyone says that it was not the Son who was seen by Abraham, but the unbegotten God or part of him, let him be anathema. If anyone says that it was not the Son, as a man, who wrestled with Jacob, but the unbegotten God or part of him, let him be anathema. If anyone does not take ‘The Lord rained from the Lord’ of the Father and the Son, but says that he rained from himself, let him be anathema; for the Lord the Son rained from the Lord the Father. If anyone, hearing that the Father is Lord and the Son is Lord, and calling the Father and the Son Lord, and saying ‘Lord from Lord’, says there are two Gods, let him be anathema. For we do not rank the Son with the Father, but as subject to the Father. For he did not come down to Sodom without the Father’s will, nor did he rain from himself, but from the Lord who has authority, that is, the Father; nor does he sit at the right hand of himself, but he hears the Father saying, ‘Sit at my right hand.’ If anyone says that the Father and the Son and the Holy Spirit are one person, let him be anathema. If anyone, calling the Holy Spirit the Paraclete, means the unbegotten God, let him be anathema. If anyone does not say, as the Lord taught us, that the Paraclete is other than the Son, for he said, ‘The Father will send you another Paraclete, whom I will ask’, let him be anathema. If anyone says that the Spirit is part of the Father and of the Son, let him be anathema. If anyone says that the Father, the Son, and the Holy Spirit are three Gods, let him be anathema. If anyone says that the Son of God came into being by the will of God like one of the creatures, let him be anathema. If anyone says that the Son was begotten without the Father willing it, let him be anathema. For the Father, not compelled by natural necessity, did not beget the Son as if unwilling; but as soon as he willed, he begot him from himself timelessly and impassibly and brought him forth; let him be anathema. If anyone says that the Son is unbegotten and without beginning, as speaking of two without beginning and two unbegotten and making two Gods, let him be anathema. For the Son is the head and beginning of all things, and the head of Christ is God. For so we piously refer all things through the Son to the one beginning of the universe, which is without beginning. And again, defining the meaning of Christianity more exactly, we say that if anyone does not say that Christ Jesus, Son of God before the ages, served the Father in the creation of the universe, but that only from the time he was born of Mary was he called Son and Christ and received the beginning of being God, let him be anathema, as the Samosatene.”
The faith set out otherwise at Sirmium in Latin and translated: “Since there seemed to be some discussion about the faith, everything was carefully examined and investigated at Sirmium in the presence of Valens, Ursacius, Germinius, and the rest. It is agreed that there is one God, the Father Almighty, as is proclaimed in all the world; and his one only-begotten Son Jesus Christ, our Lord, God, and Saviour, begotten from him before the ages. But one must not speak of two Gods, since the Lord himself said, ‘I go to my Father and your Father, and to my God and your God.’ For this reason he is God of all, as the apostle also taught: ‘Or is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also, since God is one, who will justify the circumcision by faith.’ All the rest agrees and has no ambiguity. But since some or many are troubled about what is called in Latin substantia and in Greek ousia, that is, so that it may be understood more exactly, the homoousion, or what is called the homoiousion, there ought to be no mention of these at all, nor should the church expound them, for this cause and this reason: that they are not written of in the divine Scriptures, and that these things are beyond human knowledge and the human mind; and that no one can declare the generation of the Son, as it is written, ‘Who will declare his generation?’ For it is clear that only the Father knows how he begot the Son, and again the Son how he was begotten from the Father. No one doubts that the Father is greater in honour, dignity, and divinity, and in the very name of Father, the Son himself bearing witness, ‘The Father who sent me is greater than I.’ And no one is unaware that this is catholic: that there are two persons of Father and Son, and that the Father is greater, while the Son is subject together with all the things that the Father has subjected to him; that the Father has no beginning and is invisible, immortal, and impassible; and that the Son was begotten from the Father, God from God, light from light, and that no one knows his generation, as was said before, except the Father alone. And that the Son himself, our Lord and God, took flesh or a body, that is, a man, as the angel announced; and as all the Scriptures teach, and especially the apostle himself, the teacher of the Gentiles, Christ took a man from the Virgin Mary, through whom he suffered. The sum and the security of the whole faith is that the Trinity always be kept, as we have read in the Gospel: ‘Go and make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.’ The number of the Trinity is entire and perfect. The Paraclete, the Holy Spirit, sent through the Son, came according to the promise, to sanctify and make manifest the apostles and all who believe.”
They tried to persuade Photinus, even after his deposition, to agree to these and sign them, promising to give him back his bishopric if he would repent, anathematize the doctrine he had devised, and agree to their opinion. He did not accept the proposal, but challenged them to a debate. A day was fixed, with the emperor’s consent, and the bishops present and not a few senators, whom the emperor ordered to attend the debate, came together. Before them Basil, then presiding over the church at Ancyra, was set against Photinus, while shorthand writers took down their words. There was a very great battle between the arguments on each side, in which Photinus was defeated and condemned. Living in exile thereafter, he wrote a treatise in both languages, for he was not unacquainted with Latin either. He wrote against all heresies, setting out only his own doctrine. Let this much be said about Photinus. It should be known, however, that the bishops who met at Sirmium repented of the Latin edition of the faith; for after its publication it appeared to them to contain many contradictions. So they took pains to recover it from those who had copied it. But since many hid it, the emperor ordered by edicts that the edition be searched for, threatening punishment if anyone were found hiding it. But not even the threats could destroy what had once been published, because it had already fallen into many hands. Let this much be said about this.
