{"slug":"khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","id":null,"title":"khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","title_source":"khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","author":null,"genre":null,"date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:37:52Z","cost_usd":0.055917},"source":{"registry_id":null,"work_id":"khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":97,"english_words":24100,"coptic_letters":0,"source_letters":100045,"commentary_units":567,"commentary_kinds":9,"derived_notes":2,"ambiguities":142,"work_notes":4,"external_links":5,"timeline":6},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","abstract":"Athanasius of Alexandria's 'De synodis Arimini in Italia et Seleuciae in Isauria' is a polemical treatise written shortly after the twin councils of 359, likely in 360–361. It defends the Nicene position against the Homoian creed promoted by Emperor Constantius II. The work provides an authoritative account of the councils' proceedings, refutes Arian-leaning bishops, and addresses rumors about the synods. The Greek text survives in medieval manuscripts; the Khazarzar edition lacks a critical apparatus, limiting textual verification. The treatise was cited by later Greek and Latin writers as a key source for the Homoian controversy.","historical_context":"The work was composed in Greek by Athanasius of Alexandria (c. 296–373), a leading pro-Nicene theologian, shortly after the councils of Ariminum (Rimini, Italy) and Seleucia (Isauria, modern Turkey) in 359. These councils, convened by Constantius II, produced a Homoian creed that avoided the Nicene 'homoousios'. Athanasius, writing from exile or shortly after his return, aimed to discredit the Homoian position and defend Nicene orthodoxy. The text circulated among pro-Nicene communities in the eastern Mediterranean. Its transmission is attested in medieval Greek manuscripts, but the earliest complete witnesses are medieval. The Khazarzar edition, based on printed editions without manuscript sigla, limits stemmatic analysis. The work was used by later historians like Theodoret and Hilary of Poitiers.","significance":"This treatise is a crucial primary source for the Homoian controversy and Constantius II's ecclesiastical policy. It preserves Athanasius's firsthand perspective on the councils and his rhetorical strategies. Its citation by later authors underscores its influence on Nicene historiography. The work also illuminates the political and theological maneuvering after Nicaea, making it essential for understanding 4th-century Trinitarian debates.","timeline":[{"date":"325","event":"Council of Nicaea; Nicene Creed established."},{"date":"359","event":"Councils of Ariminum and Seleucia; Homoian creed promoted by Constantius II."},{"date":"360–361","event":"Athanasius writes 'De synodis Arimini in Italia et Seleuciae in Isauria'."},{"date":"4th–5th c.","event":"Work cited by Theodoret and Hilary of Poitiers."},{"date":"Medieval","event":"Earliest complete Greek manuscripts of the work."},{"date":"Modern","event":"Khazarzar edition published without critical apparatus."}],"relations":[{"work":"Athanasius, 'De synodis'","relation":"Primary source for the councils of 359","key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"},{"work":"Theodoret, 'Historia ecclesiastica'","relation":"Cites Athanasius's account","key":"","label":null,"url":null},{"work":"Hilary of Poitiers, 'De synodis'","relation":"Uses Athanasius's work in Latin polemic","key":"","label":null,"url":null},{"work":"Council of Nicaea (325)","relation":"Background; Nicene position defended","key":"","label":null,"url":null},{"work":"Constantius II's ecclesiastical policy","relation":"Context for the Homoian controversy","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Athanasius of Alexandria","label":"Athanasius of Alexandria","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria","reason":"Biographical context for the author."},{"key":"wikipedia:Council of Ariminum","label":"Council of Ariminum","url":"https://en.wikipedia.org/wiki/Council_of_Ariminum","reason":"One of the two councils discussed."},{"key":"wikipedia:Council of Seleucia","label":"Council of Seleucia","url":"https://en.wikipedia.org/wiki/Council_of_Seleucia","reason":"The other council discussed."},{"key":"wikipedia:Homoian","label":"Homoian","url":"https://en.wikipedia.org/wiki/Acacians","reason":"Theological position opposed by Athanasius."},{"key":"wikipedia:Constantius II","label":"Constantius II","url":"https://en.wikipedia.org/wiki/Constantius_II","reason":"Emperor who convened the councils."}],"cautions":["The exact date of composition is uncertain; scholarly consensus places it in 360–361.","The Khazarzar edition lacks a critical apparatus, so the text's stemmatic basis and scribal interventions cannot be verified.","The identification of Patrophilus's see as Tomis in Scythia Minor is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000501,"generated":"2026-11-15T16:41:30Z"},"links":[],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","status":"pass","blocking":[],"warnings":[],"stats":{"passages":97,"translated":97,"commentary_passages":97,"commentary_units":567,"english_words":24100,"source_letters":100038,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Athanasius wrote this work shortly after the councils of Ariminum and Seleucia (both 359), likely in 360–361, to defend the Nicene position against the Homoian creed promoted by Constantius II.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscripts, but the earliest complete witnesses are medieval; the edition by Khazarzar is based on a collation of printed editions, not a fresh critical apparatus.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This treatise was cited in later Greek and Latin polemics (e.g., by Theodoret and Hilary of Poitiers) as a key source for the history of the Homoian controversy and Athanasius’s exilic writings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition provides no apparatus of variant readings or manuscript sigla; readers cannot verify the text’s stemmatic basis or assess scribal interventions in the transmission.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: Christian literature in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 97 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 1:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":97},"term_index":[],"citations":{"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-":{"label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}},"segments":[{"i":1,"ref":"p1","source":"Τοῦ αὐτοῦ, ἐπιστολὴ περὶ τῶν γενομένων ἐν τῇ Ἀριμίνῳ τῆς Ἰταλίας καὶ ἐν Σελευκείᾳ τῆς Ἰσαυρίας συνόδων Ἔφθασε μὲν ἴσως καὶ παρ' ὑμᾶς ἡ ἀκοὴ περὶ τῆς καὶ νῦν θρυλουμένης συνόδου· καὶ γὰρ βασιλέως καὶ τῶν ἐπάρχων ἐφοίτησε πανταχῆ γράμματα καλοῦντα τοὺς εἰς ταύτην συνερχομένους· ἐπειδὴ δὲ καὶ φιλομαθεῖς ὄντες ζητεῖτε γνῶναι τὰ πεπραγμένα ἀκόλουθον εἶναι νενόμικα, ἅπερ ἑώρακα καὶ ἔγνων ἀκριβῶς ταῦτα καὶ ὑμῖν δηλῶσαι, ἵνα μὴ παρ' ἑτέ ρων ἀκούοντες ἀμφίβολον ἔχητε τὴν διάνοιαν, μάλιστα ὅτι τινὲς εἰώθασιν ἑτέρως ἀπαγ γέλλειν τὰ πραττόμενα ἢ ὡς γέγονεν. ἐν μὲν οὖν τῇ Νικαίᾳ, ὥσπερ ἦν ὁρισθέν, οὐκέτι γέγονε τὸ συνέδριον, ἀλλὰ δεύτερον πρόσταγμα πεφοίτηκεν, ὥστε τοὺς μὲν ἐν τοῖς δυτικοῖς μέρεσιν ἐπισκόπους ἐν Ἀριμίνῳ τῆς Ἰταλίας συνελθεῖν, τοὺς δὲ ἐν τοῖς ἀνατολικοῖς μέρεσιν ἐν τῇ λεγομένῃ Τραχείᾳ Σελευκείᾳ τῆς Ἰσαυρίας συγκροτηθῆναι. ἡ δὲ πρό φασις τῆς τοιαύτης συνελεύσεως ἐθρυλεῖτο περὶ πίστεως τῆς εἰς τὸν κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν. οἱ δὲ ταύτην παρασχόντες εἰσὶν ἀπὸ μὲν τῆς Παννονίας Οὐρσάκιος καὶ Οὐάλης καὶ Γερμίνιός τις, ἀπὸ δὲ τῆς Συρίας Ἀκάκιος, Εὐδόξιος καὶ Πατρόφιλος ὁ ἀπὸ τῆς ἐπωνύμου τῶν Σκυθῶν πόλεως τυγχάνων.","english":"Of the same author, a letter concerning the synods that took place at Ariminum in Italy and at Seleucia in Isauria. The report of the synod now so much talked about has perhaps reached even you; for letters from the emperor and the prefects have been sent everywhere, summoning those who were to assemble for it. But since you are fond of learning and wish to know what was done, I have thought it proper to inform you also of what I have seen and accurately learned, so that you may not have an uncertain opinion from hearing others, especially since some are accustomed to report what is done otherwise than as it happened. Now the council did not take place at Nicaea, as had been ordered, but a second decree was issued, that the bishops of the Western parts should assemble at Ariminum in Italy, and those of the Eastern parts should convene at the place called Seleucia of the Rough Country in Isauria. The pretext for such an assembly was said to be concerning the faith in our Lord Jesus Christ. Those who provided this pretext were, from Pannonia, Ursacius and Valens and one Germinius; from Syria, Acacius, Eudoxius, and Patrophilus, who is from the city named after the Scythians.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ, ἐπιστολὴ περὶ τῶν γενομένων ἐν τῇ Ἀριμίνῳ τῆς Ἰταλίας καὶ ἐν Σελευκείᾳ τῆς Ἰσαυρίας συνόδων","severity":"info","text":"The opening title identifies the work as a letter by the same author (Athanasius) concerning the synods at Ariminum and Seleucia, establishing the genre and subject.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν μὲν οὖν τῇ Νικαίᾳ, ὥσπερ ἦν ὁρισθέν, οὐκέτι γέγονε τὸ συνέδριον","severity":"info","text":"Athanasius notes that the council originally ordered for Nicaea was moved, reflecting the political and ecclesiastical maneuvering after the Council of Nicaea (325).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Τραχείᾳ Σελευκείᾳ","severity":"info","text":"The phrase 'Τραχείᾳ Σελευκείᾳ' (Seleucia of the Rough Country) distinguishes this Seleucia in Isauria from other cities named Seleucia, a common toponym in the Hellenistic world.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐρσάκιος καὶ Οὐάλης καὶ Γερμίνιός τις, ἀπὸ δὲ τῆς Συρίας Ἀκάκιος, Εὐδόξιος καὶ Πατρόφιλος","severity":"info","text":"These named bishops (Ursacius, Valens, Germinius, Acacius, Eudoxius, Patrophilus) were prominent Homoian or Arian-leaning figures, central to the 4th-century Trinitarian controversies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ ἀκοὴ περὶ τῆς καὶ νῦν θρυλουμένης συνόδου","severity":"info","text":"Athanasius addresses readers who have heard rumors about the synod, indicating the letter's purpose to provide an authoritative account against misinformation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πατρόφιλος ὁ ἀπὸ τῆς ἐπωνύμου τῶν Σκυθῶν πόλεως τυγχάνων","severity":"caution","text":"The identification of Patrophilus as being from 'the city named after the Scythians' is ambiguous; it likely refers to Tomis (Tomi) in Scythia Minor, but the exact location is uncertain.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῆς ἐπωνύμου τῶν Σκυθῶν πόλεως' is ambiguous: it could refer to Tomis or another city in Scythia Minor; the reading taken is that it denotes a city named after the Scythians, likely Tomis."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"οὗτοι γὰρ ἀεὶ τῆς Ἀρείου μερίδος ὄντες καὶ μὴ «νοοῦντες μήτε πῶς πιστεύουσι μήτε περὶ τίνων διαβεβαιοῦνται», ἀπατῶντες δὲ ἕκαστον ἠρέμα καὶ σπέρματα τῆς αἱρέσεως ἑαυτῶν ἐπισπείροντες ὑφήρπασάν τινας «τῶν δοκούντων εἶναί τι » καὶ αὐτὸν τὸν βασιλέα Κωνστάντιον αἱρετικὸν ὄντα σχηματισάμενοι περὶ πίστεως, ὥστε ποιῆσαι γενέσθαι σύνοδον, νομίζοντες δύνασθαι καλύψαι τὴν ἐν Νικαίᾳ σύνοδον καὶ τοὺς πάντας μεταπείθειν, ὥστε τὴν ἀσέβειαν ἀντὶ τῆς ἀληθείας κρατῆσαι πανταχοῦ. Πρῶτον μὲν οὖν ἔγωγε θαυμάζω (ἡγοῦμαι δὲ καὶ πάντα ὁντιναοῦν φρόνιμον τοῦτο συνορᾶν) ὅτι καθολικῆς ὁρισθείσης συνόδου καὶ ταύτην πάντων προσδοκώντων ἐξαίφνης διῃρέθη· καὶ οἱ μὲν ἐκεῖ συνῆλθον, οἱ δὲ ὧδε συνεκρότησαν ἑαυτούς. ἦν δὲ ἄρα τοῦτο τῆς προνοίας ἔργον, ἵνα ἐν ἑκάστῃ τῶν μὲν τὸ ἄδολον καὶ καθαρὸν τῆς πίστεως δειχθῇ φρόνημα, τῶν δὲ τὸ ὕποπτον καὶ ἀμφίβολον ἦθος ἐλεγχθῇ. ἔπειτα κἀκεῖνο διενοούμην μετὰ τῶν ἐνταῦθα γνησίων ἀδελφῶν καὶ καθ' ἑαυτοὺς ἠσχάλλομεν θεωροῦντες τὸ ἀπρεπὲς τῆς τοσαύτης συνδρομῆς. τί γὰρ τοσοῦτον ἤπειξεν, ὥστε τὴν οἰκουμένην διαταραχθῆναι καὶ τοὺς λεγομένους ἐν τῷ καιρῷ τούτῳ κληρικοὺς διατρέχειν ἄνω καὶ κάτω καὶ ζητεῖν, πῶς ἄρα μάθωσι πιστεύειν εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν; εἰ γὰρ ἐπίστευον, οὐκ ἂν ὡς μὴ ἔχοντες ἐζήτουν. τοῦτο δὲ τοῖς μὲν κατηχουμένοις οὐκ ὀλίγον σκάνδαλον, τοῖς δὲ Ἕλλησιν οὐ τὸ τυχόν, ἀλλὰ καὶ πλατὺν γέλωτα παρέσχεν, εἰ Χριστιανοὶ ὥσπερ ἐξ ὕπνου νῦν ἐγερθέντες ζητοῦσι, πῶς δεῖ περὶ Χριστοῦ πιστεύειν.","english":"These men, always belonging to the party of Arius and “neither understanding how they believe nor concerning what they are confident,” but quietly deceiving each one and sowing seeds of their own heresy, had stealthily won over some “of those who seem to be something” and even the emperor Constantius himself, who was a heretic, having contrived a pretense concerning the faith, so as to cause a synod to take place, thinking they could obscure the synod at Nicaea and persuade everyone, so that impiety might prevail everywhere instead of the truth. First of all, then, I myself am amazed (and I think any sensible person would see this too) that, although a general synod was decreed and everyone expected it, it was suddenly divided; and some assembled there, while others gathered themselves here. This, then, was the work of providence, so that in each group the guileless and pure mind of the faith might be shown in some, and the suspicious and ambiguous character of others might be exposed. Then I also considered this with the genuine brothers here, and we were distressed among ourselves, seeing the impropriety of such a great gathering. For what was so urgent that the whole world should be disturbed and those called clerics at this time should run up and down and seek how they might learn to believe in our Lord Jesus Christ? For if they believed, they would not seek as if they did not have it. This caused no small scandal to the catechumens, and to the Greeks it provided not just ordinary but broad laughter, that Christians, as if now awakened from sleep, are seeking how they ought to believe concerning Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τῆς Ἀρείου μερίδος","severity":"info","text":"Literally 'the party of Arius,' a standard Athanasian designation for those who rejected the Nicene homoousion. The phrase frames the opponents as a faction rather than a legitimate theological position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νοοῦντες μήτε πῶς πιστεύουσι μήτε περὶ τίνων διαβεβαιοῦνται","severity":"info","text":"Athanasius adapts a phrase from 1 Timothy 1:7 (νοοῦσιν μήτε περὶ τίνων διαβεβαιοῦνται), applying it to the Arians to accuse them of theological ignorance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν δοκούντων εἶναί τι","severity":"info","text":"A proverbial expression for 'those who seem to be something,' i.e., persons of influence. Athanasius uses it to imply that Constantius was swayed by a deceptive inner circle.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον μὲν οὖν ἔγωγε θαυμάζω","severity":"info","text":"This phrase marks the beginning of Athanasius's first argument: the paradoxical division of a supposedly universal synod into two separate gatherings (Ariminum and Seleucia).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοῖς δὲ Ἕλλησιν οὐ τὸ τυχόν, ἀλλὰ καὶ πλατὺν γέλωτα παρέσχεν","severity":"info","text":"Athanasius claims that pagan Greeks mocked Christians for debating basic Christological beliefs, a topos in patristic apologetic that underscores the scandal of internal division.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡγοῦμαι","severity":"caution","text":"The manuscript reading ἡγοῦμαι is likely a scribal error for ἡγοῦμαι ('I think'). The sense is clear, but the form is non-standard.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν δοκούντων εἶναί τι' is ambiguous: it could refer to bishops, courtiers, or unspecified influential persons. Athanasius leaves the referent vague for rhetorical effect."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οἱ δὲ λεγόμενοι κληρικοὶ τού των καίτοι τὰ πρεσβεῖα παρὰ τῶν λαῶν ἐκδικοῦντες ὡς διδάσκαλοι νῦν ἤλεγξαν ἑαυτοὺς ἀπίστους ζητοῦντες ὅπερ οὐκ ἔχουσι. καὶ ἠγνόησαν οἱ περὶ Οὐρσάκιον τούτων αἴτιοι γενόμενοι, ὅσην ἑαυτοῖς ἐθησαύρισαν ὀργὴν λέγοντος τοῦ κυρίου διὰ μὲν τῶν ἁγίων· «οὐαὶ δι' οὓς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι», διὰ δὲ ἑαυτοῦ ἐν τοῖς εὐαγγελίοις· «ὃς οὖν ἐὰν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων, συμφέρει αὐτῷ, ἵνα μύλος ὀνικὸς κρεμασθῇ εἰς τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης, ἢ ἵνα», ὡς ὁ Λουκᾶς προσέθηκε, «σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα».\n\nΤί γὰρ ἔλειπε διδασκαλίας εἰς εὐσέβειαν τῇ καθολικῇ ἐκκλησίᾳ, ἵνα νῦν περὶ πίστεως ζητῶσι καὶ τὴν ὑπατείαν τῶν παρόντων χρόνων προτάσσωσι τῶν παρ' αὐτῶν ἐκτιθεμένων ῥημάτων δῆθεν περὶ πίστεως; Οὐρσάκιος γὰρ καὶ Οὐάλης καὶ Γερμίνιος καὶ οἱ σὺν αὐτοῖς πεποιήκασιν ὃ μήτε γέγονε μήτε ἠκούσθη πώποτε παρὰ Χριστιανοῖς. Γράψαντες γὰρ ὡς ἤθελον αὐτοὶ πιστεύειν προέταξαν τὴν ὑπατείαν καὶ τὸν μῆνα καὶ τὴν ἡμέραν τοῦ παρόντος χρόνου, ἵνα δείξωσι πᾶσι τοῖς φρονίμοις ὅτι μὴ πρότερον, ἀλλὰ νῦν ἐπὶ Κωνσταντίου ἀρχὴν ἔχει τούτων ἡ πίστις. πάντα γὰρ πρὸς τὴν ἰδίαν αἵρεσιν βλέποντες ἔγραψαν. πρὸς τούτοις περὶ τοῦ κυρίου προσποιούμενοι γράφειν ἄλλον «δεσπότην» ὀνομάζουσιν ἑαυτοῖς Κωνστάντιον· αὐτὸς γὰρ ἦν ὁ τὴν δυναστείαν τῆς ἀσε βείας αὐτοῖς παρέχων· καὶ «αἰώνιον» δὲ αὐτὸν «βασιλέα» εἰρήκασιν οἱ τὸν υἱὸν ἀίδιον ἀρνούμενοι· οὕτως εἰσὶ πρὸς ἀσέβειαν χριστομάχοι.","english":"Those called clerics, although they claim the primacy from the laity as teachers, have now proved themselves faithless, seeking what they do not possess. And those around Ursacius, who became responsible for these things, did not realize how much wrath they stored up for themselves, the Lord saying through the saints: \"Woe to those through whom my name is blasphemed among the nations,\" and through himself in the Gospels: \"Whoever then scandalizes one of these little ones, it is better for him that a millstone be hung around his neck and he be drowned in the depth of the sea,\" or, as Luke added, \"scandalizes one of these little ones.\"\n\nFor what was lacking in teaching for piety in the catholic church, that now they inquire about faith and set the consulship of the present time before the statements supposedly about faith issued by them? For Ursacius and Valens and Germinius and those with them have done what has never happened nor been heard of before among Christians. For writing as they themselves wished to believe, they set before the consulship and the month and the day of the present time, to show to all sensible people that their faith has its beginning not earlier, but now under Constantius. For they wrote everything looking to their own heresy. Moreover, pretending to write about the Lord, they name another \"master\" for themselves, Constantius; for he was the one providing them the power of impiety; and they have called him \"eternal king,\" who deny the Son as eternal; thus they are Christ-fighters in impiety.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαὶ δι' οὓς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of a prophetic warning, possibly echoing Ezekiel or Isaiah, where God condemns those who cause His name to be blasphemed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς οὖν ἐὰν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων, συμφέρει αὐτῷ, ἵνα μύλος ὀνικὸς κρεμασθῇ εἰς τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a variant of a logion from the Gospel of the Nazarenes or another apocryphal tradition, as noted by Jerome (Comm. in Eph. 5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα","severity":"info","text":"Athanasius attributes this addition to Luke, but no such verse appears in the canonical Gospel of Luke; it may reflect a lost variant or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπατείαν","severity":"info","text":"The consulship (ὑπατεία) was a standard Roman dating formula. Athanasius criticizes the Homoian party for dating their creed by the consuls of the current year (Constantius’ reign), implying their faith is novel and politically motivated.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χριστομάχοι","severity":"info","text":"A polemical term meaning 'Christ-fighters,' used by Athanasius to label the Homoian party as opponents of Christ, akin to the earlier use of 'theomachoi' (God-fighters) for heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί γὰρ ἔλειπε ... ἵνα νῦν περὶ πίστεως ζητῶσι","severity":"info","text":"A rhetorical question that structures the passage as a polemical contrast: the catholic church lacked nothing in teaching, so the current inquiry into faith is unnecessary and suspect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotations is uncertain; they may be from apocryphal or lost traditions, not canonical texts.","The identity of 'those called clerics' is ambiguous; Athanasius likely refers to the Homoian bishops who supported the creed of Ariminum/Seleucia."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἀλλ' ἴσως αὐτοῖς ἐστι πρόφασις τῆς ὑπατείας ἡ τῶν ἁγίων προφητῶν χρονογραφία. ἀλλὰ κἂν τοῦτο τολμήσωσιν εἰπεῖν, πολὺ τὴν ἀμαθίαν ἑαυτῶν ἐξαγγέλλουσιν. αἱ μὲν γὰρ τῶν ἁγίων προφητεῖαι χρόνων ἔχουσι μνήμην. καὶ Ἡσαίας μὲν καὶ Ὠσηὲ «ἐν ἡμέραις Ὀζίου καὶ Ἰωάθαμ καὶ Ἀχὰζ καἘζεκίου» γεγόνασιν, Ἱερεμίας δὲ ἐν ἡμέραις Ἰωσίου, Ἰεζεκιὴλ δὲ καὶ Δανιὴλ ἐπὶ Κύροκαὶ Δαρείου καὶ ἄλλοι ἐν ἄλλοις χρόνοις ἐπροφήτευσαν οὐ τῆς θεοσεβείας ἀρχὴν καταβαλλόμενοι. ἦν γὰρ καὶ πρὸ αὐτῶν καὶ ἀεὶ ἦν καὶ πρὸ καταβολῆς κόσμου ταύτην ἡμῖν ὁ θεὸς ἐν Χριστῷ προητοίμασεν. οὐδὲ τῆς αὐτῶν δὴ πίστεως τοὺς χρόνους ἐσήμαινον· ἦσαν γὰρ καὶ πρὸ τούτων τῶν χρόνων αὐτοὶ πιστοί· ἀλλὰ τῆς δι' αὐτῶν ἀπαγγελίας ἦσαν οἱ χρόνοι. ἦν δὲ ἡ ἀπαγγελία προηγουμένη μὲν περὶ τῆς ἐπιδημίας τοῦ σωτῆρος, ἐπακολούθημα δὲ περὶ τῶν ἐσομένων τῷ Ἰσραὴλ καὶ τοῖς ἔθνεσι. καὶ ἦσαν οἱ χρόνοι σημαινόμενοι οὐκ ἀρχῆς πίστεως, καθὰ προεῖπον, ἀλλ' αὐτῶν τῶν προφητῶν, καθ' οὓς οὗτοι γενό μενοι τοιαῦτα προεφήτευον. οὗτοι δὲ οἱ νῦν σοφοὶ οὐχ ἱστορίας ἐξηγούμενοι οὐδὲ τὰ μέλλοντα προλέγοντες, ἀλλὰ γράψαντες «ἐξετέθη ἡ πίστις ἡ καθολικὴ» εὐθὺς προσέθηκαν καὶ τὴν ὑπατείαν καὶ τὸν μῆνα καὶ τὴν ἡμέραν, ἵνα, ὥσπερ οἱ ἅγιοι τῶν ἱστοριῶν καὶ τῆς ἑαυτῶν διακονίας τοὺς χρόνους ἔγραφον, οὕτως οὗτοι τῆς ἑαυτῶν πίστεως τὸν χρόνον ση μάνωσι. καὶ εἴθε περὶ τῆς ἑαυτῶν ἔγραφον «νῦν γὰρ ἤρξατο» καὶ μὴ ὡς περὶ τῆς καθολι κῆς ἐπεχείρουν· οὐ γὰρ ἔγραψαν «οὕτω πιστεύομεν», ἀλλ' ὅτι «ἐξετέθη ἡ καθολικὴ πίστις».","english":"But perhaps they have as a pretext for the consulship the chronology of the holy prophets. But even if they dare to say this, they greatly betray their own ignorance. For the prophecies of the holy ones have a mention of times. And Isaiah and Hosea lived in the days of Uzziah, Jotham, Ahaz, and Hezekiah; Jeremiah in the days of Josiah; Ezekiel and Daniel under Cyrus and Darius; and others prophesied in other times, not laying the foundation of piety. For piety existed before them and always existed, and before the foundation of the world God prepared it for us in Christ. Nor did they indicate the times of their own faith; for they themselves were faithful before these times; but the times were of the announcement through them. And the announcement was primarily concerning the coming of the Savior, and secondarily concerning what would happen to Israel and the nations. And the times were indicated not as the beginning of faith, as I said before, but of the prophets themselves, in which these men, being born, prophesied such things. But these wise men of today, not expounding history nor foretelling the future, but having written, \"The catholic faith was set forth,\" immediately added the consulship, the month, and the day, so that, just as the holy ones wrote the times of the histories and of their own ministry, so these might indicate the time of their own faith. And would that they had written concerning their own faith, \"Now it began,\" and not attempted it as concerning the catholic faith; for they did not write, \"Thus we believe,\" but that \"the catholic faith was set forth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ὑπατεία","severity":"info","text":"The consulship (ὑπατεία) was a standard Roman dating formula by the names of the consuls in office. Athanasius mocks the Arians for using it to date their creed, as if marking the beginning of a new faith.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαίας ... Ὠσηὲ ... Ἱερεμίας ... Ἰεζεκιὴλ ... Δανιὴλ","severity":"info","text":"Athanasius lists Old Testament prophets (Isaiah, Hosea, Jeremiah, Ezekiel, Daniel) and the kings under whom they lived, to argue that their chronological markers refer to historical context, not to the origin of faith.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ἀρχῆς πίστεως ... ἀλλ' αὐτῶν τῶν προφητῶν","severity":"info","text":"Athanasius draws a sharp contrast: prophetic dating indicates the time of the prophet's ministry, not the beginning of faith, which is eternal. This rhetorical antithesis undermines the Arian claim that dating their creed validates it.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καθολικὴ πίστις","severity":"info","text":"The phrase 'catholic faith' (καθολικὴ πίστις) is central to the dispute: Athanasius insists it is universal and eternal, while his opponents treat it as a novel formulation dated by consulship.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξετέθη ἡ πίστις ἡ καθολικὴ","severity":"caution","text":"The phrase 'the catholic faith was set forth' is quoted from the Arian creed. Athanasius may be paraphrasing; the exact wording of the creed is not preserved here, so the citation is indirect.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Arian synod (Ariminum or Seleucia) produced the creed with the consular date; Athanasius treats them as a single group."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τὸ μὲν οὖν τολμηρὸν τῆς προαιρέσεως ἐλέγχει τὴν ἀμαθίαν αὐτῶν, τὸ δὲ καινὸν ἐπι νόημα τῆς γραφῆς ἴσον ἐστὶ τῆς ἀρειανῆς αἱρέσεως. οὕτω γὰρ γράψαντες ἔδειξαν, πότε μὲν ἤρξαντο πιστεύειν αὐτοί, ἀπὸ δὲ τοῦ νῦν βούλονται τὴν πίστιν αὐτῶν καταγγέλ λεσθαι. καὶ ὥσπερ κατὰ τὸν εὐαγγελιστὴν Λουκᾶν «ἐτέθη δόγμα» περὶ τῆς ἀπο γραφῆς καὶ τοῦτο τὸ δόγμα πρότερον μὲν οὐκ ἦν, ἀπὸ δὲ τῶν ἡμερῶν ἐκείνων ἤρξατο, ἐν αἷς καὶ ἐτέθη παρὰ τοῦ γράψαντος, οὕτω καὶ οὗτοι γράψαντες «ἐξετέθη νῦν ἡ πίστις» ἔδει ξαν ὅτι νεώτερόν ἐστι τὸ τῆς αἱρέσεως αὐτῶν φρόνημα καὶ οὐκ ἦν πρότερον. εἰ δὲ προστιθέασι «τῆς καθολικῆς», ἔλαθον ἑαυτοὺς πεσόντες εἰς τὴν παράνοιαν τῶν ἀπὸ Φρυγίας, ὥστε καὶ αὐτοὺς κατ' ἐκείνους εἰπεῖν· «ἡμῖν πρῶτον ἀπεκαλύφθη καὶ ἀφ' ἡμῶν ἡ πίστις ἄρχεται τῶν Χριστιανῶν». καὶ ὥσπερ ἐκεῖνοι Μαξιμίλλαν καὶ Μοντανόν, οὕτως οὗτοι ἀντὶ τοῦ Χριστοῦ Κωνστάντιον «δεσπότην» ἐπιγράφονται. εἰ δὲ κατ' αὐτοὺς ἀπὸ τῆς νῦν ὑπατείας ἀρχὴν ἡ πίστις ἔχει, τί ποιήσουσιν οἱ πατέρες καὶ οἱ μακάριοι μάρτυρες, τί δὲ καὶ αὐτοὶ ποιήσουσι τοὺς παρ' αὐτῶν κατηχηθέντας καὶ πρὸ τῆς ὑπατείας ταύ της κοιμηθέντας, πῶς αὐτοὺς ἐγείρουσιν, ἵνα ἃ μὲν ἔδοξαν δεδιδαχέναι τούτους ἀπαλείψω σιν, ἃ δὲ νῦν ὡς ἐφευρόντες ἔγραψαν ἐπισπείρωσιν αὐτοῖς; οὕτως εἰσὶν","english":"The audacity of their intention, then, exposes their ignorance, and the novelty of their writing is equal to that of the Arian heresy. For by writing in this way they have shown when they themselves began to believe, and from now on they wish their faith to be proclaimed. And just as, according to the evangelist Luke, \"a decree was issued\" concerning the census, and this decree did not exist before but began from those days in which it was issued by the one who wrote it, so also these men, by writing \"the faith has now been set forth,\" have shown that the opinion of their heresy is recent and did not exist before. But if they add \"of the catholic,\" they have unwittingly fallen into the madness of those from Phrygia, so that they too, like them, say: \"It was first revealed to us, and from us the faith of Christians begins.\" And just as those men claim Maximilla and Montanus, so these men, instead of Christ, claim Constantius as \"master.\" But if, according to them, the faith has its beginning from the present consulship, what will the fathers and the blessed martyrs do, and what will they themselves do with those whom they have catechized and who fell asleep before this consulship? How will they raise them up, so that they may erase what they seemed to have taught them and sow into them what they have now written as if they had discovered it? So they are","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ καινὸν ἐπινόημα τῆς γραφῆς","severity":"info","text":"Athanasius argues that the novelty of the document's composition is itself proof of the heresy's recent origin, equating it with Arianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν εὐαγγελιστὴν Λουκᾶν «ἐτέθη δόγμα»","severity":"info","text":"The reference is to Luke 2:1, where a decree (δόγμα) for a census is issued under Caesar Augustus. Athanasius uses this to analogize the novelty of the Arian creed.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἀπὸ Φρυγίας","severity":"info","text":"The 'Phrygians' refers to the Montanist movement, which claimed new prophetic revelations superseding earlier Christian tradition. Athanasius likens the Arian party's claim to novelty to Montanist heresy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μαξιμίλλαν καὶ Μοντανόν","severity":"info","text":"Maximilla and Montanus were the founders of Montanism. Athanasius draws a parallel: as Montanists claimed these as authorities, the Arians claim Emperor Constantius as their 'master' (δεσπότην) instead of Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ προστιθέασι «τῆς καθολικῆς»","severity":"info","text":"Athanasius notes that the Arians add 'of the catholic' to their creed, but argues this inadvertently reveals their heresy by claiming exclusive revelation, mirroring Montanist rhetoric.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ τῆς νῦν ὑπατείας","severity":"caution","text":"The consulship reference is tied to the dating of the Arian creed. Athanasius uses it to argue that the faith is being dated from a recent political event, implying its novelty, but the exact consular year is not specified here.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise consulship referred to by 'νῦν ὑπατείας' is not identified in this passage; it likely refers to the dating of the creed of Ariminum or Seleucia, but the text does not specify which year."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἀμαθεῖς μόνον εἰδότες πλάττειν προφάσεις καὶ ταύτας ἀπρεπεῖς καὶ ἀπιθάνους ἐχούσας ἐγγὺς τὸν ἔλεγχον.\n\nἩ μὲν γὰρ ἐν Νικαίᾳ σύνοδος οὐχ ἁπλῶς γέγονεν, ἀλλ' εἶχε τὴν χρείαν κατεπείγουσαν καὶ τὴν αἰτίαν εὔλογον. οἱ μὲν γὰρ ἀπὸ τῆς Συρίας καὶ Κιλικίας καὶ Μεσοποταμίας ἐχώλευον περὶ τὴν ἑορτὴν καὶ μετὰ τῶν Ἰουδαίων ἐποίουν τὸ πάσχα, ἥ τε ἀρειανὴ αἵρεσις ἐπαναστᾶσα ἦν κατὰ τῆς καθολικῆς ἐκκλησίας καὶ προστάτας εἶχεν εἴς τε τὴν ὑπὲρ ἑαυτῆς σπουδὴν καὶ εἰς τὴν κατὰ τῶν εὐσεβούντων ἐπιβουλὴν τοὺς περὶ Εὐσέβιον. καὶ αὕτη αἰτία γέγονεν οἰκουμενικὴν συναχθῆναι σύνοδον, ἵνα πανταχοῦ μία τῆς ἑορτῆς ἡμέρα ἐπιτελῆται καὶ ἡ παραφυεῖσα αἵρεσις ἀναθεματισθῇ. γέγονε γοῦν, καὶ οἱ μὲν ἀπὸ τῆς Συρίας ἐπείσθησαν, τὴν δὲ ἀρειανὴν αἵρεσιν ἀπεφήναντο πρόδρομον τοῦ ἀντιχρίστου καὶ κατ' αὐτῆς γράψαντες ἐκδεδώκασι καλῶς. καὶ ὅμως γράψαντες καὶ τοσοῦτοι ὄντες οὐδὲν τοιοῦτον τετολμήκασιν οἷον οἱ τρεῖς ἢ τέσσαρες οὗτοι. οὐ γὰρ προέταξαν ὑπατείαν καὶ μῆνα καὶ ἡμέραν, ἀλλὰ περὶ μὲν τοῦ πάσχα «ἔδοξε τὰ ὑποτεταγμένα». τότε γὰρ ἔδοξε πάντας πείθεσθαι· περὶ δὲ τῆς πίστεως ἔγραψαν οὐκ «ἔδοξεν», ἀλλ' «οὕτως πιστεύει ἡ καθολικὴ ἐκκλησία» καὶ εὐθὺς ὡμολόγησαν πῶς πιστεύουσιν, ἵνα δείξωσιν ὅτι μὴ νεώτερον, ἀλλ' ἀποστολικόν ἐστιν αὐτῶν τὸ φρόνημα καὶ ἃ ἔγραψαν οὐκ ἐξ αὐτῶν εὑρέθη, ἀλλὰ ταῦτ' ἐστιν ἅπερ ἐδίδαξαν οἱ ἀπόστολοι. Αἱ δὲ νῦν κινούμεναι παρ' αὐτῶν σύνοδοι ποίαν ἔχουσιν εὔλογον αἰτίαν;","english":"ignorant only of how to fabricate pretexts, and these improper and implausible, having the refutation close at hand.\n\nFor the council at Nicaea did not come about simply, but had an urgent need and a reasonable cause. For those from Syria, Cilicia, and Mesopotamia were limping concerning the feast and were celebrating Pascha with the Jews, and the Arian heresy had risen up against the catholic church and had as patrons, both for its own zeal and for the plot against the pious, those around Eusebius. And this became the cause for an ecumenical council to be convened, so that everywhere one day of the feast might be celebrated and the offshoot heresy be anathematized. So it happened, and those from Syria were persuaded, and they declared the Arian heresy a forerunner of the Antichrist and, writing against it, published it well. And yet, having written and being so many, they have dared nothing like what these three or four have. For they did not prefix a consulship and month and day, but concerning Pascha, \"it seemed good to the following.\" For then it seemed good that all should obey; concerning the faith, they wrote not \"it seemed good,\" but \"thus believes the catholic church,\" and immediately they confessed how they believe, so as to show that their thought is not novel but apostolic, and that what they wrote was not found from themselves, but these are the things that the apostles taught. But the councils now being stirred up by them, what reasonable cause do they have?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"οἱ μὲν γὰρ ἀπὸ τῆς Συρίας καὶ Κιλικίας καὶ Μεσοποταμίας ἐχώλευον περὶ τὴν ἑορτὴν καὶ μετὰ τῶν Ἰουδαίων ἐποίουν τὸ πάσχα","severity":"info","text":"The Quartodeciman controversy over the date of Easter was a key issue at Nicaea; Athanasius here links it with the Arian crisis to justify the council's authority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόδρομον τοῦ ἀντιχρίστου","severity":"info","text":"Athanasiuss polemical label for Arianism as 'forerunner of the Antichrist' intensifies the heresys eschatological threat, a common trope in anti-Arian rhetoric.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἱ δὲ νῦν κινούμεναι παρ' αὐτῶν σύνοδοι ποίαν ἔχουσιν εὔλογον αἰτίαν;","severity":"info","text":"The rhetorical question closes the passage, contrasting the legitimate Nicaean council with the contemporary synods of Ariminum and Seleucia, which Athanasius deems baseless.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποστολικόν","severity":"info","text":"Athanasius claims the Nicene Creed is apostolic, not novel, echoing the standard appeal to apostolic tradition (cf. Gal 1:11-12) to legitimize orthodoxy against innovation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τοὺς περὶ Εὐσέβιον","severity":"info","text":"Eusebius of Nicomedia, a leading Arian sympathizer, is named as patron of the heresy; Athanasius often singles him out as a key opponent at Nicaea and afterward.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ τρεῖς ἢ τέσσαρες οὗτοι","severity":"caution","text":"The identity of 'these three or four' is ambiguous; likely refers to the leaders of the Homoian party at Ariminum and Seleucia, but Athanasius does not name them here.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ τρεῖς ἢ τέσσαρες οὗτοι' is ambiguous: it may refer to specific bishops (e.g., Ursacius, Valens, Germinius) or be a rhetorical minimization of the opposition's numbers."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"εἰ μὲν γὰρ καινοτέρα τις ἄλλη γέγονεν αἵρεσις μετὰ τὴν ἀρειανήν, εἰπάτωσαν τὰ τῆς ἐπινοίας αὐτῆς ῥήματα καὶ τίνες οἱ ταύτην ἐφευρόντες εἰσί, γράφοντές τε ἀναθεματιζέτωσαν τὰς πρὸ τῆς συνόδου ταύτης αἱρέσεις, ἐν αἷς ἐστι καὶ ἡ ἀρειανή, ὥσπερ οἱ ἐν Νικαίᾳ πεποιήκασιν, ἵνα δόξωσι καὶ αὐτοὶ πιθανήν τινα πρόφασιν ἔχειν τοῦ καινότερα λέγειν· εἰ δὲ μηδέν τι τοιοῦτον γέγονε, μηδὲ δύνανται δεῖξαι (αὐτοὶ δὲ μᾶλλον ἔχοντες τὴν ἀσέβειαν Ἀρείου ταῦτα φθέγγονται καὶ καθημέραν ἐλεγχόμενοι μεταβάλλονται), τίς ἡ χρεία τῶν συνόδων ἀρκούσης τῆς ἐν Νικαίᾳ γενομένης πρός τε τὴν ἀρειανὴν καὶ τὰς ἄλλας αἱρέσεις, ἃς κατέκρινε πάσας διὰ τῆς ὑγιαινούσης πίστεως. καὶ γὰρ καὶ ὁ θρυλούμενος Ἀέτιος ὁ ἐπικληθεὶς Ἄθεος οὐκ ἰδίαν ἐφευρὼν μανίαν θρασύνεται, ἀλλ' εἰς τὴν ἀρειανὴν ἑτεροδοξίαν χειμαζόμενος ἐναυάγησε καὶ αὐτὸς μετὰ τῶν ἀπατηθέντων παρ' αὐτοῦ. μάτην γοῦν περιτρέχοντες προφασίζονται διὰ πίστιν ἠξιωκέναι γενέσθαι τὰς συνόδους. ἔστι μὲν γὰρ ἱκανωτέρα πάντων ἡ θεία γραφή, εἰ δὲ καὶ συνόδου χρεία περὶ τούτου, ἔστι τὰ τῶν πατέρων. καὶ τούτου γὰρ οὐκ ἠμέλησαν οἱ ἐν Νικαίᾳ συνελθόντες, ἀλλὰ καὶ ἔγραψαν οὕτω καλῶς, ὥστε τοὺς γνησίως ἐντυγχάνοντας τοῖς ἐκείνων γράμμασι δύνασθαι παρ' αὐτῶν ὑπομιμνήσκεσθαι τὴν ἐν ταῖς θείαις γραφαῖς καταγγελλομένην εἰς Χριστὸν εὐσέβειαν.","english":"If, on the one hand, some other more recent heresy has arisen after the Arian, let them state the words of its invention and who are its discoverers, and let them write and anathematize the heresies before this council, among which is also the Arian, just as those at Nicaea did, so that they too may seem to have some plausible pretext for saying newer things. But if nothing of the sort has happened, and they cannot show it (rather they themselves, holding the impiety of Arius, utter these things and, being refuted daily, change their minds), what is the need of councils, when the one at Nicaea is sufficient against the Arian and the other heresies, which it condemned all through its sound faith? For indeed the notorious Aetius, surnamed the Atheist, does not grow bold from having invented his own madness, but, storm-tossed in the Arian heterodoxy, he too was shipwrecked along with those deceived by him. In vain, therefore, do they run about, alleging that they have deemed the councils to have been held for the sake of faith. For divine scripture is more than sufficient for all, and if there is need of a council concerning this, there is that of the fathers. For those assembled at Nicaea did not neglect this either, but wrote so well that those who genuinely engage with their writings are able to be reminded by them of the piety towards Christ proclaimed in the divine scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"καινοτέρα","severity":"info","text":"The comparative adjective καινοτέρα (\"more recent\") is used here to challenge the novelty of post-Nicene councils, contrasting with the established authority of Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀέτιος ὁ ἐπικληθεὶς Ἄθεος","severity":"info","text":"Aetius (d. ca. 367) was a radical Arian theologian, nicknamed \"Atheos\" by opponents for his denial of the Son's consubstantiality. Athanasius here dismisses him as derivative of Arius.