{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/204/2040157.htm","path":"chr/ecf/204/2040157.htm","source_url":"https://sacred-texts.com/chr/ecf/204/2040157.htm","text":"p. 69 Deposition of Arius.\nAlexander\u2019s Deposition of Arius and his companions, and Encyclical Letter on the subject.\nAlexander, being assembled with his beloved brethren, the Presbyters and Deacons of Alexandria, and the Mareotis, greets them in the Lord.\nAlthough you have already subscribed to the letter I addressed to Arius and his fellows, exhorting them to renounce his impiety, and to submit themselves to the sound Catholic Faith, and have shewn your right-mindedness and agreement in the doctrines of the Catholic Church: yet forasmuch as I have written also to our fellow-ministers in every place concerning Arius and his fellows, and especially since some of you, as the Presbyters Chares and Pistus 352 , and the Deacons Serapion, Parammon, Zosimus, and Iren\u00e6us, have joined Arius and his fellows, and been content to suffer deposition with them, I thought it needful to assemble together you, the Clergy of the city, and to send for you the Clergy of the Mareotis, in order that you may learn what I am now writing, and may testify your agreement thereto, and give your concurrence in the deposition of Arius, Pistus, and their fellows. For it is desirable that you should be made acquainted with what I write, and that each of you should heartily embrace it, as though he had written it himself.\nTo his dearly beloved and most honoured fellow-ministers of the Catholic Church in every place, Alexander sends health in the Lord.\n1. As there is one body 353 of the Catholic Church, and a command is given us in the sacred Scriptures to preserve the bond of unity and peace, it is agreeable thereto that we should write and signify to one another whatever is done by each of us individually; so that whether one member suffer or rejoice, we may either suffer or rejoice with one another. Now there are gone forth in this diocese, at this time, certain lawless 354 men, enemies of Christ, teaching an apostasy, which one may justly suspect and designate as a forerunner 355 of Antichrist. I was desirous 356 to pass such a matter by without notice, in the hope that perhaps the evil would spend itself among its supporters, and not extend to other places to defile 357 the ears 358 of the simple 359 . But seeing that Eusebius, now of Nicomedia, who thinks that the government of the Church rests with him, because retribution has not come upon him for his desertion of Berytus, when he had cast an eye 360 of desire on the Church of the Nicomedians, begins to support these apostates, and has taken upon him to write letters every where in their behalf, if by any means he may draw in certain ignorant persons to this most base and antichristian heresy; I am therefore constrained, knowing what is written in the law, no longer to hold my peace, but to make it known to you all; that you may understand who the apostates are, and the cavils 361 which their heresy has adopted, and that, should Eusebius write to you, you may pay no attention to him, for he now desires by means of these men to exhibit anew his old malevolence 362 , which has so long been concealed, pretending to write in their favour, p. 70 while in truth it clearly appears, that he does it to forward his own interests.