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The Arians Of The Fourth Century - Blessed John Henry Newman

Subject of the chapter

THE authentic account of the proceedings of the Nicene Council is not extant. It has in consequence been judged expedient to put together in the last chapter whatever was necessary for the explanation of the Catholic and Arian creeds, and the controversy concerning them, rather than to reserve any portion of the doctrinal discussion for the present, though in some respects the more appropriate place for its introduction. Here then the transactions at Nicæa shall be reviewed in their political or ecclesiastical aspect.

History of the rise of Arianism

Arius first published his heresy about the year 319. His previous turbulence has already been mentioned. It is said, that, on the death of Achillas, he had aspired to the primacy of the Egyptian Church; and, according to Philostorgius, the historian of his party, a writer of little credit, he had generously resigned his claims in favour of Alexander, who was elected. His ambitious character renders it not improbable that he was a candidate for the vacant dignity; but the difference of age between himself and Alexander, which must have been considerable, at once accounts for the elevation of the latter, and is an evidence of the indecency of Arius in becoming a competitor at all. His first attack on the Catholic doctrine was conducted with an openness, which, considering the general duplicity of his party, is the most honourable trait in his character. In a public meeting of the Clergy of Alexandria, he accused his diocesan of Sabellianism; an insult which Alexander, from deference to the talents and learning of the objector, sustained with somewhat too little of the dignity befitting “the Ruler of the people.” The mischief, which ensued from his misplaced meekness, was considerable. Arius was one of the public preachers of Alexandria; and, as some suppose, Master of the Catechetical School. Others of the city Presbyters were stimulated by his example to similar irregularities. Colluthus, Carponas, and Sarmatas, began to form each his own party in a Church, which Meletius had already troubled; and Colluthus went so far as to promulgate an heretical doctrine, and to found a sect. Still hoping to settle these disorders without the exercise of his episcopal power, Alexander summoned a meeting of his Clergy, in which Arius was allowed to state his doctrines freely, and to argue in their defence; and, whether from a desire not to overbear the discussion, or from distrust in his own power of accurately expressing the truth, and anxiety about the charge of heresy brought against himself, the Primate, though in no wise a man of feeble mind, is said to have refrained from committing himself on the controverted subject, “applauding,” as Sozomen tells us, “sometimes the one party, sometimes the other.” At length the error of Arius appeared to be of that serious and confirmed nature, that countenance of it became sinful. The heresy began to spread beyond the Alexandrian Church; the indecision of Alexander excited the murmurs of the Catholics; till, at last, called unwillingly to the discharge of a severe duty, he gave public evidence of his real indignation against the blasphemies which he had so longendured, and excommunicated Arius with his followers.

Its progress

This proceeding, obligatory, as it was, on a Christian Bishop, and ratified by the concurrence of a provincial Council, and expedient even for the immediate interests of Christianity, had other Churches been equally honest in their allegiance to the true faith, had the effect of increasing the influence of Arius, by throwing him upon his fellow-Lucianists of the rival dioceses of the East, and giving notoriety to his name and tenets. In Egypt, indeed, he had already been supported by the Meletian faction; which, in spite of its profession of orthodoxy, continued in alliance with him, through jealousy to the Church, even after he had fallen into heresy. But the countenance of these schismatics was of small consideration, compared with the powerful aid frankly tendered him, on his excommunication, by the leading men in the great Catholic communities of Asia Minor and the East. Palestine was the first to afford him a retreat from Alexandrian orthodoxy, where he received a cordial reception from the learned Eusebius, Metropolitan of Cæsarea, Athanasius of Anazarbus, and others; who, in letters in his behalf, did not hesitate to declare their concurrence with him in the full extent of his heresy. Eusebius even declared that Christ was not very God (ἀληθινὸς θεός); and his associate Athanasius asserted, that He was in the number of the hundred sheep of the parable, i. e. the creatures of God.

