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| Of the Synod at Ariminum, and the Creed there published.
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Chapter XXXVII.—Of the
Synod at Ariminum, and the Creed there published.391
| 391Cf. Sozomen, III. 19; IV. 15–19; Theodoret,
H. E. II. 18–21; Rufin. II. 21; Philostorgius, IV. 10.
Also Hefele, Hist. of the Ch. Councils, Vol. II. p.
246–271.
|
The emperor on being apprised
of what had taken place, sent these three bishops into exile; and
determined to convene an ecumenical council, that by drawing all the
Eastern bishops into the West, he might if possible bring them all to
agree. But when, on consideration, the length of the journey seemed to
present serious obstacles, he directed that the Synod should consist of
two divisions; permitting those present at Milan to meet at Ariminum in
Italy: but the Eastern bishops he instructed by letters to assemble at
Nicomedia in Bithynia. The emperor’s object in these arrangements
was to effect a general unity of opinion; but the issue was contrary to
his expectation. For neither of the Synods was in harmony with itself,
but each was divided into opposing factions: for those convened at
Ariminum could not agree with one another; and the Eastern bishops
assembled at Seleucia in Isauria made another schism. The details of
what took place in both we will give in the course of our history,392
but we shall first make a few observations on Eudoxius. About that time
Leontius having died, who had ordained the heretic Aëtius393
| 393According to Theodoret (H. E. II. 19)
Aëtius was promoted to the diaconate under Leontius at Antioch;
but Leontius, on being censured by Flavian and Diodorus for ordaining
one who was notorious for his blasphemous utterances, divested him of
his diaconate. Hence, later, Eudoxius attempted to restore him, as is
here said.
|
as deacon, Eudoxius bishop of Germanicia—this city is in
Syria—who was then at Rome, thinking no time was to be lost,
speciously represented to the emperor that the city over which he
presided was in need of his counsel and care, and requested permission
to return there immediately. This the emperor readily acceded to,
having no suspicion of a clandestine purpose: Eudoxius having some of
the principal officers of the emperor’s bedchamber as coadjutors,
deserted his own diocese, and fraudulently installed himself in the see
of Antioch. His first desire was to restore Aëtius; accordingly he
convened a council of bishops for the purpose of reinvesting
Aëtius with the dignity of the diaconate. But this could in no way
be brought about, for the odium with which Aëtius was regarded was
more prevalent than the exertions of Eudoxius in his favor. When the
bishops were assembled at Ariminum, those from the East declared that
they were willing to pass in silence the case of Athanasius: a
resolution that was zealously supported by Ursacius and Valens, who had
formerly maintained the tenets of Arius; but, as I have already stated,
had afterwards presented a recantation of their opinion to the bishop
of Rome, and publicly avowed their assent to the doctrine of
consubstantiality. For these men always inclined to side with the
dominant party. Germinius, Auxentius, Demophilus and Gaius made the
same declaration in reference to Athanasius. When therefore some
endeavored to propose one thing in the convocation of bishops, and some
another, Ursacius and Valens said that all former draughts of the creed
ought to be considered as set aside, and the last alone, which had been
prepared at their late convention at Sirmium, regarded as authorized.
They then caused to be read a paper which they held in their hands,
containing another form of the creed: this had indeed been drawn up at
Sirmium, but had been kept concealed, as we have before observed, until
their present publication of it at Ariminum. It has been translated
from the Latin into Greek, and is as follows:394
| 394Athan. de Synod. 8; but Athanasius does not
say that this creed was translated from Latin, as he does whenever he
produces any document put into Greek from Latin; whence it appears,
according to Valesius, that this is the form drawn up in Greek by
Marcus of Arethusa, and submitted to the third Sirmium council in 359,
but read at Ariminum as here said (cf. ch. 30, and note). The argument
is not considered conclusive by Reading as far as it regards the
original language of the creed; that it was written by Marcus of
Arethusa, however, seems to be proved.
|
’The catholic faith was expounded at Sirmium in
presence of our lord Constantius,395
| 395The title of the emperor in Athanasius’
version is ‘The most pious and victorious emperor Constantius
Augustus, eternal Augustus,’ &c., which agrees with the
representations of the ancients on the vainglory of Constantius. Cf.
Amm. Marcellin. Rerum Gestarum, XVI. 10. 2, 3 (ed.
Eyssenhardt).
|
in the consulate396
of the most illustrious Flavius Eusebius, and Hypatius, on the
twenty-third of May.
