found that he held the doctrine of Sabellius of Lybia, and Paul of Samosata. Sozomen's account is, that Photinus taught, there is one God Almighty, who by his own word made all things: that he did not allow the eternal generation and subsistence of the Son, but said that the Christ began to be, when he was born of Mary. He was deposed, as holding the doctrine of Sabellius, and Paul of Samosata. b Theodoret does little more than say, that Photinus held the same doctrine with Sabellius, except that he set it forth in a somewhat different manner; and that he was confuted by Diodorus of Tarsus in Cilicia. To which there may be reckoned to be a reference in the letter ascribed to the emperor Julian, as preserved in Facundus. d c Photinus is in Augustine's Book of Heresies; but I do not think it needful to transcribe him. However, in other places also he mentions the Photinians, and shows their sentiment. They said, that Christ was a man, and a great prophet, and excelled all men, the best and most knowing, in wisdom and holiness; but he was not God. They said, that the Father only is God, and Christ a man: and they denied the personality of the Spirit. Sulpicius Severus was quoted before. I transcribe another passage in the margin. Vincent's account is as well expressed as most; I put it below h at length. Photinus holds the unity of God after Ελεγεν δε, ὡς Θεος μεν εςι παντοκρατωρ εἰς, ὁ τῳ ιδιῳ λόγῳ τα παντα δημιεργήσας την δε προ αιώνων γενεσιν τε και υπαρξιν τε Υις 8 προσιετο" αλλ' εκ Μαριας γενησθαι τον Χρισον εισηγείτο. Soz. I. iv. c. 6. p. 542. Α. Ibid. D. • Ο δε Φωτεινος μιαν ενεργειαν Πατρος και Υιο και αγια πνεύματος ειρηκεν, έτεροις ονομασι την των Σαβελλιο δογμάτων κηρύττων διανοιαν. κ. λ. Hær. Fab. l. ii. c. 11. in. Julianus etenim, perfidus imperator, sic Photino hæresiarchæ adversus Diodorum scribit: Tu quidem, O Photine, verisimilis videris, et proximus salvari, bene faciens, nequaquam in utero inducens quem credidisti DeumDiodorus autem Nazaræi magus-acutus apparuit sophista religionis agrestis. Ap. Facund. 1. iv. c. 2. p. 59. d Cap. 45. e Quam multi dicunt, homo fuit magnus? Quam multi dicunt, propheta fuit? Quam multi antichristi, ut Photinus, homo fuit, plus nihil habuit: sed omnes homines pios et sanctos excellentià sapientiæ et justitiæ superavit. Serm. 246. n. 4. T. v. f Photiniani quoque Patrem solem esse dicentes Deum, Filium vero nonnisi hominem, negant omnino esse tertiam personam Spiritum Sanctum. Serm. 71. cap. iii. n. v. T. 5. P. i. Vid. et ep. 185. c. xi. n. 48. T. ii. Photinus vero novam hæresim jam ante protulerat, a Sabellio quidem in unione dissentiens, sed initium Christi a Mariâ prædicabat. Sulpic. Hist. Sacr. l. ii. c. 37. Photini ergo secta hæc est. Dicit Deum singulum esse ac solitarium, et more Judaico confitendum. Trinitatis plenitudinem negat, neque ullam Dei Verbi, aut ullam Spiritûs Sancti putat esse personam. Christum vero hominem tan the Jewish manner. He allows not of any Trinity of persons. He says, that Christ was a man born of Mary. He denies the personality of the Word, and the Spirit. There is only one God the Father, and Jesus Christ, whom we ought to serve.' Marius Mercator supposes Photinus to have taught, that i Jesus was born of Joseph and Mary, after the manner of other men. But that is contrary to what is said by others, particularly by Epiphanius, who represents him to have taught, that Christ was born of the Holy Ghost and Mary. St. Ambrose likewise, not yet quoted, represents the doctrine of Photinus to be, that Christ did not exist till he was born of the Virgin: as does' Hilary. The Eusebians also, in the council of Antioch, suppose that to be the opinion both of Marcellus and Photinus. m Perhaps, because Photinus was said by some to have revived the principle of Ebion, Marius Mercatus concluded Photinus to have held the opinion which he ascribes to him. But it is not certain that all called Ebionites were of that opinion. And they who said Photinus aimed to revive the heresy of Ebion, might mean no more than that he was an Unitarian after the manner of the Jews. III. We come now to his works. Jerom says, Photinus wrote many volumes. But none of them are now extant. Nor do I recollect any references elsewhere to those mentioned by Jerom, his book against the Gentiles, and to Valentinian. But Socrates" speaks of a work written by him after his banishment, against all heresies, and in support of Et hoc tummodo solitarium adserit, cui principium adscribit ex Marià. cap. 17. Photinus autem insanissimo Nestorio parem sententiam tonuit, Verbum Dei quidem non negans esse in substantiâ: sed hoc extrinsecus in isto, qui ex Mariâ, more communi conjugum, natus est, Jesu inhabitâsse peculiariter, &c. Diss. de xii. Anath. n. xvii. T. ii. p. 128. Neque, ut Photinus, initium Filii ex Virgine disputemus. Ambr. de Fide. l. i. c. 1. Hæc quia Photinus, adversus quem tum conventum erat, negabat, inserta fidei fuerunt; ne quis auderet, non ante Dei Filium quam Virginis filium prædicere, &c. Hil. de Synod. n. 50. p. 1181. C. D. n. 61. m quæ [hæresis] initium Dei Filii ex partu Virginis mentiebatur. Ibid. Χρισον δε αυτον και Υιον τ8 Θες-μη είναι προ αιώνων θελοντας" αλλ' έκτοτε Χρισον αυτόν γεγονέναι και Υιον τω Θεώ, εξ & την ημετεραν εκ της παρθενα σαρκα ενειληφε, προ τετρακοσίων όλων ετων. Ap. Socrat. l. ii. c. 19. p. 99. A. n Έγραφε δε κατα πασων αἱρέσεων, το οικείον μονον δογμα παρατιθεμενος. Socr. 1. ii. c. 30. p. 126. D. . his own opinion. And in like manner Sozomen, that after his banishment Photinus did not desist from maintaining his own sentiments; but published books, both in Greek and Latin, in which he endeavoured to show the falsehood of all other opinions beside his own. Rufinus, at the beginning of his Exposition of the Creed, refers to something written upon it by P Photinus: but perhaps he does not intend any distinct work. IV. The character of Photinus being in divers ancient authors, we are led to take some notice of it. Epiphanius says, he had a fluent way of speaking, and in that respect was wonderfully qualified to impose upon unwary people. Sozomen, that he was naturally eloquent, and fitted to persuade men, and that he gained many to his opinions. Vincent of Lerins says, that Photinus entered upon the bishopric of Sirmium with universal applause; and that he was a man of ready wit, extensive learning, and charming eloquence, and therefore was a great temptation. He spoke and wrote properly and elegantly both in Greek and Latin, of which his remaining works are a proof, there being some in each language. Socrates likewise speaks of his skill in the Latin, as well as the Greek tongue, as did Sozomen before quoted. V. There is no reason to doubt that Photinus received the scriptures of the Old and New Testament, as other christians