Arius supported by Eusebius

Yet, in spite of the countenance of these and other eminent men, Arius found it difficult to maintain his ground against the general indignation which his heresy excited. He was resolutely opposed by Philogonius, patriarch of Antioch, and Macarius, of Jerusalem; who promptly answered the call made upon them by Alexander, in his circulars addressed to the Syrian Churches. In the meanwhile Eusebius, of Nicomedia, the early friend of Arius, and the ecclesiastical adviser of Constantia, the Emperor’s sister, declared in his favour; and offered him a refuge, which he readily accepted, from the growing unpopularity which attended him in Palestine. Supported by the patronage of so powerful a prelate, Arius was now scarcely to be considered in the position of a schismatic or an outcast. He assumed in consequence a more calm and respectful demeanour towards Alexander; imitated the courteous language of his friend; and, in his epistle which was introduced into the last chapter, addresses his diocesan with an affectation of humility, and defers or appeals to previous statements made by Alexander himself on the doctrine in dispute. At this time also he seems to have corrected and completed his system. George, afterwards Bishop of Laodicea, taught him an evasion for the orthodox test ἐκ θεοῦ, by a reference to 1 Cor. 11:12. Asterius, a sophist of Cappodocia, supported the secondary sense of the word Logos as applied to Christ, by a reference to such passages as Joel 2:25; and, in order to explain away the force of the μονογενὴς, maintained, that to Christ alone out of all creatures it had been given, to be fashioned under the immediate presence and perilous weight of the Divine hand. Now too, as it appears, the title of ἀληθινὸς θεός was ascribed to Him; the ἀλλοιωτὸν was withdrawn; and an admission of His actual indefectibility substituted for it. The heresy being thus placed on a less exceptionable basis, the influence of Eusebius was exerted in Councils both in Bithynia and Palestine; in which Arius was acknowledged, and more urgent solicitations addressed to Alexander, in order to effect his re-admission into the Church.

Necessity for the interference of the state

This was the history of the controversy for the first four or five years of its existence; i. e. till the era of the battle of Hadrianople (A. D. 323), by the issue of which Constantine, becoming master of the Roman world, was at liberty to turn his thoughts to the state of Christianity in the Eastern Provinces of the Empire. From this date it is connected with civil history; a consequence natural, and indeed necessary, under the existing circumstances, though it was the occasion of subjecting Christianity to fresh persecutions, in place of those which its nominal triumph had terminated. When a heresy, condemned and excommunicated by one Church, was taken up by another, and independent Christian bodies thus stood in open opposition, nothing was left to those who desired peace, to say nothing of orthodoxy, but to bring the question under the notice of a General Council. But as a previous step, the leave of the civil power was plainly necessary for so public a display of that wide-spreading association, of which the faith of the Gospel was the uniting and animating principle. Thus the Church could not meet together in one, without entering into a sort of negociation with the powers that be; whose jealousy it is the duty of Christians, both as individuals and as a body, if possible, to dispel. On the other hand, the Roman Emperor, as a professed disciple of the truth, was of course bound to protect its interests, and to afford every facility for its establishment in purity and efficacy. It was under these circumstances that the Nicene Council was convoked.


Now we must direct our view for a while to the character and history of Constantine. It is an ungrateful task to discuss the private opinions and motives of an Emperor, who was the first to profess himself the Protector of the Church, and to relieve it from the abject and suffering condition, in which it had lain for three centuries. Constantine is our benefactor; inasmuch as we, who now live, may be considered to have received the gift of Christianity, by means of the increased influence which he gave to the Church. And, were it not that in conferring his benefaction, he burdened it with the bequest of an heresy, which outlived his age by many centuries, and still exists in its effects in the divisions of the East, nothing would here be said, from mere grateful recollection of him, by way of analyzing the state of mind, in which he viewed the benefit which he has conveyed to us. But his conduct, as it discovers itself in the subsequent history, natural as it was in his case, yet has somewhat of a warning in it, which must not be neglected in after times.

Nature of his Christianity

It is of course impossible accurately to describe the various feelings, with which one in Constantine’s peculiar situation was likely to regard Christianity; yet the joint effect of them all may be gathered from his actual conduct, and the state of the civilized world at the time. He found his empire distracted with civil and religious dissensions, which tended to the dissolution of society; at a time too, when the barbarians without were pressing upon it with a vigour, formidable in itself, but far more menacing in consequence of the decay of the ancient spirit of Rome. He perceived the powers of its old polytheism, from whatever cause, exhausted; and a newly risen philosophy vainly endeavouring to resuscitate a mythology which had done its work, and now, like all things of earth, was fast returning to the dust from which it was taken. He heard the same philosophy inculcating the principles of that more exalted and refined religion, which a civilized age will always require; and he witnessed the same substantial teaching, as he would consider it, embodied in the precepts, and enforced by the energetic discipline, the union, and the example of the Christian Church. Here his thoughts would rest, as in a natural solution of the investigation, to which the state of his Empire gave rise; and, without knowing enough of the internal characters of Christianity, to care to instruct himself in them, he would discern, on the face of it, a doctrine more real than that of philosophy, and a rule of life more self-denying than that of the Republic. The Gospel seemed to be the fit instrument of a civil reformation, being but a new form of the old wisdom, which had existed in the world at large from the beginning. Revering, nay, in one sense, honestly submitting to its faith, yet he acknowledged it rather as a system, than joined it as an institution; and, by refraining from the sacrament of baptism till his last illness, he acted in the spirit of men of the world in every age, who dislike to pledge themselves to engagements which they still intend to fulfil, and to descend from the position of judges, to that of disciples of the truth.