\n2. Now those who became apostates are these, Arius, Achilles, Aeithales, Carpones, another Arius, and Sarmates, sometime Presbyters: Euzo\u00efus, Lucius, Julius, Menas, Helladius, and Gaius, sometime Deacons: and with them Secundus and Theonas, sometime called Bishops. And the novelties they have invented and put forth contrary to the Scriptures are these following:\u2014God was not always a Father 363 , but there was a time when God was not a Father. The Word of God was not always, but originated from things that were not; for God that is, has made him that was not, of that which was not; wherefore there was a time when He was not; for the Son is a creature and a work. Neither is He like in essence to the Father; neither is He the true and natural Word of the Father; neither is He His true Wisdom; but He is one of the things made and created, and is called the Word and Wisdom by an abuse of terms, since He Himself originated by the proper Word of God, and by the Wisdom that is in God, by which God has made not only all other things but Him also. Wherefore He is by nature subject to change and variation as are all rational creatures. And the Word is foreign from the essence 364 of the Father, and is alien and separated therefrom. And the Father cannot be described by the Son, for the Word does not know the Father perfectly and accurately, neither can He see Him perfectly. Moreover, the Son knows not His own essence as it really is; for He is made for us, that God might create us by Him, as by an instrument; and He would not have existed, had not God wished to create us. Accordingly, when some one asked them, whether the Word of God can possibly change as the devil changed, they were not afraid to say that He can; for being something made and created, His nature is subject to change.\n3. Now when Arius and his fellows made these assertions, and shamelessly avowed them, we being assembled with the Bishops of Egypt and Libya, nearly a hundred in number, anathematized both them and their followers. But Eusebius and his fellows admitted them to communion, being desirous to mingle falsehood with the truth, and impiety with piety. But they will not be able to do so, for the truth must prevail; neither is there any \u201ccommunion of light with darkness,\u201d nor any \u201cconcord of Christ with Belial 365 .\u201d For who ever heard such assertions before 366 ? or who that hears them now is not astonished and does not stop his ears lest they should be defiled with such language? Who that has heard the words of John, \u201cIn the beginning was the Word 367 ,\u201d will not denounce the saying of these men, that \u201cthere was a time when He was not?\u201d Or who that has heard in the Gospel, \u201cthe Only-begotten Son,\u201d and \u201cby Him were all things made 368 ,\u201d will not detest their declaration that He is \u201cone of the things that were made.\u201d For how can He be one of those things which were made by Himself? or how can He be the Only-begotten, when, according to them, He is counted as one among the rest, since He is Himself a creature and a work? And how can He be \u201cmade of things that were not,\u201d when the Father saith, \u201cMy heart hath uttered a good Word,\u201d and \u201cOut of the womb I have begotten Thee before the morning star 369 ?\u201d Or again, how is He \u201cunlike in substance to the Father,\u201d seeing He is the perfect \u201cimage\u201d and \u201cbrightness 370 \u201d of the Father, and that He saith, \u201cHe that hath seen Me hath seen the Father 371 ?\u201d And if the Son is the \u201cWord\u201d and \u201cWisdom\u201d of God, how was there \u201ca time when He was not?