did, there being no complaints made against him upon that head. -λογες τε τη ̔Ρωμαίων και Ελληνων φωνη συγγραφων εξέδιδε, δι' ών επειρατο, πλην της αυτό τας των αλλων δοξας ψευδεις αποφαίνειν. Soz. 1. iv. c. 6. fin. p. 544. P Et quidem comperi nonnullos illustrium tractatorum aliqua de his pie et breviter edidisse: Photinum vero hæreticum scio eâtenus conscripsisse, non ut rationem dictorum audientibus explanaret, sed ut simpliciter et fideliter dicta ad argumentum sui dogmatis traheret. Rufin. in Symb. init. r 4 Γέγονε στὸς ὁ Φωτεινος λαλος τον τρόπον, και ωξυμμενος την γλωτταν πολλές δε δυναμενος απαταν τη τε λόγε προφορα, και έτοιμολογια. Η. 71. n. 1. p. 829. B. Φύσεως δε εχων εν λεγειν, και πείθειν ἱκανος, πολλές εις την όμοιαν αυτῳ δοξαν επηγάγετο. Sozom. 1. iv. c. 6. p. 542. Β. -eos commemoremus, qui multis profectibus, multâque industriâ præditi, non parvæ tentationi catholicis exstiterunt. Velut apud Pannonias majorum memoriâ Photinus ecclesiam Sirmitanam tentâsse memoratur : ubi cum magno omnium favore in sacerdotium fuisset accitus, et aliquamdiu tanquam catholicus administraret.-Nam erat et ingenii viribus valens, et doctrinæ opibus excellens, et eloquio præpotens: quippe qui utroque sermone copiose et graviter disputaret et scriberet. Quod monumentis librorum suorum manifestatur, quos idem partim Græco, partim Latino sermone composuit. Commenit. cap. 16. * Εν φυγή τε διαγων τε λοιπε, λόγον συνέγραψεν αμφοτέραις γλώσσαις, έπει μηδε της Ρωμαϊκης ην αμοιρος. Socr. 1. xxx. p. 126. Β. V W From Hilary of Poictiers we know, that" Photinus argued from 1 Tim. ii. 5. Epiphanius says he boasted of being able to support his doctrine by innumerable texts of scripture. He particularly takes notice of his alleging 1 Cor. xv. 47. That Photinus received the beginning of St. John's gospel, and allowed the eternity of the Word, though thereby he did not understand the Son of God, is also manifest from Epiphanius. X VI. Though Photinus was deposed and banished, his doctrine was not extinguished: he still had admirers and followers. It is very likely that the books published by him after his banishment would affect some, especially considering that he was a good writer, as well as a good speaker. The bishops of the council of Aquileia, held in 381, in a synodical epistle to the emperors Gratian, Valentinian, and Theodosius, say, that whereas the Photinians still met together at Sirmium, even contrary to a law already made, they entreat farther care to be taken about it. In the law of the emperor Gratian, in 378, giving leave to all manner of sects to hold assemblies, there is an exception of the Eunomians, Photinians, and Manichees. When St. Jerom in his Chronicle says, at this time dies Photinus, from whom the Photinians are called: it is supposed that there were then some men of that denomination. Augustine' often mentions "Hoc si timemus, deleamus in apostolo quod dictum est, Mediator Dei et hominum homo Christus Jesus, quia ad auctoritatem hæresis suæ Photinus hoc utitur. De Synod. n. 85. p. 1198. E. ་ και μετα καυχησεως περί της υποθήσεως έκατον μαρτυρίας φερειν ὁ γενναδας επηγγειλατο. Η. 71. n. i. p. 729. D. W Φασκων, ότι και ὁ αποςολος ειρηκεν· ὁ πρωτος ανθρωπος εκ γης χοϊκος, και ὁ δεύτερος απ' ερανε. Ib. n. ii. p. 830. D. * Και αυτος φημι, είναι τον λογον απαρχής, αλλ' εχ' Υιον Θε8 γεγεννημενον. *. λ. Ib. n. iv. in. p. 31. D. -Αλλα, φησι, ώσπερ δια λόγε