Eph 3:15 (quotation, high confidence) · Isa 44:6 (quotation, high confidence) · John 1:14 (quotation, high confidence) · Gen 1:26 (quotation, high confidence) · Gen 18:1 (allusion, high confidence) · Gen 32:24 (allusion, high confidence) · Gen 19:24 (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence) · John 14:16 (quotation, high confidence) · Col 1:18 (allusion, medium confidence) · 1 Cor 11:3 (quotation, high confidence) · John 20:17 (quotation, high confidence) · Rom 3:29 (quotation, high confidence) · Rom 3:30 (quotation, high confidence) · Isa 53:8 (quotation, high confidence) · John 14:28 (quotation, high confidence) · Matt 28:19 (quotation, high confidence) · Luke 1:31 (allusion, medium confidence)
Notes and citation
Summary: Socrates gives the first creed of Sirmium (351) with its anathemas, and a Latin formula that forbids the terms ousia, homoousios, and homoiousios and calls the Father greater; Photinus is defeated in debate by Basil of Ancyra.
- The first statement is the first creed of Sirmium (351), with its anathemas. The second is the Latin formula of Sirmium (357), which Hilary called “the blasphemy”; Socrates places it here.
- homoiousios: “of like essence”; homoousios: “of the same essence”. The formula forbids both terms; it is translated exactly as printed.
- The scan is badly garbled in the anathemas: several lines are displaced, and some words are lost (for example “Abraham”, “Sodom”, where the scan reads “body”, and “the Son and” in the anathema on one person). They are translated by sense, following the structure of the anathemas, and the stray Bible references printed in the scan’s margin are not translated.
- “And brought him forth; let him be anathema” stands so in the text as printed; the anathema there seems out of place.
Topics: Trinity, Christology, Heresy
Cite (SBL): Socrates, Hist. eccl. 2.30 (PG 67:279–291; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-30
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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.
2.31PG 67:291
Ἐπειδὴ δὲ περὶ Ὁσίου τοῦ Ἱσπανοῦ μνήμην ὡς ἀκουσίως παρόντος πεποιήμεθα, βραχέα καὶ περὶ τούτου λεκτέον. Μικρὸν γὰρ ἔμπροσθεν οὗτος ἐκ συν σκευῆς τῶν ἀρειανιζόντων εἰς ἐξορίαν ἀπέσταλτο. Τότε δὲ σπουδῇ τῶν ἐν τῷ Σιρμίῳ συνελθόντων ὁ βασιλεὺς αὐτὸν μετεπέμψατο, βουλόμενος ἢ πειθοῖ, ἢ ἀνάγκῃ τοῖς παροῦσιν ὁμοφωνῆσαι. Τούτου γὰρ γενο μένου, μέγιστον ἐδόκει μαρτύριον ὑπάρχειν τῆς ἐκείνων πίστεως. Διαταῦτα οὖν, ὡς ἔφην, ἐξ ἀνάγκης ἄκων παρῆν. Ἐπεὶ δὲ αὐτὸς παρῃτεῖτο συντίθεσθαι. πληγάς τε καὶ στρεβλώσεις τῷ πρεσβύτῃ προσέφερον. Διὸ καὶ ἐξ ἀνάγκης, ταῖς τότε δοθείσαις ὑπαγορεύσεσι καὶ συνέθετο καὶ ὑπέγραψε ς. Καὶ τὰ μὲν ἐν Σιρμίῳ τότε γενόμενα τοιοῦτον ἔχει τὸ τέλος. Ὁ μέντοι βασιλεὺς Κωνστάντιος παρεῖλκεν ἐν τῷ Σιρμίῳ, περιμένων τοῦ πρὸς Μαγνέντιον πολέμου τὴν ἔκβασιν.
Epeidē de peri Hosiou tou Hispanou mnēmēn hōs akousiōs parontos pepoiēmetha, brachea kai peri toutou lekteon. Mikron gar emprosthen houtos ek syn skeuēs tōn areianizontōn eis exorian apestalto. Tote de spoudę̄ tōn en tǭ Sirmiǭ synelthontōn ho basileus auton metepempsato, boulomenos ē peithoi, ē anankę̄ tois parousin homophōnēsai. Toutou gar geno menou, megiston edokei martyrion hyparchein tēs ekeinōn pisteōs. Diatauta oun, hōs ephēn, ex anankēs akōn parēn. Epei de autos parę̄teito syntithesthai. plēgas te kai streblōseis tǭ presbytę̄ prosepheron. Dio kai ex anankēs, tais tote dotheisais hypagoreusesi kai synetheto kai hypegrapse s. Kai ta men en Sirmiǭ tote genomena toiouton echei to telos. Ho mentoi basileus Kōnstantios pareilken en tǭ Sirmiǭ, perimenōn tou pros Magnention polemou tēn ekbasin.
Since we have mentioned Hosius the Spaniard as present against his will, a little must be said about him too. A short time before he had been sent into exile through a plot of the Arians. At this time, at the urging of those who met at Sirmium, the emperor sent for him, wishing him by persuasion or compulsion to agree with those present; for if this happened, it seemed to be the greatest testimony to their faith. For this reason, as I said, he was present under compulsion and against his will. When he refused to agree, they inflicted blows and tortures on the old man. So under compulsion he agreed to the statements then put forward and signed them. Such was the end of what took place at Sirmium at that time. The emperor Constantius stayed at Sirmium, waiting for the outcome of the war against Magnentius.
Notes and citation
Summary: The aged Hosius of Corduba is forced by beatings and torture to sign the Sirmian statements.
- The account of Hosius’s treatment is translated exactly as Socrates gives it.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 2.31 (PG 67:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-31
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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.