He aims at peace apart from truth

Peace is so eminently the perfection of the Christian temper, conduct, and discipline, and it had been so wonderfully exemplified in the previous history of the Church, that it was almost unavoidable in a heathen soldier and statesman, to regard it as the sole precept of the Gospel. It required a far more refined moral perception, to detect and to approve the principle, on which this peace is grounded in Scripture; to submit to the dictation of truth, as such, as a primary authority in matters of political and private conduct; to understand how belief in a certain creed was a condition of divine favour, how the social union was intended to result from a unity of opinions, the love of man to spring from the love of God, and zeal to be prior in the succession of Christian graces to benevolence. It had been predicted by Him who came to offer peace to the world, that, in matter of fact, that gift would be changed into the sword of discord; mankind being alienated from the doctrine, more than they were won over by the amiableness, of Christianity. But He alone was able thus to discern, through what a succession of difficulties Divine truth advances to its final victory; shallow minds anticipate the end apart from the course which leads to it. Especially they who receive scarcely more of His teaching, than the instinct of civilization recognizes, (and Constantine must, on the whole, be classed among such,) view the religious dissentions of the Church as simply evil, and, (as they would fain prove,) contrary to His own precepts; whereas in fact they are but the history of truth in its first stage of trial, when it aims at being “pure” before it is “peaceable;” and are reprehensible only so far, as baser passions mix themselves with that true loyalty towards God, which desires His glory in the first place, and only in the second place, the tranquillity and good order of society.

Edict of Milan

The Edict of Milan, (A.D. 313) was among the first effects of Constantine’s anxiety, to restore fellowship of feeling to the members of his distracted empire. In it an absolute toleration was given by him and his colleague Licinius, to the Christians and all other persuasions, to follow the form of worship which each had adopted for himself; and it was granted, with the professed view of consulting for the peace of their people.

Schism of the Donatists

A year did not elapse from the date of this Edict, when Constantine found it necessary to support it by severe repressive measures against the Donatists of Africa, though their offences were scarcely of a civil nature. Their schism had originated in the disappointed ambition of two presbyters; who fomented an opposition to Cæcilian, illegally elevated, as they pretended, to the episcopate of Carthage. Growing into a sect, they appealed to Constantine, who referred their cause to the arbitration of successive Councils. These pronounced in favour of Cæcilian; and, on Constantine’s reviewing and confirming their sentence, the defeated party assailed him with intemperate complaints, accused Hosius, his adviser, of partiality in the decision, stirred up the magistrates against the Catholic Church, and endeavoured to deprive it of its places of worship. Constantine in consequence took possession of their churches, banished their seditious bishops, and put some of them to death. A love of truth is not irreconcileable either with an unlimited toleration, or an exclusive patronage of a selected religion; but to endure or discountenance error, according as it is, or is not, represented in an independent system and existing authority, to spare the pagans and to tyrannize over the schismatics, is the conduct of one who subjected religious principle to expediency, and aimed at peace, as a supreme good, by forcible measures where it was possible, otherwise by conciliation.

Further evidence of the political character of his religion

It must be observed, moreover, that subsequently to the celebrated vision of the Labarum, (A.D. 312.) he publicly invoked the Deity as one and the same in all forms of worship; and at a later period, (A.D. 321.) he promulgated simultaneous edicts for the observance of Sunday, and the due consultation of the aruspices. On the other hand, as in the Edict of Milan, so in his letters and edicts connected with the Arian controversy, the same reference is made to external peace and good order, as the chief object towards which his thoughts were directed. The same desire of tranquillity, led him to summon to the Nicene Council the Novatian Bishop Acesius, as well as the orthodox prelates. At a later period still, when he extended a more open countenance to the Church as an institution, the same principle discovers itself in his conduct, which actuated him in his measures against the Donatists. In proportion as he recognizes the Catholic body, he drops his toleration of the sectaries. He prohibited the conventicles of the Valentinians, Montanists, and other heretics; who, at his bidding, joined the Church in such numbers, (many of them, says Eusebius, “through fear of the Imperial threat, with hypocritical minds,”) that at length both heresy and schism, might be said to disappear from the face of society. Now let us observe his conduct in the Arian controversy.