ὁ ανθρωπος πραττει ὁ βέλεται, έτως, πατηρ δια τε οντος εν αυτη λόγω εποίησε τα παντα. κ. λ. Ib. p. 832. A. Conf. n. ii. p. 830. Photinianos, quoque, quos superiori lege censuistis nullos facere debere conventus, et eam quæ de sacerdotum concilio data est congregando removistis; petimus, ut quoniam in Sirmiensi oppido adhuc conventus tentare cognovimus, clementiâ vestrà interdictâ etiam nunc coitione, reverentiam primum ecclesiæ catholicæ, deinde etiam legibus vestris deferri debeatis. Ap. Ambros. ep. x. n. 12. T. ii. p. 809. 2 -μονες δε των εκκλησιων ειργειν Ευνομιανες, και Φωτινιανός, και Mavixaws. Socr. 1. v. c. 2. p. 260. Conf. Soz. 1. vii. c. J. p. 705. Photinus in Galatiâ moritur. A quo Photinianorum dogma inductum. Chr. p. 187. b Vos instruximus, quantam meministis, et meminisse debetis, contra hæreticos Photianos, qui solum hominem sine Deo esse decernunt; contra Manichæos, qui solum sine homine Deum. In Johan. cap. x. Tr. 47. n. 9. Tom. 3. P. 2. Vid. et Johan. cap. vi. Tr. 26. n. 5. In Joh. c. xvi. Tr. 96. n. 3. them in discourses to the people, which he would not have done, if there were no such men. Gennadius of Marseilles speaks of a Spanish bishop, named Audentius, placed by Cave at 360, who wrote a book against the Photinians. From the account which Gennadius gives of that work, it appears, that the Photinians were supposed to have believed our Saviour's nativity of a virgin. We learn from him likewise, that they were sometimes called Bonosians, or Bonosiacs: supposed to be so named from Bonosus, who lived in the latter part of the fourth, and the beginning of the fifth century, the place of whose bishopric is not certainly known. Which Bonosus seems to have been of opinion, that Mary' had other children after the birth of Jesus. CHAP. XC. EUSEBIUS, BISHOP OF VERCELLI. 1. EUSEBIUS, born in Sardinia, bishop of Verceil, or Vercelli, in Italy, is placed by Cave, as flourishing about the year 354. He died in the time of Valentinian and Valens, in the year 370, or soon after. As he is in Jerom's Catalogue of Ecclesiastical Writers, I place the chapter below. 2. In the reign of Constantius, after the council of Milan in 355, he was banished to Scythopolis in Syria, and after b Serm. 252. n. 4. Tom. v. In 1 ep. Joh. cap. iv. Serm. 183. cap. v. n. 8. et alibi. H. L. T. i. p. 224. d Audentius, episcopus Hispanus, scripsit adversus Manichæos, Sabellianos, et Arianos, maxime quoque speciali intentione contra Photinianos, qui nunc vocantur Bonosiaci, librum, quem prætitulavit De Fide adversus hæreticos :' In quo ostendit antiquitatem Filii Dei coæternalem Patri fuisse, nec initium deitatis tunc a Deo Patre accepisse, cum de Mariâ virgine homo, Deo fabricante, conceptus, et natus est. Gennad. de V. I. cap. 14. • Of Bonosus, see Tillemont, Mem. Ec. T. x. S. Ambroise. Art. 68 et 70. and note 43 et 45. and Mr. Bower's History of the Popes, or Bishops of Rome. Vol. I. p. 263. Vid. Ambros. de Instit. Virg. n. 35. T. ii. p. 357. ed. Bened. et ejusd. Epist. Ibid. p. 1008, 1009. Vid. Hieron. Chr. p. 186. Eusebius, natione Sardus, et ex lectore urbis Romanæ Vercellensis episcopus, ob confessionem fidei a Constantio Principe Scythopolim, et inde in Cappadociam relegatus, sub Juliano Imperatore ad ecclesiam reversus, edidit Commentarios Eusebii Cæsariensis, quos de Græco in Latinum verterat. Mortuus est Valentiniano et Valente regnantibus. De V. I. cap. 96. |