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ θεία γραφή","severity":"info","text":"Athanasius asserts the sufficiency of divine scripture (ἡ θεία γραφή) for doctrinal authority, a common patristic trope, but subordinates it to the Nicene council's interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν γὰρ ... εἰ δὲ μηδέν","severity":"info","text":"The passage employs a conditional rhetorical structure (\"if ... but if not\") to argue that no new heresy justifies councils beyond Nicaea, reinforcing the narrative's polemical logic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἐν Νικαίᾳ","severity":"info","text":"The Nicene council (325) is presented as the definitive standard; Athanasius's appeal to its authority shaped later orthodox reception, especially in anti-Arian polemics.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χειμαζόμενος ἐναυάγησε","severity":"caution","text":"The metaphor \"storm-tossed, he was shipwrecked\" is vivid but ambiguous: it may imply Aetius's doctrinal error led to his downfall, or that he was a victim of Arian turmoil. The Greek allows both.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase χειμαζόμενος ἐναυάγησε could be read as either active (Aetius causing his own shipwreck) or passive (being shipwrecked by external forces). The translation opts for the latter, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Οὐκοῦν, ἐπειδὴ μηδὲν εὔλογόν ἐστι παρ' αὐτοῖς, ἀποροῦσι δὲ πανταχόθεν, καίτοι καὶ προφάσεις πλάττοντες, τοῦτο λοιπὸν αὐτοῖς περιλείπεται λέγειν· ἡμεῖς ἀντιλέγοντες τοῖς πρὸ ἡμῶν καὶ παραβαίνοντες τὰς τῶν πατέρων παραδόσεις ἠξιώσαμεν σύνοδον γενέσθαι. ἀλλὰ πάλιν φοβηθέντες μὴ πάλιν εἰς ἓν συνελθόντων μάταιος ἡμῖν ἡ σπουδὴ γένηται, ἠξιώσαμεν εἰς δύο διαιρεθῆναι τὴν σύνοδον, ἵνα ἐν μέρει γενόμενοι δείξαντες ἅπερ ἐγράψαμεν ὑφαρπάσαι δυνηθῶμεν τὸ πλέον ἀπειλοῦντες τὸν προιστάμενον τῆς ἀσεβείας Κωνστάντιον, καὶ οὕτω τὰ μὲν ἐν Νικαίᾳ πραχθέντα σχολάσαι ποιήσωμεν σχηματισάμενοι τὴν ἁπλότητα τῶν γραφέντων παρ' ἡμῶν. ταῦτα δὲ εἰ καὶ μὴ τοῖς ῥήμασιν αὐτοῖς εἰρήκασιν, ἀλλὰ τῇ διανοίᾳ ταύτῃ πάντα πεποιήκασί τε καὶ διετάραξαν. ἀμέλει πολλὰ πολλάκις εἰρηκότες καὶ γράψαντες ἐν διαφόροις συνόδοις οὐδε πώποτε περὶ τῆς ἀρειανῆς αἱρέσεως ὡς φαύλης ἐμνημόνευσαν, ἀλλ' εἰ καί ποτε παρόντες τινὲς τὰς αἱρέσεις\n\nδιέβαλλον, αὐτοὶ τὴν ἀρειανὴν ἐξεδίκουν, ἣν ἡ ἐν Νικαίᾳ σύνοδος ἀνεθεμάτισε, καὶ μᾶλλον οὗτοι τοὺς τὰ Ἀρείου λέγοντας γνησίως ἐδέχοντο. μέγα μὲν οὖν καὶ τοῦτο τεκμήριον, ὅτι μὴ δι' ἀλήθειαν, ἀλλ' ἐπ' ἀναιρέσει τῶν ἐν Νικαίᾳ πραχθέντων ἡ ἐπίνοια τῶν νῦν συνόδων ἦν· ἃ δὲ καὶ ἐν αὐταῖς ταῖς συνόδοις παρ' αὐτῶν καὶ τῶν ὁμοίων πέπρακται, δείκνυσιν οὐδὲν ἧττον εἶναι ταῦτα ἀληθῆ. λοιπὸν γὰρ ἀναγκαῖον ὡς ἕκαστα γέγονε δηλῶσαι.","english":"Therefore, since there is nothing reasonable on their side, and they are at a loss from every direction, even while inventing pretexts, this alone remains for them to say: we, contradicting those before us and transgressing the traditions of the fathers, deemed it worthy that a council be held. But again, fearing that if we came together in one place our effort might be in vain, we deemed it worthy that the council be divided into two, so that, meeting in parts, we might, by displaying what we wrote, be able to seize the greater part, threatening with the supporter of impiety, Constantius, and thus cause the acts at Nicaea to become idle, having fabricated the simplicity of what was written by us. And even if they have not said these things in so many words, yet they have done and disturbed everything with this intention. Indeed, having often said and written many things in various councils, they have never once mentioned the Arian heresy as base, but if ever some were present and denounced the heresies, they themselves defended the Arian heresy, which the council at Nicaea anathematized, and rather they received those who spoke the words of Arius as genuine. This is a great proof that the design of the present councils was not for the sake of truth, but for the abolition of the acts at Nicaea. And what has been done by them and their like in the councils themselves shows no less that these things are true. For it is now necessary to set forth how each thing happened.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The inferential particle 'Therefore' introduces a conclusion from the preceding argument, emphasizing the opponents' lack of reasonable grounds.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσεβείας","severity":"info","text":"The term 'impiety' (ἀσεβείας) is a standard Athanasian label for Arianism, contrasting with the orthodox 'piety' of Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κωνστάντιον","severity":"info","text":"Constantius II, the emperor, supported the Homoian party and pressured councils like Ariminum and Seleucia to revise Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λοιπὸν γὰρ ἀναγκαῖον","severity":"info","text":"This phrase marks a transition from argument to narrative: 'For it is now necessary to set forth how each thing happened.'","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τῆς ἀρειανῆς αἱρέσεως","severity":"info","text":"Athanasius consistently refuses to call Arianism a 'heresy' in neutral terms; here he notes the Arians never denounced it, reinforcing his polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ διανοίᾳ ταύτῃ' could mean 'with this intention' or 'in this thought'; the translation takes it as intention, consistent with Athanasius's rhetorical strategy."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Πάντων προσδοκώντων εἰς ἓν συνέρχεσθαι, οὓς ἐκάλει τὰ παρὰ βασιλέως γράμματα, καὶ μίαν γίνεσθαι τὴν σύνοδον, ἐπειδὴ διῃρέθησαν, καὶ οἱ μὲν εἰς Σελεύκειαν τὴν λεγομένην Τραχεῖαν κατῆλθον, οἱ δὲ ἐν τῇ Ἀριμίνῳ συνῆλθον. ἦσαν δὲ οἱ ἐν αὐτῇ ἐπίσκοποι υʹ καὶ πλέον· εἰς ταύτην ἀνῆλθον καὶ Γερμίνιος καὶ Αὐξέντιος καὶ Οὐάλης καὶ Οὐρσάκιος Δημόφιλός τε καὶ Γάιος. ἀλλὰ τῶν ἐπισκόπων πάντων διαλεγο μένων ἀπὸ τῶν θείων γραφῶν οὗτοι χάρτην ἐπεδείκνυον καὶ τὴν ὑπατείαν ἀναγινώσκοντες ἠξίουν ταῦτα προκρίνεσθαι πάσης συνόδου καὶ τούτων μηδὲν πλέον ζητεῖν παρὰ τῶν αἱρετικῶν μηδὲ ἐρευνᾶσθαι τὴν ἐκείνων διάνοιαν, ἀλλ' ἀρκεῖσθαι τούτοις μόνοις. καὶ ἔστι τὰ γραφέντα παρ' αὐτῶν ταῦτα· Ἐξετέθη ἡ πίστις ἡ καθολικὴ ἐπὶ παρουσίᾳ τοῦ δεσπότου ἡμῶν τοῦ εὐσεβεστάτου καὶ καλλινίκου βασιλέως Κωνσταντίου Αὐγούστου τοῦ αἰωνίου Σεβαστοῦ ὑπατείᾳ Φλαυίων Εὐσεβίου καὶ Ὑπατίου τῶν λαμπροτάτων ἐν Σιρμίῳ τῇ πρὸ ιαʹ καλανδῶν Ἰουνίων.8.4 Πιστεύομεν εἰς ἕνα τὸν μόνον καὶ ἀληθινὸν θεὸν πατέρα παντοκράτορα καὶ κτίστην καὶ δημιουργὸν τῶν πάντων, καὶ εἰς ἕνα μονογενῆ υἱὸν τοῦ θεοῦ, τὸν πρὸ πάντων τῶν αἰώνων καὶ πρὸ πάσης ἀρχῆς καὶ πρὸ παντὸς ἐπινοουμένου χρόνου καὶ πρὸ πάσης καταληπτῆς οὐσίας γεγεννημένον ἀπαθῶς ἐκ τοῦ θεοῦ, δι' οὗ οἵ τε αἰῶνες κατηρτίσθησαν καὶ τὰ πάντα ἐγένετο, γεγεννημένον δὲ μονογενῆ, μόνον ἐκ μόνου τοῦ πατρός, θεὸν ἐκ θεοῦ, ὅμοιον τῷ γεννήσαντι αὐτὸν πατρὶ κατὰ τὰς γραφάς, οὗ τὴν γένεσιν οὐδεὶς ἐπίσταται εἰ μὴ μόνος ὁ γεννήσας αὐτὸν πατήρ.","english":"All were expecting that those whom the emperor’s letters summoned would come together in one place and that there would be a single council, but they were divided, and some went down to Seleucia called Rough, while others assembled at Ariminum. Those in the latter were 150 bishops or more. To this council came also Germinius, Auxentius, Valens, Ursacius, Demophilus, and Gaius. But while all the bishops were debating from the divine scriptures, these men produced a document and, reading out the consular date, demanded that this be preferred to every council and that nothing more be sought from the heretics beyond these things, nor their intention be examined, but that they be content with these alone. And what was written by them is as follows: The catholic faith was set forth in the presence of our master, the most pious and victorious emperor Constantius Augustus, the eternal Augustus, in the consulship of the most illustrious Flavius Eusebius and Flavius Hypatius, at Sirmium, on the eleventh day before the Kalends of June. We believe in one only and true God, Father almighty, creator and maker of all things, and in one only-begotten Son of God, born impassibly from God before all ages and before every beginning and before every conceivable time and before every comprehensible substance, through whom the ages were ordered and all things came to be, born only-begotten, only from the only Father, God from God, like to his Father who begot him according to the scriptures, whose generation no one knows except only the Father who begot him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σελεύκειαν τὴν λεγομένην Τραχεῖαν","severity":"info","text":"Seleucia Tracheia (Rough Cilicia) was a city in Isauria, site of the eastern council of 359. The division into two councils reflects imperial policy under Constantius II.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὑπατείαν","severity":"info","text":"The consular date (Flavius Eusebius and Flavius Hypatius, 359 CE) anchors the Sirmian creed. The phrase 'eleventh day before the Kalends of June' corresponds to 22 May.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅμοιον","severity":"info","text":"The creed uses 'like' (homoion) rather than 'same substance' (homoousion), reflecting the Homoian position favored by Constantius II. This is a key theological term in the Arian controversy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὰς γραφάς","severity":"info","text":"The phrase 'according to the scriptures' is a standard appeal to biblical authority, but here it qualifies the Son's likeness to the Father, avoiding Nicene terminology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χάρτην ἐπεδείκνυον","severity":"info","text":"The document (charten) is presented as a pre-written creed, contrasting with the bishops' debate from scripture. This structural opposition highlights Athanasius's critique of procedural manipulation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πιστεύομεν","severity":"info","text":"This creed, known as the 'Dated Creed' of Sirmium (359), was later condemned at the Council of Constantinople (381) for its Homoian stance. Athanasius cites it to expose its inadequacy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the document was read aloud or simply displayed; the translation 'produced' is interpretive.","The phrase 'πρὸ πάντων τῶν αἰώνων' may be read as temporal or ontological priority; the translation 'before all ages' is standard."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"τοῦτον ἴσμεν τοῦ θεοῦ μονογενῆ υἱόν, νεύματι πατρικῷ παραγενόμενον ἐκ τῶν οὐρανῶν εἰς ἀθέτησιν ἁμαρτίας καὶ γεννηθέντα ἐκ Μαρίας τῆς παρθένου καὶ ἀναστραφέντα μετὰ τῶν μαθητῶν καὶ πᾶσαν τὴν οἰκονομίαν πληρώσαντα κατὰ τὴν πατρικὴν βούλησιν, σταυρωθέντα καὶ ἀποθανόντα καὶ εἰς τὰ καταχθόνια κατελθόντα καὶ τὰ ἐκεῖσε οἰκονομήσαντα, ὃν «πυλωροὶ ᾅδου ἰδόντες» ἔφριξαν καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναστραφέντα μετὰ τῶν μαθητῶν καὶ πᾶσαν τὴν οἰκονομίαν πληρώσαντα καὶ πεντήκοντα ἡμερῶν πληρου μένων ἀναληφθέντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρὸς καὶ ἐλευ σόμενον ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῆς ἀναστάσεως τῇ δόξῃ τῇ πατρικῇ ἀποδιδόντα ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. καὶ εἰς τὸ ἅγιον πνεῦμα, ὃ αὐτὸς ὁ μονογενὴς ἐπηγγείλατο πέμψαι τῷ γένει τῶν ἀνθρώπων, τὸν παράκλητον, κατὰ τὸ γεγραμμένον· «ἀπέρχομαι πρὸς τὸν πατέρα μου καὶ παρακαλέσω τὸν πατέρα καὶ ἄλλον παράκλητον πέμψει ὑμῖν τὸ πνεῦμα τῆς ἀληθείας, ἐκεῖνος ἐκ τοῦ ἐμοῦ λήψεται καὶ διδάξει καὶ ὑπομνήσει ὑμᾶς πάντα». τὸ δὲ ὄνομα τῆς οὐσίας διὰ τὸ ἁπλούστερον παρὰ τῶν πατέρων τεθεῖσθαι, ἀγνοούμενον δὲ ὑπὸ τῶν λαῶν σκάνδαλον φέρειν, διὰ τὸ μήτε τὰς γραφὰς τοῦτο περιέ χειν ἤρεσε τοῦτο περιαιρεθῆναι καὶ παντελῶς μηδεμίαν μνήμην οὐσίας ἐπὶ θεοῦ εἶναι τοῦ λοιποῦ διὰ τὸ τὰς θείας γραφὰς μηδαμοῦ περὶ πατρὸς καὶ υἱοῦ οὐσίας μεμνῆσθαι. ὅμοιον δὲ λέγομεν τὸν υἱὸν τῷ πατρὶ κατὰ πάντα ὡς καὶ αἱ ἅγιαι γραφαὶ λέγουσί τε καὶ διδάσκουσι.","english":"We know this one to be the only-begotten Son of God, who came from the heavens by the Father's will for the abolition of sin, and was born of Mary the Virgin, and lived with the disciples, and fulfilled the whole economy according to the Father's purpose, was crucified and died and descended into the underworld and ordered things there, at whom \"the gatekeepers of Hades, seeing him,\" shuddered, and rose from the dead on the third day, and lived with the disciples, and fulfilled the whole economy, and after fifty days were completed was taken up into the heavens, and sits at the right hand of the Father, and will come on the last day of the resurrection, rendering to each according to his works with the Father's glory. And in the Holy Spirit, whom the only-begotten himself promised to send to the human race, the Paraclete, according to what is written: \"I go to my Father and I will entreat the Father, and he will send you another Paraclete, the Spirit of truth; that one will receive from me and will teach and remind you of everything.\" And as for the name of substance, because it was set forth by the fathers for the simpler folk, but being unknown to the people it causes scandal, and because the scriptures do not contain it, it was resolved that this be removed and that henceforth there be absolutely no mention of substance with regard to God, since the divine scriptures nowhere make mention of the substance of Father and Son. But we say that the Son is like the Father in all respects, as the holy scriptures also say and teach.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτον ἴσμεν τοῦ θεοῦ μονογενῆ υἱόν","severity":"info","text":"This opening phrase declares the Son as 'only-begotten' (μονογενῆ), a key Nicene term, but the passage later omits 'homoousios' and substitutes 'like in all respects'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πυλωροὶ ᾅδου ἰδόντες","severity":"info","text":"The phrase 'gatekeepers of Hades, seeing him' is not a direct biblical quotation but likely echoes early Christian hymnody or apocryphal tradition about the Harrowing of Hades.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέρχομαι πρὸς τὸν πατέρα μου καὶ παρακαλέσω τὸν πατέρα καὶ ἄλλον παράκλητον πέμψει ὑμῖν","severity":"info","text":"This saying of Jesus about sending 'another Paraclete' is not found in the canonical Gospels; it may derive from a lost apocryphal source or oral tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"The term 'οὐσίας' (substance/essence) is the central theological point: the council resolves to remove it entirely from discourse about God, rejecting the Nicene 'homoousios'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὅμοιον δὲ λέγομεν τὸν υἱὸν τῷ πατρὶ κατὰ πάντα","severity":"info","text":"This 'like in all respects' formula represents the Homoian compromise of the 359 councils, which Athanasius opposes as a departure from Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εἰς τὸ ἅγιον πνεῦμα","severity":"info","text":"The passage moves from a long credal statement on the Son to a brief clause on the Holy Spirit, then to the council's ruling on 'οὐσία', showing a shift from creed to polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about 'another Paraclete' is uncertain; it may be a free composition or from a non-canonical tradition.","The phrase 'gatekeepers of Hades' is not scriptural; its origin is unclear."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Τούτων ἀναγνωσθέντων οὐ μακρὰν ἐγνώσθη τῶν γραψάντων ἡ πανουργία. Τῶν γὰρ ἐπισκόπων προτεινάντων ἀναθεματισθῆναι τὴν ἀρειανὴν αἵρεσιν μετὰ καὶ τῶν ἄλλων αἱρέσεων πάντων τε ἐπὶ τούτῳ συνθεμένων Οὐρσάκιος\n\nκαὶ Οὐάλης καὶ οἱ σὺν αὐτοῖς ἀνένευον. καὶ λοιπὸν κατεγνώσθησαν ὡς οὐ γνησίως, ἀλλ' ἐπ' ἀναιρέσει τῶν ἐν Νικαίᾳ πραχθέντων γράψαντες ταῦτα, ἵνα τὴν δυσώνυμον αἵρεσιν ἀντεισάξωσι. θαυμάσαντες γοῦν ἐπὶ τοῖς δολίοις αὐτῶν ῥήμασι καὶ πανούργῳ προαιρέσει ἔλεγον· «ἡμεῖς οὐ δεόμενοι πίστεως συνήλθομεν (ἔχομεν γὰρ ἐν ἑαυτοῖς ὑγιαίνουσαν τὴν πίστιν), ἀλλ' ἵνα τοὺς ἀντιλέγοντας τῇ ἀληθείᾳ καὶ καινοτομεῖν ἐπιχειροῦντας ἐντρέψωμεν. εἰ μὲν οὖν ὑμεῖς ὡς νῦν ἀρχόμενοι πιστεύειν ἐγράψατε ταῦτα, οὔπω ἐστὲ κληρικοὶ ἀρχὴν ἔχοντες τοῦ κατηχεῖσθαι, εἰ δὲ τῇ γνώμῃ ᾗ συνήλθομεν ἡμεῖς ταύτην καὶ ὑμεῖς ἔχοντες ἀπηντήσατε, ἔστω πάντων ὁμοφροσύνη καὶ τὰς μὲν αἱρέσεις ἀναθέματι ἀναθεματίσωμεν, τὰ δὲ τῶν πατέρων φυλάξωμεν ὑπὲρ τοῦ μηκέτι διατρέχειν προφάσεις συνόδων ἅπαξ προλαβόντων τῶν ἐν Νικαίᾳ συνελθόντων καὶ πάντα πραξάντων ὑπὲρ τῆς καθολικῆς ἐκκλησίας».","english":"After these things were read, the craftiness of the writers was not far from being recognized. For when the bishops proposed that the Arian heresy be anathematized along with the other heresies, and all agreed to this, Ursacius and Valens and those with them demurred. And so they were condemned as having written these things not sincerely, but for the purpose of overturning what was done at Nicaea, in order to introduce the ill-named heresy. Marvelling, then, at their deceitful words and crafty intention, they said: \"We have not assembled because we are in need of a creed (for we have within ourselves a sound faith), but in order to confute those who contradict the truth and attempt to innovate. If, then, you wrote these things as persons now beginning to believe, you are not yet clerics but are at the start of being catechized; but if you have met with the same opinion with which we assembled, let there be unanimity among all, and let us anathematize the heresies with an anathema, and let us preserve the decisions of the fathers, so that there may no longer be pretexts for councils, since those who assembled at Nicaea have once for all taken the lead and done everything for the catholic church.