‘We believe in one only and true God, the Father
Almighty, the Creator and Framer of all things: and in one
only-begotten Son of God, before all ages, before all beginning, before
all conceivable time, and before all comprehensible thought, begotten
without passion: by whom the ages were framed, and all things made: who
was begotten as the only-begotten of the Father, only of only, God of
God, like to the Father who begat him, according to the Scriptures:
whose generation no one knows, but the Father only who begat him. We
know that this his only-begotten Son came down from the heavens by his
Father’s consent for the putting away of sin, was born of the
Virgin Mary, conversed with his disciples, and fulfilled every
dispensation according to the Father’s will: was crucified and
died, and descended into the lower parts of the earth, and disposed
matters there; at the sight of whom the (door-keepers of Hades trembled397
): having arisen on the third day, he again conversed with his
disciples, and after forty days were completed he ascended into the
heavens, and is seated at the Father’s right hand; and at the
last day he will come in his Father’s glory to render to every
one according to his works. [We believe] also in the Holy Spirit, whom
the only-begotten Son of God Jesus Christ himself promised to send to
the human race as the Comforter, according to that which is written:398
“I go away to my Father, and will ask him, and he will send you
another Comforter, the Spirit of truth. He shall receive of mine, and
shall teach you, and bring all things to your remembrance.” As
for the term “substance,” which was used by our fathers for
the sake of greater simplicity, but not being understood by the people
has caused offense on account of the fact that the Scriptures do not
contain it, it seemed desirable that it should be wholly abolished, and
that in future no mention should be made of substance in reference to
God, since the divine Scriptures have nowhere spoken concerning the
substance of the Father and the Son. But we say that the Son is in all
things like the Father, as the Holy Scriptures affirm and
teach.’
These statements having been read, those who were
dissatisfied with them rose and said ‘We came not hither because
we were in want of a creed; for we preserve inviolate that which we
received from the beginning; but we are here met to repress any
innovation upon it which may have been made. If therefore what has been
recited introduces no novelties, now openly anathematize the Arian
heresy, in the same manner as the ancient canon of the church has
rejected all heresies as blasphemous: for it is evident to the whole
world that the impious dogma of Arius has excited the disturbances of
the church, and the troubles which exist until now.’ This
proposition, which was not accepted by Ursacius, Valens, Germinius,
Auxentius, Demophilus, and Gaïus, rent the church asunder
completely: for these prelates adhered to what had then been recited in
the Synod of Ariminum; while the others again confirmed the Nicene
Creed. They also ridiculed the superscription of the creed that had
been read; and especially Athanasius, in a letter which he sent to his
friends, wherein he thus expresses himself:399
‘What point of doctrine was wanting to the piety
of the catholic church, that they should now make an investigation
respecting the faith, and prefix moreover the consulate of the present
times to their published exposition of it? For Ursacius, Valens, and
Germinius have done what was neither done, nor even heard of, at any
time before among Christians: having composed a creed such as they
themselves are willing to believe, they prefaced it with the consulate,
month, and day of the present time, in order to prove to all discerning
persons that theirs is not the ancient faith, but such as was
originated under the reign of the present emperor Constantius.400
| 400This appeal to antiquity, as the test of truth, is
very common with the earlier Fathers; cf. Eusebius’ treatment of
the Scriptures of the New Testament, H. E. III. 3, 24, 25, et
al.