2.32PG 67:293–295
Μαγνέντιος μὲν οὖν τὴν βασιλεύουσαν Ῥώμην καταλαβών, πολλοὺς μὲν τῆς συγκλήτου βουλῆς ἀνῄρει, πολλοὺς δὲ καὶ τοῦ δήμου ἀπώλλυεν. Ὡς δὲ οἱ στρατηγοί Κωνσταντίου τὴν Ῥωμαϊκὴν δύναμιν συγκροτήσαντες ἐπ᾿ αὐτὸν ἐχώρουν, ἀναχωρήσας τῆς Ῥώμης, τὰς Γαλλίας κατέλαβεν. Ἔνθα συμβολαὶ συνεχεῖς ἐγίνοντο· καὶ ποτὲ μὲν τοῦτο τὸ μέρος, ποτὲ δὲ θάτερον ἐκράτει. Τέλος δὲ περὶ Μούρσαν, φρούριον δὲ τοῦτο τῶν Γαλλιῶν 4, ὁ Μαγνέντιος ἡττηθεὶς • συνεκλείσθη. Ἐν ᾧ φρουρίῳ λέγεται τοιόνδε θαῦμα συμβῆναι· Ὁ Μαγνέντιος ὑπὸ τῆς ἥττης καταπεπτω κότας τους ἑαυτοῦ στρατιώτας ἀναῤῥῶσαι σπουδάζων, ὑψηλοῦ βήματος ἐπέβη. Οἱ δὲ, τὴν συνήθη τοῖς βασιλεῦσιν εὐφημίαν ἐπιβοῆσαι βουλόμενοι, παρὰ γνώμην ἐπὶ τὸν Κωνστάντιον ταύτην μεταφέρουσιν. Οὐ γὰρ Μαγνέντιον, ἀλλὰ Κωνστάντιον Αὔγουστον κοινῇ πάντες ἐβόησαν. Τοῦτο σύμβολον καθ' ἑαυτοῦ ὁ Μαγνέντιος ἡγησάμενος, ἐκ τοῦ φρουρίου εὐθὺς ἀπανἐσταται ῾, φυγῇ ἐπὶ τὰ περαιτέρω τῆς Γαλλίας χωρῶν. Ἐπέκειντο δὲ οἱ τοῦ Κωνσταντίου στρατηγοί διώκοντες, αὖθίς τε γίνεται συμβολὴ περὶ τόπον, ᾧ ὄνομα Μιλτοσέλευκος· ἐν ᾧ κατακράτος ἡττηθεὶς ὁ Μαγνέντιος, φεύγει μόνος εἰς Λουγδοῦνον πόλεν τῆς Γαλλίας, εἰς ἦν ἀπὸ Μούρσων ἐστὶ τοῦ φρουρίου, τριῶν ἡμερῶν ὁδός. Ἐν ταύτῃ τῇ Λουγδούνῳ γενόμενος ὁ. Μαγνέντιος, ἀναιρεῖ μὲν τὴν ἑαυτοῦ μητέρα· ἀνελὼν δὲ καὶ τὸν ἀδελφὸν, ὃν Καίσαρα ἑαυτῷ πεποιήκει, τέλος ἐπικατέσφαξεν ἑαυτόν. Τοῦτο ; ἐπράχθη ἐν ὑπατείᾳ Κωνσταντίου τὸ ἕκτον, καὶ Κωνσταντίου τοῦ Γάλλου τὸ δεύτερον, περὶ τὴν πεντεκαιδεκάτην τοῦ Αὐγούστου μηνός. Οὐκ εἰς μακράν δὲ, καὶ ὁ ἕτερος τοῦ Μαγνεντίου ἀδελφὸς, Δεκένιος ὄνομα αὐτῷ, τοῦ βίου ἐξήγαγεν ἑαυτὸν, ἀγχόνῃ χρησάμενος. Τὰ μὲν οὖν κατὰ Μαγνέντιον, τέλος τοιοῦτο ἐδέξατο. Τὰ δὲ δημόσια τελέως οὐχ ἡσύχαζεν. Μεταταῦτα γὰρ εὐθὺς ἕτερος ἐπανέστη τύραννος, ᾧ ὄνομα Σιλουανός Καὶ τοῦτον δὲ οἱ Κωνσταντίου στρατηγοὶ περὶ τὴν Γαλλίαν ταράττοντα τάχεως καθεῖλον.
Magnentios men oun tēn basileuousan Rhōmēn katalabōn, pollous men tēs synklētou boulēs anę̄rei, pollous de kai tou dēmou apōllyen. Hōs de hoi stratēgoi Kōnstantiou tēn Rhōmaïkēn dynamin synkrotēsantes ep᾿ auton echōroun, anachōrēsas tēs Rhōmēs, tas Gallias katelaben. Entha symbolai synecheis eginonto; kai pote men touto to meros, pote de thateron ekratei. Telos de peri Moursan, phrourion de touto tōn Galliōn 4, ho Magnentios hēttētheis • synekleisthē. En hǭ phrouriǭ legetai toionde thauma symbēnai; Ho Magnentios hypo tēs hēttēs katapeptō kotas tous heautou stratiōtas anarrhōsai spoudazōn, hypsēlou bēmatos epebē. Hoi de, tēn synēthē tois basileusin euphēmian epiboēsai boulomenoi, para gnōmēn epi ton Kōnstantion tautēn metapherousin. Ou gar Magnention, alla Kōnstantion Augouston koinę̄ pantes eboēsan. Touto symbolon kath' heautou ho Magnentios hēgēsamenos, ek tou phrouriou euthys apanestatai ῾, phygę̄ epi ta peraiterō tēs Gallias chōrōn. Epekeinto de hoi tou Kōnstantiou stratēgoi diōkontes, authis te ginetai symbolē peri topon, hǭ onoma Miltoseleukos; en hǭ katakratos hēttētheis ho Magnentios, pheugei monos eis Lougdounon polen tēs Gallias, eis ēn apo Moursōn esti tou phrouriou, triōn hēmerōn hodos. En tautę̄ tę̄ Lougdounǭ genomenos ho. Magnentios, anairei men tēn heautou mētera; anelōn de kai ton adelphon, hon Kaisara heautǭ pepoiēkei, telos epikatesphaxen heauton. Touto ? eprachthē en hypateią Kōnstantiou to hekton, kai Kōnstantiou tou Gallou to deuteron, peri tēn pentekaidekatēn tou Augoustou mēnos. Ouk eis makran de, kai ho heteros tou Magnentiou adelphos, Dekenios onoma autǭ, tou biou exēgagen heauton, anchonę̄ chrēsamenos. Ta men oun kata Magnention, telos toiouto edexato. Ta de dēmosia teleōs ouch hēsychazen. Metatauta gar euthys heteros epanestē tyrannos, hǭ onoma Silouanos Kai touton de hoi Kōnstantiou stratēgoi peri tēn Gallian tarattonta tacheōs katheilon.
