{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/202/2020071.htm","path":"chr/ecf/202/2020071.htm","source_url":"https://sacred-texts.com/chr/ecf/202/2020071.htm","text":"Chapter XXI.\u2014Defense of Eusebius Pamphilus.\nBut since some have attempted to stigmatize even Eusebius Pamphilus himself as having favored the Arian views in his works, it may not be irrelevant here to make a few remarks respecting him. In the first place then he was both present at the council of Nic\u00e6a, which defined the doctrine of the homoousion and gave his assent to what was there determined. And in the third book of the Life of Constantine, he expressed himself in these words: 312 \u2018The emperor incited all to unanimity, until he had rendered them united in judgment on those points on which they were previously at variance; so that they were quite agreed at Nic\u00e6a in matters of faith.\u2019 Since therefore Eusebius, in mentioning the Nicene Synod, says that all differences were removed, and that all came to unity of sentiment, what ground is there for assuming that he was himself an Arian? The Arians are also certainly deceived in supposing him to be a favorer of their tenets. But some one will perhaps say that in his discourses he seems to have adopted the opinions of Arius, because of his frequently saying through Christ, 313 to whom we should answer that ecclesiastical writers often use this mode of expression and others of a similar kind denoting the economy of our Saviour\u2019s humanity: and that before p. 48 all these the apostle 314 made use of such expressions, and never has been accounted a teacher of false doctrine. Moreover, inasmuch as Arius has dared to say that the Son is a creature, as one of the others, observe what Eusebius says on this subject, in his first book against Marcellus: 315\n\u2018He alone, and no other, has been declared to be, and is the only-begotten Son of God; whence any one could justly censure those who have presumed to affirm that he is a Creature made of nothing, like the rest of the creatures; for how then would he be a Son? and how could he be God\u2019s only-begotten, were he assigned the same nature as the other creatures\u2026and were he one of the many created things, seeing that he, like them, would in that case be partaker of a creation from nothing? But the Sacred Scriptures do not thus instruct us.\u2019 He again adds a little afterwards: \u2018Whoever then defines the Son as made of things that are not, and as a creature produced from nothing pre-existing, forgets that while he concedes the name of Son, he denies him to be a Son in reality. For he that is made of nothing, cannot truly be the Son of God, any more than the other things which have been made; but the true Son of God, forasmuch as he is begotten of the Father, is properly denominated the only-begotten and beloved of the Father. For this reason also, he himself is God; for what can the offspring of God be, but the perfect resemblance of him who begot him? A sovereign indeed builds a city, but does not beget it; and is said to beget a son, not to build one. An artificer, also, may be called the framer, but not the father of his work; while he could by no means be styled the framer of him whom he had begotten. So also the God of the Universe is the Father of the Son; but might be fitly termed the Framer and Maker of the world. And although it is once said in Scripture, 316 \u201cThe Lord created me the beginning of his ways on account of his works,\u201d yet it becomes us to consider the import of this phrase, which I shall hereafter explain; and not, as Marcellus has done, from a single passage to jeopardize the most important doctrine of the church.\u2019\nThese and many other such expressions Eusebius Pamphilus has given utterance to in the first book against Marcellus; and in his third book, 317 declaring in what sense the term creature is to be taken, he says:\n\u2018Accordingly, these things being thus established, it follows that in the same sense as that which preceded, the words, \u201cThe Lord created me the beginning of his ways, on account of his works,\u201d must have been spoken. For although he says that he was created, it is not as if he should say that he had arrived at existence from what was not, nor that he himself also was made of nothing like the rest of the creatures, which some have erroneously supposed; but as subsisting, living, pre-existing, and being before the constitution of the whole world; and having been appointed to rule the universe by his Lord and Father: the word created being here used instead of ordained or constituted. Certainly the apostle 318 expressly called the rulers and governors among men creature, when he said, \u201cSubmit yourselves to every human creature for the Lord\u2019s sake; whether to the king as supreme, or to governors as those sent by him.\u201d The prophet also 319 when he says, \u201cPrepare, Israel, to invoke thy God. For behold he who confirms the thunder, creates the Spirit, and announces his Christ unto men\u201d: \u2026has not used the word \u201che who creates\u201d in the sense of makes out of nothing. For God did not then create the Spirit, when he declared his Christ to all men, since 320 \u201cThere is nothing new under the sun\u201d; but the Spirit existed, and had being previously: but he was sent at what time the apostles were gathered together, when like thunder \u201cThere came a sound from heaven as of a rushing mighty wind; and they were filled with the Holy Spirit.\u201d 321 And thus they declared unto all men the Christ of God, in accordance with that prophecy which says, 322 \u201cBehold he who confirms the thunder, creates the Spirit, and announces his Christ unto men\u201d: the word \u201ccreates\u201d being used instead of \u201csends down,\u201d or appoints; and thunder in another figure implying the preaching of the Gospel. Again he that says, \u201cCreate in me a clean heart, O God,\u201d 323 said not this as if he had no heart; but prayed that his mind might be purified. Thus also it is said, 324 \u201cThat he might create the two into one new man,\u201d instead of unite. Consider also whether this passage is not of the same kind, 325 \u201cClothe yourselves with the new man, which is created according to God\u201d; and this, 326 \u201cIf, therefore, any one be in Christ, he is a new creature\u201d; and whatever other expressions of a similar nature any one may find who shall carefully search the divinely inspired Scripture. Wherefore, one should not be surprised if in this passage, \u201cThe Lord created me the beginning of his ways,\u201d the term \u201ccreated\u201d is used metaphorically, instead of \u201cappointed\u201d or constituted.\u2019\nSuch words Eusebius uses in his work against p. 49 Marcellus; we have quoted them on account of those who have slanderously attempted to traduce and criminate him. Neither can they prove that Eusebius attributes a beginning of subsistence to the Son of God, although they may find him often using the expressions by accommodation; and especially so, because he was an emulator and admirer of the works of Origen, in which those who are able to comprehend the depth of Origen\u2019s writings, will perceive it to be everywhere stated that the Son was begotten of the Father. These remarks have been made in passing, in order to refute those who have misrepresented Eusebius.\nEusebius was accustomed to end his sermons with the formula \u2018Glory be to the unborn God through his only-begotten Son,\u2019 &c. So also at the end of his contra Sabell. I.\n48:314 48:315\nDe Eccl. Theol.I. 8, 9, and 10.\n48:316 48:317 48:318 48:319 48:320 48:321 48:322 48:323\nPsalm li. 10 (LXX).\n48:324 48:325 48:326","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. II: The Ecclesiastical History of Socrates Scholasticus.: Defense of Eusebius Pamphilus.","type":"page"}