|
Moreover they have written all things with a view to their own heresy:
and besides this, pretending to write respecting the Lord, they name
another “Lord” as theirs, even Constantius, who has
countenanced their impiety, so that those who deny the Son to be
eternal, have styled him eternal emperor. Thus are they proved to be
the enemies of Christ by their profanity. But perhaps the holy
prophets’ record of time afforded them a precedent for [noticing]
the consulate! Now even if they should presume to make this pretext,
they would most glaringly expose their own ignorance. The prophecies of
these holy men do indeed mark the times. Isaiah and Hosea lived in the
days of Uzziah, Joatham, Ahaz, and Hezekiah;401
Jeremiah in the time of Josiah;402
Ezekiel and Daniel in the reign of Cyrus and Darius; and others uttered
their predictions in other times. Yet they did not then lay the
foundations of religion. That was in existence before them, and always
was, even before the creation of the world, God having prepared it for
us in Christ. Nor did they designate the commencement of their own
faith; for they were themselves men of faith previously: but they
signified the times of the promises given through them. Now the
promises primarily referred to our Saviour’s advent; and all that
was foretold respecting the course of future events in relation to
Israel and the Gentiles was collateral and subordinate. Hence the
periods mentioned indicated not the beginning of their faith, as I
before observed, but the times in which these prophets lived and
foretold such things. But these sages of our day, who neither compile
histories, nor predict future events, after writing, “The
Catholic Faith was published,” immediately add the consulate,
with the month and the day: and as the holy prophets wrote the date of
their records and of their own ministration, so these men intimate the
era of their own faith. And would that they had written concerning
their own faith only—since they have now begun to
believe—and had not undertaken to write respecting the Catholic
faith. For they have not written, “Thus we believe”; but,
“The Catholic Faith was
published.” The temerity of purpose herein manifested argues
their ignorance; while the novelty of expression found in the document
they have concocted shows it to be the same as the Arian heresy. By
writing in this manner, they have declared when they themselves began
to believe, and from what time they wish it to be understood their
faith was first preached. And just as when the evangelist Luke says,403
“A decree of enrolment was published,” he speaks of an
edict which was not in existence before, but came into operation at
that time, and was published by him who had written it; so these men by
writing “The faith has now been published,” have declared
that the tenets of their heresy are of modern invention, and did not
exist previously. But since they apply the term “Catholic”
to it, they seem to have unconsciously fallen into the extravagant
assumption of the Cataphrygians, asserting even as they did, that
“the Christian faith was first revealed to us, and commenced with
us.” And as those termed Maximilla and Montanus, so these style
Constantius their Lord, instead of Christ. But if according to them the
faith had its beginning from the present consulate, what will the
fathers and the blessed martyrs do? Moreover what will they themselves
do with those who were instructed in religious principles by them, and
died before this consulate? By what means will they recall them to
life, in order to obliterate from their minds what they seemed to have
taught them, and to implant in its stead those new discoveries which
they have published? So stupid are they as to be only capable of
framing pretenses, and these such as are unbecoming and unreasonable,
and carry with them their own refutation.’
Athanasius wrote thus to his friends: and the interested
who may read through his whole epistle will perceive how powerfully he
treats the subject; but for brevity’s sake we have here inserted
a part of it only. The Synod deposed Valens, Ursacius, Auxentius,
Germinius, Gaïus, and Demophilus for refusing to anathematize the
Arian doctrine; who being very indignant at their deposition, hastened
directly to the emperor, carrying with them the exposition of faith
which had been read in the Synod. The council also acquainted the
emperor with their determinations in a communication which translated
from the Latin into Greek, was to the following effect:404
| 404Athan, de Synod. 10. The Latin original which
is given in Hilar. Fragm. 8, was adopted by Valesius in this
place, and subsequently also by the English translators. We have
followed the Greek of Socrates, giving the most important differences
in the following four notes; viz. 15, 16, 17, and 18. How these
variations originated it is impossible to tell with assurance; but it
is not improbable that they may represent two drafts, of which one was
originally tentative.
|
Epistle of the Synod of Ariminum to the Emperor
Constantius.
We believe that it was by the appointment of God, as
well as at the command of your piety, that the decrees formerly
published have been executed. Accordingly we Western bishops came out
of various districts to Ariminum, in order that the faith of the
catholic church might be made manifest, and that those who held
contrary views might be detected. For on a considerate review by us of
all points, our decision has been to adhere to the ancient faith which
the prophets, the gospels, and the apostles have revealed through our
Lord Jesus Christ, the guardian of your empire, and the protector of
your person, which faith also we have always maintained. We conceived
that it would be unwarrantable and impious to mutilate any of those
things which have been justly and rightly ratified, by those who sat in
the Nicene council with Constantine of glorious memory, the father of
your piety. Their doctrine and views have been infused into the minds
and preached in the hearing of the people, and found to be powerfully
opposed, even fatal, to the Arian heresy. And not only this heresy, but
also all others have been put down by it. Should therefore anything be
added to or taken away from what was at that time established, it would
prove perilous; for if either of these things should happen, the enemy
will have boldness to do as they please.405
| 405The Latin original here contains the following
paragraph not reproduced by Socrates: ‘These matters having been
strictly investigated and the creed drawn up in the presence of
Constantine, who after being baptized, departed to God’s rest in
the faith of it, we regard as an abomination any infringement thereon,
or any attempt to invalidate the authority of so many saints,
confessors, and successors of the martyrs, who assisted at that
council, and themselves preserved inviolate all the determinations of
the ancient writers of the catholic church: whose faith has remained
unto these times in which your piety has received from God the Father,
through Jesus Christ our God and Lord, the power of ruling the
world.’
|
Wherefore Ursacius and Valens being heretofore suspected
of entertaining Arian sentiments, were suspended from communion: but in
order to be restored to it they made an apology, and claimed that they
had repented of their shortcoming, as their written recantation
attests: they therefore obtained pardon and complete absolution.