Magnentius, having seized imperial Rome, put many of the senate to death and destroyed many of the people too. But when Constantius’s generals assembled the Roman forces and advanced against him, he withdrew from Rome and occupied the Gauls. There continual engagements took place, now one side prevailing, now the other. Finally Magnentius was defeated near Mursa, a fortress of the Gauls, and shut up there. In this fortress a wonder of this kind is said to have happened. Magnentius, eager to raise the spirits of his soldiers, who were dejected by their defeat, mounted a high platform. They, wishing to shout the acclamation customary for emperors, turned it against their will to Constantius; for they all cried together, not Magnentius, but Constantius Augustus. Magnentius, taking this as an omen against himself, at once left the fortress and fled to the farther parts of Gaul. Constantius’s generals pressed on in pursuit, and another engagement took place near a place called Mons Seleucus, where Magnentius was utterly defeated and fled alone to Lyons, a city of Gaul three days’ journey from the fortress of Mursa. Arriving at Lyons, Magnentius killed his own mother, and having killed also his brother, whom he had made Caesar, finally slew himself. This was done in the consulship of Constantius for the sixth time and Constantius Gallus for the second, about the fifteenth of August. Not long afterwards Magnentius’s other brother, named Decentius, ended his life by hanging. Such was the end of Magnentius’s affair. But public affairs were not entirely at peace; for immediately afterwards another tyrant rose up, named Silvanus; and Constantius’s generals quickly put him down too, as he was making trouble in Gaul.
Notes and citation
Summary: Magnentius, defeated at Mursa and Mons Seleucus, kills his mother, his brother, and himself at Lyons (353); the usurper Silvanus is also put down.
- Socrates calls Mursa (in Pannonia) a fortress of the Gauls; this is his error.
- The consulship of Constantius (sixth) and Gallus (second) is 353.
Cite (SBL): Socrates, Hist. eccl. 2.32 (PG 67:293–295; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-32) · 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.
2.33PG 67:295
Ἐπισυνήχθη δὲ τοῖς γινομένοις καὶ περὶ τὴν ἀνατολὴν ἕτερος ἐγχώριος πόλεμος. Οἱ γὰρ ἐν Διοκαισα ρείᾳ τῆς Παλαιστίνης Ἰουδαῖοι κατὰ Ῥωμαίων ὅπλα ἀντῆραν, καὶ περὶ τοὺς τόπους ἐκείνους κατέτρεχον. ᾿Αλλὰ τούτους μὲν Γάλλος ὁ καὶ Κωνστάντιος, ὃν Καίσαρα καταστήσας ὁ βασιλεὺς εἰς τὴν ἐψαν ἐξαπέστειλεν, δύναμιν ἀποστείλας κατηγωνίσατοι· καὶ τὴν πόλιν αὐτῶν Διοκαισάρειαν εἰς ἔδαφος κατενεχθῆναι ἐκέλευσεν.
Episynēchthē de tois ginomenois kai peri tēn anatolēn heteros enchōrios polemos. Hoi gar en Diokaisa reią tēs Palaistinēs Ioudaioi kata Rhōmaiōn hopla antēran, kai peri tous topous ekeinous katetrechon. ᾿Alla toutous men Gallos ho kai Kōnstantios, hon Kaisara katastēsas ho basileus eis tēn epsan exapesteilen, dynamin aposteilas katēgōnisatoi; kai tēn polin autōn Diokaisareian eis edaphos katenechthēnai ekeleusen.
Another local war in the East was added to these events. The Jews of Diocaesarea in Palestine took up arms against the Romans and overran the regions round about. But Gallus, also called Constantius, whom the emperor had made Caesar and sent to the East, sent a force and defeated them, and ordered their city of Diocaesarea to be razed to the ground.
Notes and citation
Summary: Gallus suppresses a revolt of the Jews of Diocaesarea in Palestine and razes the city.
- The Jewish revolt of 351–352 is reported briefly and is translated exactly.
Cite (SBL): Socrates, Hist. eccl. 2.33 (PG 67:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-33
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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.
