From the Miscellanies of Theodore Metochita (chap. 19)
"Eusebius Pamphili was also a Palestinian by birth, but as he himself says, he sojourned for quite a long time in Egypt. He was a very learned man, and it is evident indeed that he published many books, and that he used language thus."
[6] The following Testimonies of the Ancients were collected by Valesius, and are printed in the original languages in his edition of Eusebius' Historia Ecclesiastica, at the close of his Vita Eusebii. The order of Valesius has been preserved in the following pages, but occasionally a passage, for the sake of greater clearness, has been given more fully than by him. A few extracts have been omitted (as noted below), and one or two, overlooked by him, have been added. The extracts have all been translated from the original for this edition, with the exception of the quotations from the Life of Constantine, and from the Greek Ecclesiastical Historians,--Socrates, Sozomen, Theodoret, and Evagrius,--which have been copied, with a few necessary corrections, from the version found in Bagster's edition of the Greek Ecclesiastical Historians. The translation has been made at my request by Mr. James McDonald, of Shelbyville, Ky., a member of the senior class (1890) of Lane Theological Seminary.
[7] Valesius adds brief extracts from other missals of the same church, which it is not necessary to quote here.
Testimonies of the Ancients Against Eusebius.
From the Epistle of Arius to Eusebius, Bishop of Nicomedia (in Theodoret's Eccles. Hist. I. 5). [8]
"Eusebius, your brother bishop of Cæsarea, Theodotius, Paulinus, Athanasius, Gregory, Ætius, and all the bishops of the East, have been condemned because they say that God had an existence prior to that of his Son."
From the Book of Marcellus of Ancyra against the Arians.
"Having happened upon a letter of Narcissus, bishop of Neronias, which he wrote to one Chrestus and to Euphronius and to Eusebius, in which it seems that Hosius, the bishop, had asked him whether or not like Eusebius of Palestine he believed in the existence of two essences, I read in the writing that he answered that he believed in the existence of three essences."
From the Synodical Epistle of the Bishops of Egypt, met in the City of Alexandria, to All the Bishops of the Catholic Church (which Athanasius gives in his second apology against the Arians).
"For what sort of a council of bishops was that? What sort of an assembly having truth for its aim? Who out of the great majority of them was not our enemy? Did not the followers of Eusebius rise up against us on account of the Arian madness? Did not they bring forward the others who held the same opinions as themselves? Were we not continually writing against them as against those who held the opinions of Arius? Was not Eusebius of Cæsarea in Palestine accused by our confessors of sacrificing?"
Epiphanius in the Heresy of the Meletians (Hær. LXVIII.).
"The emperor upon hearing these things becomes very angry and orders that a synod be convoked in Phoenicia in the city of Tyre; he also gave orders that Eusebius and some others should act as judges: these persons moreover had leaned somewhat too far toward the vulgarity of the Arians. There were also summoned the bishops of the Catholic Church in Egypt, also certain men subject to Athanasius, who were likewise great and who kept their lives transparent before God, among whom was the great Potamo of blessed memory, bishop and confessor of Heraclea. But there were also present Meletians, the chief accusers of Athanasius. Being zealous for truth and for orthodoxy, the above-mentioned Potamo of blessed memory, a free-spoken man, who regarded the person of no man,--for he had been deprived of an eye in the persecution for the truth,--seeing Eusebius sitting down and acting as judge, and Athanasius standing up, overcome by grief and weeping, as is the wont with true men, he addressed Eusebius in a loud voice, saying, Dost thou sit down, Eusebius, and is Athanasius, an innocent man, judged by thee? Who could bear such things? Do thou tell me, wert thou not in confinement with me at the time of the persecution? I have parted with an eye for the sake of the truth, but thou neither seemest to be maimed at all in body, nor hast thou suffered martyrdom, but art alive, and in no part mutilated. How didst thou escape from the confinement unless that thou didst promise those who have inflicted upon us the violence of persecution to perform the ungodly act, or didst actually perform it?'"
From the Epistle of the Catholic Bishops of Egypt to the Synod of Tyre (which Athanasius gives in the above-mentioned Apology).
"For ye also know, as we have said before, that they are our enemies, and ye know why Eusebius of Cæsarea has become our enemy since last year."
Athanasius in his Epistle on the Decrees of the Council of Nicæa.
"The strange thing is that Eusebius of Cæsarea in Palestine, who had denied on one day, but on the next day had subscribed, sent to his church, saying that this is the faith of the Church, and that this is the tradition of the Fathers. He plainly showed to all that before they had been in error, and had been vainly striving after the truth; for although he was then ashamed to write in just these terms, and excused himself to the Church as he himself wished, yet he plainly wishes to imply this in his Epistle, by his not denying the Homoöusion,' one in substance,' and of the substance.' He got into serious difficulty, for in defending himself, he went on to accuse the Arians, because, having written that the Son did not exist before that he was begotten,' they thereby denied that he existed before his birth in the flesh."
