[2412] I give the creed in the original Greek. The passages in brackets indicate the alterations of the Constantinopolitan revision according to the text of Chalcedon.
[2413] "Deum de Deo" is inserted in the Sarum Breviary.
[2414] cf. pp. 27 and 39, notes.
[2415] cf. De Sp. S. § 25, p. 17. On those who described the Spirit as merely a ministering spirit, vide Athan., Ad Serap. i. (legonton auto me monon ktisma, alla kai ton leitourgikon pneumaton hen auto einai). This new party arose in the Delta about 362, and was first known as "Tropici." They were condemned at the synod held at Alexandria on the return of Athanasius from his third exile. Its Synodical Letter is the Tomus ad Antiochenos.
[2416] Heb. i. 14.
[2417] Matt. xxviii. 14.
Letter CXXVI. [2418]
To Atarbius. [2419]
On arriving at Nicopolis in the double hope of settling the disturbances which had arisen, and applying a remedy, as far as possible, to measures taken in a disorderly manner and in violation of the law of the Church, I was exceedingly disappointed at failing to meet you. I heard that you had hurriedly withdrawn, and actually from the very synod which was being held by you. I am, therefore, under the necessity of having recourse to writing, and by this letter I bid you present yourself before me, that you may in person apply some remedy to the pain which I felt, even unto death, on hearing that you had ventured on action, in the very middle of the church, of the like of which I hitherto have never heard. All this, although painful and serious, is endurable, as having happened to a man who has committed the punishment due for his sufferings to God, and is wholly devoted to peace and to preventing harm falling from any fault of his on God's people. Since, however, some honourable brethren, worthy of all credit, have told me that you have introduced certain innovations into the faith, and have spoken against sound doctrine, I am under the circumstances the more agitated, and above measure anxious, lest, in addition to the countless wounds which have been inflicted on the Church by traitors to the truth of the Gospel, yet a further calamity should spring up in the renewal of the ancient heresy of Sabellius, the enemy of the Church; for to this the brethren have reported your utterances to be akin. I have, therefore, written to charge you not to shrink from undertaking a short journey to come to me, and, by giving me full assurance in the matter, at once to alleviate my pangs, and to solace the Churches of God, which are now pained to a grave, nay an unendurable extent, at your actions and your reported words.
[2418] Placed in 373.
[2419] Bishop of Neocæsarea. VideLetter lxv.
Letter CXXVII. [2420]
To Eusebius, bishop of Samosata. [2421]
Our merciful God, Who makes comfort match trouble, and consoles the lowly, lest they be drowned unawares in exceeding grief, has sent a consolation, equivalent to the troubles I have suffered in Nicopolis, in seasonably bringing me the God-beloved bishop Jobinus. He must tell you himself how very opportune his visit was. I shrink from a long letter, and will hold my peace. And I am the more inclined to silence, lest I seem as it were to put a mark on men, who have turned round and begun to show regard to me, by mentioning their fall.
God grant that you may come to see me in my own home, so that I may embrace your reverence and tell you everything in detail. For we often find some comfort in telling what is painful in actual experience. However, for all that the very godly bishop has done, fully as far as regards his affection for me, and preeminently and stoutly as regards the exact observance of the canons, commend him. Moreover, thank God that your pupils everywhere exhibit your reverence's character.
[2420] Placed in 373.
[2421] On Basil's difficulties while at Nicopolis, with a request for the sympathy of Eusebius.
Letter CXXVIII. [2422]
To Eusebius, bishop of Samosata. [2423]
1. Hitherto I have been unable to give any adequate and practical proof of my earnest desire to pacify the Churches of the Lord. But in my heart I affirm that I have so great a longing, that I would gladly give up even my life, if thereby the flame of hatred, kindled by the evil one, could be put out. If it was not for the sake of this longing for peace that I consented to come to Colonia, [2424] may my life be unblessed by peace. The peace I seek is the true peace, left us by the Lord Himself; and what I have asked that I may have for my assurance belongs to one who desires nothing but the true peace, although some perversely interpret the truth into another sense. Let them use their tongues as they will, but assuredly they will one day be sorry for their words.
2. Now I beseech your holiness to remember the original propositions, and not to be led away by receiving answers that do not fit the questions, nor yet to give practical weight to the quibbles of men who, without any power of argument, very cleverly pervert the truth, from their own ideas alone. I set out propositions which were perfectly simple, clear and easy to remember; do we decline to receive into communion those who refuse to accept the Nicene Creed? Do we refuse to have part or lot with those who have the hardihood to assert that the Holy Ghost is a creature? He, however, [2425] instead of answering my questions word for word, has concocted the statement which you have sent me:--and this not from simplemindedness, as might be imagined, nor yet from his inability to see the consequences. What he reckons is that, by repudiating my proposition, he will expose his true character to the people; while, if he agrees to it, he will depart from that via media which has hitherto seemed to him preferable to any other position. Let him not try to beguile me, nor, with the rest, deceive your intelligence. Let him send a concise answer to my question, whether he accepts or repudiates communion with the enemies of the faith. If you get him to do this and send me such a distinct answer as I pray for, I own myself in error in all that has gone before; I take all the blame upon myself; then ask from me a proof of humility. But, if nothing of the kind come to pass, pardon me, most God-beloved father, in my inability to approach God's altar with hypocrisy. Were it not for this dread, why should I separate myself from Euippius, so learned a man, so advanced in age, and bound to me by so many ties of affection? If, however, in this case I acted rightly, it would, I am sure, be absurd to appear united with those who maintain the same views as Euippius, through the mediation of these amiable and charming persons.
3. Not that I think it is absolutely our duty to cut ourselves off from those who do not receive the faith, but rather to have regard to them in accordance with the old law of love, and to write to them with one consent, giving them all exhortation with pity, and to propose to them the faith of the fathers, and invite them to union. If we succeed we should be united in communion with them; if we fail we must be content with one another and purge our conduct of this uncertain spirit, restoring the evangelical and simple conversation followed by those who accepted the Word from the beginning. "They," it is said, "were of one heart and of one soul." [2426] If they obey you, this will be best; if not, recognise the real authors of the war, and, for the future do not write me any more letters about reconciliation.
[2422] Placed in 373.
[2423] On the difficulty of reconciliation with Eustathius.
[2424] Maran supposes this to be the place referred to in Letter ccxliv. 2.
[2425] i.e. Eustathius.
[2426] Acts iv. 32.