\u201d It is the same as if they should say that God was once without Word and without Wisdom 372 . And how is He \u201csubject to change and variation,\u201d Who says, by Himself, \u201cI am in the Father, and the Father in Me 373 ,\u201d and \u201cI and the Father are One 374 ;\u201d and by the Prophet, \u201cBehold Me, for I am, and I change not 375 ?\u201d For although one may refer this expression to the Father, yet it may now be more aptly spoken of the Word, viz., that though He has been made man, He has not changed; but as the Apostle has said, \u201cJesus Christ is the same yesterday, to-day, and for ever.\u201d And who can have persuaded them to say, that He was made for us, whereas Paul writes, \u201cfor Whom are all things, and by Whom are all things 376 ?\u201d\np. 71 4. As to their blasphemous position that \u201cthe Son knows not the Father perfectly,\u201d we ought not to wonder at it; for having once set themselves to fight against Christ, they contradict even His express words, since He says, \u201cAs the Father knoweth Me, even so know I the Father 377 .\u201d Now if the Father knows the Son but in part, then it is evident that the Son does not know the Father perfectly; but if it is not lawful to say this, but the Father does know the Son perfectly, then it is evident that as the Father knows His own Word, so also the Word knows His own Father Whose Word He is.\n5. By these arguments and references to the sacred Scriptures we frequently overthrew them; but they changed like chameleons 378 , and again shifted their ground, striving to bring upon themselves that sentence, \u201cwhen the wicked falleth into the depth of evils, he despiseth 379 .\u201d There have been many heresies before them, which, venturing further than they ought, have fallen into folly; but these men by endeavouring in all their cavils to overthrow the Divinity of the Word, have justified the other in comparison of themselves, as approaching nearer to Antichrist. Wherefore they have been excommunicated and anathematized by the Church. We grieve for their destruction, and especially because, having once been instructed in the doctrines of the Church, they have now sprung away. Yet we are not greatly surprised, for Hymen\u00e6us and Philetus 380 did the same, and before them Judas, who followed the Saviour, but afterwards became a traitor and an apostate. And concerning these same persons, we have not been left without instruction; for our Lord has forewarned us; \u201cTake heed lest any man deceive you: for many shall come in My name, saying, I am Christ, and the time draweth near, and they shall deceive many: go ye not after them 381 ;\u201d while Paul, who was taught these things by our Saviour, wrote that \u201cin the latter times some shall depart from the sound faith, giving heed to seducing spirits and doctrines of devils, which reject the truth 382 .\u201d\n6. Since then our Lord and Saviour Jesus Christ has instructed us by His own mouth, and also hath signified to us by the Apostle concerning such men, we accordingly being personal witnesses of their impiety, have anathematized, as we said, all such, and declared them to be alien from the Catholic Faith and Church. And we have made this known to your piety, dearly beloved and most honoured fellow-ministers, in order that should any of them have the boldness 383 to come unto you, you may not receive them, nor comply with the desire of Eusebius, or any other person writing in their behalf. For it becomes us who are Christians to turn away from all who speak or think any thing against Christ, as being enemies of God, and destroyers 384 of souls; and not even to \u201cbid such God speed 385 ,\u201d lest we become partakers of their sins, as the blessed John hath charged us. Salute the brethren that are with you. They that are with me salute you.