2.34PG 67:295–297
Ταῦτα πράξας ὁ Γάλλος, τὴν εὐτυχίαν οὐκ ἤνεγκεν. ᾿Αλλ' εὐθὺς νεωτερίζειν κατὰ τοῦ προχειρισαμένου αὐτὸν ἐπεχείρησεν, τυραννεῖν τε καὶ αὐτὸς ἐβούλετο. Ὥστε οὐκ εἰς μακρὰν ὁ σκοπὸς αὐτοῦ ὑπὸ Κωνσταν τίου κατάφωρος ἐγένετο. Δομετιανὸν γὰρ τὸν τότε ἔπαρχον τῆς ἑῴας, καὶ Μάγνον κυαίστωρα αὐθεν τήσας ἀνεῖλε, μηνύσαντας τῷ βασιλεῖ τὸν σκοπὸν αὐτοῦ. Ἐφ᾽ ᾧ κινηθεὶς ὁ Κωνστάντιος, μετάπεμπτον ἐκάλει τὸν Γάλλον πρὸς ἑαυτόν. Ὁ δὲ, περίφοβος γενόμενος, ἄκων ἐπορεύετο. Καταλαβόντα δὲ αὐτὸν τὰ ἑσπέρια μέρη, καὶ περὶ Φλάνωνα τὴν νῆσον ἐ γενόμενον, ὁ Κωνστάντιος ἀναιρεθῆναι ἐκέλευσεν 1. Μετ' οὐ πολὺ δὲ Ἰουλιανὸν τοῦ Γάλλου ἀδελφὸν Καί– σαρα καταστήσας κ, ἐπὶ τοὺς ἐν Γαλλίᾳ βαρβάρους ἀπέστειλεν. Γάλλος μὲν οὖν, ὁ καὶ Κωνστάντιος, ἐν τῇ ἑβδόμῃ τοῦ βασιλέως Κωνσταντίου ὑπατείᾳ ἐ ἐν ῃρέθη, καθ᾿ ἣν καὶ αὐτὸς ὕπατος ἦν τὸ τρίτον. Ἰουλιανὸς δὲ τῇ ἑξῆς ὑπατείᾳ ᾿Αρβιτίωνος καὶ Λολλιανοῦ, κατέστη Καῖσαρ, τῇ ἔκτῃ τοῦ Νοεμβρίου μηνός. Περὶ μὲν οὖν Ἰουλιανοῦ, ἐν τῷ μετὰ τοῦτο βιβλίῳ ποιησόμεθα μνήμην. Κωνστάντιος δὲ ἐκ τῶν ἐν ποσὶ κακῶν ἡσυχάσας, ἐπὶ τὸν ἐκκλησιαστικὸν αὖθις πόλεμον τὴν οἰκείαν ἔτρεπε γνώμην. Ἐκ γὰρ τοῦ Σιρμίου ἐπὶ τὴν βασιλεύουσαν πόλιν Ῥώμην ἀπιὼν, σύνοδον ἐπισκόπων αὖθις ἐχήῤνυξεν, τινας τῶν ἀνατολικῶν , ἐπισκόπων ἐπὶ τὴν Γαλλίαν σπεύδειν ἐκέλευσεν" ἐν ταυτῷ δὲ ἱέναι τοὺς τῶν ἑσπερίων μερῶν παρεσκεύαζεν. Ἐν τοσούτῳ δὲ τούτων ἐπὶ τὴν Ἶταλίαν παρασκευαζομένων πορεύεσθαι, τάδε ἐπισυνέβη γενέσθαι" Ἰούλιος μὲν ὁ τῆς Ῥώμης ἐπίσχοπο; λεύτησε πέντε πρὸς τοῖς δέκα ἐνιαυτοὺς τῆς ἐν αὐτῇ προστάς " Λιβέριος δὲ αὐτοῦ τὴν ἐπισκοπὴν διαδέχεται.
Tauta praxas ho Gallos, tēn eutychian ouk ēnenken. ᾿All' euthys neōterizein kata tou procheirisamenou auton epecheirēsen, tyrannein te kai autos ebouleto. Hōste ouk eis makran ho skopos autou hypo Kōnstan tiou kataphōros egeneto. Dometianon gar ton tote eparchon tēs heǭas, kai Magnon kyaistōra authen tēsas aneile, mēnysantas tǭ basilei ton skopon autou. Eph᾽ hǭ kinētheis ho Kōnstantios, metapempton ekalei ton Gallon pros heauton. Ho de, periphobos genomenos, akōn eporeueto. Katalabonta de auton ta hesperia merē, kai peri Phlanōna tēn nēson e genomenon, ho Kōnstantios anairethēnai ekeleusen 1. Met' ou poly de Ioulianon tou Gallou adelphon Kai– sara katastēsas k, epi tous en Gallią barbarous apesteilen. Gallos men oun, ho kai Kōnstantios, en tę̄ hebdomę̄ tou basileōs Kōnstantiou hypateią e en ę̄rethē, kath᾿ hēn kai autos hypatos ēn to triton. Ioulianos de tę̄ hexēs hypateią ᾿Arbitiōnos kai Lollianou, katestē Kaisar, tę̄ ektę̄ tou Noembriou mēnos. Peri men oun Ioulianou, en tǭ meta touto bibliǭ poiēsometha mnēmēn. Kōnstantios de ek tōn en posi kakōn hēsychasas, epi ton ekklēsiastikon authis polemon tēn oikeian etrepe gnōmēn. Ek gar tou Sirmiou epi tēn basileuousan polin Rhōmēn apiōn, synodon episkopōn authis echērnyxen, tinas tōn anatolikōn , episkopōn epi tēn Gallian speudein ekeleusen" en tautǭ de hienai tous tōn hesperiōn merōn pareskeuazen. En tosoutǭ de toutōn epi tēn Italian paraskeuazomenōn poreuesthai, tade episynebē genesthai" Ioulios men ho tēs Rhōmēs epischopo? leutēse pente pros tois deka eniautous tēs en autę̄ prostas " Liberios de autou tēn episkopēn diadechetai.
Having done this, Gallus could not bear his good fortune, but at once attempted to revolt against him who had promoted him, and wished to be a tyrant himself. So his purpose was soon detected by Constantius. For he took it upon himself to kill Domitian, then prefect of the East, and Magnus the quaestor, who had informed the emperor of his purpose. Moved by this, Constantius summoned Gallus to himself. He, greatly afraid, went unwillingly. When he reached the western parts and came to the island of Flanona, Constantius ordered him to be killed. Not long afterwards he made Julian, Gallus’s brother, Caesar and sent him against the barbarians in Gaul. Gallus, also called Constantius, was killed in the seventh consulship of the emperor Constantius, in which he himself was consul for the third time. Julian was made Caesar in the following consulship, of Arbetio and Lollianus, on the sixth of November. Of Julian we shall make mention in the next book. Constantius, freed from the evils at hand, turned his mind again to the ecclesiastical war. Going from Sirmium to imperial Rome, he again proclaimed a synod of bishops, ordered some of the eastern bishops to hasten to Gaul, and arranged for those of the western parts to come at the same time. While they were preparing to go to Italy, this happened: Julius, bishop of Rome, died, having presided there fifteen years, and Liberius succeeded to his bishopric.
