2. Conduct of the Arians towards the Nicene Council .Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians.
As then the Jews of that day, for acting thus wickedly and denying the Lord, were with justice deprived of their laws and of the promise made to their fathers, so the Arians, Judaizing now, are, in my judgment, in circumstances like those of Caiaphas and the contemporary Pharisees. For, perceiving that their heresy is utterly unreasonable, they invent excuses, “Why was this defined, and not that?” Yet wonder not if now they practise thus; for in no long time they will turn to outrage, and next will threaten ‘the band and the captain 1.’ Forsooth in these their heterodoxy has its support, as we see; for denying the Word of God, reason have they none at all, as is equitable. Aware then of this, I would have made no reply to their interrogations: but, since thy friendliness 2 has asked to know the transactions of the Council, I have without any delay related at once what then took place, shewing in few words, how destitute Arianism is of a religious spirit, and how their one business is to frame evasions.
And do thou, beloved, consider whether it be not so. If, the devil having sowed their hearts with this perverseness 3, they feel confidence in their bad inventions, let them defend themselves against the proofs of heresy which have been advanced, and then will be the time to find fault, if they can, with the definition framed against them 4. For no one, on P. 152 being convicted of murder or adultery, is at liberty after the trial to arraign the sentence of the judge, why he spoke in this way and not in that 5. For this does not exculpate the convict, but rather increases his crime on the score of petulance and audacity. In like manner, let these either prove that their sentiments are religious (for they were then accused and convicted, and their complaints are subsequent, and it is just that those who are under a charge should confine themselves to their own defence) , or if they have an unclean conscience, and are aware of their own irreligion, let them not complain of what they do not understand, or they will bring on themselves a double imputation, of irreligion and of ignorance. Rather let them investigate the matter in a docile spirit, and learning what hitherto they have not known, cleanse their irreligious ears with the spring of truth and the doctrines of religion 6.
Apparently an allusion to Joh. xviii. 12 . Elsewhere, he speaks of “the chief captain” and “the governor,” with an allusion to Acts xxiii. 22–24 . &c.Hist. Arian.§66. fin. vid. also §2.Apol. contr. Arian.§8. also §10. and 45.Orat.ii. §43.Ep. Encycl.§5. Against the use of violence in religion, vid.Hist. Arian.§33. 67. (Hil.ad Const.1. 2.) On the other hand, he observes, that at Nicæa, “it was not necessity which drove the judges to” their decision, “but all vindicated the Truth from deliberate purpose.” adEp. Æg.13. ↩
διάθεσις . vid. alsoHist. Arian.§45.Orat.ii. §4. where Parker maintains without reason that it should be translated, “external condition.” vid. also Theod.Hist.i. 4. init. ↩
ἐπισπείραντος τοῦ διαβόλου , the allusion is to Matt. xiii. 25 , and is very frequent in Athan., chiefly with a reference to Arianism. He draws it out at length,Orat.ii. §34. Elsewhere, he uses the image for the evil influences introduced into the soul upon Adam’s fall,contr. Apoll.i. §15. as does S. Irenæus,Hær.iv. 40. n. 3. using it of such as lead to back-sliding in Christians. ibid. v. 10. n. 1. Gregory Nyssen, of the natural passions and of false reason misleading them,de An. et Resurr.p. 640. vid. also Leon.Ep.156. c. 2. ↩
The Council did two things, anathematise the Arian positions (at the end of the Creed), and establish the true doctrine by the insertion of the phrases, “of the substance” and “one in substance.” Athan. says that the Arians must not criticise the latter before they had cleared themselves of the former. Thus he says presently, that they were at once irreligious in their faith and ignorant in their criticism; and speaks of the Council negativing their formulæ, and substituting those which were “sound and ecclesiastical.” vid. also n. 4. ↩
And so S. Leo “passim” concerning the Council of Chalcedon, “Concord will be easily established, if the hearts of all concur in that faith which, &c., no discussion being allowed whatever concerning any retractation,”Ep.94. He calls such an act a “magnum sacrilegium,”Ep.157. c. 3. “To be seeking for what has been disclosed, to retract what has been perfected, to tear up what has been laid down (definita), what is this but to be unthankful for what we gained?”Ep.162. vid. the whole of it. He says that the attempt is “no mark of a peace-maker but a rebel.”Ep.164. c. l. fin. vid. also Epp. 145, and 156, where he says, none can assail what is once determined, but “aut antichristus aut diabolus.” c. 2. ↩
Vid.Orat.iii. §28. ↩