He has intelligence of the Arian controversy

Doubtless it was a grievous disappointment to a generous and large-minded prince, to discover that the Church itself, from which he had looked for the consolidation of his empire, was convulsed by dissensions such as were unknown amid the heartless wranglings of Pagan philosophy. The disturbances caused by the Donatists, which his acquisition of Italy (A.D. 312.) had opened upon his view, extended from the borders of the Alexandrian patriarchate to the ocean. The conquest of the East (A.D. 323.) did but enlarge his prospect of the distractions of Christendom. The patriarchate just mentioned had lately been visited by a deplorable heresy, which having run its course through the chief parts of Egypt, Libya, and Cyrenaica, had attacked Palestine and Syria, and spread thence into the dioceses of Asia Minor and the Lydian Proconsulate.

Writes to Alexander and Arius

Constantine was informed of the growing schism at Nicomedia, and at once addressed a letter to Alexander and Arius jointly; a reference to which will enable the reader to verify for himself the account above given of the nature of the Emperor’s Christianity. He professes therein two motives as impelling him in his public conduct; first, the desire of effecting the reception, throughout his dominions, of some one definite and complete form of religious worship; next, that of settling and invigorating the civil institutions of the empire. Desirous of securing an unity of sentiment among all the believers in the Deity, he professes first to have directed his attention to the religious dissensions of Africa, where he had hoped to have had the aid of the Oriental Christians in his attempt to terminate them. “But,” he continues, “glorious and divine Providence! how grievously were my ears, or rather my heart wounded, by the report of a rising schism among you far more acrimonious than the African dissensions.… On investigation, I must say, that the reasons for this eagerness on both sides appear to me insignificant and worthless.… As I understand the matter, it seems that you, Alexander, were asking the separate opinions of your clergy on some passage of Scripture, or rather were inquiring about some unedifying question, when you, Arius, inconsiderately committed yourself to statements, which should either never have come into your mind, or have been at once repressed. On this a difference ensued, Christian intercourse was suspended, the sacred flock was divided into two, and the harmonious order of the Church broken … My advice to you is, neither to ask nor answer questions, which instead of being Scriptural, are the mere sport of idleness, or an exercise of ability; at best, keep them to yourselves, and do not publish them … You agree in fundamentals; neither of you is introducing any novel mode of worship, so that it is in your power to unite in one communion. Even the philosophers of one sect can agree together, though differing in particulars … Is it right for brothers to oppose brothers, for the sake of trifles?… Such conduct might be expected from the multitude, or from the intemperance of youth; but little befits your sacred order and experience of the world.” Such is the substance of his letter, which, written on an imperfect knowledge of the facts of the case, and with somewhat of the prejudices of Eclectic liberalism, was inapplicable, even where abstractedly true; his fault lying in his supposing, that an individual like himself, who had not even received the grace of baptism, could discriminate between great and little questions in theology. He concludes with the following words, which show the amiableness and sincerity of a mind, in a measure awakened from the darkness of heathenism, though they savour at the same time of the affectation of the rhetorician: “Give me back my days of calm, my nights of security; that I may experience henceforth the comfort of the clear light, and the cheerfulness of tranquillity. Otherwise, I shall sigh and be dissolved in tears … So great is my grief, that I put off my journey to the East on the news of your dissension … Open for me that path towards you, which your contentions have closed up. Let me see you and all other cities in happiness; that I may offer due thanksgivings to God above, for the unanimity and free intercourse which is seen among you.”

Convokes the Council of Nicæa

This letter was conveyed to the Alexandrian Church by Hosius, who was appointed by the Emperor to mediate between the contending parties. A Council was called, in which some minor irregularities were arranged, but nothing settled on the main question in dispute. Hosius returned to his master to report an unsuccessful mission, and to advise, as the sole measure which remained to be adopted, the calling of a general Council, in which the Catholic doctrine might be formally declared, and a judgment promulgated as to the basis upon which communion with the Church was henceforth to be determined. Constantine assented; and, discovering that the ecclesiastical authorities were earnest in condemning the tenets of Arius, as being an audacious innovation on the received creed, he suddenly adopted a new line of conduct towards the heresy; and in a letter which he addressed to Arius, professes himself a zealous advocate of Christian truth, ventures to expound it, and attacks Arius with a vehemence, which can only be imputed to his impatience in finding that any individual had presumed to disturb the peace of the community. It is remarkable, as showing his utter ignorance of doctrines, which were never intended for discussion among the unbaptized heathen, or the secularized Christian, that, in spite of this bold avowal of the orthodox faith in detail, yet shortly after he explained to Eusebius one of the Nicene declarations, in a sense which even Arius would scarcely have allowed, expressed as it is almost after the manner of Paulus.