Notes and citation
Summary: Gallus, aspiring to usurp, is executed (354); Julian is made Caesar (355); Constantius calls a new synod, and Liberius succeeds Julius at Rome.
- Gallus was executed in 354; Julian was made Caesar on 6 November 355.
- “To hasten to Gaul”: so the text as printed; the synod met in Italy (Milan), as the next sentence says.
Cite (SBL): Socrates, Hist. eccl. 2.34 (PG 67:295–297; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-34) · 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.
2.35PG 67:297–299
Ἔν δὲ ᾿Αντιοχείᾳ τῆς Συρίας ἕτερος ἐπεφύη ρεσιάρχης ᾿Αέτιος 5, ὁ ἐπικληθεὶς Λθεος. Οὗτος τὰ αὑτὰ ἐφρόνει ᾿Αρείῳ, τὴν αὐτὴν συνεκρότει δόξαν. Πρὸς δὲ ᾿Αρειανίζοντας διεκρίνετο, διότι εἰς κοινωνίαν ἐδέξαντο. Ἄρειος γὰρ, ὡς πρότερον ἔφην, ἕτερα κατὰ διάνοιαν φρονῶν, ἕτερα τῇ φωνῇ ὡμολόγῆσεν, ὅτε τὸν ἐν Νικαίᾳ τῆς συνόδου τύπον δεχόμεγος καθυπέγραψε, τὸν τότε βασιλέα πλανῶν. Διατοῦτο μὲν οὖν ᾿Αέτιος πρὸς ᾿Αρειανοὺς διεκρίνετο. δὲ καὶ πρότερον ᾿Λέτιος αἱρετικὸς ἄνθρωπος, καὶ τῷ ᾿Αρείου δόγματι συνηγορεῖν διαπύρως ἔσπευδεν. Ἔν γὰρ τῇ ᾿Αλεξαυδρείᾳ μικρὰ παιδευθεὶς, ἀναξεύγνυσι" καταλαβὼν τὴν ἐν Συρίᾳ ᾿Αντιόχειαν, ἐντεῦθεν γὰρ ἦν, ὑπὸ Λεοντίου τοῦ τότε τῆς ᾿Αντιοχείας σχόποῦυ χειροτονεῖται διάκονος. Εὐθὺς οὖν ἐξενοφώνει: τοὺς ἐντυγχάνοντας. Τοῦτο δὲ ἐποίει, ταῖς κατηγορίαις ᾿Αριστοτέλους πιστεύων" βιβλίον δὲ οὕτως ἐστὶν ἐπιγεγραμμένον αὐτῷ" ἐξ αὐτῶν τε διαλεγόμενος, ἑαυτῷ σόφισμα ποιῶν οὐχ σθετο, οὐδὲ παρὰ τῶν ἐπιστημόνων ἔμαθε τὸν ᾿Αριστοτέλους σχοπόν. Ἐκεῖνος γὰρ διὰ τοὺς σοφιστὰς τὴν φιλοσοφίαν τότε χλενάζοντας, γυμνασίαν ταύτην συγγράψας τοῖς νέοις, τὴν διαλεκτικὴν τοῖς σοφισταῖς διὰ τῶν σοφισμάτων ἀντέθηχεν. Οἱ γοῦν ἐφεχτιχοὶ τῶν φιλοελέγχουσι τὰ τεχνικῶ; παρὰ ᾿Αριστοτέλους λεγόμενα. ᾿Αλλὰ ᾿Αέτιος ἐφεκτικοῦ μὴ τυχών διδασκάλου, τοῖς ἐκ τῶν κατηγοριῶν σοφίσμασι συνεπέμεινε. Διὸ οὔτε νοῆσαι δεδύνηται, πῶς ἐστιν ἀγέννητος γέννησις, καὶ ὅπως τὸ γενόμενον συναΐδιόν ἐστι τῷ γεννήσαντι. Οὕτω δὲ ἦν ὀλιγομαθὴς ὁ ᾿Αέτιος, καὶ τῶν ἱερῶν Γραμμάτων ἀμύητος, τὸ ἐριστικὸν δὲ κατωρθώκει μό νον, ὅπερ ἂν καὶ ἄγροικός τις ποιήσειεν, ὡς μήτε τοὺς ἀρχαίους τοὺς τὰ Χριστιανικὰ λόγια ἑρμηνεύσαντας ἀσκηθῆναι, πολλὰ χαίρειν φράσας τοῖς περὶ Κλήσόφων τὰ Πλάτωνος καὶ Πλωτίνου ἐκτιθέμενοι, ἐξ μεντα, καὶ ᾿Αφρικανὸν, καὶ Ὠριγένην, ἄνδρας πάσης σοφίας ἐπιστήμονας. Ἐπιστολάς τε συνεκάττυε πρὸς τὸν βασιλέα Κωνστάντιον, καὶ πρὸς ἑτέρους τινὰς, ἐρεσχελίας συμπλέκων καὶ σοφίσματα μελετῶν. Διὸ ' καὶ ἐπεκαλεῖτο ὁ Ἄθεος. ᾿Αλλὰ εἰ καὶ τὰ αὐτὰ τοῖς ἄθεος ᾿Αρειανίζουσιν ἔλεγεν, ὅμως ὑπὸ τῶν οἰκείων οὐ δυ ναμένων συνιέναι τὸ περισκελὲς τῶν συλλογισμῶν, ὡς αἱρετικὸς ὁ ὁμόφρων αὐτοῖς ἐνομίζετο. Καὶ διατοῦτο ἐξελαθεὶς τῆς αὐτῶν Ἑκκλησίας, ἔδοξεν αὐτὸς μὴ βούλεσθαι κοινωνεῖν αὐτοῖς. Καὶ νῦν εἰσιν ἐξ ἐκείνου, οἱ τότε μὲν ᾿Αετιανοὶ, νῦν δὲ Εὐνομιανοὶ προσαγορευόμενοι· χρόνῳ γὰρ ὕστερον Εὐνόμιος, ταχυγράφος ὢν ἐκείνου, καὶ ὑπ᾿ αὐτῷ παιδευθεὶς τὴν αἱρετικὴν λέξιν, τοῦ στίφους τούτου προέστη. Περὶ μὲν οὖν Εὐνομίου κατὰ χώραν ἐροῦμεν.
