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HISTORY OF THE THEOLOGICAL SCIENCES DURING THE ARIAN

DISPUTES.

Among the theological schools of this period the most distinguished were that of Origen, and the Syrian historico-exegetical, whose origin belongs to the preceding period. Origen enjoyed the highest esteem, and it is to be attributed to the wide-extended influence of his writings that notwithstanding these furious theological disputes, some freedom in theology was still preserved. In the great question of the time, both parties could appeal to him.' When the Arians referred to the declaration in his own writings, and in those of his disciples Dionysius and Theognostus, that the son is a creature, Athanasius, on the contrary, drew from the same source arguments for the eternal generation of the Logos. Men were the less perplexed by contrary passages in his writings, inasmuch as they knew and already practiced many expedients for the purpose of making such expressions of the fathers as were contradictory to the more modern views, powerless and void.3 Thus Origen had adherents among both parties. Among the Eusebians, he had in particular Eusebius Pamphili, bishop of Caesarea, in Palestine († 340), a man distinguished alike for his love of peace and his merits as a church historian.a Among the Nicenians, were

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quid est quod dicunt, jubente Patre creasse omnia Filium, tanquam Pater non creaverit, sed a Filio creari jusserit? Formant sibi in phantasmate cordis sui quasi duos aliquos, etsi juxta invicem, in suis tamen locis constitutos, unum jubentem, alterum obtemperantem. Nec intelligunt, ipsam jussionem Patris, ut fierent omnia, non esse nisi Verbum Patris, per quod facta sunt omnia. Against the old opinion that the Father is absolutely invisible, and that the Logos alone can appear, see de Trin. ii. 15, ss. Cf. § 35: Ipsa natura, vel substantia, vel essentia, vel quolibet alio nomine appellandum est id ipsum quod Deus est, quidquid illud est, corporaliter videri non potest: per subjectam vero creaturam non solum Filium vel Spiritum Sanctum, sed etiam Patrem corporali specie sive similitudine mortalibus sensibus significationem sui dare potuisse credendum est.

1 Hence the contradictory opinions concerning him. Epiphanius Haer. 64, c. 4, declares him to be the father of Arianism; and Socrates, vii. 6, wonders how Timotheus could have been at the same time an admirer of Origen and an Arian, since Origen ovvaïdiov tav. ταχοῦ ὁμολογεῖ τὸν υἱὸν τῷ πατρί.

2 See Div. I. § 63, note 18. Compare Münscher's Dogmengeschichte. Bd. 3. S. 416, 418, ff.

3 See Münscher, 1. c. S. 156, ff. 422, ff.

♦ His biography, composed by his successor Acacius (Socrat. ii. 4), is lost He is called

