Chapter XXXVII.--Of the Synod at Ariminum, and the Creed there published. [391]
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 Aëtius [393] 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]
'The catholic faith was expounded at Sirmium in presence of our lord Constantius, [395] in the consulate [396] 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 trembled [397] ): 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] 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]