45 Vid. Presbysters, ib.
46 Vid. Presbysters, ib.
47 Apol. Ar. 75.
48 Apol. Ar. 75.
49 Apol. Ar. 75.
50 Apol. Ar. 75.
51 Heraclius? ib.
52 Apol. Ar. 75.
1 This Letter is also found in Socr. H. E. i. 8. Theod. H. E. i.Gelas. Hist. Nic. ii. 34. p. 442. Niceph. Hist. viii.
2 And so infr. "most pious," §4. "most wise and most religious," ibid. "most religious," §8. §10. Eusebius observes in his Vit. Const. the same tone concerning Constantine, and assigns to him the same office in determining the faith (being as yet unbaptized), E.g. "When there were differences between persons of different countries, as if some common bishop appointed by God, he convened Councils of God's ministers; and not disdaining to be present and to sit amid their conferences," &c. i. 44. When he came into the Nicene Council, "it was," says Eusebius, "as some heavenly Angel of God," iii. 10. alluding to the brilliancy of the imperial purple. He confesses, however, he diet not sit down until the Bishops bade him. Again at the same Council, "with pleasant eyes looking serenity itself into them all, collecting himself, and in a quiet and gentle voice" he made an oration to the Fathers upon peace. Constantine had been an instrument in conferring such vast benefits, humanly speaking, on the Christian Body, that it is not wonderful that other writers of the day besides Eusebius should praise him. Hilary speaks of him as "of sacred memory," Fragm. v. init. Athanasius calls him "most pious," Apol. contr. Arian. 9; "of blessed memory," ad Ep. Aeg. 18. 19. Epiphanius "most religious and of ever-blessed memory," Haer. 70. 9. Posterity, as was natural, was still more grateful.
3 "The children of the Church have received from their holy Fathers, that is, the holy Apostles, to guard the faith; and withal to deliver and preach it to their own children... Cease not, faithful aud orthodox men, thus to speak, and to teach the like from the divine Scriptures, and to walk, and to catechise, to the confirmation of yourselves and those who hear you; namely, that holy faith of the Catholic Church, as the holy and only Virgin of God received its custody from the holy Apostles of the Lord; and thus, in the case of each of those who are under catechising, who are to approach the Holy Laver, ye ought not only to preach faith to your children in the Lord, but also to teach them expressly, as your common mother teaches, to say: `We believe in One God,'" &c. Epiph. Ancor. 119 fin., who thereupon proceeds to give at length the [so-called] Constantinopolitan Creed. And so Athan. speaks of the orthodox faith, as "issuing from Apostolical teaching and the Fathers' traditions, and confirmed by New and Old Testament." Letter 60. 6. init. Cyril Hier. too as "declared by the Church and established from all Scripture." Cat. v. 12. "Let us guard with vigilance what we have received ...What then have we received from the Scriptures but altogether this? that God made the world by the Word," &c., &c. Procl. ad Armen. p. 612. "That God, the Word, after the union remained such as He was, &c., so clearly hath divine Scripture, and moreover the doctors of the Churches, and the lights of the world taught us." Theodor. Dial. 3 init. "That it is the tradition of the Fathers is not the whole of our case; for they too followed the meaning of Scripture, starting from the testimonies, which just now we laid before you from Scripture." Basil de Sp. §16. vid. also a remarkable passage in de Synod. §6 fin. infra.
4 Matt. xxviii. 19.
5 [Or. `taking the addition as their pretext.']
6 The only clauses of the Creed which admit of any question in their explanation, are the "He was not before His generation," and "of other subsistence or essence." Of these the former shall be reserved for a later part of the volume; the latter is treated of in a note at the end of this Treatise [see Excursus A.].
7 Eusebius does not commit himself to any positive sense in which the formula "of the essence" is to be interpreted, but only says what it does not mean. His comment on it is "of the Father, but not as a part;" where, what is not negative, instead of being an explanation, is but a recurrence to the original words of Scripture, of which ec ousiaj itself is the explanation; a curious inversion. Indeed it is very doubtful whether be admitted the ec ousiaj at all. He says, that the Son is not like the radiance of light so far as this, that the radiance is an inseparable accident of substance, whereas the Son is by the Father's will, kata gnwmhn kai proairesin, Demonstr. Ev. iv. 3. And though he insists on our Lord being alone, ek qeon, yet he means in the sense which Athan. refutes, supr. §6, viz. that He alone was created immediately from God, vid. next note 6. It is true that he plainly condemns with the Nicene Creed the ec ouk ontwn of the Arians, "out of nothing," but an evasion was at hand here also; for he not only adds, according to Arian custom, "as others" (vid. note following) but he has a theory that no being whatever is out of nothing, for non-existence cannot be the cause of existence. God, he says, "proposed His own will and power as `a sort of matter and substance' of the production and constitution of the universe, so that it is not reasonably said, that any thing is out of nothing. For what is from nothing cannot be at all. How indeed can nothing be to any thing a cause of being? but at all that is, takes its being from One who only is, and was, who also said `I am that I am.'" Demonstr. Ev. iv. 1. Again, speaking of our Lord, "He who was from nothing would not truly be Son of God, `as neither is any other of things generate.'" Eccl. Theol. i. 9 fin. [see, however, D.C.B. ii. p. 347].