Principal Prelates present at the Council

The first Ecumenical Council met at Nicæa in Bithynia, in the summer of A. D. 325. It was attended by about 300 prelates, chiefly from the eastern provinces of the empire, besides a multitude of priests, deacons, and other functionaries of the Church. Hosius, one of the most eminent men of an age of saints, was president. The prelates who took the principal share in its proceedings, were Alexander of Alexandria, attended by his deacon Athanasius, then about 27 years of age, and soon afterwards his successor in the see; Eustathius, patriarch of Antioch, Macarius of Jerusalem, Cæcilian of Carthage, the object of the hostility of the Donatists, Leontius of Cæsarea in Cappadocia, and Marcellus of Ancyra, whose name was afterwards unhappily notorious in the Church. The number of Arian bishops is variously stated at 13, 17, or 22; the most conspicuous of these being the well known prelates of Nicomedia and Cæsarea, both of whom bore the name of Eusebius.

Its discussions

The discussions of the Council commenced in the middle of June, and were at first private. Arius was introduced and examined; and confessed his impieties with a plainness and vehemence, far more respectable than the hypocrisy which was the characteristic of his party, and ultimately was adopted by himself. Then followed his disputation with Athanasius, who afterwards engaged Eusebius of Nicomedia, Maris, and Theognis. The unfortunate Marcellus also distinguished himself in the defence of the Catholic doctrine.

The object set before it

It has sometimes been supposed, that the Council was in doubt for a time, how to discriminate between themselves and the heresy; but the discussions of the last chapter contain sufficient evidence, that the Nicene Fathers had rather to reconcile themselves to a formula which expedience suggested, and to the use of it as a test, than to discover a means of ejecting or subduing their opponents. In the very beginning of the controversy, Eusebius of Nicomedia had declared, that he would not admit the ἐκ τῆς οὐσίας as an attribute of our Lord. A letter containing a similar avowal was read at the Council, and served to set distinctly before the assembled prelates the objects for which they had met; viz. to ascertain the extent of danger accruing to the Church from the Arian innovations; to protest against them, and take measures for putting a stop to them; and to overcome their own reluctance to the public adoption of a word, in explanation of the true doctrine, which was not found in Scripture, had actually been perverted in the previous century to an heretical meaning, and was in consequence forbidden by the Antiochene Council which condemned Paulus.

Conduct of the Arians

The Arian Party, on the other hand, anxious to avoid a test, which they had committed themselves in condemning, presented a creed of their own, drawn up by Eusebius of Cæsarea. Though the words ἐκ τῆς οὐσίας or ὁμοούσιος were omitted, every term of honour and dignity, short of these, was bestowed therein upon the Son of God; who was designated as the Logos of God, God of God, Light of Light, Life of Life, the only-begotten Son, the First-born of the whole creation, made of the Father before all worlds, and the Instrument of creating them. The Three Persons were confessed to be in real existence, (i. e. in opposition to Sabellianism,) and to be ἀληθινῶς, Father, Son, and Holy Ghost. The Catholics saw very clearly, that concessions of this kind on the part of the Arians, did but conceal the real question in dispute. Orthodox as were the terms employed by them, naturally and satisfactorily as they would have answered the purposes of a test, had the existing questions never been agitated, and consistent as they were with certain produceable statements of the Ante-Nicene writers, they were irrelevant at a time, when evasions had been found for them all, and triumphantly proclaimed. The plain question was, whether our Lord was God in as full a sense as the Father, though not to be viewed as separable from Him; or whether, as the sole alternative, He was a creature; i. e. whether He was literally of, and in, the one Indivisible Essence which we adore as God, ὁμοούσιος Θεῷ, or of a substance which had a beginning. The Arians said that He was a creature, the Catholics that He was very God; and all the subtleties of the most fertile ingenuity could not alter, and could but hide, this fundamental difference. A specimen of the Arian argumentation at the Council has already been given on the testimony of Athanasius; happily it was not successful.