The same, in his Treatise on the Synods of Ariminum and Seleucia.
"Most of all, what would Acacius say to Eusebius his own teacher? who not only signed in the synod at Nicæa, but also made it known by letter to the people under him that that was the true faith, which had been agreed upon at the council of Nicæa; for although he defended himself as he pleased through the letter, yet he did not deny the grounds taken. But he also accused the Arians, since, in saying that the Son did not exist before that he was begotten,' they also deny that he existed before Mary."
The same, in his Epistle to the Bishops of Africa.
"This also was known all the while to Eusebius, bishop of Cæsarea, who, at first identifying himself with the Arian heresy, and having afterwards signed at the self-same synod of Nicæa, wrote to his own particular friends, firmly maintaining that, We have known of certain learned and renowned bishops and writers among the ancients who have used the term homoousios in reference to the divinity of the Father and Son.'"
The same, in his Treatise on the Synods of Ariminum and Seleucia.
"Eusebius of Cæsarea in Palestine, writing to Euphration the bishop, did not fear to say openly that Christ is not true God."
Jerome, in his Epistle to Ctesiphon against the Pelagians.
"He did this in the name of the holy martyr Pamphilus, that he might designate with the name of the martyr Pamphilus the first of the six books in defense of Origen which were written by Eusebius of Cæsarea, whom every one knows to have been an Arian."
The same, in his Second Book against Rufinus.
"As soon as he leaves the harbor he runs his ship aground. For, quoting from the Apology of Pamphilus the Martyr (which we have proved to be the work of Eusebius, prince of Arians)," etc.
The same, in his First Book against Rufinus.
"Eusebius, bishop of Cæsarea, of whom I have made mention above, in the sixth book of his Apology in behalf of Origen, lays this same charge against Methodius the bishop and martyr, which you lay against me in my praises [of him]; he says: How did Methodius dare to write against Origen after having said this and that concerning his opinions?' This is no place to speak in behalf of a martyr, for not all things ought to be discussed in all places. Now let it suffice to have barely touched upon the matter, that this same thing was charged against a most renowned and most eloquent martyr by an Arian, which you as a friend praise in me, and, being offended, censure me for."
The same, in his Epistle to Minervius and Alexander.
"I both in manhood and in extreme old age am of the same opinion, that Origen and Eusebius of Cæsarea were indeed very learned men, but went astray in the truth of their opinions."
Socrates, in the First Book of his Ecclesiastical History (chap. 23).
"Eusebius Pamphilus says that immediately after the Synod Egypt became agitated by intestine divisions; but as he does not assign the reason for this, some have accused him of disingenuousness, and have even attributed his failure to specify the causes of these dissensions to a determination on his part not to give his sanction to the proceedings at Nice."
Again, in the same chapter.
"Eustathius, bishop of Antioch, accuses Eusebius Pamphilus of perverting the Nicene Creed; but Eusebius denies that he violates that exposition of the faith, and recriminates, saying that Eustathius was a defender of the opinion of Sabellius. In consequence of these misunderstandings, each of them wrote volumes as if contending against adversaries: and although it was admitted on both sides that the Son of God has a distinct person and existence, and all acknowledged that there is one God in a Trinity of Persons; yet, from what cause I am unable to divine, they could not agree among themselves, and therefore were never at peace."
Theodoritus, in his Interpretation of the Epistle of Paul to the Hebrews, speaking of the Arians, writes as follows:
"If not even this is sufficient to persuade them, it at least behooves them to believe Eusebius of Palestine, whom they call the chief advocate of their own doctrines."
Nicetas, in his Thesaurus of the Orthodox Faith, Book V. Chap. 7.
"Moreover, Theodore of Mopsuestia relates that there were only nine persons out of all whom the decrees of the Synod did not please, and that their names are as follows: Theognis of Nicæa, Eusebius of Nicomedia, Patrophilus of Scythopolis, Eusebius of Cæsarea in Palestine, Narcissus of Neronias in Cilicia, which is now called Irenopolis, Paulinus of Tyre, Menophantus of Ephesus, Secundus of Ptolemaïs, which borders upon Egypt, and Theonas of Marmarica." [9]
Antipater, Bishop of Bostra, in his First Book against Eusebius' Apology for Origen.
"I deny that the man has yet arrived at an accurate knowledge of the doctrines; wherefore he ought to be given place to so far as regards his great learning, but as regards his knowledge of doctrine he ought not. But, moreover, we know him to have been altogether lacking in such accurate knowledge."