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Athanasius, the father of orthodoxy, from the year 3288 bishop of Alexandria, frequently banished and again recalled († 373); * Basil the Great, from the year 370 bishop of Caesarea in Cappadocia († 379); his brother Gregory, from 370 bishop of Nyssa in Cappadocia († about 394); Gregory of Nazianzum, ỏ Оɛóλoyos, the intimate friend of Basil, bishop of Constantinople an Arian by Athanasius, Epiphanius, Hilary, Jerome, etc., defended by Socrat. ii. 21, and Gelasius Histor. Synod. Nic. ii. 1. The first are followed by most historians, as Baronius, Petavius (Dogmat. theolog. de trin. lib. ii. c. 11), Arnold, Jac. Basnage, etc. On the contrary, he is declared to be orthodox by Valesius, Bull, du Pin, Sam. Basnage. There was a controversy on the subject between Jo. Le Clerc, who accuses him of Arianism (Bibliothèque univers. tom. x. p. 380. Epistolae criticae s. Artis criticae, vol. iii. p. 28, ss.), and W. Cave, who, on the other hand, defends him (Diss. de Eusebii Arianismo in the append. ii. Hist. literar. script. eccl. p. 42, and Epist. apolog. ibid. p. 61, ss.) A more correct opinion is given by Chr. D. A. Martini Eusebii Caes. de Divinitate Christi sententia. Rostoch. 1795. 4. J. Ritter Eusebii Caes. de Divinitate Christi placita. Bonnae. 1823. 4. Writings: Hist. eccl. lib. x. Chronicon s. πаνтodаTMǹ ioтopía (ex. vers. Armen. ed. J. Bapt.. Aucher. Venet. 2 t. 1818. 4. Ang. Majus et J. Zohrab. Mediol. 1818. 4, integrius et emendatius ed. Ang. Majus in Scriptt. vet. nova coll., tom. viii. Romae. 1833. 4). IpoπаρаσKEVǹ Evayyɛλɩký libb. 15, ed. F. Vigerus. Paris. 1628. fol. F. A. Heinichen. 2 t. Lips. 1842. 8. Evayyɛλıкǹ άñódεíğıç lib. 20 (of this lib. i.-x. ed. Par. 1628. fol. The beginning of the first and close of the tenth book, which are there wanting, have been supplied by J. A. Fabricius in his Delectus argumentorum et syllabus scriptt. qui veritatem relig. christ. adseruerunt. Hamb. 1725. 4. p. 1, ss.). Contra Hieroclem liber (C. Gu. Haenell de Euseb. Caes. religionis christ. defensore. Gottingae. 1843. 8). Contra Marcellum libb. 2. De Ecclesiastica theologia libb. 3 (all appended to the Demonstr. evangel.) Пepì twv тоñikwv ¿v tỹ Oɛíḍ ypapỹ (cum. vers. Hieronymi ed. J. Clericus. Amst. 1707. fol.) Oratio de laudibus Constantini. De vita Constantini lib. 4 (annexed to the Hist. eccl.) Canones sacr. Evangeliorum x. (in bibl. PP.) Comm. in Cant. Canticorum, in Psalmos, in Esaiam. Eclogae propheticae e cod. Vindebon. primum ed. Thom. Gaisford. Oxon. 1842. 8. Cf. Fabricii Bibl. Gr. ed. Harles. vol. vii. p. 335, ss.

Απολογία πρὸς τὸν
Ἐπιστολὴ τοῖς τὸν

5 See particularly Απολογητικὸς κατὰ ̓Αρειανῶν (about 349). βασιλέα Κωνστάντιον (356). Απολογία περὶ τῆς φυγῆς αὐτοῦ (357). μονήρη βίον ἀσκοῦσι s. historia Arianorum ad Monachos (358). Κατὰ Ἀρειανῶν λόγοι δ' Ἐπιστολὴ περὶ τῶν γενομένων ἐν τῇ ̓Αριμίνῳ τῆς Ἰταλίας καὶ ἐν Σελευκείᾳ τῆς Ἰσαυρίας ovvódwv (359), etc. Opp. ed Bern. de Montfaucon. Paris. 1698. 3 t. fol. N. A. Justiniani. Patav. 1777. 4 t. fol. Cf. Fabricius-Harles, viii. 171. J. A. Möhler's Athanasius d. G. u. die Kirche seiner Zeit. 2 Th. Mainz. 1827. 8.

6 Αντιῤῥητικὸς τοῦ ̓Απολογητικοῦ τοῦ δυσσεβοῦς Εὐνομίου libb. v. Περὶ τοῦ ἁγίου Avεúμatos (comp. § 83, note 27). Homilies (C. Gu. van der Pot de Basilio M. oratore sacro. Amstel. 1835. 8. Paniel's Gesch. d. christl. Beredsamkeit, i. 464). Ascetic writings, letters. Opp. ed. Fronto Ducaeus. Paris. 1618. 2 voll. fol. Jul. Garnier. Par. 1721, ss. 3 voll. fol. ed. ii. cur. L. de Sinner. Paris. 1839. 3 tomi 8. A. Jahnii Animadversiones in S. Basilii M. opera. Bernae et S. Galli. 1842, fasc. 1. Cf. Fabricius-Harles, ix. 1. J. E. Feisser Diss. de vita Basilii M. Groningae. 1828. 8. Basilius d. G. nach s. Leben u. s. Lehre dargestellt von Dr. C. R. W. Klose. Stralsund. 1835. 8.

