53. Even this is sufficient to dissuade you from blaming those who have said that the Son was coessential with the Father, and yet let us examine the very term Coessential,' in itself, by way of seeing whether we ought to use it at all, and whether it be a proper term, and is suitable to apply to the Son. For you know yourselves, and no one can dispute it, that Like is not predicated of essence, but of habits, and qualities; for in the case of essences we speak, not of likeness, but of identity. Man, for instance, is said to be like man, not in essence, but according to habit and character; for in essence men are of one nature. And again, man is not said to be unlike dog, but to be of different nature. Accordingly while the former are of one nature and coessential, the latter are different in both. Therefore, in speaking of Like according to essence, we mean like by participation; (for Likeness is a quality, which may attach to essence), and this would be proper to creatures for they, by partaking, are made like to God. For when He shall appear,' says Scripture, we shall be like Him' (1 John iii. 2), like, that is, not in essence but in sonship, which we shall partake from Him. If then ye speak of the Son as being by participation, then indeed call Him Like-in-essence; but thus spoken of, He is not Truth, nor Light at all, nor in nature God. For things which are from participation, are called like, not in reality, but from resemblance to reality; so that they may swerve, or be taken from those who share them. And this, again, is proper to creatures and works. Therefore, if this be out of place, He must be, not by participation, but in nature and truth Son, Light, Wisdom, God; and being by nature, and not by sharing, He would properly be called, not Like-in-essence, but Coessential. But what would not be asserted, even in the case of others (for the Like has been shewn to be inapplicable to essences), is it not folly, not to say violence, to put forward in the case of the Son, instead of the Coessential?'
54. This is why the Nicene Council was correct in writing, what it was becoming to say, that the Son, begotten from the Father's essence, is coessential with Him. And if we too have been taught the same thing, let us not fight with shadows, especially as knowing, that they who have so defined, have made this confession of faith, not to misrepresent the truth, but as vindicating the truth and religiousness towards Christ, and also as destroying the blasphemies against Him of the Ario-maniacs. For this must be considered and noted carefully, that, in using unlike-in-essence, and other-in-essence, we signify not the true Son, but some one of the creatures, and an introduced and adopted Son, which pleases the heretics; but when we speak uncontroversially of the Coessential, we signify a genuine Son born of the Father; though at this Christ's enemies often burst with rage [3667] . What then I have learned myself, and have heard men of judgment say, I have written in few words; but do you, remaining on the foundation of the Apostles, and holding fast the traditions of the Fathers, pray that now at length all strife and rivalry may cease, and the futile questions of the heretics may be condemned, and all logomachy [3668] ; and the guilty and murderous heresy of the Arians may disappear, and the truth may shine again in the hearts of all, so that all every where may say the same thing' (1 Cor. i. 10), and think the same thing [3669] , and that, no Arian contumelies remaining, it may be said and confessed in every Church, One Lord, one faith, one baptism' (Eph. iv. 5), in Christ Jesus our Lord, through whom to the Father be the glory and the strength, unto ages of ages. Amen.
Postscript.
55. After I had written my account of the Councils [3670] , I had information that the most irreligious [3671] Constantius had sent Letters to the Bishops remaining in Ariminum; and I have taken pains to get copies of them from true brethren and to send them to you, and also what the Bishops answered; that you may know the irreligious craft of the Emperor, and the firm and unswerving purpose of the Bishops towards the truth.
Interpretation of the Letter [3672] .
Constantius, Victorious and Triumphant, Augustus, to all Bishops who are assembled at Ariminum.
That the divine and adorable Law is our chief care, your excellencies are not ignorant; but as yet we have been unable to receive the twenty Bishops sent by your wisdom, and charged with the legation from you, for we are pressed by a necessary expedition against the Barbarians; and as ye know, it beseems to have the soul clear from every care, when one handles the matters of the Divine Law. Therefore we have ordered the Bishops to await our return at Adrianople; that, when all public affairs are well arranged, then at length we may hear and weigh their suggestions. Let it not then be grievous to your constancy to await their return, that, when they come back with our answer to you, ye may be able to bring matters to a close which so deeply affect the well-being of the Catholic Church.
