Chapter XXIII.--Further Dissensions among the Arians at Constantinople. The Psathyrians.
But dissensions arose among the Arians [802] also on this account. The contentious questions which were daily agitated among them, led them to start the most absurd propositions. For whereas it has been always believed in the church that God is the Father of the Son, the Word, it was asked whether God could be called Father' before the Son had subsistence? Thus in asserting that the Word of God was not begotten of the Father, but was created out of nothing,' and thus falling into error on the chief and main point, they deservedly fell into absurd cavilings about a mere name. Dorotheus therefore being sent for by them from Antioch maintained that God neither was nor could be called Father before the Son existed. But Marinus whom they had summoned out of Thrace before Dorotheus, piqued at the superior deference which was paid to his rival, undertook to defend the contrary opinion. In consequence of these things there arose a schism among them, and being thus divided respecting this term, each party held separate meetings. Those under Dorotheus retained their original places of assembly: but the followers of Marinus built distinct oratories for themselves, and asserted that the Father had always been Father, even when the Son was not. This section of the Arians was denominated Psathyrians, [803] because one of the most zealous defenders of this opinion was Theoctistus, a Syrian by birth, and a cake-seller [Psathyropola] [804] by trade. Selenas [805] bishop of the Goths adopted the views of this party, a man of mixed descent; he was a Goth by his father's side, but by his mother's a Phrygian, by which means he taught in the church with great readiness in both these languages. This faction however soon quarreled among themselves, Marinus disagreeing with Agapius, whom he himself had preferred to the bishopric of Ephesus. They disputed, however, not about any point of religion, but in narrow-mindedness about precedence, in which the Goths sided with Agapius. Wherefore many of the ecclesiastics under their jurisdiction, abominating the vain-glorious contest between these two, abandoned them both, and became adherents to the homoousian' faith. The Arians having continued thus divided among themselves during the space of thirty-five years, were reunited in the reign of Theodosius the Younger, under the consulate [806] of Plintha the commander-in-chief of the army, he being a member of the sect of Psathyrians; these were prevailed on to desist from contention. They afterwards passed a resolution, giving it all the cogency of law, that the question which had led to their separation, should never be mooted again. But this reconciliation extended no farther than Constantinople; for in other cities where any of these two parties were found, they persisted in their former separation. So much respecting the division among the Arians.
[802] See above, chap. 20.
[803] Cf. Theodoret, Hæret. Fabal. IV. 4; also Sozomen (probably dependent on Socrates), VII. 17.
[804] psathurion, a species of cake; hence psathuropoles , cake-seller.'
[805] Sozomen (VII. 17) adds that Selenas was a secretary of Ulfilas and had been promoted to be his successor.
[806] 419 a.d.
Chapter XXIV.--The Eunomians divide into Several Factions.
But neither did the followers of Eunomius remain without dissensions: for Eunomius [807] himself had long before this separated from Eudoxius who ordained him bishop of Cyzicus, taking occasion from that bishop's refusal to restore to communion his master Aëtius who had been ejected. But those who derived their name from him were subsequently divided into several factions. For first Theophronius a Cappadocian, who had been instructed in the art of disputation by Eunomius, and had acquired a smattering of Aristotle's Categories, and his Book of Interpretation, composed some treatises which he entitled, On the Exercise of the Mind. Having, however, drawn down upon himself the reprobation of his own sect, he was ejected as an apostate. He afterwards held assemblies apart from them, and left behind him a heresy which bore his own name. Furthermore at Constantinople a certain Eutychius from some absurd dispute, withdrew from the Eunomians, and still continues to hold separate meetings. The followers of Theophronius are denominated Eunomiotheophronians'; and those of Eutychius have the appellation of Eunomieutychians.' What those nonsensical terms were about which they differed I consider unworthy of being recorded in this history, lest I should go into matters foreign to my purpose. I shall merely observe that they adulterated baptism: for they do not baptize in the name of the Trinity, but into the death of Christ. [808] Among the Macedonians also there was for some time a division, when Eutropius a presbyter held separate assemblies, and Carterius did not agree with him. There are possibly in other cities sects which have emanated from these: but living at Constantinople, where I was born and educated, I describe more particularly what has taken place in that city; both because I have myself witnessed some of these transactions, and also because the events which have there occurred are of pre-eminent importance, and are therefore more worth of commemoration. Let it however be understood that what I have here related happened at different periods, and not at the same time. But if any one should be desirous of knowing the names of the various sects, he may easily satisfy himself, by reading a book entitled Ancoratus, [809] composed by Epiphanius, bishop of Cyprus: but I shall content myself with what I have already stated. The public affairs were again thrown into agitation from a cause I shall now refer to.
[807] Cf. IV. 7 and 13.
[808] Apost. Can.50 reads: If any bishop or presbyter does not perform the one initiation with three immersions, but with one immersion only into the death of the Lord, let him be deposed.' Also the Second General Synod (that of Constantinople, 381) in its 7th Canon passed the following: But the Eunomians, who only baptize with one immersion, and the Montanists, who are here called Phrygians, and the Sabellians, who teach the doctrine of the Fatherhood of the Son...(if they wish to be joined to the Orthodox faith) we receive as heathen; on the first day we make them Christians, on the second, catechumens, &c.' See Hefele, Hist. of the Church Councils, Vol. II. p. 367, 368.
[809] Epiphan. Ancoratus, 13. Photius calls the Ancoratus a synopsis of the treatise of Epiphanius on Heresies (Biblioth. 123). The subject here referred to was treated by Epiphanius in Hær. LXVI. and LXVIII.