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7 Karã Evvoμíov libb. xiii. Contra Apollinarem, see § 83, note 29. IIɛpì τns έšanμépov. Aóyos katηXntikòç ó μéyaç. (Oratio catechetica, rec. G. Krabinger. Acc. ejusdem Gregorii oratio funebris in Meletium Episc. Antiochenum. Monachii. 1835. 8). De anima et resurrectione (ed. Krabinger. 1837). De Precatione oratt. v. (ed. Krabinger. 1840). Respecting his homilies see Paniel, i. 520. Opp. ed. F. Morellius. Paris. 1615. 2 voll. pend. add. J. Gretser. Ibid. 1618. fol. Cf. Fabricius-Harles, ix. 98. Gregor's des Bisch. v. Nyssa Leben u. Meinungen, von Dr. J. Rupp. Leipzig. 1834. &. • The "Festal Letters" make this date certain.

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from 380-381 († 390); and Didymus, president of the catechetical school in Alexandria († 395). Even toward the west also, where they were accustomed to derive their knowledge uninterruptedly from the Greek literature,1o Origen's influence had extended, and the most important occidental writers of this period, Hilary, bishop of Poictiers from A.D. 350, living an exile in Phrygia from 356–360 († 368);11 the Luciferian Hilary, deacon in Rome (about 380),12 and Ambrose, bishop of Milan from 374 († 397), 13 honored and employed him as a teacher. So also the two distinguished western monks living in Palestine, Tyrannius Rufinus of Aquileia,14 who had been six years a pupil of Didymus in Egypt, but, since the year 378, had led an ascetic life on the Mount of Olives († 410), and Sophronius Eusebius Hieronymus of Stridon, the first scriptural expositor

• Regarding his orations (among which must be particularly distinguished de Theologia oratt. v.), see Paniel, i. 493. Letters, poems. Opp. ed. F. Morellius. Paris. 1630 (Colon. 1690) 2 voll. fol. ed. Clemencet, tom. i. Paris. 1778. Tom. ii. ed. D. A. B. Caillau. Paris. 1840. fol. Cf. Fabricius-Harles, viii. 383. Gregorius v. Nazianz, der Theologe, von D. C. Ullmann. Darmstadt. 1825. 8.

9 Respecting him see Guerike de Schola Alex. P. i. p. 92, ss. His biblical commentaries, and his Comm. in libros Origenis πɛрì àpxwv, are, with many other writings, no longer extant. Still extant: Lib. de Spiritu S., according to the Latin version of Jerome (in Hieron. Opp. ed. Martian. t. iv. P. i. p. 494, ss.); lib. adv. Manichaeus (gr. et. lat. in Combefisii auctarium graec. PP. P. ii. p. 21, and in Canisii Lectt. ant. ed. Basnage. vol. î. p. 204, ss.); de Trinitate libb. iii. (prim. ed. J. A. Mingarelli. Bonon. 1769. fol.); brevis enarratio in epistt. canonicas, preserved, in the Latin translation composed at the request of Cassiodorus, by Epiphanius Scholasticus (see Cassiod. de Instit. div. scr. c. 8), among others in the Bibl. max. PP. t. iv. p. 319, ss., best of all in Lücke Quaestiones ac vindiciae Didymianae. Gotting. 1829-32. 4 particulae. 4, where it is accompanied by the Greek text, partially restored from the Scholia of Matthaei.