This was what the Bishops received at the hands of three emissaries.
Reply of the Bishops.
The letter of your humanity we have received, most God-beloved Lord Emperor, which reports that, on account of stress of public affairs, as yet you have been unable to attend to our deputies; and in which you command us to await their return, until your godliness shall be advised by them of what we have defined conformably to our ancestors. However, we now profess and aver at once by these presents, that we shall not recede from our purpose, as we also instructed our deputies. We ask then that you will with serene countenance command these letters of our mediocrity to be read; but also that you will graciously receive those, with which we charged our deputies. This however your gentleness comprehends as well as we, that great grief and sadness at present prevail, because that, in these your most happy days, so many Churches are without Bishops. And on this account we again request your humanity, most God-beloved Lord Emperor, that, if it please your religiousness, you would command us, before the severe winter weather sets in, to return to our Churches, that so we may be able, unto God Almighty and our Lord and Saviour Christ, His Only-begotten Son, to fulfil together with our flocks our wonted prayers in behalf of your imperial sway, as indeed we have ever performed them, and at this time make them.
Additional Note.
The list of Sirmian confessions' published by Newman as an Excursus to the de Synodis is omitted here. It will be found printed as Appendix iii.' to his Arians of the Fourth Century.
The Excursus on a Creed ascribed (at the Council of Ephesus, see Hard. Conc. i. 1640, Hahn. §83; Routh Rell. iii. 367) to the 70 bishops who condemned Paul of Samosata, at Antioch a.d. 269, and containing the formula homoousion (against this, supr. §§43-47), is also omitted, as bearing only very indirectly on the de Synodis. Caspari Alte und Neue Quellen (xi), p. 161, has thoroughly investigated the Confession since Newman wrote, and has proved (what Newman half suspected) that the document is of Apollinarian origin. As Caspari was unaware of Newman's discussion, this result comes as the result of two independent investigations pursued on very different lines.]
[3603] The subject before us, naturally rises out of what has gone before. The Anomoean creed was hopeless; but with the Semi-Arians all that remained was the adjustment of phrases. Accordingly, Athan. goes on to propose such explanations as might clear the way for a re-union of Christendom. §47, note.
[3604] Vid. Orat. i. 8; iv. 23.
[3605] hora. vid. Orat. i. §15; iv. §10; Serap. ii. 1. kairos de Decr. §15. init.
[3606] The Apostle' is a common title of S. Paul in antiquity. Cf. August. ad Bonifac. iii. 3.
[3607] Cf. de Decr. 22, note 1.
[3608] De Decr. 24, note 9.
[3609] Vid. supr. Orat. i. §15; de Decr. §22, note 1.
[3610] De Decr. 29, note 7.
[3611] Democritus, or Epicurus.
[3612] Anaxagoras.
[3613] De Decr. §19.
[3614] De Decr. 18, note 8.
[3615] [Prolegg. ch. ii. §8 (1).]
[3616] Supr. p. 73.
[3617] Supr. §29.
[3618] Supr. §8.
[3619] It must not be supposed from this that he approves [as adequate] the phrase homoios kat' ousian or homoiousios, in this Treatise, for infr. §53. he rejects it on the ground that when we speak of like,' we imply qualities, not essence. Yet he himself frequently uses it, as other Fathers, and Orat. i. §26. uses homoios tes ousias.
[3620] [Prolegg. ch. ii. §8 (2) a.]
[3621] Vid. p. 162, note 8. Cf. Greg. Naz. Orat. 31. 24. vid. also Hil. contr. Constant. 16. August. Ep. 238. n. 4-6. Cyril. Dial. i. p. 391. Petavius refers to other passages. de Trin. v. 5. §6.