\n7. I, Colluthus, Presbyter, agree with what is here written, and give my assent to the deposition of Arius and his associates in impiety.\nAlexander 386 , Presbyter, likewise\nDioscorus 387 , Presbyter, likewise\nDionysius 388 , Presbyter, likewise\nAlexander, Presbyter, likewise\nNilaras 389 , Presbyter, likewise\nArpocration, Presbyter, likewise\nLongus 390 , Presbyter\nAmmonius 391 , Deacon, likewise\nPistus 392 , Deacon, likewise\nApollonius 393 , Deacon\nAphthonius 394 , Deacon\nAthanasius 395 , Deacon\nGaius 396 , Deacon, likewise\nSerapion 397 , Deacon\np. 72 Presbyters of the Mareotis.\nI, Apollonius, Presbyter, agree with what is here written, and give my assent to the deposition of Arius and his associates in impiety.\nIngenius 398 , Presbyter, likewise\nDioscorus 399 , Presbyter\nTheon 400 , Presbyter\nAmmonas 401 , Presbyter\nHeracles 402 , Presbyter\nBoccon 403 , Presbyter\nDionysius, Presbyter, likewise\nSarapion 404 , Deacon, likewise\nDemetrius 405 , Deacon\nMaurus 406 , Deacon\nMarcus 407 , Deacon\nTryphon 408 , Deacon\nAmmonius 409 , Deacon\nPtollarion 410 , Deacon\nGaius 411 , Deacon\nHierax 412 , Deacon\n(Eph. iv. 4.) St. Alexander in Theod. begins his Epistle to his namesake of Constantinople with some moral reflections, concerning ambition and avarice. Athan. indeed uses a similar introduction to his Ep. \u00c6g., but it is not addressed to an individual.\n69:354\n\u03c0\u03b1\u03c1\u03ac\u03bd\u03bf\u03bc\u03bf\u03b9. vid. Hist. Ar. \u00a771 init. 75 fin. 79.\n69:355\n\u03c0\u03c1\u03cc\u03b4\u03c1\u03bf\u03bc\u03bf\u03bd \u1fbd\u0391\u03bd\u03c4\u03b9\u03c7\u03c1\u03af\u03c3\u03c4\u03bf\u03c5. vid Orat. i. 7. Vit. Ant. 69. note on de Syn. 5.\n69:356\n\u03ba\u03b1\u1f76 \u1f10\u03b2\u03bf\u03c5\u03bb\u03cc\u03bc\u03b7\u03bd \u03bc\u1f72\u03bd \u03c3\u03b9\u03c9\u03c0\u1fc7\u2026.\u1f10\u03c0\u03b5\u03b9\u03b4\u1f74 \u03b4\u1f72\u2026.\u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03bd \u1f14\u03c3\u03c7\u03bf\u03bd. vid. Apol. contra. Ar. \u00a71 init, de Decr. \u00a7 2. Orat. i. 23 init. Orat. ii. init. Orat. iii. 1. ad Serap. i. 1. 16. ii. 1 init. iii. init. iv. 8 init. Letters 52. 2, 59. 3 fin. 61. 1. contra Apollin. i. 1 init.\n69:357\n\u1fe5\u03c5\u03c0\u03ce\u03c3\u1fc3, and infr. \u1fe5\u03cd\u03c0\u03bf\u03bd. vid Hist. Ar. \u00a73. \u00a780, de Decr. \u00a72. Ep. \u00c6g. 11 fin. Orat. i. 10.\n69:358\n\u1f00\u03ba\u03bf\u1f70\u03c2, and infr. \u1f00\u03ba\u03bf\u1f70\u03c2 \u03b2\u03cd\u03b5\u03b9. vid. Ep. \u00c6g. \u00a713. Orat. i. \u00a77. Hist. Ar. \u00a756.\n69:359\n\u1f00\u03ba\u03b5\u03c1\u03b1\u03af\u03c9\u03bd. Apol. contr. Ar. \u00a71. Ep. \u00c6g. \u00a718. Letters 59. 1, 60. 2 fin. Orat. i. 8.\n69:360\n\u1f10\u03c0\u03bf\u03c6\u03b8\u03b1\u03bb\u03bc\u03af\u03c3\u03b1\u03c2 also used of Eusebius Apol. contr. Ar. \u00a76. Hist. Ar. \u00a77.\n69:361\n\u1fe5\u03b7\u03bc\u03ac\u03c4\u03b9\u03b1. vid. de Decr. \u00a78, 18. Orat. i. 10. de Sent. \u00a723 init S. Dionysius also uses it. Ibid. \u00a718.\n69:362\n\u03ba\u03b1\u03ba\u03cc\u03bd\u03bf\u03b9\u03b1\u03bd. vid Hist. Ar. \u00a775. de Decr. \u00a71. et al.