10 Paniel's Gesch. d. christl. Beredsamkeit, i. 663.

11 De Trinitate libb. xii. Ad Constantium lib. De Synodis adv. Arianos. De Synodis Ariminensi et Seleuciensi (fragments). Various commentaries. Of the comm. in Psalmos plurimos, Hieron. Cat. c. 100: In quo opere imitatus Origenem, nonnulla etiam de suo addidit: respecting the treatises no longer extant called tractatus in Job: quos de Graeco Origenis ad sensum transtulit, cf. Rosenmüller Hist. interpret. libr. sacr. in eccl. christ. P. iii. p. 301, ss. Paniel, i. 697. Bähr's christl. römische Theologie, S. 113. Opp. edd. Monachi Congreg. S. Mauri (P. Coustant). Paris. 1693. Sc. Maffeus. Veron. 1730. 2 voll. fol.

12 The author of the Comm. in xiii. epistt. b. Pauli in the works of Ambrose (hence Ambrosiaster), and probably, too, of the Quaestiones vet. et novi test. in the works of Augustine (in the Appendix of tom. iii. P. ii. Benedictine edition). Comp. R. Simon Hist. crit. des principaux commentateurs du N. T. p. 133.

13 De Officiis ministrorum libb. 3 (ed. Dr. R. O. Gilbert. Lips. 1839. 8). Hexaëmeron (ed. Gilbert. Lips. 1840. 8). De Fide libb. 5. De Spiritu Sancto libb. 3. A useless commentary on some of the Psalms, in Lucam libb. 10 (cf. Rosenmüller 1. c. p. 315, ss.). Epistolae 92, etc. Opp. edd. Mon. Congreg. S. Mauri. Paris. 1686, 90. 2 voll. fol. Comp. Bahr, S. 142.

14 Respecting his writings, see below, § 85, note 4.

of his day, who lived at the head of a society of monks in Bethlehem from A.D. 386 († 420).15

In addition to the Origenist school, the Syrian historico-exegetical school in the east had many friends.16 To it belonged, among the Eusebians, Theodore, bishop of Heraclea († about 358)," Eusebius, bishop of Emesa († 360),18 and Cyril, bishop of Jerusalem, who afterward adopted the decrees of the Nicene council, and was present at the council of Constantinople (381) († 386).19 Among the oriental Nicenians, Apollinaris, bishop

15 At that time Jerome wrote to Paula respecting Origen (Rufin. Invectiv. in Hieron. lib. ii. see Hieron. Opp. ed. Martianay, vol. iv. t. ii. p. 68 and 480): Quis enim unquam tanta legere potuit, quanta ipse conscripsit: Pro hoc sudore, quid accepit pretii? Damnatur a Demetrio episcopo: exceptis Palaestinae et Arabiae et Phoenices atque Achajae sacerdotibus in damnationem ejus consentit (add. orbis): urbs Roma ipsa contra hunc cogit senatum, non propter dogmatum novitatem, non propter haeresin, ut nunc adversum eum rabidi canes simulant, sed quia gloriam eloquentiae ejus et scientiae ferre non poterant, et illo dicente omnes muti putabantur. See a notice of his writings in § 85, note 5.

16 Cf. J. A. Ernesti Narratio crit. de interpretatione prophetiarum messian. in Opp. theol. p. 498, ss. F. Münter über die antiochen. Schule in Staudlin's and Tzschirner's Archiv. f. Kirchengesch. i. i. 13. Caes. a Lengerke de Ephraemi Syri Arte hermeneutica liber. Regimontii Pruss. 1831. 8. p. 60.