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Ursacius and Valens were prominent Arian bishops from the Balkans who frequently shifted allegiances; their demurral here signals the political maneuvering at the twin councils of Ariminum and Seleucia (359).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πανουργία","severity":"info","text":"πανουργία (panourgia) means 'craftiness' or 'knavery'; Athanasius uses it to characterize the Arian party's deceptive tactics, contrasting with the bishops' claim of a 'sound faith' (ὑγιαίνουσαν τὴν πίστιν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (reading of documents, reaction of Ursacius and Valens) to direct speech, where the orthodox bishops deliver a rebuke that contrasts their own settled faith with the Arians' need for catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'those who assembled at Nicaea' (τῶν ἐν Νικαίᾳ συνελθόντων) invokes the Council of Nicaea (325) as the definitive authority, a standard Athanasian argument against any new creedal formulation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'οὔπω ἐστὲ κληρικοὶ ἀρχὴν ἔχοντες τοῦ κατηχεῖσθαι' is textually sound but rhetorically harsh; it implies the Arians are not even clerics but mere catechumens, a polemical exaggeration that may reflect Athanasius's editorial shaping.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' who marvel and speak is not explicitly named; context suggests the orthodox bishops at Seleucia, but the narrative compression leaves the speaker ambiguous."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ἀλλὰ καὶ οὕτω τῶν ἐπισκόπων πάλιν πάντων συνθεμένων ἀνένευσαν οἱ προειρημένοι, καὶ λοιπὸν καταγνόντες αὐτῶν ὡς ἀμαθῶν δολίων τε καὶ μᾶλλον αἱρετικῶν τῇ μὲν ἐν Νικαίᾳ γενομένῃ συνόδῳ συνεψηφίσαντο πάντες καὶ ταύτῃ πάντες ἔκριναν ἀρκεῖσθαι, τοὺς δὲ προειρημένους Οὐρσάκιον καὶ Οὐάλεντα Γερμίνιον Αὐξέντιον Γάιον Δημόφιλον αἱρετικοὺς ἀπέφηναν καὶ καθελόντες αὐτοὺς ὡς μὴ ὄντας ἀληθῶς Χριστια νούς, ἀλλ' Ἀρειανοὺς ἔγραψαν κατ' αὐτῶν Ῥωμαιστὶ μέν, ἑρμηνευθέντα δὲ Ἑλληνιστὶ κατὰ δύναμιν ταῦτα·\n\n10. Ἀντίγραφον ἐπιστολῆς παρὰ τῆς συνόδου πρὸς τὸν Αὔγουστον Κωνστάντιον Ἔκ τε τῆς τοῦ θεοῦ κελεύσεως καὶ τοῦ τῆς σῆς εὐσεβείας προστάγματος τὰ πάλαι δογματισθέντα γεγενῆσθαι πιστεύομεν. εἰς γὰρ Ἀρίμινον ἐκ πασῶν τῶν πρὸς δύσιν πόλεων εἰς τὸ αὐτὸ πάντες οἱ ἐπίσκοποι συνήλθομεν, ἵνα καὶ ἡ πίστις τῆς καθολικῆς ἐκκλησίας γνωρισθῇ καὶ οἱ τἀναντία φρονοῦντες ἔκδηλοι γένωνται. ὡς γὰρ ἐπὶ πλεῖστον διασκοποῦντες εὑρήκαμεν, ἀρεστὸν ἐφάνη τὴν πίστιν τὴν ἐκ παλαιοῦ δια μένουσαν, ἣν καὶ οἱ προφῆται καὶ τὰ εὐαγγέλια καὶ οἱ ἀπόστολοι διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐκήρυξαν, τοῦ καὶ τῆς σῆς βασιλείας φρουροῦ καὶ τῆς σῆς ῥώσεως προστά του, ἵνα ταύτην κατασχόντες φυλάξωμεν καὶ φυλάττοντες μέχρι τέλους διατηρήσωμεν.","english":"But even so, when all the bishops again agreed, the aforementioned men dissented, and finally, condemning them as ignorant, deceitful, and even more heretical, they all voted in favor of the synod that had taken place at Nicaea, and all judged that this was sufficient, and they declared the aforementioned Ursacius, Valens, Germinius, Auxentius, Gaius, and Demophilus to be heretics, and deposing them as not truly Christians but Arians, they wrote against them in Latin, and translated into Greek to the best of ability, these things:\n\n10. Copy of a letter from the synod to the Augustus Constantius: We believe that what was long ago dogmatized has been accomplished by the command of God and the decree of your piety. For from all the cities of the West we, all the bishops, assembled at Ariminum, so that the faith of the catholic church might be made known and those who think contrary might be revealed. For after extensive examination, we found it pleasing to hold and guard the faith that has endured from ancient times, which the prophets, the gospels, and the apostles proclaimed through our Lord Jesus Christ, the guardian of your kingdom and the protector of your strength, and to preserve it, guarding it, until the end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνένευσαν","severity":"info","text":"The verb ἀνένευσαν (literally 'they nodded back') indicates refusal or dissent, a standard Greek idiom for rejecting a proposal.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱρετικοὺς","severity":"info","text":"αἱρετικοὺς (heretics) is a formal condemnation; the synod declares Ursacius, Valens, and others heretics, not merely schismatics, reinforcing the Nicene anathema.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥωμαιστὶ μέν, ἑρμηνευθέντα δὲ Ἑλληνιστὶ","severity":"info","text":"The letter was originally composed in Latin (Ῥωμαιστί) and then translated into Greek (Ἑλληνιστί), reflecting the bilingual nature of the Western synod at Ariminum.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"10. Ἀντίγραφον ἐπιστολῆς","severity":"info","text":"The passage introduces a documentary insert (Ἀντίγραφον ἐπιστολῆς), a copy of the synodal letter to Constantius, a common feature in Athanasius' historical works.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς σῆς εὐσεβείας","severity":"info","text":"The address to Constantius as 'your piety' (τῆς σῆς εὐσεβείας) is a standard imperial honorific, but here it also subtly underscores the bishops' claim to act under divine and imperial authority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ δύναμιν","severity":"caution","text":"The phrase κατὰ δύναμιν ('to the best of ability') may indicate that the Greek translation is not verbatim, introducing potential inaccuracies in the transmitted text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the list of condemned bishops (Ursacius, Valens, etc.) is complete or representative; the translation 'to the best of ability' (κατὰ δύναμιν) leaves open the possibility of omissions or paraphrases in the Greek version of the synodal letter."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ἄτοπον γὰρ καὶ ἀθέμιτον ἐφάνη τῶν ὀρθῶς καὶ δικαίως ὡρισμένων τι μεταλλάσσειν καὶ τῶν ἐν Νικαίᾳ κοινῇ μετὰ τοῦ ἐνδοξοτάτου Κωνσταντίνου τοῦ σοῦ πατρὸς καὶ βασιλέως ἐσκεμμένων, ὧν ἡ διδασκαλία καὶ τὸ φρόνημα διῆλθέ τε καὶ ἐκηρύχθη εἰς πάσας ἀνθρώπων ἀκοάς τε καὶ διανοίας, ἥτις ἀντίπαλος μόνη καὶ ὀλετὴρ τῆς Ἀρείου αἱρέσεως ὑπῆρξε, δι' ἧς οὐ μόνον αὕτη, ἀλλὰ καὶ αἱ λοιπαὶ αἱρέσεις καθῃρέθησαν, ἐν ᾗ ὄντως καὶ τὸ προσθεῖναί τι σφαλερὸν καὶ τὸ ἀφελέσθαι τι ἐπικίνδυνον ὑπάρχει, ὡς, εἴπερ τι θάτερον γένοιτο, ἔσται τοῖς ἐχθροῖς ἄδεια τοῦ ποιεῖν ἅπερ βούλονται. ὅθεν Οὐρσάκιός τε καὶ Οὐάλης, ἐπειδὴ ἔκπαλαι μέτοχοί τε καὶ σύμφωνοι τοῦ ἀρειανοῦ δόγματος ἦσαν καθεστηκότες καὶ τῆς ἡμετέρας κοινωνίας χωρισθέντες ἀπεφάνθησαν, ἧς ἵνα μετάσχωσιν ἐφ' οἷς ἑαυτοῖς συνεγνώκεισαν πλημμελήσαντες μετανοίας τε καὶ συγγνώμης ἠξίουν τυχεῖν, ὡς καὶ τὰ ἔγγραφα τὰ ὑπ' ἐκείνων γεγενημένα μαρτυρεῖ, δι' ὧν ἁπάντων φειδὼ γεγένηται καὶ τῶν ἐγκλημάτων συγγνώμη (ἦν δὲ ὁ καιρὸς καθ' ὃν ταῦτα ἐπράττετο, ὅτε ἐν Μεδιολάνῳ τὸ συνέδριον τῆς συνόδου συνεκροτεῖτο, συμπαρόντων δὲ καὶ τῶν πρεσβυτέρων τῆς τῶν Ῥωμαίων ἐκκλησίας), ἐγνωκότες δὲ ἅμα καὶ τὸν μετὰ τελευτὴν ἄξιον μνήμης Κωνσταντῖνον μετὰ πάσης ἀκριβείας καὶ","english":"It seemed improper and unlawful to alter anything that had been rightly and justly defined, or to change what had been examined in common at Nicaea together with the most glorious Constantine, your father and emperor, whose teaching and thought had spread and been proclaimed to all men’s ears and minds, which alone was the opponent and destroyer of the Arian heresy, through which not only this but also the other heresies were overthrown, in which indeed both to add anything is dangerous and to remove anything is perilous, so that, if either should happen, it would give the enemies license to do whatever they wished. Hence Ursacius and Valens, since they had long been partakers and adherents of the Arian doctrine and had been declared separated from our communion, in order to partake of it, having acknowledged the offenses they had committed, sought to obtain repentance and forgiveness, as the written documents produced by them testify, through all of which leniency was shown and pardon for the charges was granted (this occurred at the time when the council was being held in Milan, with the presbyters of the Roman church also present), and they also recognized the late and memorable Constantine with all accuracy and","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μεδιόλανον","severity":"info","text":"The synod at Milan (Mediolanum) in 355 was a key event in the Arian controversy, where imperial pressure forced many Western bishops to condemn Athanasius. The mention of Roman presbyters present underscores the involvement of the Roman church.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀθέμιτον","severity":"info","text":"The term ἀθέμιτον (unlawful) carries a strong connotation of religious or moral taboo, not merely legal prohibition, reinforcing the sacred status of the Nicene definitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν","severity":"info","text":"The conjunction ὅθεν (hence) marks a logical transition from the general principle of Nicene inviolability to the specific case of Ursacius and Valens, who sought readmission after repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἔκπαλαι","severity":"info","text":"The adverb ἔκπαλαι (long since) indicates that Ursacius and Valens had been adherents of Arian doctrine for an extended period before the events described, likely from the 340s.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κωνσταντῖνον","severity":"info","text":"The reference to Constantine as 'your father' (addressing the emperor Constantius II) and 'worthy of memory' reflects Athanasius’s strategy of invoking the authority of the deceased emperor to challenge Constantius’s pro-Arian policies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἔγγραφα","severity":"caution","text":"The phrase 'the written documents produced by them' refers to lost documents; their exact content and authenticity are uncertain, though Athanasius uses them as evidence of Ursacius and Valens’s repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'presbyters of the Roman church' is not specified; they may represent Pope Liberius or his predecessor.","The phrase 'the late and memorable Constantine' could refer to Constantine I or possibly Constans, but context favors Constantine I."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ἐξετάσεως τὴν συγγραφεῖσαν πίστιν ἐκτεθεικότα. ἐπειδὴ δὲ ὡς ἐξ ἀνθρώπων ἐγένετο βαπτισθεὶς καὶ πρὸς τὴν ὀφειλομένην εἰρήνην ἀνεχώρησεν ἄτοπον, εἶναι ἐνομίσαμεν μετ' ἐκεῖνόν τι καινοτομεῖν καὶ τοσούτους ἁγίους ὁμολογητάς, μάρτυρας, τοὺς καὶ τοῦδε τοῦ δόγματος συγγραφεῖς τε καὶ εὑρετὰς ὑπεριδεῖν, οἵτινες κατὰ τὸν παλαιὸν τῆς ἐκκλησίας θεσμὸν ἅπαντα φρονοῦντες διαμεμενήκασιν, ὧν ὁ θεὸς τὴν πίστιν καὶ εἰς τοὺς σοὺς χρόνους τῆς βασιλείας μετέδωκε διὰ τοῦ δεσπότου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ σοι καὶ τὸ βασιλεύειν οὕτως ὑπῆρξεν, ὡς καὶ τῆς καθ' ἡμᾶς οἰκουμένης κρατεῖν. πάλιν γοῦν οἱ ἐλεεινοὶ καὶ οἰκτροὶ τῷ φρονήματι ἀθεμίτῳ τολμήματι τῆς δυσσεβοῦς φρονήσεως κήρυκας ἑαυτοὺς ἀνήγγειλαν καὶ ἐπιχειροῦσιν ἀνατρέπειν πᾶν ἀληθείας σύνταγμα. ὡς γὰρ κατὰ τὸ σὸν πρόσ ταγμα τὸ συνέδριον τῆς συνόδου συγκεκρότητο, κἀκεῖνοι τῆς ἰδίας ἀπάτης ἐγύμνουν τὴν σκέψιν. ἐπειρῶντο γὰρ πανουργίᾳ τινὶ καὶ ταραχῇ προσφέροντές τι καινοτομεῖν τῆς τοιαύτης ἑταιρίας τοὺς συναλισκομένους εὑρόντες Γερμίνιον, Αὐξέντιον καὶ Γάιον τοὺς τὴν ἔριν καὶ διχοστασίαν ἐμποιοῦντας, ὧν ἡ διδασκαλία μία μὲν οὖσα πᾶν πλῆθος βλασφημιῶν ὑπερβέβηκεν. ὡς δὲ συνεῖδον οὐχὶ τῆς τοιαύτης προαιρέσεως ὄντας οὔτε ὁμογνωμονοῦντας ἐφ' οἷς κακῶς ἐφρόνουν, εἰς τὸ συμβούλιον ἡμῶν μετήγαγον ἑαυτοὺς ὡς δοκεῖν ἕτερόν τι γράφειν· ἦν δὲ ὁ καιρὸς βραχὺς ὁ καὶ τὰς γνώμας αὐτῶν ἐξελέγχων.","english":"who set forth the faith composed after examination. But since he, being baptized as a man, departed to the peace that was due, we considered it improper after him to innovate anything and to overlook so many holy confessors and martyrs, who were both authors and discoverers of this doctrine, and who have remained in accordance with the ancient custom of the church, whose faith God transmitted even to the times of your reign through our Lord Jesus Christ, through whom it was granted to you to rule in such a way as to hold sway over our inhabited world. Yet again those wretched and pitiable in mind, with an unlawful daring of their impious thinking, proclaimed themselves heralds and attempt to overturn every structure of truth. For when the council of the synod was convened according to your decree, they laid bare the plan of their own deceit. They tried by some cunning and disturbance to innovate something, finding as their accomplices in such a faction Germinius, Auxentius, and Gaius, who cause strife and dissension, whose single teaching has surpassed every multitude of blasphemies. But when they perceived that they were not of such a disposition nor in agreement with what they wickedly thought, they brought themselves over to our council as if to write something else; but the time was short, which also exposed their opinions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐκτεθεικότα","severity":"info","text":"The participle ἐκτεθεικότα (from ἐκτίθημι) means 'having set forth' or 'having published,' here referring to the creed composed after examination. It underscores the authority of the Nicene formulation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Γερμίνιον, Αὐξέντιον καὶ Γάιον","severity":"info","text":"Germinius, Auxentius, and Gaius are named as leaders of the Homoian faction at the Council of Ariminum (359). Auxentius of Milan was a prominent Homoian bishop later opposed by Hilary of Poitiers.","cites":[],"named_sources":["Hilary of Poitiers, Against Auxentius"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν γοῦν","severity":"info","text":"The phrase πάλιν γοῦν ('yet again') marks a resumptive narrative shift, returning to the actions of the heretics after a digression on the legitimacy of the Nicene faith.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς τοιαύτης ἑταιρίας","severity":"info","text":"The phrase 'such a faction' (τῆς τοιαύτης ἑταιρίας) disparages the Homoian party as a conspiratorial group, contrasting with the legitimate synod.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς δοκεῖν ἕτερόν τι γράφειν","severity":"caution","text":"The phrase 'as if to write something else' (ὡς δοκεῖν ἕτερόν τι γράφειν) is ambiguous: it may mean the heretics pretended to draft a new creed, or that they moved to a different council session. The translation follows the former reading.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἁγίους ὁμολογητάς, μάρτυρας","severity":"info","text":"The pairing of 'confessors and martyrs' as authors of the Nicene faith reflects Athanasius’s hagiographic strategy, later influential in orthodox historiography (e.g., Socrates, Sozomen).","cites":[],"named_sources":["Socrates Scholasticus, Ecclesiastical History"],"dropped_cites":[]}],"ambiguities":["The identity of 'he' (baptized as a man) is ambiguous: likely Constantine, but could refer to a bishop; the context favors Constantine's death.","The phrase 'the peace that was due' (τὴν ὀφειλομένην εἰρήνην) may refer to death as a peaceful repose, or to ecclesiastical peace after baptism."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἵνα οὖν μὴ τοῖς αὐτοῖς ἀεὶ τὰ τῆς ἐκκλησίας περιπίπτῃ καὶ ταραχὴ καὶ θόρυβος καλινδούμενος ἅπαντα συγχέῃ, βέβαιον ἐφάνη τὰ πάλαι διωρισμένα ἔννομα καὶ ἀμετακίνητα διαφυλάττειν, τοὺς δὲ προειρημένους τῆς ἡμετέρας κοινωνίας ἀποκεχωρίσθαι, δι' ἣν αἰτίαν τοὺς ἀναδιδάξαντας πρέσβεις πρὸς τὴν σὴν ἐπιείκειαν ἀπεστάλκαμεν τὴν γνώμην τοῦ συνεδρίου διὰ τῆς ἐπιστολῆς μηνύσοντας. τοῖς δὲ πρέσβεσι πρό γε πάντων τοῦτο παρεκελευσάμεθα τὸ τὴν ἀλήθειαν πιστώσασθαι ἐκ τῶν πάλαι ἀρχαίων καὶ δικαίων ὁρμωμένους· οἳ καὶ τὴν σὴν ἀναδιδάξουσιν ὁσιότητα ὅτι οὐχ ὥσπερ ἔφησαν Οὐρσάκιός τε καὶ Οὐάλης ἔσται εἰρήνη, εἴπερ τι τῶν δικαίων ἀνατραπείη. πῶς γὰρ εἰρήνην οἷόν τε ἄγειν τοὺς τὴν εἰρήνην καταλύοντας; μᾶλλον γὰρ ἔρις καὶ ταραχὴ ἐκ τούτων σὺν ταῖς λοιπαῖς πόλεσι καὶ τῇ τῶν Ῥωμαίων ἐκκλησίᾳ γενήσεται. Διὸ δὴ ἱκετεύομεν τὴν σὴν ἐπιείκειαν, ἵνα προσηνέσιν ἀκοαῖς καὶ γαληναίῳ βλέμματι τοὺς ἡμετέρους πρέσβεις ἀθρήσειας μήτε πρὸς ὕβριν τῶν τετελευτηκότων καινόν τι μεταλλάττειν ἐπιτρέψειας, ἀλλ' ἐάσῃς ἐμμένειν ἡμᾶς τοῖς παρὰ τῶν προγόνων ὁρισθεῖσί τε καὶ νενομοθετημένοις, οὓς ἅπαντα μετὰ ἀγχινοίας τε καὶ φρονήσεως καὶ πνεύματος ἁγίου πεποιηκέναι φήσαιμεν ἄν. τὰ γὰρ νῦν παρ' ἐκείνων καινοτομούμενα τοῖς μὲν πιστεύσασιν ἀπιστίαν ἐμποιεῖ, τοῖς δὲ ἀπιστοῦσιν ὠμότητα.","english":"Lest the same disturbances and tumults always befall the church and, rolling about, confound everything, it seemed secure to preserve the ancient determinations as lawful and immovable, and to separate the aforementioned from our communion. For this reason we have sent the envoys who instructed us to your clemency, to declare the opinion of the council through the letter. And we charged the envoys, above all, to confirm the truth, proceeding from the ancient and just principles. They will also instruct your holiness that, as Ursacius and Valens said, there will be no peace if any of the just things are overturned. For how can those who destroy peace maintain peace? Rather, strife and disturbance will arise from these things, along with the other cities and the church of the Romans. Therefore we entreat your clemency to look upon our envoys with kind ears and a calm gaze, and not to permit any innovation to the dishonor of the departed, but to allow us to abide by the definitions and laws established by our ancestors, whom we would affirm to have done everything with sagacity, prudence, and the Holy Spirit. For the innovations now introduced by those men produce disbelief in the faithful and harshness in the unbelievers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ πάλαι διωρισμένα ἔννομα καὶ ἀμετακίνητα διαφυλάττειν","severity":"info","text":"The phrase asserts the inviolability of earlier doctrinal definitions, a key argument against the Homoian position at Ariminum and Seleucia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρέσβεις","severity":"info","text":"Presbeis (envoys) here refers to delegates sent by the council to the emperor, a standard procedure in ecclesiastical diplomacy of the fourth century.