\n70:363\n\u03bf\u1f50\u03ba \u1f00\u03b5\u1f76 \u03c0\u03b1\u03c4\u03ae\u03c1. This enumeration of Arius\u2019s tenets, and particularly the mention of the first, corresponds to de Decr. \u00a76. Ep. \u00c6g. \u00a712. as being taken from the Thalia. Orat. i. \u00a75. and far less with Alex. ap. Theod. p. 731, 2. vid. also Sent. D. \u00a716. \u03ba\u03b1\u03c4\u03b1\u03c7\u03c1\u03b7\u03c3\u03c4\u03b9\u03ba\u1ff6\u03c2, which is found here, occurs de Decr. \u00a76.\n70:364\n\u03bf\u1f50\u03c3\u03af\u03b1\u03bd\u00b7 \u03bf\u1f50\u03c3\u03af\u03b1 \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5 or \u03c4\u03bf\u1fe6 \u03c5\u1f31\u03bf\u1fe6 is a familiar expression with Athan. e.g. Orat. i. 45, ii. 7, 9, 11, 12, 13, 18 init. 22, 47 init. 56 init. &c., for which Alex. in Theod. uses the word \u1f51\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2 e.g. \u03c4\u1f74\u03bd \u1f30\u03b4\u03b9\u03cc\u03c4\u03c1\u03bf\u03c0\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f51\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd\u00b7 \u03c4\u1fc6\u03c2 \u1f51\u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03c9\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f00\u03c0\u03b5\u03c1\u03b9\u03b5\u03c1\u03b3\u03b1\u03c3\u03c4\u03bf\u1fe6\u00b7 \u03bd\u03b5\u03c9\u03c4\u03ad\u03c1\u03b1\u03bd \u03c4\u1fc6\u03c2 \u1f51\u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03c9\u03c2 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd\u00b7 \u1f21 \u03c4\u03bf\u1fe6 \u03c5\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u03bf\u1fe6\u03c2 \u1f00\u03bd\u03b5\u03ba\u03b4\u03b9\u03ae\u03b3\u03b7\u03c4\u03bf\u03c2 \u1f51\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2\u00b7 \u03c4\u1f74\u03bd \u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03c5\u03c0\u03cc\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd\n70:365\n(2 Cor. vi. 14.) \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1 \u03c6\u03c9\u03c4\u03af. This is quoted Alex. ap. Theod. H. E. i. 3. p. 738; by S. Athan. in Letter 47. It seems to have been a received text in the controversy, as the Sardican Council uses it, Apol Ar. 49, and S. Athan. seems to put it into the mouth of St. Anthony, Vit. Ant. 69.\n70:366\n\u03c4\u03af\u03c2 \u03b3\u1f70\u03c1 \u1f24\u03ba\u03bf\u03c5\u03c3\u03b5. Ep. \u00c6g. \u00a77 init. Letter 59. \u00a72 init. Orat. i. 8. Apol. contr. Ar. 85 init. Hist. Ar. \u00a746 init. \u00a773 init. \u00a774 init. ad Serap. iv. 2 init.\n70:367 70:368 70:369\nPs. 45:1, Ps. 110:3Ps. xlv. 1. and cx. 3.\n70:370 70:371\n(John 14:9, 10, John 10:29.) On the concurrence of these three texts in Athan. (though other writers use them too, and Alex. ap. Theod. has two of them), vid. note on Orat. i. 34.\n70:372\n\u1f04\u03bb\u03bf\u03b3\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f04\u03c3\u03bf\u03c6\u03bf\u03bd \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd. de Decr. \u00a715. Orat. i. \u00a719. Ap. Fug. 27. note, notes on Or. i. 19, de. Decr. 15, note 6.\n70:373\n(Mal. iii. 6.) This text is thus applied by Athan. Orat. i. 30. ii. 10. In the first of these passages he uses the same apology, nearly in the same words, which is contained in the text.\n70:376\nHeb. xiii. 8; ii. 10.\n71:377 71:378\n\u03c7\u03b1\u03bc\u03b1\u03b9\u03bb\u03ad\u03bf\u03bd\u03c4\u03b5\u03c2. vid. de Decr. \u00a71. Hist. Ar. \u00a779.\n71:379\nProv. xviii. 3 [cf. Orat. iii. 1, c. Gent. 8. 4, &c.]