En de ᾿Antiocheią tēs Syrias heteros epephyē resiarchēs ᾿Aetios 5, ho epiklētheis Ltheos. Houtos ta hauta ephronei ᾿Areiǭ, tēn autēn synekrotei doxan. Pros de ᾿Areianizontas diekrineto, dioti eis koinōnian edexanto. Areios gar, hōs proteron ephēn, hetera kata dianoian phronōn, hetera tę̄ phōnę̄ hōmologēsen, hote ton en Nikaią tēs synodou typon dechomegos kathypegrapse, ton tote basilea planōn. Diatouto men oun ᾿Aetios pros ᾿Areianous diekrineto. de kai proteron ᾿Letios hairetikos anthrōpos, kai tǭ ᾿Areiou dogmati synēgorein diapyrōs espeuden. En gar tę̄ ᾿Alexaudreią mikra paideutheis, anaxeugnysi" katalabōn tēn en Syrią ᾿Antiocheian, enteuthen gar ēn, hypo Leontiou tou tote tēs ᾿Antiocheias schopouy cheirotoneitai diakonos. Euthys oun exenophōnei: tous entynchanontas. Touto de epoiei, tais katēgoriais ᾿Aristotelous pisteuōn" biblion de houtōs estin epigegrammenon autǭ" ex autōn te dialegomenos, heautǭ sophisma poiōn ouch stheto, oude para tōn epistēmonōn emathe ton ᾿Aristotelous schopon. Ekeinos gar dia tous sophistas tēn philosophian tote chlenazontas, gymnasian tautēn syngrapsas tois neois, tēn dialektikēn tois sophistais dia tōn sophismatōn antethēchen. Hoi goun ephechtichoi tōn philoelenchousi ta technikō? para ᾿Aristotelous legomena. ᾿Alla ᾿Aetios ephektikou mē tychōn didaskalou, tois ek tōn katēgoriōn sophismasi synepemeine. Dio oute noēsai dedynētai, pōs estin agennētos gennēsis, kai hopōs to genomenon synaïdion esti tǭ gennēsanti. Houtō de ēn oligomathēs ho ᾿Aetios, kai tōn hierōn Grammatōn amyētos, to eristikon de katōrthōkei mo non, hoper an kai agroikos tis poiēseien, hōs mēte tous archaious tous ta Christianika logia hermēneusantas askēthēnai, polla chairein phrasas tois peri Klēsophōn ta Platōnos kai Plōtinou ektithemenoi, ex menta, kai ᾿Aphrikanon, kai Ōrigenēn, andras pasēs sophias epistēmonas. Epistolas te synekattye pros ton basilea Kōnstantion, kai pros heterous tinas, ereschelias symplekōn kai sophismata meletōn. Dio ' kai epekaleito ho Atheos. ᾿Alla ei kai ta auta tois atheos ᾿Areianizousin elegen, homōs hypo tōn oikeiōn ou dy namenōn synienai to periskeles tōn syllogismōn, hōs hairetikos ho homophrōn autois enomizeto. Kai diatouto exelatheis tēs autōn Hekklēsias, edoxen autos mē boulesthai koinōnein autois. Kai nyn eisin ex ekeinou, hoi tote men ᾿Aetianoi, nyn de Eunomianoi prosagoreuomenoi; chronǭ gar hysteron Eunomios, tachygraphos ōn ekeinou, kai hyp᾿ autǭ paideutheis tēn hairetikēn lexin, tou stiphous toutou proestē. Peri men oun Eunomiou kata chōran eroumen.
At Antioch in Syria another heresiarch sprang up, Aetius, surnamed the Godless. He held the same views as Arius and upheld the same opinion; but he separated himself from the Arians because they had received Arius into communion. For Arius, as I said before, thinking one thing in his mind, confessed another with his voice when, deceiving the emperor of the time, he accepted and signed the formula of the synod of Nicaea. For this reason Aetius separated himself from the Arians. Aetius had been a heretic before, and was ardently eager to defend the doctrine of Arius. Having been educated a little at Alexandria, he set out, arrived at Antioch in Syria, where he came from, and was ordained deacon by Leontius, then bishop of Antioch. At once he began to astonish those who met him with strange talk. He did this trusting in the Categories of Aristotle (a book is so entitled by him); disputing from them, he made sophisms for himself and did not perceive, nor learn from the experts, Aristotle’s purpose. For Aristotle wrote this as an exercise for the young, because the sophists of his time were mocking philosophy, and set dialectic against the sophists by means of sophisms. The Sceptics among the philosophers, setting out the views of Plato and Plotinus, refute what Aristotle says technically. But Aetius, not having had a Sceptic teacher, held to the sophisms drawn from the Categories. So he could not understand how there is an unbegotten begetting, and how what has been begotten is coeternal with the one who begot. Aetius was so little learned and so uninitiated in the sacred writings, and had mastered only contentiousness, which even a rustic might do, that he had not even studied the ancients who interpreted the Christian oracles, bidding a long farewell to Clement, Africanus, and Origen, men skilled in all wisdom. He stitched together letters to the emperor Constantius and to some others, weaving quibbles and practising sophisms. For this reason he was called the Godless. Although he said the same things as the Arians, yet by his own party, who could not understand the subtlety of his syllogisms, he was thought a heretic, though he agreed with them; and so, expelled from their church, he seemed himself not to wish to communicate with them. From him come those who were then called Aetians and are now called Eunomians; for later Eunomius, who was his shorthand writer and had been taught the heretical phrasing under him, became head of this band. Of Eunomius we shall speak in its place.