17 Hieronymi Catal. c. 90: Theodorus Heracliae Thraciarum Episcopus, elegantis apertique sermonis, et magis historicae intelligentiae, edidit sub Constantio Principe commentarios in Matthaeum, et in Joannem, et in Apostolum, et in Psalterium. The commentary on the Psalms in Corderis Catena in Psalmos. Antv. 1643: other exegetical fragments in the Catenae. The most are to be found in Corderii Catena in Matthaeum. Antverp. 1642. H. F. Massmann (Skeireins, Auslegung, d. Ev. Joh. in goth. Sprache München. 1834. 4) considers the fragments published by him to be the remains of a Gothic version of Theodore's commentary on John. Of a contrary opinion Dr. Julius Loebe Beiträge zur Textberichtigung u. Erklärung der Skeireins. Altenburg. 1839. 8. S. 4. 18 Respecting him see Socrates, ii. 9, and Sozomenus, iii. 6. Both say of him: 'YπéμEIVE Ὑπέμεινε δὲ καὶ αὐτὸς μέμψιν, ὡς τὰ Σαβελλίου φρονῶν. On the contrary, he is called in Jerome in Chron. ad ann. x. Constantii: Arianae signifer factionis. Cf. Hieron. Cat. c. 91: Eusebius Emesenus Episcopus, elegantis et rhetorici ingenii, innumerabiles, et qui ad plausum populi pertinent, confecit libros, magisque historiam secutus, ab his qui declamare volunt, studiosissime legitur: e quibus vel praecipui sunt adv. Judaeos, et Gentes, et Novatianos, et ad Galatas libb. x., et in Evangelia homiliae breves sed plurimae. His exegetical character is more distinctly drawn, c. 119 (see below, note 22). Thilo (über die Schriften des Eusebius v. Alexandrien u. d. Eusebius v. Emesa. Halle. 1832. 8) shows that the three discourses published by Augusti (Euseb. Emes. quae supersunt Opuscula. Elberfeldi. 1829. 8) do not belong to Eusebius of Emesa, but, along with many others, to one Eusebius of Alexandria, belonging to the fifth or sixth century (an old life of this Alexandrian and several discourses are extant in the Spicilegium Romanum, t. ix. Romae. 1843. 8). Among the extant writings of Eusebius of Emesa (on them see Thilo, p. 56), the most important would be the two books de fide adv. Sabellium in the Opuscula, xiv. Eusebii Pamph. ed. J. Sirmond, Paris. 1643 (also in Bibl. PP. Lugd. iv. 1), if it could be proved that they really belong to him. Thilo makes it probable, p. 64.

19 Catecheses xviii. ad Competentes, Catecheses mystagogicae v., probably delivered in the year 347 (their authenticity has been denied especially by Qudinus de Scriptt. eccl. ant. vol. i. p. 459, ss.), but proved by Touttée (in the Dissert. Cyrill. p. xciii. prefixed to his edition), ed. Th. Milles. Oxon. 1703. fol. A. A. Touttée. Paris. 1720. fol. Comp. J. J. van

of Laodicea (between 370 and 390),20 known by his heresy respecting the person of Christ; Ephraem, deacon in Edessa, the prophet of the Syrians († 378); 21 and Diodore, presbyter in Antioch, bishop of Tarsus from 378 († before 394),22 were attached to it. From the school of the latter proceeded John Chrysostom, deacon from 381, 386 presbyter in Antioch, from 398 bishop. of Constantinople († 407),23 and Theodore, presbyter in Antioch,

Vollenhoven Spec. theol. de Cyrilli Hier. catechesibus. Amstelod. 1837. 8. Paniel's Gesch. der christl. Beredsamkeit, i. 419. Against the Semiarianism of the saint, which is acknowledged by Touttée Dissertt. Cyrill. p. xi. ss. (which Epiphanius Haer. Ixxiii. c. 28, also expressly attests) appeared the Jesuit Mémoires de Trevoux (mois de Dec. 1721), but they were refuted by (Prudentius Maranus) Diss. sur les Sémiariens. Paris. 1722. 8, reprinted in Vogt Bibl. hist. haeresiolog. ii. 115. Respecting his exposition of Scripture in the Catecheses, see Catech. xiii. c. 9: Συνεληλύθαμεν γάρ, οὐ γραφῶν ἐξήγησιν θεωρητικὴν ποιήσασθαι νῦν, ἀλλὰ πιστοποιηθῆναι μᾶλλον περὶ ὧν πεπιστεύκαμεν. Cf. Fabricius-Harles, viii. 437. Tzschirner Opusc. acad. p. 253, ss. v. Cölln in Ersch u. Gruber's Encyclopädie, xxii. 143.