\n71:380 71:381 71:382\n(1 Tim. iv. 1.) Into this text which Athan. also applies to the Arians (cf. note on Or. i. 9.), Athan. also introduces, like Alexander here, the word \u1f51\u03b3\u03b9\u03b1\u03bd\u03bf\u03cd\u03c3\u03b7\u03c2, e.g. Ep. \u00c6g. \u00a720, Orat. i. 8 fin. de Decr. 3, Hist. Arian. \u00a778 init. &c. It is quoted without the word by Origen contr. Cels. v. 64, but with \u1f51\u03b3\u03af\u03bf\u1fe6\u03c2 in Matth. t. xiv. 16. Epiphan, has \u1f51\u03b3\u03b9\u03b1\u03b9\u03bd\u03bf\u03cd\u03c3\u03b7\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u03b1\u03c2, H\u00e6r. 78. 2. \u1f51\u03b3\u03b9\u03bf\u1fe6\u03c2 \u03b4\u03b9\u03b4. ibid. 23. p. 1055.\n71:383\n\u03c0\u03c1\u03bf\u03c0\u03b5\u03c4\u03b5\u03cd\u03c3\u03b1\u03b9\u03bd\u03c4\u03bf. vid. de Decr. \u00a72.\n71:384\n\u03c6\u03b8\u03bf\u03c1\u03ad\u03b1\u03c2 \u03c4\u1ff6\u03bd \u03c8\u03c5\u03c7\u1ff6\u03bd. but S. Alex. in Theod. uses the compound word \u03c6\u03b8\u03bf\u03c1\u03bf\u03c0\u03bf\u03b9\u03cc\u03c2. p. 731. Other compound or recondite words (to say nothing of the construction of sentences) found in S. Alexander\u2019s Letter in Theod., and unlike the style of the Circular under review, are such as \u1f21 \u03c6\u03af\u03bb\u03b1\u03c1\u03c7\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c6\u03b9\u03bb\u03ac\u03c1\u03b3\u03c5\u03c1\u03bf\u03c2 \u03c0\u03c1\u03cc\u03b8\u03b5\u03c3\u03b9\u03c2\u00b7 \u03c7\u03c1\u03b9\u03c3\u03c4\u03b5\u03bc\u03c0\u03bf\u03c1\u03af\u03b1\u03bd\u00b7 \u03c6\u03c1\u03b5\u03bd\u03bf\u03b2\u03bb\u03b1\u03b2\u03bf\u1fe6\u03c2\u00b7 \u1f30\u03b4\u03b9\u03cc\u03c4\u03c1\u03bf\u03c0\u03bf\u03bd\u00b7 \u1f41\u03bc\u03bf\u03c3\u03c4\u03bf\u03af\u03c7\u03bf\u03b9\u03c2 \u03c3\u03c5\u03bb\u03bb\u03b1\u03b2\u03b1\u1fd6\u03c2\u00b7 \u03b8\u03b5\u03b7\u03b3\u03cc\u03c1\u03bf\u03c5\u03c2 \u1f00\u03c0\u03bf\u03c3\u03c4\u03cc\u03bb\u03bf\u03c5\u03c2\u00b7 & 135\u00b7\u03bd\u03c4\u03b9\u03b4\u03b9\u03b1\u03c3\u03c4\u03bf\u03bb\u03ae\u03bd \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03c4\u03c1\u03b9\u03ba\u1fc6\u03c2 \u03bc\u03b1\u03b9\u03b5\u03cd\u03c3\u03b5\u03c9\u03c2\u00b7 \u03bc\u03b5\u03bb\u03b1\u03b3\u03c7\u03bf\u03bb\u03b9\u03ba\u03ae\u03bd\u00b7 \u03c6\u03b9\u03bb\u03cc\u03b8\u03b5\u03bf\u03c2 \u03c3\u03b1\u03c6\u03ae\u03bd\u03b5\u03b9\u03b1 \u1f00\u03bd\u03bf\u03c3\u03b9\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03c2\u00b7 \u03c6\u03bb\u03b7\u03bd\u03ac\u03c6\u03c9\u03bd \u03bc\u03cd\u03b8\u03c9\u03bd. Instances of theological language in S. Alex. to which the Letter in the text contains no resemblance are \u1f00\u03c7\u03ce\u03c1\u03b9\u03c3\u03c4\u03b1 \u03c0\u03c1\u03ac\u03b3\u03bc\u03b1\u03c4\u03b1 \u03b4\u03cd\u03bf\u00b7 \u1f41 \u03c5\u1f31& 232\u00b7\u03c2 \u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f41\u03bc\u03bf\u03b9\u03cc\u03c4\u03b7\u03c4\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f10\u03ba \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2 \u1f00\u03c0\u03bf\u03bc\u03b1\u03be\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2\u00b7 \u03b4\u03b9\u1fbd \u1f10\u03c3\u03cc\u03c0\u03c4\u03c1\u03bf\u03c5 \u1f00\u03ba\u03b7\u03bb\u03b9\u03b4\u03ce\u03c4\u03bf\u03c5 \u03ba\u03b1\u1f76 \u1f10\u03bc\u03c8\u03cd\u03c7\u03bf\u03c5 \u03b8\u03b5\u03af\u03b1\u03c2 \u03b5\u1f30\u03ba\u03cc\u03bd\u03bf\u03c2\u00b7 \u03bc\u03b5\u03c3\u03b9\u03c4\u03b5\u03cd\u03bf\u03c5\u03c3\u03b1 \u03c6\u03cd\u03c3\u03b9\u03c2 \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u03ae\u03c2\u00b7 \u03c4\u1f70\u03c2 \u03c4\u1fc7 \u1f51\u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9 \u03b4\u03cd\u03bf \u03c6\u03cd\u03c3\u03b5\u03b9\u03c2\n71:385 71:386\nVid. Presbyters, Apol. Ar. 73.\n71:387","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. IV: Deposition of Arius. (Depositio Arii.): Deposition of Arius.","type":"page"}