NOTE ascribed to Pope Julius, in which as before #girov occurs, n. 2. ARIM. in our Lord. And for a fifth to the Serm. in S. Thomam, which is quoted by the 6th General Council as S. Chrysostom's, but which Montfaucon and his other Editors consider spurious, and Tillemont considers preached at Edessa, A.D. 402. It contains the word górwTov. Ed. Ben. tom. 8. part 2. p. 14. (6.) Too many words would have been spent on this point, were it not for the eminent writers who have maintained the genuineness of the Creed in question; and in particular, were it not for the circumstance, which is at first sight of great cogency, that Tertullian, whose acquaintance with Greek theology is well known, not only contains in his contr. Prax. a fully developed statement of the ecclesiastical doctrine of the Incarnation, but uses the very word persona or girov which has here been urged in disproof of the genuineness of the Creed under consideration. Such passages shall here be subjoined as contain the word in its ecclesiastical sense, as far as I have met with them. In the extracts of the letters of Apollinaris and his disciples who wrote against each other (A.D. 380.) the word occurs ap. Leont. p. 1033. b. p. 1037. b. p. 1039. b. as well as the poovaiov v as noticed above. Also in an extract of Apollinaris, ap. Theod. Eranist. ii. p. 173. By an auctor against the Arians whom Sirmond called antiquissimus. Opp. t. i. p. 223. By S. Athanasius, that is, as quoted by Euthymius. ap. Petav. Incarn. iii. 15, note 19. By S. Gregory Nyss. ap. Damasc. contr. Jacob. t. i. p. 424. By S. Amphilochius, ap. Damasc. ibid. et ap. Anast. Hod. 10. p. 162. and ap. Ephrem. ap. Phot. p. 828. In a Greek Version of S. Ambrose, ap. Phot. p. 805. By S. Chrysostom, Ep. ad Cæsar. fin. By Isidore Pelus, p. 94. Epist. i. 360. In Pelagius's Creed, A.D. 418. in S. August. Opp. t. 12. p. 210. By S. Augustine, contr. Serm. Arian. 8. Ep. ad Volusian. 137. n. 11. de Corr. et Grat. 30. By Proclus ad Armen. p. 613. After the third General Council, A.D. 431, of course the word becomes common. (7.) It may be objected, that Paul of Samosata himself maintained a Nestorian doctrine, and that this would naturally lead to the adoption of the word goowToy to represent our Lord's unity in His two natures, as it had already been adopted 60 years before by Hippolytus to denote His Divine subsistence against Noetus. But there is no good evidence of Paul's doctrine being of this nature, though it seems to have tended to Nestorianism in his followers. I allude to a passage in Athan. Orat. iv. §. 30. against Paul of Samosata. II. ON 175 where he says, that some of the Samosatenes so interpreted Acts x. NOTE 36, as if the Word was sent to " preach peace through Jesus Christ." As far as the fragments of the Antiochene Acts state or COUNC. imply, he taught more or less, as follows:-that the Son's pre-exist- ARIM. ence was only in the divine foreknowledge, Routh Rell. t. 2. p. 466. AND that to hold His substantial pre-existence was to hold two Gods, SELEU. ibid. p. 467. that He was, if not an instrument, an impersonal attribute, p. 469. that His manhood was not " unalterably made one with the Godhead," p. 473. " that the Word and Christ were not one and the same," p. 474. that Wisdom was in Christ as in the prophets, only more abundantly, as in a temple; that He who appeared was not Wisdom, p. 475. in a word as it is summed up, p. 484. that "Wisdom was born with the manhood, not substantially, but according to quality." vid. also p. 476. 485. All this plainly shews that he held that our Lord's personality was in His Manhood, but does not shew that he held a second personality in His godhead; rather he considered the Word impersonal, though the Fathers in Council urge upon him that he ought to hold two Sons, one from eternity, and one in time, p. 485. Accordingly the Synodal Letter after his deposition speaks of him as holding that Christ came not from Heaven, but from beneath. Euseb. Hist. vii. 30. S. Athanasius's account of his doctrine is altogether in accordance, (vid. supr. p. 16, note i.) that Paul taught that our Lord was a mere man, and that He was advanced to His divine power, in gooжйs. However, since there was a great correspondence between Paul and Nestorius, (except in the doctrine of the personality and eternity of the Word, which the Arian controversy determined and the latter held,) it was not unnatural that reference should be made to the previous heresy of Paul and its condemnation when that of Nestorius was on trial. Yet the Contestatio against Nestorius which commences the Acts of the Council of Ephesus, Harduin. Conc. t. i. p. 1272. and which draws out distinctly the parallel between them, says nothing to shew that Paul held a double personality. And though Anastasius tells us, Hodeg. c. 7. p. 108. that the "holy Ephesian Council shewed that the tenets of Nestorius agreed with the doctrine of Paul of Samosata," yet in c. 20. p. 323, 4. he shews us what he means by saying that Artemon also before Paul " divided Christ in two." Ephrem of Antioch too says that Paul held that "the Son before ages was one, and the Son in the last time another." ap. Phot. p. 814. but he seems only referring to the words of the Antiochene