20 His writings (adv. Porphyrium, libb. xxx., contra Eunomium, etc.) are all lost. Many of his interpretations of Scripture are preserved in the Catenae. Philostorgius ap. Suidam, s. v. Apollinaris prefers him to Basil and Gregory of Nazianzum: Oúтos yàp dǹ kaì Tñs 'Eẞpaïsos diaλékrov ¿rateiv ołós Tε ηv. Cf. Fabricius-Harles. vol. viii. p. 588, ss.

21 Homilies (cf. Tzschirner Opusc. acad. p. 262, ss.), Ascetic writings, Hymns. Particularly important are his Syriac commentaries on the Old Testament. Cf. Caesar a Lengerke Comm. crit. de Ephraemo Syro S. S. interprete. Halis. 1828. 4. Ejusd. de Ephr. Syri Arte hermeneutica lib. Regimontii Pruss. 1831. 8. Paniel's Gesch. d. christl. Beredsamkeit, i. 438. Opp. graeca et syr. ed. St. Evod. Assemanus. Romae. 1732-45. 6 voll. fol. Cf. Fabricius-Harles. vol. viii. p. 217, ss.

22 Hieron. Cat. c. 119: Diodorus Tarsensis Episcopus, dum Antiochiae esset presbyter, magis claruit. Extant ejus in Apostolum commentarii, et multa alia, ad Eusebii magis Emeseni characterem pertinentia: cujus cum sensum secutus sit eloquentiam imitari non potuit propter ignorantiam saecularium litterarum. Socrat. vi. 3: IIo2λà ßißhía ovvéγραψε, ψιλῷ τῷ γράμματι τῶν θείων προσέχων γραφῶν, τὰς θεωρίας αὐτῶν ἐκτρεπόμενος. For his orthodoxy, which was afterward called in question, see Facundi Ep. Hermianensis (about 548) pro defensione trium Capitulorum lib. iv. c. 2. His writings, which have been all lost, and among them commentaries on most of the biblical books, whose loss must be chiefly regretted, are enumerated by Theodore Victor ap. Suidas, s. v. Atóðwpoç, and by Ebedjesu in Assemani Bibl. orient. iii. i. 28. Cf. Fabricius-Harles, ix. 278, ss. Fragments are found in Marius Mercator, Photius (Cod. 122) and others. Among the Chaldean Christians, who held him in great repute (see Assemani, iii. ii. 224), many of his writings may have been preserved in translation.

23 Although he had been previonsly distinguished by similar honorable surnames (thus he is called in Proclus, bishop of Constantinople after 437, rɛpì napadónews tñs Oɛías λειτουργίας, in Gallandii Bibl. PP. ix. 681: ὁ τὴν γλῶτταν χρυσοῦς Ιωάννης), yet the surname Chrysostom first occurs in Johannes Moschus (about 630) pratum spirit. c. 131, and is generally employed after Concil. vi. in the year 680. His works are: Orations, among which the homilies on the New Testament writings are also of exegetical importance. Comp. Des Joh. Chrys. auserwählte Homilien (v. d. Unbegreiflichkeit Gottes, 5 Hom. wider die Anomöer (übers. u. mit einer Einleit. über Joh. Chrys. den Homileten von Dr. Ph. Mayer. Nürnberg. 1830. Paniel's Gesch. d. christl. Beredsamkeit, i. 590. Ascetic writings, letters. Hapì iepwoúvns libb. vi. (ed. J. A. Bengel. Stuttg. 1725. 8. übers. v. K. F. Hasselbach. Stralsund. 1820. 8. von. J. Ritter. Berlin. 1821. 8). Opp. ed. B. de Montfaucon, Paris. 1718-38. 13 voll. fol. ed. 2. emendata et aucta. Paris. 1834-39.