The Homoousion

A creed was composed by Hosius, containing the discriminating terms of orthodoxy; and anathemas were added against all who introduced the heretical formulæ, Arius and his immediate followers being mentioned by name. In order to prevent misapprehension of the sense in which the test was used, explanations accompanied it. Thus carefully defined, it was offered for subscription to the members of the Council; who in consequence bound themselves to excommunicate from their respective bodies, all who actually obtruded upon the Church the unscriptural and novel positions of Arius. As to the laity, they were not required to subscribe any test as the condition of communion; though they were of course exposed to the operation of the anathema, in case they ventured on positive innovations on the rule of faith.

Conduct of Constantine

While the Council took this clear and temperate view of its duties, Constantine acted a part, altogether consistent with his own previous sentiments, and praiseworthy under the circumstances of his defective knowledge. He had followed the proceedings of the assembled prelates with interest, and had neglected no opportunity of impressing upon them the supreme importance of securing the peace of the Church. On the opening of the Council, he had set the example of conciliation, by burning publicly without reading certain charges, which had been presented to him against some of its members; a noble act, as conveying a lesson to all present to repress every private feeling, and to deliberate for the well-being of the Church Catholic to the end of time. Such was his behaviour, while the question in controversy was still pending; but, when the decision was once announced, his tone altered, and what had been a recommendation of caution, at once became an injunction to conform. Opposition to the sentence of the Church was considered as disobedience to the civil authority; the prospect of banishment was proposed as the alternative of subscription; and it was not long before seven of the thirteen dissentient Bishops submitted to the pressure of the occasion, and accepted the creed with its anathemas as articles of peace.

Submission of the Arians

Indeed, the position in which Eusebius of Nicomedia had placed their cause, rendered it difficult for them consistently to refuse subscription. The violence, with which Arius originally assailed the Catholics, had been succeeded by an affected earnestness for unity and concord, so soon as his favour at Court allowed him to dispense with the low popularity, by which he first rose into notice. The insignificancy of the points in dispute, which had lately been the very ground of complaint with him and his party against the particular Church which condemned them, became an argument for yielding, when the other Churches of Christendom confirmed the sentence of the Alexandrian. It is said, that some of them substituted the ὁμοιούσιον for the ὁμοούσιον in the confessions which they presented to the Council; but it is unsafe to trust the Anomœan Philostorgius, on whose authority the report rests, in a charge against the Eusebian party, and perhaps after all he merely means, that they explained the latter by the former as an excuse for their own recantation. The six, who remained unpersuaded, had raised an objection, which the explanations set forth by the Council had gone to obviate, on the alleged materialism of the word which had been selected as the test. At length four of them gave way; and the other two, Eusebius of Nicomedia, and another, withdrawing their opposition to the ὁμοούσιον, only refused to sign the condemnation of Arius. These, however, were at length released from their difficulty, by the submission of the heresiarch himself; who was pardoned on the understanding, that he never returned to the Church, which had suffered so much from his intrigues. There is, however, some difficulty in this part of the history. Eusebius shortly afterwards suffered a temporary exile, on a detection of his former practices with Licinius to the injury of Constantine; and Arius, apparently involved in his ruin, was banished with his followers into Illyria.

NOTE on Page 273

The original Nicene Creed is here subjoined, as contained in Socr. Hist. i. 8

Πιστεύομεν εἰς ἔνα θεὸν, πατέρα παντοκράτορα, πάντων ὁρατῶντε καὶ ἀοράτων ποιητήν.

Καὶ εἰς ἔνα κύριον ἰησοῦν χριστὸν, τὸν υἱὸν τοῦ θεοῦ• γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ• τοῦτʼ ἔστιν ἐκ τῆς οὐσίας τοῦ πατρὸς, θεὸν ἐκ θεοῦ καὶ φῶς ἐκ φωτὸς, θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ• γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ πατρί• διʼ οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ• Διʼ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα• παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανοὺς, ἐρχόμενον κρίναι ζῶντας καὶ νεκρούς.

Καὶ εἰς τὸ ἂγιον πνεῦμα.

Τοὺς δὲ λέγοντας, ὅτι ἦν ποτὲ ὅτε οὐκ ἦν• καὶ πρὶν γεννηθῆναι οὐκ ἦν• καὶ ὃτι ἐξ οὐκ ὄντων ἐγένετο• ἣ ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι• ἢ κτιστὸν, ἢ τρεπτὸν, ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ• ἀναθεματίζει ἡ ἁγία καθολικὴ καὶ ἀποστολικὴ ἐκκλησία.

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