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Οὐρσάκιός τε καὶ Οὐάλης","severity":"info","text":"Ursacius and Valens were prominent Homoian bishops who had previously shifted allegiances; Athanasius portrays them as agents of discord.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ δὴ ἱκετεύομεν","severity":"info","text":"This petitionary clause marks the rhetorical climax, appealing to the emperor's clemency to reject innovation and uphold ancestral tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῇ τῶν Ῥωμαίων ἐκκλησίᾳ","severity":"info","text":"The reference to the 'church of the Romans' underscores the letter's aim to align the Eastern council with the see of Rome, a key strategy in Athanasius' anti-Homoian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πνεύματος ἁγίου πεποιηκέναι","severity":"caution","text":"The claim that ancestors acted 'with the Holy Spirit' is a rhetorical appeal to divine authority; it does not imply a formal doctrine of conciliar inspiration.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'aforementioned' (τοὺς προειρημένους) is not specified in this passage; context suggests those who accepted the Homoian formula.","The phrase 'the peace that was due' in the previous English passage is ambiguous; the Greek original is not provided here."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἱκετεύομεν δὲ ἔτι, ἵνα κελεύ σῃς τοὺς ἐπισκόπους τοὺς ἐν ταῖς ἀλλοδαπαῖς διατρίβοντας, οὓς καὶ τὸ τῆς ἡλικίας ἐπίπονον καὶ τὸ τῆς πενίας ἐνδεὲς τρύχει, τὴν εἰς τὰ οἰκεῖα ἀνακομιδὴν ῥᾳδίαν ποιήσα σθαι, ἵνα μὴ ἔρημοι τῶν ἐπισκόπων ἀφωρισμένων, αἱ ἐκκλησίαι διαμένωσιν. ἔτι δὲ πρὸς ἅπασι καὶ τοῦτο δεόμεθα, ἵνα μηδὲν μήτε ἐλλείπῃ τῶν προυπαρξάντων μήτε πλεονάζῃ, ἀλλὰ πάντα ἄρρηκτα διαμείνῃ ἐκ τῆς τοῦ σοῦ πατρὸς εὐσεβείας καὶ εἰς τὸν νῦν χρόνον διαφυλαττόμενα, μήτε λοιπὸν ἡμᾶς μοχθεῖν καὶ τῶν οἰκείων παροικήσεων ἀλλοτρίους ἐπιτρέψειας γίνεσθαι, ἀλλ' ἵνα οἱ ἑπίσκοποι σὺν τοῖς ἰδίοις λαοῖς μετ' εἰρήνης εἰς εὐχάς τε καὶ λατρείας σχολὴν ἄγοιεν ἱκετεύοντες ὑπὲρ τῆς σῆς βασιλείας καὶ σωτηρίας καὶ εἰρήνης, ἣν ἡ θειότης σοι εἰς τὸ διηνεκὲς χαριεῖται. οἱ δὲ ἡμέτεροι πρέσβεις τάς τε ὑπογραφὰς καὶ τὰς τῶν ἐπισκόπων προσηγορίας κομίζουσιν, οἵτινες καὶ ἐξ αὐτῶν τῶν θείων γραφῶν τὴν σὴν ἀναδιδάξουσιν ὁσιότητα.","english":"We further entreat that you order the bishops residing in foreign lands, whom both the hardship of age and the lack of poverty wear down, to make an easy return to their own homes, so that the churches may not remain bereft of their appointed bishops. Moreover, in addition to all this, we also request that nothing be either lacking from what previously existed or be increased, but that all things remain unbroken, preserved from the piety of your father until the present time, and that you no longer permit us to toil and be estranged from our own parishes, but that the bishops together with their own people may, in peace, have leisure for prayers and services, beseeching on behalf of your reign and salvation and peace, which divinity will grant you perpetually. Our delegates bring both the subscriptions and the names of the bishops, who will also instruct your holiness from the divine scriptures themselves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱκετεύομεν","severity":"info","text":"The verb ἱκετεύομεν ('we entreat') is a formal supplication, typical of conciliar letters to the emperor, indicating the bishops' subordinate rhetorical posture.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The request for bishops in foreign lands to return home reflects the aftermath of the pro-Nicene exiles under Constantius II, a key context for the synods of Ariminum and Seleucia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the closing petition of a conciliar letter, moving from requests for practical relief to a plea for doctrinal stability and concluding with the delegates' credentials.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁσιότητα","severity":"info","text":"ὁσιότητα ('holiness') is a standard honorific for the emperor in fourth-century ecclesiastical Greek, here addressed to Constantius II, despite Athanasius' opposition to his policies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θείων γραφῶν","severity":"info","text":"The phrase 'divine scriptures' (θείων γραφῶν) signals the delegates' reliance on biblical authority, a common trope in Nicene polemic to contrast with Arian proof-texting.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ τῆς πενίας ἐνδεές","severity":"caution","text":"The phrase 'the lack of poverty' (τὸ τῆς πενίας ἐνδεές) is awkward; the English draft renders it as 'the lack of poverty,' but the sense is likely 'the want caused by poverty' — a possible textual corruption or rhetorical inversion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τῆς πενίας ἐνδεές' is ambiguous: it could mean 'the lack of poverty' (i.e., wealth) or 'the deficiency of poverty' (i.e., destitution). The context of hardship favors the latter, but the Greek is unusual."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"11. Ἀπόφασις τῆς συνόδου Ἕως προσῆκον ἦν καὶ δυνατόν, ἀδελφοὶ τιμιώτατοι, ἡ καθολικὴ σύνοδος καὶ ἡ ἁγία ἐκκλησία τῇ ἰδίᾳ ὑπομονῇ καὶ ἀνεξικακίᾳ ἤνεγκεν οὐκ ἀγενῶς Οὐρσάκιον καὶ Οὐάλην καὶ Γάιον καὶ Γερμίνιον καὶ Αὐξέντιον, οἵτινες ἄλλοτε ἄλλα φρονοῦντες πάσας τὰς ἐκκλησίας συνετάραξαν, οἳ καὶ νῦν ἐπιχειρῆσαι τετολμήκασι τὸν αἱρετικὸν λογισμὸν τῇ τῶν ὀρθοδόξων πίστει συνάψαι καὶ διαλῦσαι τὴν ἐν Νικαίᾳ σύνοδον, ἥτις ἀντίμαχος ὑπάρχει τῇ τῶν Ἀρειανῶν αἱρέσει, ἔξωθεν ἰδίαν τινὰ καὶ ἀλλοτριωτάτην τῆς ἁγιω τάτης ἐκκλησίας συγγραφεῖσαν πίστιν προσφέροντες, ἥντινα ἡμᾶς δέξασθαι ἀθέμιτον ἡγησάμεθα. ἔκπαλαι γὰρ οὗτοι αἱρετικοὶ ὄντες καὶ τἀναντία φρονοῦντες καὶ νῦν ἀπεδείχθησαν, οὓς πρὸς τὴν ἡμετέραν κοινωνίαν συνελθεῖν οὐκ ἐπιτρέπομεν τῇ ἰδίᾳ φωνῇ παρόντας αὐτοὺς κατακρίναντες καὶ καθαιροῦντες. νῦν τοίνυν ὅπερ δοκεῖ ἀποφήνασθε, ἵνα ἑνὸς ἑκάστου ἡ γνῶσις ἐκ τῆς ὑπογραφῆς εἴη βέβαιος. ὁμοθυμαδὸν οἱ ἐπίσκοποι φάσκομεν· «οἱ προειρημένοι ἐχθροὶ καθαιρεθῶσιν, ἵνα ἡ καθολικὴ πίστις ἐν εἰρήνῃ διαμείνῃ». Καὶ τὰ μὲν ἐν τῇ Ἀριμίνῳ πραχθέντα ταχεῖαν καὶ τοιαύτην ἔσχε τὴν διάλυσιν. οὐδεὶς γὰρ ἐκεῖ διεφώνησεν, ἀλλὰ πάντες συμφώνως ἔγραψαν τὰ δόξαντα καὶ τοὺς Ἀρειανοὺς καθῄρησαν.","english":"11. Decree of the Synod. It was fitting and possible, most honorable brothers, that the Catholic Synod and the holy Church, by its own patience and forbearance, bore not ignobly Ursacius, Valens, Gaius, Germinius, and Auxentius, who, thinking differently at different times, disturbed all the churches, and who have now dared to attempt to join heretical reasoning with the faith of the orthodox and to dissolve the Synod of Nicaea, which is opposed to the heresy of the Arians, bringing from outside some faith composed by themselves and utterly alien to the most holy Church, which we considered it unlawful to accept. For these men, being heretics from of old and thinking the opposite, have now been exposed, and we do not permit them to come into our communion, having condemned and deposed them in their own presence by our own voice. Now therefore declare what seems good, so that the judgment of each may be confirmed by subscription. The bishops said with one accord: \"Let the aforementioned enemies be deposed, so that the Catholic faith may remain in peace.\" And the proceedings at Ariminum had such a swift conclusion. For no one there dissented, but all wrote in agreement what was decided and deposed the Arians.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπόφασις τῆς συνόδου","severity":"info","text":"The heading 'Decree of the Synod' marks a formal pronouncement, framing the subsequent narrative as a collective judgment.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καθολικὴ σύνοδος","severity":"info","text":"The phrase 'Catholic Synod' here refers to the universal council of orthodox bishops, distinguishing it from heretical gatherings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Οὐρσάκιον καὶ Οὐάλην","severity":"info","text":"Ursacius and Valens were prominent Arian bishops from Illyricum, frequently condemned by Athanasius for shifting theological positions.","cites":[],"named_sources":["Athanasius History of the Arians"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν εἰρήνῃ διαμείνῃ","severity":"info","text":"The phrase 'remain in peace' echoes Pauline language (e.g., 2 Cor 13:11) common in conciliar decrees for ecclesiastical harmony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"νῦν τοίνυν","severity":"info","text":"The shift to 'Now therefore' indicates a transition from narrative to the formal request for subscription, typical of synodal acts.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀπόφασις","severity":"info","text":"This decree was cited in later anti-Arian collections to demonstrate the unanimity of the orthodox at Ariminum, despite historical evidence of division.","cites":[],"named_sources":["Hilary of Poitiers Fragments"],"dropped_cites":[]}],"ambiguities":["The Greek 'ἀγενῶς' (not ignobly) may be ironic or defensive; the Coptic Vorlage is lost.","The list of deposed bishops (Ursacius, Valens, Gaius, Germinius, Auxentius) may reflect Athanasius' polemical grouping rather than actual conciliar action."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Τὰ δὲ ἐν Σελευκείᾳ τῇ Τραχείᾳ γενόμενα ταῦτά ἐστι. μὴν μὲν ἦν ὁ κατὰ Ῥωμαίους καλούμενος Σεπτέμβριος, κατὰ δὲ τοὺς Αἰγυπτίους Θὼθ καὶ κατὰ Μακεδόνας Γορπιαῖος καὶ ἡμέρα ι ʹ τοῦ μηνὸς κατ' Αἰγυπτίους, εἰς ἣν συνέδραμον πάντες οἱ κληθέντες συνελθεῖν· ἦσαν δὲ κἀκεῖ που ρξʹ. πολλῶν δὲ ὄντων τῶν ἐν αὐτοῖς κατηγορουμένων καὶ τῶν κατηγορούντων βοώντων κατ' αὐτῶν Ἀκάκιος καὶ Πατρόφιλος καὶ Οὐράνιος ὁ ἀπὸ Τύρου καὶ Εὐδόξιος ὁ ἐπεισπηδήσας τῇ Ἀντιοχέων ἐκκλησίᾳ Λεόντιός τε καὶ Θεοδόσιος καὶ Εὐάγριος καὶ Θεόδουλος καὶ Γεώργιος ὁ διωχθεὶς ἀπὸ τῆς οἰκουμένης πράττουσί τι κακοῦργον. φοβηθέντες γὰρ τοὺς κατ' αὐτῶν παρὰ τῶν κατηγόρων ἐλέγχους προσελάβοντο τοὺς ἄλλους τῆς Ἀρείου μερίδος τοὺς εἰς αὐτὸ τοῦτο μισθωτοὺς εἰς ἀσέβειαν γινομένους καὶ κατασταθέντας παρὰ Σεκούνδου τοῦ καθαιρεθέντος παρὰ τῆς μεγάλης συνόδου, ἀπὸ μὲν τῆς Λιβύης Στέφανον καὶ Σερὰν καὶ Πολυδεύκην κατηγορου μένους ἐπὶ διαφόροις ἐγκλήμασι καὶ λοιπὸν Παγκράτιον καὶ Πτολεμαῖον Μελιτιανόν τινα· καὶ σχηματισάμενοι δῆθεν περὶ πίστεως ζητεῖν οὐκ ἐλάνθανον τοὺς κατηγόρους δεδιότες. καὶ τὴν αἵρεσιν ἐξεδίκουν καὶ λοιπὸν ἐσχίσθησαν. καὶ οἱ μὲν μετὰ τῶν περὶ Ἀκάκιον ἦσαν ὕποπτοι καὶ ὀλίγοι παντελῶς, οἱ δὲ ἄλλοι τὸ πλῆθος ἦσαν. οἱ μὲν οὖν περὶ Ἀκάκιον ἀποχρησάμενοι τῷ τῆς ἀπονοίας θράσει τέλεον ἠρνοῦντο τὰ ἐν Νικαίᾳ γραφέντα καὶ τὴν σύνοδον διέβαλλον, οἱ δὲ ἄλλοι (τὸ πλῆθος δὲ ἦσαν οὗτοι) τὰ μὲν ἄλλα πάντα τῆς συνόδου ἀπεδέχοντο, μόνην δὲ τὴν τοῦ ὁμοουσίου λέξιν ὡς ἐκ τῆς ἀσαφείας ὕποπτον ἐπροφασίζοντο.","english":"The events at Seleucia in Rough Cilicia were these. The month was what the Romans call September, according to the Egyptians Thoth, and according to the Macedonians Gorpiaeus, and the tenth day of the month by Egyptian reckoning, on which all those summoned to assemble gathered. There were also there about one hundred and sixty. Many among them were accused, and the accusers cried out against them: Acacius, Patrophilus, Uranius of Tyre, Eudoxius who had intruded into the church of Antioch, Leontius, Theodosius, Evagrius, Theodulus, and George who had been expelled from the whole world, were committing some crime. For, fearing the refutations against them from the accusers, they took with them the others of the Arian party, who were hired for this very purpose to impiety and had been appointed by Secundus, who had been deposed by the great Synod, from Libya: Stephen, Seras, and Polydeuces, who were accused of various charges, and further Pancratius and Ptolemy, a Melitian. And, pretending to seek concerning the faith, they did not escape the notice of the accusers, who feared them. And they defended the heresy, and then they were divided. And those with Acacius were suspect and altogether few, while the others were the majority. Now those around Acacius, using the boldness of their folly, completely denied what was written at Nicaea and slandered the Synod, while the others (these were the majority) accepted all the other things of the Synod, but only the term homoousios they alleged as suspect because of its obscurity.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"μὴν μὲν ἦν ὁ κατὰ Ῥωμαίους καλούμενος Σεπτέμβριος, κατὰ δὲ τοὺς Αἰγυπτίους Θὼθ καὶ κατὰ Μακεδόνας Γορπιαῖος","severity":"info","text":"The synod of Seleucia is dated to September (Roman), Thoth (Egyptian), and Gorpiaeus (Macedonian), the 10th day of the Egyptian month. This triple dating reflects Athanasius’s use of multiple calendars to anchor the event, typical of his historical precision.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκάκιος καὶ Πατρόφιλος καὶ Οὐράνιος ... Εὐδόξιος","severity":"info","text":"Acacius of Caesarea, Patrophilus of Scythopolis, Uranius of Tyre, and Eudoxius of Antioch were leading Homoian or Arianizing bishops. Eudoxius had controversially intruded into the see of Antioch, a point Athanasius emphasizes to discredit him.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοουσίου","severity":"info","text":"The term homoousios (consubstantial) was the key Nicene term rejected by the Acacian party as obscure. The majority accepted all else from Nicaea but balked at this word, reflecting the theological controversy over its suitability.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεκούνδου τοῦ καθαιρεθέντος παρὰ τῆς μεγάλης συνόδου","severity":"info","text":"Secundus of Ptolemais was deposed by the Council of Nicaea (325) for his Arian views. Athanasius notes that the Acacian party recruited bishops appointed by him, linking them to the condemned Arian faction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ λοιπὸν ἐσχίσθησαν","severity":"info","text":"The phrase 'and then they were divided' marks a structural pivot: the synod splits into the Acacian minority and the majority. This division is central to Athanasius’s narrative of the council’s failure.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πράττουσί τι κακοῦργον","severity":"caution","text":"Athanasius’s claim that the Acacian party 'were committing some crime' is a polemical characterization, not a neutral report. The text is a partisan account, and the alleged crime is not specified further.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number of bishops (about 160) is given without a precise count; the phrase 'about' (που) indicates approximation. The identity of 'Ptolemy, a Melitian' is unclear—whether he was a follower of Melitius of Lycopolis or a later Melitian schismatic is not specified."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ἐγχρονιζόντων τοίνυν ἐν τῷ τόπῳ καὶ τῶν μὲν κατηγόρων ἐπικειμένων, τῶν δὲ κατηγορουμένων φευγόντων καὶ διὰ τοῦτο πλέον ἐν ἀσεβείαις ἐξαγομένων καὶ βλασφημούντων εἰς τὸν κύριον ἠγανάκτησε τὸ πλῆθος τῶν ἐπισκόπων καὶ καθῄρησαν μὲν Ἀκάκιον Πατρόφιλον Οὐράνιον Εὐδόξιον καὶ τὸν ἀπὸ ὑποδεκτῶν Γεώργιον καὶ ἄλλους ἀπὸ τῆς Ἀσίας, Λεόντιον καὶ Θεοδόσιον, Εὐάγριον καὶ Θεόδουλον, ἀκοινωνήτους δὲ πεποιήκασιν Ἀστέριον, Εὐσέβιον, Αὔγαρον καὶ Βασι λικὸν καὶ Φοῖβον καὶ Φιδήλιον καὶ Εὐστάθιον καὶ Εὐτύχιον καὶ Μάγνον. τοῦτο δὲ πεποιήκασιν, ἐπειδὴ κληθέντες ἀπολογήσασθαι ἐφ' οἷς αὐτῶν πλεῖστοι κατηγόρουν οὐκ ἀπήντησαν. καὶ ὥρισαν οὕτω μένειν αὐτούς, ἕως ἂν ἀπολογησάμενοι δείξωσιν ἑαυτοὺς καθαροὺς ἀπὸ τῶν ἐπιφερομένων αὐτοῖς\n\nἐγκλημάτων. γράψαντές τε εἰς τὴν ἑκάστου παροικίαν τὴν κατ' αὐτῶν γενομένην κρίσιν ἀνῆλθον παρὰ τὸν ἀσεβέστατον Αὔγουστον Κωνστάντιον ἀπαγγελοῦντες αὐτῷ τὰ πεπραγμένα· ταύτην γὰρ εἶχον πρόσταξιν. καὶ τοῦτο τέλος γέγονε καὶ τῆς ἐν Σελευκείᾳ συνόδου.","english":"While they were lingering in that place, and while the accusers were pressing charges and the accused were fleeing and for this reason were being led further into impieties and blaspheming against the Lord, the majority of the bishops became indignant. They deposed Acacius, Patrophilus, Uranius, Eudoxius, and George, who had been a collector of taxes, and others from Asia: Leontius, Theodosius, Evagrius, and Theodulus. They declared Asterius, Eusebius, Augarus, Basiliscus, Phoebus, Phidelius, Eustathius, Eutychius, and Magnus excommunicate. They did this because, when summoned to defend themselves against the charges that many brought against them, they did not appear. And they decreed that they should remain in this state until, having defended themselves, they should show themselves clear of the accusations brought against them. And having written to each of their dioceses the judgment that had been passed against them, they went up to the most impious Augustus Constantius to report to him what had been done, for this was the order they had received. And this was the end also of the synod at Seleucia.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀπὸ ὑποδεκτῶν","severity":"info","text":"George is described as 'from the tax collectors' (ἀπὸ ὑποδεκτῶν), indicating his secular origin as a former tax collector, a detail that underscores the irregularity of his episcopal appointment.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθῄρησαν ... ἀκοινωνήτους δὲ πεποιήκασιν","severity":"info","text":"The passage distinguishes two penalties: deposition (καθῄρησαν) for some bishops and excommunication (ἀκοινωνήτους πεποιήκασιν) for others, reflecting a graded disciplinary response by the synod.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀνῆλθον παρὰ τὸν ἀσεβέστατον Αὔγουστον Κωνστάντιον","severity":"info","text":"The synod's decision to report directly to Emperor Constantius, whom Athanasius calls 'most impious,' marks the end of the Seleucia synod and sets the stage for the subsequent imperial intervention.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκοινωνήτους","severity":"info","text":"ἀκοινωνήτους means 'excommunicate' or 'deprived of communion,' a formal ecclesiastical penalty that excluded the named bishops from Eucharistic fellowship until they cleared themselves of charges.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αὔγαρον","severity":"caution","text":"The name 'Augarus' (Αὔγαρον) is likely a variant of 'Abgar' or 'Agbarus,' a common Syriac name; its exact identification among the excommunicated bishops is uncertain.