[3622] §8.
[3623] [See Prolegg. ch. ii. §8 (2) c.]
[3624] [Ath. is referring to the Council of Ancyra, 358.]
[3625] So also de Decr. §23. p. 40. Pseudo-Ath. Hyp. Mel. et Euseb. Hil. de Syn. 89. The illustration runs into this position, Things that are like, [need] not be the same.' vid. §39. note 5. On the other hand, Athan. himself contends for the tauton te homoiosei, the same in likeness.' de Decr. §20.
[3626] Vid. Socr. iii. 25. p. 204. a.b. Una substantia religiose prædicabitur quæ ex nativitatis proprietate et ex naturæ similitudine ita indifferens sit, ut una dicatur. Hil. de Syn. 67.
[3627] Here at last Athan. alludes to the Ancyrene Synodal Letter, vid. Epiph. Hær. 73, 5 and 7. about which he has kept a pointed silence above, when tracing the course of the Arian confessions. That is, he treats the Semi-Arians as tenderly as S. Hilary, as soon as they break company with the Arians. The Ancyrene Council of 358 was a protest against the blasphemia' or second Sirmian Confession
[3628] It is usual with the Fathers to use the two terms Son' and Word,' to guard and complete the ordinary sense of each other, vid. p. 157, note 6; and p. 167, note 4. The term Son, used by itself, was abused into Arianism; and the term Word into Sabellianism; again the term Son might be accused of introducing material notions, and the term Word of imperfection and transitoriness. Each of them corrected the other. Orat. i. §28. iv. §8. Euseb. contr. Marc. ii. 4. p. 54. Isid. Pel. Ep. iv. 141. So S. Cyril says that we learn from His being called Son that He is from Him, to ex autou; from His being called Wisdom and Word, that He is in Him,' to en auto. Thesaur. iv. p. 31. However, S. Athanasius observes, that properly speaking the one term implies the other, i.e. in its fulness. Orat. iii. §3. iv. §24 fin. On the other hand the heretics accused Catholics of inconsistency, or of a union of opposite errors, because they accepted all the Scripture images together. Vigilius of Thapsus, contr. Eutych. ii. init. vid. also i. init. and Eulogius, ap. Phot. 225, p. 759.
[3629] De Decr. §10.
[3630] Vid. Epiph. Hær. 73. 3, &c.
[3631] §54, note 2.
[3632] Vid. Hilar. de Syn. 81 init.; Epiph. Hær. 73. 12.
[3633] There were three Councils held against Paul of Samosata, of the dates of 264, 269, and an intermediate year. The third is spoken of in the text, which contrary to the opinion of Pagi, S. Basnage, and Tillemont, Pearson fixes at 265 or 266.
[3634] Vid. p. 167, and a different translation, p. 183.
[3635] This is in fact the objection which Arius urges against the Coessential, supr. §16, when he calls it the doctrine of Manichæus and Hieracas, vid. §16, note 11. The same objection is protested against by S. Basil, contr. Eunom. i. 19. Hilar. de Trin. iv. 4. Yet, while S. Basil agrees with Athan. in his account of the reason of the Council's rejection of the word, S. Hilary on the contrary reports that Paul himself accepted it, i.e. in a Sabellian sense, and therefore the Council rejected it. Male homoüsion Samosatenus confessus est, sed numquid melius Arii negaverunt.' de Syn. 86.
[3636] Cf. Soz. iii. 18. The heretical party, starting with the notion in which their heresy in all its shades consisted, that the Son was a distinct being from the Father, concluded that like in essence' was the only term which would express the relation of the Son to the Father. Here then the word coessential' did just enable the Catholics to join issue with them, as exactly expressing what the Catholics wished to express, viz. that there was no such distinction between Them as made the term like' necessary, but that as material parent and offspring are individuals under one common species, so the Eternal Father and Son are Persons under one common individual essence.