Notes and citation
Summary: Aetius of Antioch, an extreme Arian trained in Aristotelian dialectic, separates from the Arians and founds the party later called Eunomians.
- In the scan two lines are interchanged (“Clement, Africanus, and Origen” and “of the philosophers, setting out the views of Plato and Plotinus”); they are translated in their proper places.
- The judgement on Aetius is Socrates’ own and is translated as written.
Extrabiblical texts: Aristotle, Categories (Aristotle (works); allusion)
Topics: Heresy
Cite (SBL): Socrates, Hist. eccl. 2.35 (PG 67:297–299; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-35
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-35) · 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.
2.36PG 67:299–301
Τότε δὲ ἐν τῇ Ιταλίᾳ συνῆλθον ἐπίσκοποι, τῶν μὲν ἀνατολικῶν οὐ σφόδρα πολλοί· ἐπεὶ τοὺς πλείους αὐτῶν τὸ τῆς ἡλικίας γῆρας. καὶ τῆς ὁδοῦ τὸ διάστημα παρεῖναι ἐκώλυσεν. Τῶν δὲ ἑσπερίων, ὑπὲρ τοὺς τριακοσίους ἀπήντησαν. Πρόσταγμα δὲ ἦν τοῦ βασιλέως, ἐν Μεδιολάνῳ ο πόλει ποιεῖσθαι τὴν σύνοδον. Καθ' ἦν συνελθόντων, οἱ ἐκ τῆς ἀνατολῆς πρὸ πάντων ψῆφον κοινὴν κατὰ ᾿Αθανασίου ἐκφέρειν ἠξίουν· ὅπως ἂν τούτου γενομένου, τελέως ἄβατος ἐκείνῳ ἡ ᾿Αλεξάνδρεια γένηται. Ως δὲ ᾔσθοντο Παυλίνος, ὁ τῆς ἐν Γαλλίᾳ Τριβέρεως ἐπίσκοπος, Διονύσιός τε καὶ Εὐσέβιος, ὧν ὁ μὲν "Αλβας τῆς Ἰταλῶν μητροπόλεως ἐπίσκοπος ἦν, Εὐσέβιος δὲ Βρεκέλλων, πόλις δὲ αὕτη τῶν ἐν Ἰταλίᾳ Λιγύων, ὡς ἐπὶ καθαιρέσει τῆς πίστεως τοὺς ἀνατολικοὺς σπεύδειν κυρῶσαι τὸ κατὰ ᾿Αθανασίου ψήφισμα, ἀναστάντες ἐβόων μακρὰ, δόλον ὑπομένειν καὶ ἀπάτην διὰ τῶν γινομένων τὸν Χριστιανισμόν. Οὐ γὰρ ἀληθῆ τὴν κατὰ ᾿Αθανασίου μέμψιν ἔλεγον εἶναι, ἀλλ᾽ ἐπὶ παρατροπῇ τῆς πίστεως ταῦτα αὐτοὺς ἐπινοεῖν. Τοιαῦτα κεκραγότων, διαλύεται μὲν τότε τῶν ἐπισκόπων ὁ σύλλογος.
Tote de en tę̄ Italią synēlthon episkopoi, tōn men anatolikōn ou sphodra polloi; epei tous pleious autōn to tēs hēlikias gēras. kai tēs hodou to diastēma pareinai ekōlysen. Tōn de hesperiōn, hyper tous triakosious apēntēsan. Prostagma de ēn tou basileōs, en Mediolanǭ o polei poieisthai tēn synodon. Kath' ēn synelthontōn, hoi ek tēs anatolēs pro pantōn psēphon koinēn kata ᾿Athanasiou ekpherein ēxioun; hopōs an toutou genomenou, teleōs abatos ekeinǭ hē ᾿Alexandreia genētai. Ōs de ę̄sthonto Paulinos, ho tēs en Gallią Tribereōs episkopos, Dionysios te kai Eusebios, hōn ho men "Albas tēs Italōn mētropoleōs episkopos ēn, Eusebios de Brekellōn, polis de hautē tōn en Italią Ligyōn, hōs epi kathairesei tēs pisteōs tous anatolikous speudein kyrōsai to kata ᾿Athanasiou psēphisma, anastantes eboōn makra, dolon hypomenein kai apatēn dia tōn ginomenōn ton Christianismon. Ou gar alēthē tēn kata ᾿Athanasiou mempsin elegon einai, all᾽ epi paratropę̄ tēs pisteōs tauta autous epinoein. Toiauta kekragotōn, dialyetai men tote tōn episkopōn ho syllogos.
At that time bishops met in Italy: not very many of the easterners, since old age and the length of the journey kept most of them from attending, but more than three hundred of the westerners. The emperor’s order was that the synod be held in the city of Milan. When they met, those from the East asked above all for a common vote against Athanasius, so that once this was done Alexandria might be wholly closed to him. When Paulinus, bishop of Treves in Gaul, and Dionysius and Eusebius (Dionysius was bishop of Alba, a metropolis of Italy, and Eusebius of Vercelli, a city of the Ligurians in Italy) perceived that the easterners were eager to ratify the decree against Athanasius for the overthrow of the faith, they rose up and cried aloud that Christianity was suffering fraud and deceit through what was being done. For they said that the charge against Athanasius was not true, but that these men were devising it to pervert the faith. When they had cried out such things, the assembly of bishops was dissolved for that time.
Notes and citation
Summary: At the synod of Milan (355) the easterners press for Athanasius’s condemnation; Paulinus of Treves, Dionysius, and Eusebius of Vercelli protest, and the assembly breaks up.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 2.36 (PG 67:299–301; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-36
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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.