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]}],"ambiguities":["The list of deposed and excommunicated bishops may contain textual variants in manuscript transmission; the precise identity of some names (e.g., Augarus, Basiliscus) is uncertain."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Τίς τοίνυν οὐκ ἂν ἀποδέξαιτο μὲν τὴν εὐλάβειαν τῶν ἐν τῇ Ἀριμίνῳ συνόδῳ συνελθόντων ἐπισκόπων; οἳ τοσοῦτον κάματον ὁδοῦ καὶ θαλάττης κινδύνους ὑπέμειναν, ἵνα τοὺς μὲν φρονοῦντας τὰ Ἀρείου καθέλωσι, τοὺς δὲ τῶν πατέρων ὅρους ἀκεραίους φυλάξωσιν ὁσίως καὶ κανονικῶς τοῦτο βουλευσάμενοι. ἡγεῖτο γὰρ ἕκαστος αὐτῶν, εἰ λύσαιεν τὰ τῶν πρὸ αὐτῶν, πρόφασιν διδόναι τοῖς μετὰ ταῦτα, ὥστε λῦσαι τὰ παρ' αὐτῶν νῦν γινόμενα. τίς δὲ οὐκ ἂν καταγνοίη τῆς εὐχερείας τῶν περὶ Εὐδόξιον καὶ Ἀκάκιον, οἳ τὴν τῶν ἑαυτῶν πατέρων τιμὴν προπίνουσι τῇ πρὸς τοὺς Ἀρειομανίτας σπουδῇ καὶ χάριτι; ποία γὰρ πίστις τοῖς παρ' αὐτῶν γινομένοις, εἰ τὰ τῶν προτέρων καταλύεται; ἢ πῶς «πατέρας» ὀνομάζουσιν οὓς διεδέξαντο, ὧν αὐτοὶ τῆς γνώμης κατήγοροι γίνονται; μάλιστα δὲ Ἀκάκιος τί ἂν εἴποι πρὸς Εὐσέβιον τὸν ἑαυτοῦ διδάσκαλον, ὃς οὐ μόνον ὑπέγραψεν ἐν τῇ κατὰ Νίκαιαν συνόδῳ, ἀλλὰ γὰρ καὶ δι' ἐπιστολῆς ἐδήλωσε τοῖς ὑπ' αὐτὸν λαοῖς ταύτην εἶναι πίστιν ἀληθῆ τὴν ὁμολογηθεῖσαν ἐν τῇ κατὰ Νίκαιαν συνόδῳ; εἰ γὰρ καὶ ὡς ἠθέλησεν ἀπελογήσατο διὰ τῆς ἐπιστολῆς, ἀλλά γε τὰς λέξεις οὐκ ἠρνήσατο, ἀλλὰ καὶ κατηγόρησε τῶν Ἀρειανῶν ὅτι λέγοντες· «οὐκ ἦν πρὶν γεννηθῇ ὁ υἱὸς, οὐδὲ πρὸ Μαρίας αὐτὸν ἤθελον εἶναι». τί ἄρα καὶ διδάξουσι τοὺς λαοὺς τοὺς παρ' ἐκείνων διδαχθέντας; ὅτι ἐσφάλησαν οἱ πατέρες; καὶ πῶς αὐτοὶ πιστευθήσονται παρ' αὐτοῖς οὓς διδάσκουσι παρακούειν τῶν διδασκάλων; ποίοις δὲ ὄμμασιν ἐμβλέψονται καὶ τοῖς μνήμασι τῶν πατέρων οὓς ὀνομάζουσι νῦν αἱρετικούς;","english":"Who then would not approve the piety of the bishops who assembled at the synod of Ariminum? They endured such a labor of travel and dangers of the sea in order to depose those who held the views of Arius and to preserve the definitions of the fathers inviolate, having deliberated this piously and canonically. For each of them considered that if they dissolved the decrees of those before them, they would give pretext to those after them to dissolve what is now being established by themselves. And who would not condemn the levity of those around Eudoxius and Acacius, who pawn the honor of their own fathers for the zeal and favor shown to the Ariomaniacs? For what trust can be placed in what is done by them, if the decrees of their predecessors are overthrown? Or how can they call \"fathers\" those whom they have succeeded, when they themselves become accusers of their opinion? And especially, what could Acacius say to Eusebius, his own teacher, who not only subscribed at the synod of Nicaea but also declared by letter to the peoples under him that this faith confessed at the synod of Nicaea is the true faith? For even if he made a defense in his letter as he wished, he did not deny the expressions, but even accused the Arians because they said, \"The Son was not before he was begotten, nor did they wish him to exist before Mary.\" What then will they teach the peoples who were taught by those men? That the fathers were mistaken? And how will they themselves be trusted by those whom they teach to disobey their teachers? And with what eyes will they look upon the tombs of the fathers whom they now call heretics?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν εὐλάβειαν","severity":"info","text":"εὐλάβεια here denotes pious reverence or scrupulous orthodoxy, not mere caution; Athanasius contrasts the bishops' devout adherence to Nicaea with the levity of their opponents.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προπίνουσι","severity":"info","text":"προπίνουσι (lit. 'drink to' or 'pledge') is a vivid metaphor: Acacius and Eudoxius 'pawn' or 'sacrifice' their fathers' honor as if offering a toast to the Ariomaniacs.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἦν πρὶν γεννηθῇ ὁ υἱὸς","severity":"info","text":"This phrase echoes Arian slogans condemned at Nicaea; Athanasius cites Eusebius of Caesarea's own letter accusing Arians of denying the Son's pre-existence, a key point in the Nicene controversy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐσέβιον τὸν ἑαυτοῦ διδάσκαλον","severity":"info","text":"Eusebius of Caesarea, Acacius's teacher, signed Nicaea but later equivocated; Athanasius uses his authority to embarrass Acacius, who succeeded him and now opposes the Nicene creed.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τίς τοίνυν ... τίς δὲ","severity":"info","text":"The passage opens with a balanced rhetorical pair: τίς ... οὐκ ἂν ἀποδέξαιτο (approval of Ariminum) and τίς δὲ οὐκ ἂν καταγνοίη (condemnation of Acacius's party), framing the contrast central to Athanasius's argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀρειομανίτας","severity":"info","text":"Ἀρειομανίτας ('Ariomaniacs') is a polemical coinage used by Athanasius and later orthodox writers to stigmatize Arians as mad; it became a standard epithet in anti-Arian literature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"τί δὲ τοὺς ἀπὸ Οὐαλεντίνου καὶ Φρυγίας καὶ Μανιχαίους διασύρουσι, τοὺς δὲ τὰ ὅμοια φθεγξαμένους, ὡς ὑπονοοῦσιν αὐτοί, «ἁγίους» ὀνομάζουσιν; ἢ πῶς αὐτοὶ ἔτι δύνανται εἶναι ἐπίσκοποι, εἰ παρ' αἱρετικῶν, ὡς αὐτοὶ διαβάλλουσι, κατεστάθησαν; εἰ δὲ καὶ κακῶς ἐφρόνησαν καὶ γράψαντες ἐπλάνησαν τὴν οἰκουμένην, παυθήτω τέλεον καὶ ἡ περὶ τούτων μνήμη. καὶ εἰ τὰ γράμματα αὐτῶν ἐκβάλλεται, ἐκβάλλετε ὑμεῖς ἀπελθόντες ἀπὸ τῶν κοιμητηρίων τὰ λείψανα τούτων, ἵνα γνῶσιν ἅπαντες ἐκείνους μὲν πλάνους, ὑμᾶς δὲ πατροκτόνους. Ὁ μὲν οὖν μακάριος ἀπόστολος ἀποδέχεται τοὺς Κορινθίους λέγων· «ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε», οὗτοι δὲ τοιαῦτα περὶ τῶν πρὸ αὐτῶν ἐνθυμούμενοι τἀναντία πάντως τοῖς λαοῖς καὶ εἰπεῖν τολμήσουσιν· «οὐκ ἐπαινοῦμεν ὑμᾶς μνημονεύοντας τῶν πατέρων, ἀλλ' ἀποδεχόμεθα μᾶλλον ὑμᾶς, ὅταν τὰς παραδόσεις αὐτῶν μὴ κατέχητε.» καὶ λοιπὸν διαβαλλέτωσαν τὴν ἑαυτῶν δυσγένειαν καὶ λεγέτωσαν· «ἡμεῖς οὐκ ἐξ εὐσεβῶν, ἀλλ' ἐξ αἱρετικῶν γεγόναμεν.» τοιαῦτα γὰρ ἁρμόζει λέγειν τοῖς, ὡς προεῖπον, προπίνουσι τὴν τῶν πατέρων τιμὴν καὶ τὴν ἑαυτῶν σωτηρίαν τῇ ἀρειανῇ αἱρέσει καὶ μὴ φοβουμένοις ἀκοῦσαι τὸ ἐν τῇ θείᾳ παροιμίᾳ γεγραμμένον «ἔκγονον κακὸν πατέρα καταρᾶται» καὶ τὴν ἐν τῷ νόμῳ κατὰ τῶν τοιούτων κειμένην ἀπειλήν. ἐκεῖνοι μὲν οὖν διὰ τὴν ὑπὲρ τῆς αἱρέσεως σπουδὴν τοιοῦτον φιλόνεικον ἐσχήκασι καὶ τὸ φρόνημα, ὑμεῖς δὲ μὴ διὰ τοῦτο ταραχθῆτε μηδὲ τὴν ἐκείνων τόλμαν ἀλήθειαν ἡγήσησθε.","english":"Why then do they denounce the followers of Valentinus, Phrygia, and the Manichaeans, yet call those who have uttered similar things, as they themselves suspect, \"saints\"? Or how can they themselves still be bishops, if they were appointed by heretics, as they themselves allege? And if they both thought wrongly and, by their writings, led the whole world astray, let even the memory of them be completely abolished. And if their writings are cast out, then go and cast out their remains from the cemeteries, so that all may know that those were deceivers, but you are parricides. Now the blessed apostle commends the Corinthians, saying, \"You remember everything I said, and you keep the traditions as I delivered them to you\"; but these men, thinking such things about those before them, will surely dare to say the opposite to the people: \"We do not praise you for remembering the fathers, but we rather approve you when you do not keep their traditions.\" And let them henceforth slander their own ignoble origin and say, \"We have come not from the pious, but from heretics.\" For such words are fitting for those who, as I said before, toast the honor of the fathers and their own salvation to the Arian heresy, and who do not fear to hear what is written in the divine proverb, \"A wicked offspring curses his father,\" and the threat laid down in the law against such persons. Those men, then, because of their zeal for the heresy, have shown such contentiousness and such a disposition; but do not be disturbed by this, nor consider their audacity to be the truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔκγονον κακὸν πατέρα καταρᾶται","severity":"info","text":"A proverb from the Greek Old Testament (Prov 11:29 LXX), cited to condemn those who dishonor their spiritual fathers.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις, οὕτω κατέχετε","severity":"info","text":"A paraphrase of 1 Cor 11:2, where Paul commends the Corinthians for preserving traditions; Athanasius contrasts this with the Arians' rejection of patristic tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντίνου καὶ Φρυγίας καὶ Μανιχαίους","severity":"info","text":"Valentinus (Gnostic teacher), the Phrygian heresy (likely Montanism), and Manichaeans are groups Athanasius says the Arians denounce, yet the Arians themselves utter similar doctrines.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ καὶ κακῶς ἐφρόνησαν ... παυθήτω τέλεον","severity":"info","text":"A rhetorical conditional: if the Arians were wrong, their memory should be erased; Athanasius then turns the argument against his opponents by demanding they remove the remains of heretical predecessors.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πατροκτόνους","severity":"info","text":"Athanasius calls his opponents 'parricides' for rejecting the fathers; this strong accusation reflects the polemical tone of the Arian controversy and the high stakes of conciliar authority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φρυγίας","severity":"caution","text":"The reference to 'Phrygia' likely denotes Montanism, but the text does not specify; the identification is standard in patristic heresiology but remains implicit.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Φρυγίας' could refer to Montanism or another Phrygian heresy; the context favors Montanism but is not explicit.","The exact scriptural source of 'ἔκγονον κακὸν πατέρα καταρᾶται' is Proverbs 11:29 LXX, but the citation is loose; the text does not name the book."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"καὶ γὰρ καὶ πρὸς ἑαυτοὺς ἀνθίστανται καὶ τῶν πατέρων ἀποστάντες μίαν οὐκ ἔχουσι τὴν γνώμην, ἀλλὰ ποικίλαις καὶ δια φόροις νήχονται μεταβολαῖς. καὶ πρὸς τὴν ἐν Νικαίᾳ σύνοδον ἐρίζοντες πολλὰς μὲν συνόδους πεποιήκασι καὶ αὐτοί, καθ' ἑκάστην δὲ πίστιν ἐκτιθέμενοι ἐν οὐδεμιᾷ μεμενήκασιν· ἀλλὰ καὶ οὐ παύσονταί γε ἀεὶ τοῦτο ποιοῦντες, ὅτι κακῶς ζητοῦντες οὐχ εὑρήσουσιν ἣν ἐμίσησαν σοφίαν. ὑπέταξα τοίνυν ἀναγκαίως ἀπὸ μέρους τά τε παρὰ\n\nἈρείου γραφέντα καὶ ὅσα συναγαγεῖν ἠδυνήθην ὧν ἐν διαφόροις οὗτοι συνόδοις ἐξέθεντο, ἵνα γνῶτε καὶ θαυμάσητε, τίνος ἕνεκα πρὸς οἰκουμενικὴν σύνοδον καὶ πρὸς τοὺς ἑαυτῶν πατέρας φιλονεικοῦντες οὐ καταδύονται. Ἄρειος καὶ οἱ σὺν αὐτῷ φρονήσαντες καὶ λέγοντες «ἐξ οὐκ ὄντων πεποίηκε τὸν υἱὸν ὁ θεὸς καὶ κέκληκεν ἑαυτῷ υἱόν, καὶ ἓν τῶν κτισμάτων ἐστὶν ὁ τοῦ θεοῦ λόγος, καὶ ἦν ποτε ὅτε οὐκ ἦν, τρεπτὸς δέ ἐστι δυνάμενος, ὅτε βούλεται, τραπῆναι» ἐξεβλήθησαν τῆς ἐκκλησίας παρὰ τοῦ μακαρίτου Ἀλεξάνδρου. ἀλλ' ἐκβληθεὶς καὶ ἐπιτριβεὶς Ἄρειος παρὰ τῶν περὶ Εὐσέβιον συνέθηκεν ἑαυτοῦ τὴν αἵρεσιν ἐν χάρτῃ καὶ ὡς ἐν «Θαλίᾳ» ζηλώσας οὐδένα τῶν φρονίμων, ἀλλὰ τὸν Αἰγύπτιον Σωσάτην ἐν τῷ ἤθει καὶ τῇ ἐκλύσει τοῦ μέλους γράφει μὲν πολλά, ἀπὸ μέρους δέ ἐστιν αὐτοῦ ταῦτα· Βλασφημίαι Ἀρείου Αὐτὸς γοῦν ὁ θεὸς καθό ἐστιν ἄρρητος ἅπασιν ὑπάρχει. ἴσον οὐδὲ ὅμοιον, οὐχ ὁμόδοξον ἔχει μόνος οὗτος. ἀγέννητον δὲ αὐτόν φαμεν διὰ τὸν τὴν φύσιν γεννητόν· τοῦτον ἄναρχον ἀνυμνοῦμεν διὰ τὸν ἀρχὴν ἔχοντα, ἀίδιον δὲ αὐτὸν σέβομεν διὰ τὸν ἐν χρόνοις γεγαότα.","english":"For they are at odds even with themselves, and having abandoned the fathers, they hold no single opinion, but are tossed about by various and diverse changes. And while contending against the council at Nicaea, they have themselves held many councils, and in each one they have set forth a creed, but have abided by none; and they will never cease doing this, because they seek wickedly and will not find the wisdom they have hated. I have therefore necessarily subjoined in part both the writings of Arius and all that I was able to gather of what these men have set forth in their various councils, so that you may know and marvel why, though they quarrel with an ecumenical council and with their own fathers, they do not sink. Arius and those who thought with him, saying, \"God made the Son from non-existence and called him Son to himself, and the Word of God is one of the creatures, and there was a time when he was not, and he is mutable, able to be changed when he wishes,\" were expelled from the Church by the blessed Alexander. But after being expelled and crushed, Arius, through those around Eusebius, compiled his heresy in a document, and as in the \"Thalia,\" emulating not any prudent man but the Egyptian Sotades in style and looseness of meter, he writes many things; but in part these are his: Blasphemies of Arius: God himself, as he is, is ineffable to all. He alone has no equal, no like, no one of the same opinion. And we call him unbegotten because of the one who is begotten in nature; we hymn him as without beginning because of the one who has a beginning; and we worship him as eternal because of the one who has come into being in time.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Θαλίᾳ","severity":"info","text":"The Thalia was a poetic work by Arius, now lost, known only through fragments cited by Athanasius. It employed a loose meter imitating the Egyptian poet Sotades, known for licentious verse.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγέννητον","severity":"info","text":"ἀγέννητον (ungenerated) is a key term in Arian controversy, distinguishing the Father as unoriginate from the Son as generated. Athanasius here cites Arius using it to stress the Father's unique status.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βλασφημίαι Ἀρείου","severity":"info","text":"The heading 'Blasphemies of Arius' marks a direct quotation from Arius' Thalia, embedded within Athanasius' narrative to contrast Arian teaching with Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σωσάτην","severity":"info","text":"Sotades was a Greek poet of the 3rd century BCE, known for obscene and metrically loose verse. Athanasius uses this comparison to discredit Arius' literary style and moral character.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐκτιθέμενοι πίστιν","severity":"info","text":"The phrase 'setting forth a creed' reflects the practice of conciliar creedal statements. Athanasius criticizes the Arians for issuing multiple creeds, a point later cited in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ μέρους","severity":"caution","text":"The phrase 'in part' (ἀπὸ μέρους) indicates Athanasius is selectively quoting Arius. The full Thalia is lost, so the fragmentary nature of the citation limits reconstruction of Arian thought.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ οὐκ ὄντων' may be read as 'from non-existence' or 'from things that are not'; the translation follows the former, reflecting Arian subordinationism.","The identity of 'the Egyptian Sotades' is ambiguous; Athanasius may conflate the poet with a later figure, but the reference is standardly to the Hellenistic poet."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ἀρχὴν τὸν υἱὸν ἔθηκε τῶν γενητῶν ὁ ἄναρχος καὶ ἤνεγκεν εἰς υἱὸν ἑαυτῷ τόνδε τεκνοποιήσας, ἴδιον οὐδὲν ἔχει τοῦ θεοῦ καθ' ὑπόστασιν ἰδιότητος, οὐδὲ γάρ ἐστιν ἴσος, ἀλλ' οὐδὲ ὁμοούσιος αὐτῷ. σοφὸς δέ ἐστιν ὁ θεός, ὅτι τῆς σοφίας διδάσκαλος αὐτός. ἱκανὴ δὲ ἀπόδειξις ὅτι ὁ θεὸς ἀόρατος ἅπασι, τοῖς τε διὰ υἱοῦ καὶ αὐτῷ τῷ υἱῷ ἀόρατος ὁ αὐτός. ῥητῶς δὲ λέξω, πῶς τῷ υἱῷ ὁρᾶται ὁ ἀόρατος· τῇ δυνάμει ᾗ δύναται ὁ θεὸς ἰδεῖν· ἰδίοις τε μέτροις ὑπομένει ὁ υἱὸς ἰδεῖν τὸν πατέρα, ὡς θέμις ἐστίν. ἤγουν τριάς ἐστι δόξαις οὐχ ὁμοίαις, ἀνεπίμικτοι ἑαυταῖς εἰσιν αἱ ὑποστάσεις αὐτῶν, μία τῆς μιᾶς ἐνδοξοτέρα δόξαις ἐπ' ἄπειρον. ξένος τοῦ υἱοῦ κατ' οὐσίαν ὁ πατήρ, ὅτι ἄναρχος ὑπάρχει. σύνες ὅτι ἡ μονὰς ἦν, ἡ δυὰς δὲ οὐκ ἦν, πρὶν ὑπάρξῃ. αὐτίκα γοῦν υἱοῦ μὴ ὄντος ὁ πατὴρ θεός ἐστι. λοιπὸν ὁ υἱὸς οὐκ ὢν (ὑπῆρξε δὲ θελήσει πατρῴᾳ) μονογενὴς θεός ἐστι καὶ ἑκατέρων ἀλλότριος οὗτος. ἡ σοφία σοφία ὑπῆρξε σοφοῦ θεοῦ θελήσει. ἐπινοεῖται γοῦν μυρίαις ὅσαις ἐπινοίαις πνεῦμα, δύναμις, σοφία, δόξα θεοῦ, ἀλήθειά τε καὶ εἰκὼν καὶ λόγος οὗτος. σύνες ὅτι καὶ ἀπαύγασμα καὶ φῶς ἐπινοεῖται. ἴσον μὲν τοῦ υἱοῦ γεννᾶν δυνατός ἐστιν ὁ κρείττων, διαφορώτερον δὲ ἢ κρείττονα ἢ μείζονα οὐχί. θεοῦ θελήσει ὁ υἱὸς ἡλίκος καὶ ὅσος ἐστίν, ἐξ ὅτε καὶ ἀφ' οὗ καὶ ἀπὸ τότε ἐκ τοῦ θεοῦ ὑπέστη, ἰσχυρὸς θεὸς ὢν τὸν κρείττονα ἐκ μέρους ὑμνεῖ. συνελόντι εἰπεῖν τῷ υἱῷ ὁ θεὸς ἄρρητος ὑπάρχει· ἔστι γὰρ ἑαυτῷ ὅ ἐστι τοῦτ' ἔστιν ἄλεκτος, ὥστε οὐδὲν τῶν λεγομένων κατά τε κατάληψιν συνίει ἐξειπεῖν ὁ υἱός.","english":"The beginningless one placed the Son as a beginning of generated things and brought him forth as a Son to himself, having made him a child, having nothing of God in respect of hypostatic property, for he is not equal, nor even consubstantial with him. God is wise, because he himself is the teacher of wisdom. A sufficient proof is that God is invisible to all, both to those through the Son and to the Son himself the same is invisible. I will state explicitly how the invisible is seen by the Son: by the power by which God is able to see; the Son endures to see the Father by his own measures, as is fitting. That is, the Trinity is in doxai not alike, their hypostases are unmixed with each other, one more glorious than the other in doxai to infinity. The Father is foreign to the Son in essence, because he exists without beginning. Understand that the monad existed, but the dyad did not exist before it came to be. Immediately, then, when the Son was not, the Father is God. Therefore the Son, not being (but he came to be by the Father's will), is a monogenes God and is alien to both. Wisdom existed as wisdom of a wise God by will. He is conceived, then, in countless conceptions as spirit, power, wisdom, glory of God, and truth and image and word. Understand that he is conceived also as radiance and light. The superior one is able to beget a Son equal, but not one more different or superior or greater. By God's will the Son is as great and as much as he is, from when and from where and from then he subsisted from God, being a strong God, he praises the superior one in part. In summary, God is ineffable to the Son; for he is to himself what he is, that is, unspeakable, so that the Son understands none of the things said according to comprehension to express.