The time when these things occurred was when the council
was in session at Milan, when the presbyters of the church of Rome were
also present.
At406
| 406The Latin original omits the following paragraph,
ending with the words ‘over our portion of the world.’
|
the same time, having known that Constantine, who even after his death
is worthy of honorable mention, exposed the faith with due precision,
but being born of men was baptized and departed to the peace due to him
as his reward, we have deemed it improper to innovate after him
disregarding so many holy confessors and martyrs, who also were authors
of this confession, and persevered in their faith in the ancient system
of the catholic church. Their faith God has perpetuated down to the
years of your own reign through our Lord Jesus Christ, through whose
grace it also became possible for you to so strengthen your dominion as
to rule over one portion of the world.
Yet have these infatuated and wretched persons, endued
with an unhappy disposition, again had the temerity to declare
themselves the propagators of false doctrine, and even endeavor to
subvert the constitution of the Church. For when the letters of your
piety had ordered us to assemble for the examination of the faith, they
laid bare their intention, stripped of its deceitful garb. For they
attempted with certain craft and confusion to propose innovations,
having in this as allies Germinius, Auxentius,407
| 407The Latin original in Hilar. omits the name of
Auxentius.
|
and Gaius, who continually cause strife and dissension, and their
single teaching has surpassed the whole body of blasphemies. But when
they perceived that we had not the same disposition or mind as they in
regard to their false views they changed their minds during our council
and said another expression of belief should be put forth. And short
indeed was the time which convinced them of the falsity of their
views.
In order, therefore, that the affairs of the Church may
not be continually brought into the same condition, and in order that
trouble and tumult may not continually arise and confuse all things, it
appeared safe to preserve the previously determined views firm and
unalterable, and to separate from our communion the persons above
named; for which reason we have despatched to your clemency delegates
who will communicate the opinion of the council to you. And to our
delegates we have given this commission above all, that they should
accredit the truth taking their motive from the ancient and right
decisions. They will inform your holiness that peace will not be
established as Ursacius and Valens say when some point of the right be
overturned. For how can those be at peace who destroy peace? Rather
will strife and tumult be occasioned by these things in the church of
Rome also, as in the other cities. Wherefore, now, we beseech your
clemency that you should look upon our delegation with a calm eye and
listen to it with favor, and not allow that anything should be changed,
thus bringing insult to the deceased, but permit us to continue in
those things which have been defined and legislated by our ancestors;
who, we should say, acted with shrewdness and wisdom and with the Holy
Spirit. For the innovations they introduce at present fill the
believing with distrust and the unbelieving with cruelty.408
| 408Instead of the Greek words here translated,
‘fill the believing with distrust and the unbelieving with
cruelty,’ the Latin original reads ‘verum etiam
infideles ad credulitatem vetantur accedere.’
|
We further implore you to instruct that the bishops who dwell in
foreign parts, whom both the infirmity of age and the ills of poverty
harass should be assisted to return easily and speedily to their own
homes, so that the churches may not remain bereft of their bishops.
Still further we beg of you this also, that nothing be stricken off,
nor anything be added, to the articles [of faith] remaining over from
the times of your pious father even until now; but that these may
continue inviolate. Permit us not to toil and suffer longer, nor to be
separated from our dioceses, but that together with our own peoples we
may in peace have time to offer prayers and thanksgiving, supplicating
for your safety and continuance in the dominion, which may the divinity
grant unto you perpetually. Our delegates bear the signatures and
greetings of the bishops. These [delegates] will from the Divine
Scriptures themselves instruct your piety.
The Synod then thus wrote and sent their communications
to the emperor by the bishops [selected for that purpose]. But the
partisans of Ursacius and Valens having arrived before them, did their
utmost to calumniate the council, exhibiting the exposition of the
faith which they had brought with them. The emperor, prejudiced
beforehand towards Arianism, became extremely exasperated against the
Synod, but conferred great honor on Valens and Ursacius and their
friends. Those deputed by the council were consequently detained a
considerable time, without being able to obtain an answer: at length,
however, the emperor replied through those who had come to him, in the
manner following:
‘Constantius Victor and Triumphator Augustus to
all the bishops convened at Ariminum.
