Epistola Eusebii.
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letter which
follows, addressed by Eusebius of Cæsarea to his flock, upon the
conclusion of the great Synod, is appended by Athanasius to his defense
of the Definition of Nicæa (de Decretis), written about
350. It is, however, inserted here in the
present edition, partly in accordance with the chronological principle
of arrangement, but principally because it forms the fittest
introduction to the series of treatises which follow. Along with the
account of Eustathius in Theodoret H. E. i. 8, and that given by
Eusebius, in his life of Constantine (vol. I. pp. 521–526 of this
series), it forms one of our most important authorities for the
proceedings at Nicæa, and the only account we have dating from the
actual year of the Council. It is especially important as containing
the draft Creed submitted to the Council by Eusebius, and the revised
form of it eventually adopted. The former, which contained (in the
first paragraph of §3, from ‘We believe’ down
to ‘One Holy Ghost’) the traditional Creed of the Church of
Cæsarea, which Eusebius had professed at his baptism, was laid by
him before the Council, and approved: but at the Emperor’s
suggestion the single word ὁμοούσιον
was inserted (not by ‘the majority’ as distinct from the
Emperor, as stated by Swainson, Creeds, p. 65). This
modification opened the door for others, which eventually resulted in
the Creed given in §4. It is not altogether easy to reconcile this
account with that given by Athanasius himself (below de Decr. 19, 20, Ad Afr. 5), according to which the Council were led to insist on the insertion of the ὁμοούσιον by the evasions with which the Arian bishops met every other test that was propounded, signalling to each other by nods winks and gestures, as each Scriptural attribute of the Son was enumerated, that this also could be accepted in an Arian sense. Probably (see Prolegg. ch. ii. §3 (1) note 5) the discussions thus described came first (cp. Sozom. i. 17): then Eusebius of Nicomedia presented the document which was indignantly torn up: then came the Confession of Eusebius of Cæsarea, which was adopted as the basis of the Creed finally issued. In any case the Emperor’s suggestion of the insertion of ὁμοούσιον must have been prompted by others, most likely by Hosius (Hist. Ar. 42, Cf. Hort, Two Dissertations, p. 58. Gwatkin, Studies, pp. 44, 45, puts the scene described by Athanasius during the debate upon the final adoption of the Creed).
The translation which follows, with the notes and
Excursus A, is the unaltered work of Newman (Library of the Fathers, vol. 8, pp. 59–72), except that the word ‘essence’ (for οὐσία), as throughout this volume, has been substituted for ‘substance,’ and the translation of γενητός by ‘generate’ altered wherever it occurs, as explained in the preface. Additions by the editor of this volume are here as elsewhere included in square brackets.