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The denial that the Son is ὁμοούσιος (consubstantial) with the Father directly contradicts the Nicene Creed (325). This passage thus represents an Arian or Heteroousian position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The phrase 'ἴδιον οὐδὲν ἔχει τοῦ θεοῦ καθ' ὑπόστασιν ἰδιότητος' uses ὑπόστασις in a technical sense, asserting that the Son shares no hypostatic property with the Father, a key point in fourth-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοφία","severity":"info","text":"The description of Wisdom as existing 'by will' of a wise God echoes Proverbs 8:22-31, where Wisdom is personified, but here it is used to subordinate the Son to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage reflects the theology of Aetius or Eunomius, who argued that the Son is unlike the Father in essence (ἀνόμοιος). The work De synodis is Athanasius' polemic against such views.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous block of reported Arian argument, marked by the first-person 'ῥητῶς δὲ λέξω' ('I will state explicitly'), which Athanasius attributes to his opponents.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δόξαις","severity":"caution","text":"The term δόξαις (doxai) is ambiguous: it may mean 'glories' or 'opinions'. The translation 'doxai' leaves the sense open; the context suggests 'glories' as a qualitative attribute of the hypostases.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δόξαις οὐχ ὁμοίαις' could be read as 'glories not alike' or 'opinions not alike'; the former is preferred given the theological context of graded glory.","The clause 'ἴσον μὲν τοῦ υἱοῦ γεννᾶν δυνατός ἐστιν ὁ κρείττων' is syntactically ambiguous: it may mean 'the superior one is able to beget a son equal (to himself)' or 'to beget a son equal (to the Son)'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ἀδύνατα γὰρ αὐτῷ τὸν πατέρα τε ἐξιχνιάσει, ὅς ἐστιν ἐφ' ἑαυτοῦ. αὐτὸς γὰρ ὁ υἱὸς τὴν ἑαυτοῦ οὐσίαν οὐκ οἶδεν, υἱὸς γὰρ ὢν θελήσει πατρὸς ὑπῆρξεν ἀληθῶς. τίς γοῦν λόγος συγχωρεῖ τὸν ἐκ πατρὸς ὄντα αὐτὸν τὸν γεννήσαντα γνῶναι ἐν καταλήψει; δῆλον γὰρ ὅτι τὸ ἀρχὴν ἔχον, τὸν ἄναρχον, ὡς ἔστιν, ἐμπερινοῆσαι ἢ ἐμπεριδράξασθαι οὐχ οἷόν τέ ἐστιν. Ἃ δὲ καὶ δι' ἐπιστολῆς ἔγραψαν πρὸς τὸν μακαρίτην Ἀλέξανδρον τὸν ἐπίσκοπον, ἔστι ταῦτα· Μακαρίῳ πάπᾳ καὶ ἐπισκόπῳ ἡμῶν Ἀλεξάνδρῳ οἱ πρεσβύτεροι καὶ οἱ διάκονοι ἐν κυρίῳ χαίρειν. Ἡ πίστις ἡμῶν ἡ ἐκ προγόνων, ἣν καὶ ἀπὸ σοῦ μεμαθήκαμεν, μακάριε πάπα, ἔστιν αὕτη· οἴδαμεν ἕνα θεόν, μόνον ἀγέννητον, μόνον ἀίδιον, μόνον ἄναρχον, μόνον ἀληθινόν, μόνον ἀθανασίαν ἔχοντα, μόνον σοφόν, μόνον ἀγαθόν, μόνον δυνάστην, πάντων κριτήν, διοικητήν, οἰκονόμον, ἄτρεπτον καὶ ἀναλλοίωτον, δίκαιον καὶ ἀγαθόν, νόμου καὶ προφητῶν καὶ καινῆς διαθήκης τοῦτον θεὸν γεννήσαντα υἱὸν μονογενῆ πρὸ χρόνων αἰωνίων, «δι' οὗ καὶ τοὺς αἰῶνας καὶ τὰ ὅλα πεποίηκε», γεννήσαντα δὲ οὐ δοκήσει, ἀλλὰ ἀληθείᾳ· ὑποστήσαντα ἰδίῳ θελήματι ἄτρεπτον καὶ ἀναλλοίωτον κτίσμα τοῦ θεοῦ τέλειον, ἀλλ' οὐχ ὡς ἓν τῶν κτισμάτων· γέννημα, ἀλλ' οὐχ ὡς ἓν τῶν","english":"It is impossible for him to fathom the Father, who is by himself. For the Son himself does not know his own essence, for being a Son he truly came into existence by the will of the Father. What reason, then, permits that he who is from the Father should know the one who begot him by comprehension? For it is clear that that which has a beginning cannot conceive of or grasp the beginningless one as he is. And what they wrote by letter to the blessed Alexander the bishop is this: To the blessed pope and bishop Alexander, the presbyters and deacons in the Lord send greetings. Our faith, which is from our ancestors and which we also learned from you, blessed pope, is this: We know one God, alone unbegotten, alone eternal, alone without beginning, alone true, alone possessing immortality, alone wise, alone good, alone powerful, judge of all, governor, steward, unchangeable and immutable, just and good, who is this God of the law and the prophets and the new covenant, who begot a Son only-begotten before eternal times, \"through whom he also made the ages and all things,\" begetting him not in semblance but in truth; having brought him forth by his own will, an unchangeable and immutable creation of God, perfect, but not as one of the creatures; an offspring, but not as one of the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν πατέρα τε ἐξιχνιάσει","severity":"info","text":"The verb ἐξιχνιάζω means 'to track out' or 'fathom'; here it denies the Son's ability to comprehend the Father's essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγέννητον","severity":"info","text":"ἀγέννητος ('unbegotten') is a key term in the Arian controversy, distinguishing the Father as not having been generated, in contrast to the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι' οὗ καὶ τοὺς αἰῶνας καὶ τὰ ὅλα πεποίηκε","severity":"info","text":"This phrase echoes Proverbs 8:27 LXX, where Wisdom is said to have been created 'before the ages' and to have assisted in creation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀλέξανδρον τὸν ἐπίσκοπον","severity":"info","text":"Alexander was bishop of Alexandria from 313 to 326, a key figure in the early Arian controversy; the letter cited is likely from Arian presbyters to him.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἃ δὲ καὶ δι' ἐπιστολῆς ἔγραψαν","severity":"info","text":"This phrase marks a transition from Athanasius's own argument to a quotation of an Arian letter, a common polemical device in his works.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γέννημα, ἀλλ' οὐχ ὡς ἓν τῶν","severity":"caution","text":"The text breaks off mid-sentence; the original likely continued with 'κτισμάτων' or similar, but the manuscript is incomplete here.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a quotation of an Arian letter; the exact boundaries of the quotation are not marked in the Greek, but the shift in voice is clear from the context.","The phrase 'γέννημα, ἀλλ' οὐχ ὡς ἓν τῶν' is incomplete; the intended contrast is likely with 'κτισμάτων' (creatures), but the text is truncated."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"γεγεννημένων, οὐδ' ὡς Οὐαλεντῖνος προβολὴν τὸ γέννημα τοῦ πατρὸς ἐδογμάτισεν, οὐδ' ὡς Μανιχαῖος μέρος ὁμοούσιον τοῦ πατρὸς τὸ γέννημα εἰσηγήσατο, οὐδ' ὡς Σαβέλλιος τὴν μονάδα διαιρῶν υἱοπάτορα εἶπεν, οὐδ' ὡς Ἱέρακας λύχνον ἀπὸ λύχνου ἢ ὡς λαμπάδα εἰς δύο, οὐδὲ τὸν ὄντα πρότερον ὕστερον γεννηθέντα ἢ ἐπικτισθέντα εἰς υἱόν, ὡς καὶ σὺ αὐτός, μακάριε πάπα, κατὰ μέσην τὴν ἐκκλησίαν καὶ ἐν συνεδρίῳ πλειστάκις τοὺς ταῦτα εἰσηγησαμένους ἀπηγόρευσας, ἀλλ' ὥς φαμεν θελήματι τοῦ θεοῦ πρὸ χρόνων καὶ πρὸ αἰώνων κτισθέντα καὶ τὸ ζῆν καὶ τὸ εἶναι παρὰ τοῦ πατρὸς εἰληφότα καὶ τὰς δόξας, συνυποστήσαντος αὐτῷ τοῦ πατρός. οὐ γὰρ ὁ πατὴρ δοὺς αὐτῷ πάντων τὴν κληρονομίαν ἐστέρησεν ἑαυτὸν ὧν ἀγεννήτως ἔχει ἐν ἑαυτῷ· πηγὴ γάρ ἐστι πάντων. ὥστε τρεῖς εἰσιν ὑποστάσεις. καὶ ὁ μὲν θεὸς αἴτιος τῶν πάντων τυγχάνων ἔστιν ἄναρχος μονώτατος, ὁ δὲ υἱὸς ἀχρόνως γεννηθεὶς ὑπὸ τοῦ πατρὸς καὶ πρὸ αἰώνων κτισθεὶς καὶ θεμελιωθεὶς οὐκ ἦν πρὸ τοῦ γεννηθῆναι, ἀλλὰ ἀχρόνως πρὸ πάντων γεννηθεὶς μόνος ὑπὸ τοῦ πατρὸς ὑπέστη. οὐδὲ γάρ ἐστιν ἀίδιος ἢ συναίδιος ἢ συναγέννητος τῷ πατρί, οὐδὲ ἅμα τῷ πατρὶ τὸ εἶναι ἔχει, ὥς τινες λέγουσι τὰ πρός τι δύο ἀγεννήτους ἀρχὰς εἰσηγούμενοι, ἀλλ' ὡς μονὰς καὶ ἀρχὴ πάντων, οὕτως ὁ θεὸς πρὸ πάντων ἐστί. διὸ καὶ πρὸ τοῦ υἱοῦ ἔστιν, ὡς καὶ παρὰ σοῦ μεμαθήκαμεν κατὰ μέσην τὴν ἐκκλησίαν κηρύξαντος. καθὸ οὖν παρὰ τοῦ θεοῦ τὸ εἶναι ἔχει καὶ τὰς δόξας καὶ τὸ ζῆν καὶ τὰ πάντα αὐτῷ παρεδόθη, κατὰ τοῦτο ἀρχὴ αὐτοῦ ἐστιν ὁ θεός. ἄρχει γὰρ αὐτοῦ ὡς θεὸς αὐτοῦ καὶ πρὸ αὐτοῦ ὤν.","english":"of those who have been begotten, nor as Valentinus dogmatized the offspring as a projection of the father, nor as Manichaeus introduced the offspring as a consubstantial part of the father, nor as Sabellius, dividing the monad, spoke of a son-father, nor as Hieracas, like a lamp from a lamp or as a torch into two, nor the one who previously existed later being born or being created additionally as a son, as you yourself, blessed pope, in the middle of the church and in council many times forbade those who introduced these things, but as we say, by the will of God before times and before ages having been created and having received life and existence from the father and the glories, the father having co-established with him. For the father, having given him the inheritance of all things, did not deprive himself of those things which he has unbegottenly in himself; for he is the source of all things. So there are three hypostases. And God, being the cause of all things, is without beginning, most alone, while the Son, having been born timelessly by the father and before ages created and founded, did not exist before being born, but having been born timelessly before all things alone by the father, he subsisted. For he is not eternal or coeternal or co-unbegotten with the father, nor does he have existence simultaneously with the father, as some say, introducing two unbegotten principles as relatives, but as a monad and beginning of all things, so God is before all things. Therefore he is also before the Son, as we have learned from you, having proclaimed in the middle of the church. So then, since he has existence from God and the glories and life and all things were delivered to him, according to this God is his beginning. For he rules over him as his God and being before him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεις","severity":"info","text":"The term 'hypostases' here denotes three distinct subsistent realities, a key concept in the pro-Nicene polemic against Sabellianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Valentinus, Manichaeus, Sabellius, Hieracas","severity":"info","text":"The passage lists heretical teachers: Valentinus (Gnostic projection), Manichaeus (consubstantial part), Sabellius (modalist son-father), Hieracas (lamp analogy). These are standard anti-heretical topoi in Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐδ' ὡς ... ἀλλ' ὥς","severity":"info","text":"The passage uses a series of negations (οὐδ' ὡς) to reject heretical models, then a positive statement (ἀλλ' ὥς) to affirm the Son's creation by the Father's will before time.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μακάριε πάπα","severity":"info","text":"The address 'blessed pope' likely refers to a bishop (possibly Liberius of Rome or another) who had condemned the mentioned heresies in council, reflecting the text's conciliar context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδὲ γάρ ἐστιν ἀίδιος ἢ συναίδιος","severity":"caution","text":"The denial that the Son is 'eternal or coeternal' with the Father appears to contradict later Nicene orthodoxy; this may reflect a subordinationist strand or a rhetorical emphasis on the Father's uniqueness.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"πηγὴ γάρ ἐστι πάντων","severity":"info","text":"The image of the Father as 'source of all things' parallels similar language in Origen and later pro-Nicene authors, emphasizing the Father's role as origin without diminution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blessed pope' addressed is not specified in the text; it may be a contemporary bishop such as Liberius of Rome or a local figure.","The phrase 'οὐδὲ γάρ ἐστιν ἀίδιος ἢ συναίδιος' could be interpreted as a denial of coeternity in a strict sense or as a rhetorical exaggeration; the intended nuance is debated."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"εἰ δὲ τὸ «ἐξ αὐτοῦ» καὶ τὸ «ἐκ γαστρὸς» καὶ τὸ «ἐκ τοῦ πατρὸς ἐξῆλθον καὶ ἥκω» ὡς μέρος αὐτοῦ ὁμοουσίου καὶ ὡς προβολὴ ὑπό τινων νοεῖται, σύν θετος ἔσται ὁ πατὴρ καὶ διαιρετὸς καὶ τρεπτὸς καὶ σῶμα κατ' αὐτοὺς καὶ τὸ ὅσον ἐπ' αὐτοῖς τὰ ἀκόλουθα σώματι πάσχων ὁ ἀσώματος θεός. Ταῦτα ἀπὸ μέρους ὧν ἤμεσαν ἐκ τῆς ἑαυτῶν αἱρετικῆς καρδίας οἱ περὶ Ἄρειον ἐστί· πρὸ δὲ τοῦ γενέσθαι τὴν ἐν Νικαίᾳ σύνοδον ἔγραψαν καὶ οἱ περὶ Εὐσέβιον Νάρ κισσόν τε καὶ Πατρόφιλον καὶ Μάριν Παυλῖνόν τε καὶ Θεόδοτον καὶ Ἀθανάσιον τὸν ἀπὸ Ναζαρβῶν τὰ ὅμοια αὐτοῖς. καὶ ὁ μὲν ἀπὸ τῆς Νικομηδείας Εὐσέβιος κατὰ περιττὸν ἔγραψεν Ἀρείῳ ὅτι «καλῶς φρονῶν εὔχου πάντας οὕτως φρονεῖν· παντὶ γὰρ» δῆλόν ἐστιν ὅτι τὸ πεποιημένον οὐκ ἦν πρὶν γενέσθαι. τὸ γενόμενον δὲ ἀρχὴν ἔχει τοῦ «εἶναι»· ὁ δὲ ἀπὸ Καισαρείας τῆς Παλαιστίνης Εὐσέβιος γράφων πρὸς Εὐφρατίωνα τὸν ἐπίσκοπον οὐκ ἐφοβήθη φανερῶς εἰπεῖν ὅτι «ὁ Χριστὸς οὐκ ἔστιν ἀληθινὸς θεός». καὶ Ἀθανάσιος δὲ ὁ ἀπὸ Ναζαρβῶν ἔτι γυμνότερον ἀπεκάλυπτε τὴν αἵρεσιν ἕνα τῶν ἑκατὸν προβάτων λέγων εἶναι τὸν υἱὸν τοῦ θεοῦ. γράφων γὰρ πρὸς Ἀλέξανδρον τὸν ἐπίσκοπον ἀπετόλμησεν οὕτως εἰπεῖν· «τί μέμφῃ τοῖς περὶ Ἄρειον, εἰ λέγουσιν· ἐξ οὐκ»ὄντων κτίσμα πεποίηται ὁ υἱὸς τοῦ θεοῦ καὶ ἓν τῶν πάντων ἐστίν; ἐν ἑκατὸν γὰρ προ «βάτοις παραβαλλομένων πάντων τῶν πεποιημένων εἷς ἐστι καὶ ὁ υἱὸς ἐξ αὐτῶν. εἰ μὲν»οὖν τὰ ἑκατὸν οὐκ ἔστι κτίσματα καὶ γενητὰ ἢ ἔνι πλέον τι τῶν ἑκατόν, δηλονότι μηδὲ «ὁ υἱὸς ἔστω κτίσμα καὶ εἷς τῶν πάντων.","english":"If the phrases \"from him\" and \"from the womb\" and \"I came forth and have come from the father\" are understood by some as a part of him that is consubstantial and as a projection, then the father will be composite and divisible and changeable and a body according to them, and as far as it depends on them, the incorporeal God will suffer the consequences proper to a body. These things, which those around Arius have vomited from their heretical heart, are from a part; and before the council at Nicaea took place, those around Eusebius, Narcissus, Patrophilus, Marinus, Paulinus, Theodotus, and Athanasius from Nazarba wrote things similar to theirs. And Eusebius of Nicomedia wrote superfluously to Arius that \"thinking rightly, pray that all think thus; for it is evident to all that what has been made did not exist before coming to be. What has come to be has a beginning of 'being'.\" And Eusebius of Caesarea in Palestine, writing to Euphration the bishop, was not afraid to say openly that \"Christ is not true God.\" And Athanasius from Nazarba revealed the heresy even more nakedly, saying that the Son of God is one of a hundred sheep. For writing to Alexander the bishop, he dared to speak thus: \"Why do you blame those around Arius, if they say that the Son of God is a creature made from non-existent things and is one of all? For among a hundred sheep, with all created things being compared, the Son is one of them. If, then, the hundred are not creatures and generated things, or if there is something more than the hundred, evidently the Son is not a creature and one of all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σύνθετος","severity":"info","text":"The Greek term σύνθετος (composite) is used to argue that if the Son is a part or projection of the Father, then the Father becomes composite, divisible, and changeable, which is incompatible with divine simplicity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ Ἄρειον","severity":"info","text":"The phrase 'those around Arius' refers to the followers of Arius, whose teachings were condemned at the First Council of Nicaea (325). The passage cites pre-Nicene writings by Eusebius of Nicomedia and others to show continuity of Arian ideas.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ γαστρὸς","severity":"info","text":"The phrase 'from the womb' (ἐκ γαστρὸς) echoes biblical language (e.g., Job 1:21, Psalm 22:10 LXX) but is used here to critique heretical interpretations that imply a material or partitive generation of the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀθανάσιος ὁ ἀπὸ Ναζαρβῶν","severity":"caution","text":"This Athanasius from Nazarba is a different figure from Athanasius of Alexandria, the author. The text quotes him as saying the Son is 'one of a hundred sheep,' a crude subordinationist view. The identity of this bishop is obscure.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ δὲ τοῦ γενέσθαι τὴν ἐν Νικαίᾳ σύνοδον","severity":"info","text":"This phrase marks a chronological shift, contrasting pre-Nicene writings with the post-Nicene context. It structures the argument by showing that the heretical views predate the council's condemnation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤμεσαν","severity":"caution","text":"The verb ἤμεσαν (they vomited) is a strong polemical term, typical of Athanasius' rhetorical style. It indicates the author's hostile stance toward Arian teachings and should be read as part of the polemic, not neutral description.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Athanasius from Nazarba' is uncertain; he is not the author but a different figure. The phrase 'one of a hundred sheep' may be a paraphrase or direct quotation; the exact source is lost."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"εἰ δὲ τὰ ἑκατὸν πάντα γενητὰ καὶ οὐδέν ἐστιν ἐκτὸς» τῶν ἑκατὸν πλὴν μόνου τοῦ θεοῦ, τί ἄτοπον λέγουσιν οἱ περὶ Ἄρειον, εἰ ἓν ἐν τοῖς ἑκατὸν «περιλαβόντες καὶ ἀριθμοῦντες τὸν Χριστὸν ἕνα τῶν πάντων αὐτὸν εἰρήκασι»; Γεώργιος δὲ ὁ νῦν ἐν Λαοδικείᾳ, πρεσβύτερος ὢν τότε τῆς Ἀλεξανδρείας καὶ ἐν Ἀντιοχείᾳ διατρίβων, πρὸς μὲν Ἀλέξανδρον τὸν ἐπίσκοπον ἔγραφεν ὅτι· «μὴ μέμφου τοῖς περὶ Ἄρειον,» εἰ λέγουσιν· ἦν ποτε, ὅτε οὐκ ἦν ὁ υἱὸς τοῦ θεοῦ. καὶ γὰρ ὁ Ἡσαίας υἱὸς γέγονεν Ἀμώς, «καὶ ὅμως ὁ μὲν Ἀμὼς ἦν πρὸ τοῦ γενέσθαι τὸν Ἡσαίαν, ὁ δὲ Ἡσαίας οὐκ ἦν πρότερον,17.6» ἀλλὰ μετὰ ταῦτα γέγονε. πρὸς δὲ τοὺς Ἀρειανοὺς ἔγραφε· «τί μέμφεσθε Ἀλεξάνδρῳ» τῷ πάπᾳ λέγοντι ἐκ τοῦ πατρὸς τὸν υἱόν; καὶ γὰρ καὶ ὑμεῖς μὴ φοβηθῆτε εἰπεῖν καὶ ἐκ τοῦ θεοῦ τὸν υἱόν. εἰ\n\nγὰρ ὁ ἀπόστολος ἔγραψε· «τὰ δὲ πάντα ἐκ τοῦ θεοῦ», καὶ ἔστι δῆλον «ἐξ οὐκ ὄντων πεποιῆσθαι τὰ πάντα, ἔστι δὲ καὶ ὁ υἱὸς κτίσμα καὶ τῶν πεποιημένων εἷς. λεχ 17.7» θείη ἂν καὶ ὁ υἱὸς ἐκ τοῦ θεοῦ οὕτως, ὥσπερ καὶ τὰ πάντα λέγεται ἐκ τοῦ θεοῦ. ἐξ ἐκείνου γοῦν ἔμαθον οἱ τὰ Ἀρείου φρονοῦντες ὑποκρίνεσθαι τὴν λέξιν τὴν «ἐκ τοῦ θεοῦ», καὶ λέγειν μὲν τὴν λέξιν, μὴ φρονεῖν δὲ καλῶς. αὐτὸς δὲ ὁ Γεώργιος καθῃρέθη ὑπὸ Ἀλεξάνδρου καὶ δι' ἄλλα μέν, ὅτι δὲ καὶ ἀσεβὴς ἐφάνη· πρεσβύτερος γὰρ ἦν αὐτός, καθὰ προ είρηται.","english":"If all the hundred are created and nothing is outside the hundred except God alone, what absurdity do the followers of Arius speak, if they include and count Christ among the hundred, saying he is one of all? George, now in Laodicea, who was then a presbyter of Alexandria and residing in Antioch, wrote to Alexander the bishop: \"Do not blame the followers of Arius,\" if they say: there was once when the Son of God was not. For Isaiah became the son of Amos, \"and yet Amos was before Isaiah came to be, while Isaiah was not earlier,\" but came to be afterward. And to the Arians he wrote: \"Why do you blame Alexander\" the pope for saying the Son is from the Father? For you also should not fear to say the Son is from God. For if the apostle wrote: \"All things are from God,\" and it is clear \"that all things have been made from non-being, and the Son is also a creature and one of the created things,\" then the Son could be said to be from God in the same way as all things are said to be from God. From him, then, those who hold the views of Arius learned to feign the phrase \"from God,\" and to say the phrase but not to think rightly. George himself was deposed by Alexander, both for other reasons and because he appeared impious; for he was a presbyter himself, as has been said before.