And a little farther on.
"So now, that we may not seem to be trampling upon the man,--concerning whom it is not our purpose for the present to speak,--examining into the accuracy of his Apology, we may go on to show that both were heretics, both he who composed the Apology, and he in whose behalf it was composed."
And farther on.
"For as to your attempting to show that others as well as he [Origen] have spoken of the subordination of the Son to the Father, we may not at first wonder at it, for such is your opinion and that of your followers; wherefore we say nothing concerning this matter for the present, since it was long ago submitted and condemned at the general Council."
From the Acts of the Seventh OEcumenical Council.
"For who of the faithful ones in the Church, and who of those who have obtained a knowledge of true doctrine, does not know that Eusebius Pamphili has given himself over to false ways of thinking, and has become of the same opinion and of the same mind with those who follow after the opinions of Arius? In all his historical books he calls the Son and Word of God a creature, a servant, and to be adored as second in rank. But if any speaking in his defense say that he subscribed in the council, we may admit that that is true; but while with his lips he has respected the truth, in his heart he is far from it, as all his writings and epistles go to show. But if from time to time, on account of circumstances or from different causes, he has become confused or has changed around, sometimes praising those who hold to the doctrines of Arius, and at other times feigning the truth, he shows himself to be, according to James the brother of our Lord, a double-minded man, unstable in all his ways; and let him not think that he shall receive anything of the Lord. For if with the heart he had believed unto righteousness, and with the mouth had confessed the truth unto salvation, he would have asked forgiveness for his writings, at the same time correcting them. But this he has by no means done, for he remained like Æthiops with his skin unchanged. In interpreting the verse I said to the Lord, Thou art my Lord,' he has strayed far away from the true sense, for this is what he says: By the laws of nature every son's father must be his lord; wherefore God who begat him must be at the same time God, Lord, and Father of the only-begotten Son of God.' So also in his epistle to the holy Alexander, the teacher of the great Athanasius, which begins thus: With what anxiety and with what care have I set about writing this letter,' in most open blasphemy he speaks as follows concerning Arius and his followers: Thy letter accuses them of saying that the Son was made out of nothing, like all men. But they have produced their own epistle which they wrote to thee, in which they give an account of their faith, and expressly confess that "the God of the law and of the prophets and of the New Testament, before eternal ages begat an only-begotten Son, through whom also he made the ages and the universe; and that he begat him not in appearance, but in truth, and subjected him to his own will, unchangeable and immutable, a perfect creature of God, but not as one of the creatures." If, therefore, the letter received from them tells the truth, they wholly contradict thee, in that they confess that the Son of God who existed before eternal ages, and through whom he made the world, is unchangeable and a perfect creature of God, but not as one of the creatures. But thy epistle accuses them of saying that the Son was made as one of the creatures. They do not say this, but clearly declare that he was not as one of the creatures. See if cause is not immediately given them again to attack and to misrepresent whatever they please. Again thou findest fault with them for saying that He who is begat him who was not. I wonder if any one is able to say anything else than that. For if He who is is one, it is plain that everything has been made by Him and after Him. But if He who is is not the only one, but there was also a Son existing, how did He who is beget him who was existing? For thus those existing would be two.' These things then Eusebius wrote to the illustrious Alexander; but there are also other epistles of his directed to the same holy man, in which are found various blasphemies in defense of the followers of Arius. So also, in writing to the bishop Euphration, he blasphemes most openly; his letter begins thus: I return to my Lord all thanks'; and farther on: For we do not say that the Son was with the Father, but that the Father was before the Son. But the Son of God himself, knowing well that he was greater than all, and knowing that he was other than the Father, and less than and subject to Him, very piously teaches this to us also when he says, "The Father who sent me is greater than I."' And farther on: Since the Son also is himself God, but not true God.' So then from these writings of his he shows that he holds to the doctrines of Arius and his followers. And with this rebellious heresy of theirs the inventors of that Arian madness hold to one nature in hypostatic union, and affirm that our Lord took upon himself a body without soul, in his scheme of redemption, affirming that the divine nature supplied the purposes and movements of the soul: that, as Gregory the Divine says, they may ascribe suffering to the Deity; and it is evident that those who ascribe suffering to the Deity are Patripassians. Those who share in this heresy do not allow images, as the impious Severus did not, and Peter Cnapheus, and Philoxenus of Hierapolis, and all their followers, the many-headed yet headless hydra. So then Eusebius, who belongs to this faction, as has been shown from his epistles and historical writings, as a Patripassian rejected the image of Christ," etc. [10]