‘That our especial care is ever exercised
respecting the divine and venerated law even your sanctity is not
ignorant. Nevertheless we have hitherto been unable to give an audience
to the twenty bishops sent as deputation from you, for an expedition
against the barbarians has become necessary. And since, as you will
admit, matters relative to the divine law ought to be entered on with a
mind free from all anxiety; I have therefore ordered these bishops to
await our return to Adrianople; that when all public business shall
have been duly attended to, we may be able then to hear and consider
what they shall propose. In the meanwhile let it not seem troublesome
to your gravity to wait for their return; since when they shall convey
to you our resolution, you will be
prepared to carry into effect such measures as may be most advantageous
to the welfare of the catholic church.’
The bishops on receipt of this letter wrote thus in
reply:409
| 409Cf. Theodoret, H. E. II. 20.
|
‘We have received your clemency’s letter,
sovereign lord, most beloved of God, in which you inform us that the
exigencies of state affairs have hitherto prevented your admitting our
delegates to your presence: and you bid us await their return, until
your piety shall have learnt from them what has been determined on by
us in conformity with the tradition of our ancestors. But we again
protest by this letter that we can by no means depart from our primary
resolution; and this also we have commissioned our deputies to state.
We beseech you therefore, both with serene countenance to order this
present epistle of our modesty to be read; and also to listen favorably
to the representations with which our delegates have been charged. Your
mildness doubtless perceives, as well as we, to how great an extent
grief and sadness prevail, because of so many churches being bereft of
their bishops in these most blessed times of yours. Again therefore we
entreat your clemency, sovereign lord most dear to God, to command us
to return to our churches, if it please your piety, before the rigor of
winter; in order that we may be enabled, in conjunction with the
people, to offer up our accustomed prayers to Almighty God, and to our
Lord and Saviour Jesus Christ, his only-begotten Son, for the
prosperity of your reign, as we have always done, and even now do in
our prayers.’
The bishops having waited together some time after this
letter had been despatched, inasmuch as the emperor deigned no reply,
they departed to their respective cities. Now the emperor had long
before intended to disseminate Arian doctrine throughout the churches;
and was anxious to give it the pre-eminence; hence he pretended that
their departure was an act of contumely, declaring that they had
treated him with contempt by dissolving the council in opposition to
his wishes. He therefore gave the partisans of Ursacius unbounded
license to act as they pleased in regard to the churches: and directed
that the revised form of creed which had been read at Ariminum should
be sent to the churches throughout Italy; ordering that whoever would
not subscribe it should be ejected from their sees, and that others
should be substituted in their place.410
| 410Cf. Theodoret, H. E. II. 16.
|
And first Liberius, bishop of Rome, having refused his assent to that
creed, was sent into exile; the adherents of Ursacius appointing Felix
to succeed him, who had been a deacon in that church, but on embracing
the Arian heresy was elevated to the episcopate. Some however assert
that he was not favorable to that opinion, but was constrained by force
to receive the ordination of bishop. After this all parts of the West
were filled with agitation and tumult, some being ejected and banished,
and others established in their stead. These things were effected by
violence, on the authority of the imperial edicts, which were also sent
into the eastern parts. Not long after indeed Liberius was recalled,
and reinstated in his see; for the people of Rome having raised a
sedition, and expelled Felix from their church, the emperor even though
against his wish consented. The partisans of Ursacius, quitting Italy,
passed through the eastern parts; and arriving at Nice, a city of
Thrace, they dwelt there a short time and held another Synod, and after
translating the form of faith which was read at Ariminum into Greek,
they confirmed and published it afresh in the form quoted above, giving
it the name of the general council, in this way attempting to deceive
the more simple by the similarity of names, and to impose upon them as
the creed promulgated at Nicæa in Bithynia, that which they had
prepared at Nice in Thrace.411
| 411Hilar. Fragm. 8; Hefele, Hist. of Ch.
Councils, Vol. II. p. 257.
|
But this artifice was of little advantage to them; for it was soon
detected, they became the object of derision. Enough now has been said
of the transactions which took place in the West: we must now proceed
to the narrative of what was done in the East at the same time.
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