Acts, quoted above. Again, it is plain from what Vigilius says in Eutych. t. v. p. 731. Ed. Col. 1618. (the passage is omitted in Ed. Par. 1624.) that the Eutychians considered that Paul and Nestorius differed; the former holding that our Lord was a mere man, the latter a mere man only till He was united to the Word. And Marius Mercator says, "Nestorius circa Verbum Dei, non ut Paulus sentit, qui non substantivum, sed prolatitium potentiæ Dei efficax Verbum esse definit." p. 50. Ibas, and Theodore of Mopsuestia, though more suspicious witnesses, say the same, vid. Facund. vi. 3. iii. 2. and Leontius de Sectis, iii. p. 504. NOTE ON ARIM. 176 Alleged Confession of Antioch against Paul of Samosata. The principal evidence in favour of Paul's Nestorianism consists II. in the Letter of Dionysius to Paul and his answer to Paul's Ten Questions, which are certainly spurious, as on other grounds, so COUNC. on some of those here urged against the professed Creed of AND Antioch, but which Dr. Burton in his excellent remarks on Paul's SELEU, opinions, Bampton Lectures, No. 102, admits as genuine. And so does the accurate and cautious Tillemont, who in consequence is obliged to believe that Paul held Nestorian doctrines; also Bull, Fabricius, Natalis Alexander, &c. In holding these compositions to be certainly spurious, I am following Valesius, Harduin, Montfaucon, Pagi, Mosheim, Cave, Routh, and others. It might be inquired in conclusion, whether after all the Creed does not contain marks of Apollinarianism in it, which, if answered in the affirmative, would tend to fix its date. As, however, this would carry us further still from our immediate subject in this Volume, it has been judged best not to enter upon the question. Some indulgence may fairly be asked for what has been already said, from its bearing upon the history of the word ouoovcov.. FOUR DISCOURSES OF S. ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, AGAINST THE ARIANS. DISCOURSE I. CHAP. I. INTRODUCTION. Reason for writing; certain persons indifferent about Arianism; Arians not Christians, because sectaries always take the name of their founder. 2 I. 1. Of all other heresies which have departed from the truth CHAP. it is acknowledged, that they have but devised a madness1, §. 1. and their irreligiousness has long since become notorious p. 2, to all men. For, that their authors went out from us, it note e. plainly follows, as the blessed John has written, that they note q. p. 91, neither thought nor now think with us. Wherefore, as saith 2 P. 1, the Saviour, in that they gather not with us, they scatter with the devil, and keep an eye on those who slumber, that, by this second sowing of their own mortal poison, they may have 3 p. 5, companions in death. But, whereas one heresy and that the note k. note a. 1 I. Disc. last, which has now risen as harbinger1 of Antichrist, the Arian, as it is called, considering that other heresies, her note q. elder sisters, have been openly proscribed, in her cunning and profligacy, affects to array herself in Scripture language, like her father the devil, and is forcing her way back into the Church's paradise,--that with the pretence of Christianity, her smooth sophistry (for reason she has none) may deceive men into wrong thoughts of Christ,-nay, since she hath already seduced certain of the foolish, not only to corrupt their ears, but even to take and eat with Eve, till in their ignorance which ensues they think bitter sweet, and admire this loathsome heresy, on this account I have thought Job 41, it necessary, at your request, to unrip the folds of its breast4. Sept. plate, and to shew the ill-savour of its folly. So while those who are far from it, may continue to shun it, those whom it has deceived may repent; and, opening the eyes of their heart, may understand that darkness is not light, nor falsehood truth, nor Arianism good; nay, that those who call c vid. infr. §. 4 fin. That heresies 78. and Manichees, Aug. contr. founded on some particular text. e. g. infr. §. 22. "amply providing themselves with words of craft, they used to go about,&c zigingxovro."vid.supr.p.22. note y. Also ἄνω καὶ κάτω περιφέροντες, de decr. §. 13. rỡ júry ribgvλλńxaoi sà avraxou. Orat. ii. §. 18. rò oλulgúaAntov copioua, Basil. contr. Eunom. ii. 14. τὴν πολυθρύλλητον διαλεκτικήν, Nyssen. contr. Eun. iii. p. 125. rv Oguaλovμívnv åæoppońv. Cyril. Dial. iv. p.505. r uλulgvääntòv pávny. Socr. ii. 43. d These Orations or Discourses seem written to shew the vital importance of the point in controversy, and the unchristian character of the heresy, without reference to the word ὁμοούσιον. He has insisted in the works above translated, p. 130, ref. 2. that the enforcement of the symbol was but the rejec tion of the heresy, and accordingly he is here content to bring out the Catholic sense, as feeling that, if persons understood and embraced it, they would not scruple at the word. He seems to allude to what may be called the liberal or indifferent feeling as swaying the person for whom he writes, also infr. §. 7 fin. §. 9. §. 10 init. §. 15 fin. §. 17. §. 21. §. 23. He mentions in Apollin. i. 6. one Rhetorius, who was an Egyptian, whose opinion, he says, it was "fearful to mention." S. Augustine |