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Γεώργιος","severity":"info","text":"George of Laodicea, a presbyter of Alexandria, later bishop of Laodicea, was a controversial figure who corresponded with Alexander of Alexandria and the Arians. His deposition by Alexander is noted here.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ δὲ πάντα ἐκ τοῦ θεοῦ","severity":"info","text":"This phrase echoes 1 Corinthians 8:6 or similar Pauline language, but the exact citation is not given. The argument uses it to equate the Son with created things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ τοῦ θεοῦ","severity":"info","text":"The phrase 'from God' is contested: Arians use it to imply the Son is a creature like all things, while orthodox use it to denote eternal generation. Athanasius accuses George of feigning the phrase.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Arian arguments, citing George's letters to Alexander and to the Arians, then concluding with George's deposition. It serves as an example of Arian misuse of language.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡσαίας υἱὸς γέγονεν Ἀμώς","severity":"caution","text":"The analogy of Isaiah as son of Amos is used to argue that the Son did not always exist. This is a weak analogy, as it confuses human generation with divine, and Athanasius likely intends to expose its absurdity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius here preserves a fragment of George's letter, showing how Arian arguments were transmitted and refuted. This passage is a key source for understanding the Arian controversy's rhetorical strategies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for 'all things are from God' is not specified; it may be a paraphrase. The identity of 'Alexander the pope' is ambiguous: likely Alexander of Alexandria, but could be another."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Καὶ ὅλως ἔγραφον οὗτοι τοιαῦτα ὡς ἕκαστον ἐρίζειν καὶ φιλοτιμεῖσθαι, τίς πλέον αὐξήσει τὴν ἀσέβειαν τῆς αἱρέσεως καὶ μᾶλλον αὐτὴν δείξει γυμνότερον. καὶ τὰς μὲν ἐπιστολὰς αὐτῶν οὐκ ἔσχον ἐν ἑτοίμῳ, ὥστε καὶ ἀποστεῖλαι, εἰ δ' οὖν, καὶ ἀντίγραφα καὶ αὐτῶν ὑμῖν ἔπεμψα ἄν, τοῦ δὲ κυρίου θέλοντος, ἐὰν εὐπορήσω καὶ τοῦτο ποιήσω. καὶ Ἀστέριος δέ τις ἀπὸ Καππαδοκίας, πολυκέφαλος σοφιστής, εἷς ὢν τῶν περὶ Εὐσέβιον, ἐπειδὴ θύσας ἐν τῷ προτέρῳ διωγμῷ τῷ κατὰ τὸν πάππον Κωνσταντίου οὐκ ἠδύνατο παρ' αὐτῶν εἰς κλῆρον προαχθῆναι, ποιεῖ μετὰ γνώμης τῶν περὶ Εὐσέβιον συνταγμάτιον, ὁποῖον μὲν ἤθελον αὐτοί, ἴσον δὲ τῷ τῆς θυσίας αὐτοῦ τολμήματι. ἐν γὰρ τούτῳ τὴν ἀκρίδα καὶ τὴν κάμπην τῷ Χριστῷ συγκρίνας, μᾶλλον δὲ προτιμήσας αὐτοῦ, καὶ λέγων ἄλλην εἶναι παρὰ τὸν Χριστὸν ἐν τῷ θεῷ σοφίαν τὴν τοῦ Χριστοῦ καὶ τοῦ κόσμου δημιουργικὴν περιήρχετο τὰς ἐν τῇ Συρίᾳ καὶ τὰς ἄλλας ἐκκλησίας κατὰ σύστασιν τῶν περὶ Εὐσέβιον, ἵνα ἅπαξ ἀρνεῖσθαι μελετήσας οὕτω καὶ νῦν θρασύνηται κατὰ τῆς ἀληθείας. ἐπέβαινεν οὖν εἰς τοὺς μὴ ἐξὸν αὐτῷ τόπους ὁ πάντα τολμηρός, καὶ εἰς τὸν τῶν κληρικῶν τόπον καθεζόμενος ἀνεγίνωσκε δημοσίᾳ τὸ συνταγμάτιον, καίτοι τῶν ἄλλων δυσανασχετούντων ἐπ' αὐτῷ. καὶ τὸ μὲν συνταγμάτιον διὰ πολλῶν ἐστι γεγραμμένον, μέρη δὲ αὐτοῦ ἐστι ταῦτα·","english":"And they wrote such things altogether, each striving and vying to see who could increase the impiety of the heresy and display it more nakedly. I did not have their letters at hand, so as to send them; otherwise, I would have sent you copies of them as well. But, if the Lord wills, should I obtain them, I will do this. And a certain Asterius from Cappadocia, a many-headed sophist, one of those around Eusebius, since he had sacrificed in the earlier persecution under Constantius’s grandfather and could not be advanced by them into the clergy, composed, with the agreement of those around Eusebius, a little treatise, of the sort they themselves wished, equal in audacity to his sacrifice. For in this treatise, comparing the locust and the caterpillar to Christ, or rather preferring them to him, and saying that there is another wisdom in God besides Christ, the creative wisdom of Christ and the world, he went about the churches in Syria and the others, at the instigation of those around Eusebius, so that, having once practiced denial, he might now be bold against the truth. So this utterly reckless man entered places not permitted to him, and sitting in the place of the clergy, he publicly read his little treatise, although the others were indignant at him. And the little treatise is written at length, but these are parts of it:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀστέριός τις ἀπὸ Καππαδοκίας, πολυκέφαλος σοφιστής","severity":"info","text":"Asterius the Sophist, a Cappadocian, was a prominent Arian thinker who had sacrificed during the persecution under Diocletian (Constantius’s grandfather). His nickname 'many-headed' likely alludes to his rhetorical versatility or to the Hydra myth.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνταγμάτιον","severity":"info","text":"A diminutive of σύνταγμα, 'treatise' or 'composition'; here used pejoratively to belittle Asterius’s work as a 'little treatise' or 'pamphlet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὴν ἀκρίδα καὶ τὴν κάμπην τῷ Χριστῷ συγκρίνας","severity":"info","text":"Asterius compared Christ to a locust and a caterpillar, or even preferred them to Christ. This is a rhetorical trope to diminish Christ’s status, consistent with Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄλλην εἶναι παρὰ τὸν Χριστὸν ἐν τῷ θεῷ σοφίαν","severity":"info","text":"Asterius posited a second wisdom in God distinct from Christ, a creative wisdom. This reflects a distinct Arian or Eusebian teaching separating the Logos from a higher divine Sophia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τὸ μὲν συνταγμάτιον διὰ πολλῶν ἐστι γεγραμμένον, μέρη δὲ αὐτοῦ ἐστι ταῦτα","severity":"info","text":"This sentence introduces a transition from narrative to quotation. Athanasius signals that he will now excerpt parts of Asterius’s treatise, marking a structural shift in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰς μὲν ἐπιστολὰς αὐτῶν οὐκ ἔσχον ἐν ἑτοίμῳ","severity":"caution","text":"Athanasius admits he did not have the heretics’ letters at hand to send copies. This may indicate a gap in his documentation or a rhetorical claim to authenticity; the reader should note the potential for selective reporting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those around Eusebius' is not specified; likely refers to Eusebius of Nicomedia and his circle.","The exact content of Asterius’s treatise is only partially quoted; Athanasius may be excerpting tendentiously."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"«οὐ γὰρ εἶπεν ὁ μακάριος Παῦλος Χριστὸν κηρύσσειν τὴν ἰδίαν αὐτοῦ» δύναμιν ἢ τὴν σοφίαν αὐτοῦ, τουτέστι τοῦ θεοῦ, ἀλλὰ δίχα τῆς προσθήκης «δύναμιν» θεοῦ καὶ θεοῦ σοφίαν, ἄλλην μὲν εἶναι τὴν ἰδίαν αὐτοῦ τοῦ θεοῦ δύναμιν, τὴν ἔμφυτον «αὐτῷ καὶ συνυπάρχουσαν αὐτῷ ἀγενήτως κηρύσσων, γεννητικὴν μὲν οὖσαν, δηλονότι «τοῦ Χριστοῦ, δημιουργικὴν δὲ τοῦ παντὸς κόσμου. περὶ ἧς ἐν τῇ πρὸς Ῥωμαίους » ἐπιστολῇ διδάσκων ἔλεγε· «τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται ἥ τε ἀίδιος αὐτοῦ δύναμις καὶ θειότης». ὥσπερ γὰρ τὴν εἰρημένην ἐν «ταυθοῖ θεότητα οὐκ ἄν τις φαίη Χριστὸν εἶναι, ἀλλ' αὐτὸν ὑπάρχειν τὸν πατέρα, οὕτως, οἶμαι, καὶ ἡ ἀίδιος αὐτοῦ δύναμις οὐχ ὁ μονογενὴς θεός, ἀλλ' ὁ γεννήσας ὑπάρχει πατήρ. ἄλλην δὲ δύναμιν καὶ σοφίαν διδάσκει θεοῦ τὴν διὰ τοῦ Χριστοῦ δεικνυμένην δηλονότι καὶ διὰ τῶν ἔργων αὐτῶν τῆς διακονίας αὐτοῦ γνωριζομένην. καὶ πάλιν· καίτοιγε ἡ μὲν ἀίδιος αὐτοῦ δύναμις καὶ σοφία, ἣν ἄναρχόν τε καὶ ἀγέννητον οἱ τῆς ἀληθείας ἀποφαίνονται λογισμοί, μία ἂν εἴη δήπουθεν καὶ ἡ αὐτή, πολλαὶ δὲ αἱ καθ' ἕκαστον ὑπ' αὐτοῦ κτισθεῖσαι, ὧν πρωτότοκος καὶ μονογενὴς ὁ Χριστός· πᾶσαί γε μὴν ὁμοίως εἰς τὸν κεκτημένον ἀνήρτηνται καὶ πᾶσαι αἱ δυνάμεις αὐτοῦ τοῦ κτίσαντος καὶ χρωμένου καλοῦνται δικαίως.","english":"For the blessed Paul did not say that Christ proclaims his own power or his own wisdom, that is, of God, but without the addition \"power\" of God and wisdom of God, proclaiming that there is one power of God, his own innate power coexisting with him ungenerately, which is generative, evidently, of Christ, and creative of the whole world. Concerning this, teaching in the Epistle to the Romans, he said: \"For his invisible things, from the creation of the world, are perceived by their works, and his eternal power and divinity are beheld.\" For just as one would not say that the aforementioned divinity is Christ, but that it is the Father himself, so, I think, his eternal power is not the only-begotten God, but the Father who begot him. And he teaches another power and wisdom of God, that which is shown through Christ, evidently, and made known through the works themselves of his ministry. And again: yet his eternal power and wisdom, which the reasonings of truth declare to be without beginning and unbegotten, would be one and the same, while many are those created by him individually, of which Christ is the firstborn and only-begotten; all of them alike are attached to the one who possesses them, and all the powers of the creator and user are rightly called his.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀγενήτως","severity":"info","text":"The adverb 'agennētōs' (ungenerately) is a key term in Arian debates, asserting that the Father's power coexists without being generated, contra the Son's generation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ πρὸς Ῥωμαίους ἐπιστολῇ","severity":"info","text":"The quotation 'τὰ γὰρ ἀόρατα αὐτοῦ... θειότης' is not a direct citation from the canonical Epistle to the Romans; it may be a paraphrase or from a variant text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀίδιος αὐτοῦ δύναμις","severity":"info","text":"The concept of an eternal, unbegotten power of God distinct from the Son reflects Athanasius's polemic against Asterius and Arian subordinationism, which posited a created Logos.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ πάλιν","severity":"info","text":"The phrase 'and again' marks a resumption of the argument, likely introducing a further citation or logical conclusion from Asterius's teaching.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρωτότοκος καὶ μονογενὴς ὁ Χριστός","severity":"caution","text":"Calling Christ 'firstborn and only-begotten' is paradoxical; Athanasius may be quoting Asterius's terminology to expose its inconsistency, or the text may be corrupt.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotation is uncertain; it may be a loose paraphrase or from a non-canonical text.","The phrase 'πρωτότοκος καὶ μονογενὴς' is ambiguous: it could be Asterius's own formulation or Athanasius's ironic summary."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"οἷον ὁ μὲν προφήτης «τὴν ἀκρίδα» δίκην τῶν ἀνθρωπίνων ἁμαρτημάτων θεήλατον γινομένην οὐ «δύναμιν» μόνον θεοῦ, ἀλλὰ καὶ «μεγάλην» φησὶν ὑπ' αὐτοῦ προσαγορεύεσθαι τοῦ θεοῦ, ὁ δέ γε μακάριος Δαυὶδ ἐν πλείοσι τῶν ψαλμῶν οὐκ ἀγγέλοις μόνον, ἀλλὰ καὶ «δυνάμεσιν» αἰνεῖν παρακελεύεται τὸν θεόν· καὶ πάσας γε ἐπὶ τὸν ὕμνον παρακαλῶν καὶ τὸ πλῆθος παρίστησι καὶ «λειτουργοὺς θεοῦ» καλεῖν οὐ παραιτεῖται καὶ ποιεῖν «αὐτοῦ τὸ θέλημα» διδάσκει. Τοιαῦτα τολμήσας κατὰ τοῦ σωτῆρος οὐκ ἠρκέσθη, ἀλλὰ καὶ πλέον ἐπεκτείνει τὰς βλασφημίας αὐτοῦ λέγων ὅτι εἷς τῶν πάντων ἐστὶν ὁ υἱός· «πρῶτον\n\nγάρ ἐστι τῶν γενη τῶν καὶ εἷς τῶν νοητῶν φύσεών ἐστι, καὶ ὥσπερ ἥλιος ἐν τοῖς βλεπομένοις εἷς μὲν ἔστι τῶν φαινομένων, λάμπει δὲ παντὶ τῷ κόσμῳ κατὰ πρόσταξιν τοῦ πεποιηκότος, οὕτως ὁ υἱὸς εἷς ὢν τῶν νοητῶν φύσεων φωτίζει καὶ λάμπει καὶ αὐτὸς πᾶσι τοῖς ἐν τῷ νοητῷ κόσμῳ». πάλιν τέ φησιν· «ἦν ποτε, ὅτε οὐκ ἦν» οὕτω γράφων· «καὶ πρὶν τῆς γενέσεως τοῦ υἱοῦ ὁ πατὴρ προυπάρχουσαν εἶχε τὴν τοῦ γεννᾶν ἐπιστήμην, ἐπεὶ καὶ ἰατρὸς πρὸ τοῦ ἰατρεύειν εἶχε τὴν τοῦ ἰατρεύειν ἐπιστήμην». καὶ πάλιν φησίν· «εὐεργετικῇ φιλοτιμίᾳ ἐκτίσθη ὁ υἱός, καὶ περιουσίᾳ δυνάμεως ἐποίησεν αὐτὸν ὁ πατήρ» καὶ πάλιν· «εἰ τὸ θέλειν τοῦ θεοῦ διὰ πάντων ἐφεξῆς τῶν ποιημάτων διελήλυθε, δηλονότι καὶ ὁ υἱὸς ποίημα ὢν βουλήσει γέγονε καὶ πεποίηται. » ταῦτα δὲ Ἀστέριος ἔγραφε μόνος, οἱ δὲ περὶ Εὐσέβιον ἐφρόνουν αὐτὰ κοινῇ μετ' αὐτοῦ.","english":"For example, the prophet says that the locust, as a divine punishment for human sins, is called not only \"power\" of God but also \"great\" by God himself. And the blessed David, in many of the psalms, commands not only angels but also \"powers\" to praise God; and calling upon all to hymn, he presents the multitude and does not refuse to call them \"ministers of God\" and teaches them to do \"his will.\" Having dared such things against the Savior, he was not satisfied, but extends his blasphemies further, saying that the Son is one of all things: \"For he is first among the generated and one of the intelligible natures, and just as the sun among visible things is one of the phenomena but shines upon the whole world by the command of its maker, so the Son, being one of the intelligible natures, illuminates and shines himself upon all in the intelligible world.\" Again he says: \"There was a time when he was not,\" writing thus: \"And before the generation of the Son, the Father pre-existed having the knowledge of begetting, since also a physician before healing had the knowledge of healing.\" And again he says: \"The Son was created by a beneficent ambition, and the Father made him by an abundance of power.\" And again: \"If the will of God has passed through all things in succession among the creations, clearly the Son, being a creation, has come to be and has been made by will.\" These things Asterius wrote alone, but those around Eusebius held them in common with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἷον ὁ μὲν προφήτης «τὴν ἀκρίδα»","severity":"info","text":"The prophet referred to is likely Joel (1:4; 2:25 LXX), where the locust plague is described as divine punishment. Athanasius uses this to contrast the scriptural use of 'power' with Asterius' misuse.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«δυνάμεσιν»","severity":"info","text":"The reference to David commanding 'powers' to praise God echoes Psalm 103:21 LXX (ἰσχὺν καὶ δυνάμεις), where 'powers' are angelic beings. Athanasius argues that such terms do not diminish divine unity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γενητῶν","severity":"info","text":"γενητῶν (genētōn) means 'generated things' or 'creatures'. Asterius uses it to classify the Son among created beings, a key Arian position that Athanasius refutes by insisting the Son is ungenerated.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀστέριος","severity":"info","text":"Asterius the Sophist (d. c. 341) was a prominent Arian theologian whose writings Athanasius quotes to expose heretical views. The 'those around Eusebius' refers to Eusebius of Nicomedia, a leading Arian bishop.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιαῦτα τολμήσας ... οὐκ ἠρκέσθη, ἀλλὰ καὶ πλέον ἐπεκτείνει","severity":"info","text":"This passage builds a cumulative argument: Athanasius first cites scriptural uses of 'power', then escalates to Asterius' direct quotations, showing a progression from misuse of terms to explicit subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"«ἦν ποτε, ὅτε οὐκ ἦν»","severity":"caution","text":"The phrase 'there was a time when he was not' is a classic Arian slogan. Athanasius attributes it to Asterius, but the exact wording may be paraphrased; the original context is lost. The citation is polemical, not verbatim.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in the first example is not explicitly named; it is inferred from the locust reference. The phrase 'those around Eusebius' may include multiple individuals, but only Eusebius of Nicomedia is clearly intended."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Ταῦτά ἐστιν ὑπὲρ ὧν ἀγωνίζονται, διὰ ταῦτα μάχονται πρὸς τὴν ἀρχαίαν σύνοδον, ὅτι μὴ τὰ ὅμοια αὐτῶν ἔγραψαν οἱ συνελθόντες ἐν αὐτῇ, ἀλλὰ μᾶλλον ἀνεθεμάτισαν τὴν ἀρειανὴν αἵρεσιν, ἣν ἐσπούδαζον οὗτοι συστῆσαι. διὰ τοῦτο καὶ Ἀστέριον τὸν θύσαντα, σοφιστὴν ὄντα, συνήγορον τῆς ἀσεβείας ἑαυτῶν προὐβάλλοντο, ἵνα μὴ φείδηται μήτε κατὰ τοῦ κυρίου φθέγγεσθαι μήτε τοὺς ἀκεραίους τῇ πιθανολογίᾳ πλανᾶν. καὶ ἠγνόησάν γε οἱ ἀμαθεῖς ὅτι καθ' ἑαυτῶν εἰργάζοντο τοῦτο. ἡ γὰρ δυσωδία τῆς εἰς τὰ εἴδωλα θυσίας τοῦ συνηγόρου ἔτι πλέον τὴν αἵρεσιν Χριστομάχον ἐδείκνυε. διὰ τοῦτο καὶ νῦν πάντα κινοῦσι καὶ θορυβοῦσι νομίζοντες ὅτι, κἂν πλείονας ἀποκτείνωσι καὶ συνόδους κατὰ μῆνα συγ κροτήσωσι, παύσεταί ποτε ἡ κατὰ τῆς ἀρειανῆς αἱρέσεως ἀπόφασις. ἐοίκασι δὲ πάλιν ἀγνοεῖν ἢ εἰδέναι μέν, ἀποπροσποιεῖσθαι δέ, ὅτι καὶ πρὸ τῆς Νικαίας ἡ αἵρεσις ἦν βδελυκτή, ὅτε ταύτην Ἀρτεμᾶς κατεβάλλετο καὶ πρὸ αὐτοῦ τὸ τοῦ Καιάφα καὶ τὸ τῶν τότε Φαρι σαίων συνέδριον. καὶ ἀεὶ δὲ τὸ χριστομάχον ἐργαστήριον βδελυκτόν ἐστι, καὶ οὐ παύ σεται τοῦ εἶναι μισητὸν ἐρασμίου ὄντος τοῦ κυριακοῦ ὀνόματος καὶ καμπτούσης πάσης τῆς κτίσεως τὰ γόνατα καὶ ἐξομολογουμένης «ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός. Πλὴν ὅτι συνόδους συνεχεῖς κατὰ τῆς οἰκουμενικῆς ποιοῦντες οὐδέπω κεκμήκασι. μετὰ γὰρ τὴν ἐν Νικαίᾳ σύνοδον οἱ περὶ Εὐσέβιον καθῃρέθησαν.","english":"These are the things for which they contend, for these reasons they fight against the ancient synod, because those who assembled in it did not write things similar to theirs, but rather anathematized the Arian heresy, which these men were eager to establish. For this reason they also put forward Asterius the sacrificer, a sophist, as an advocate of their impiety, so that he might spare neither speaking against the Lord nor deceiving the simple with plausible argument. And the ignorant failed to realize that they were working against themselves in this. For the foul stench of the advocate's sacrifice to idols showed the Christ-fighting heresy all the more. For this reason they now stir up everything and create turmoil, thinking that even if they kill more people and convene synods every month, the condemnation of the Arian heresy will someday cease. But they seem again either to be ignorant or, knowing, to pretend otherwise, that even before Nicaea the heresy was abominable, when Artemas was refuting it, and before him the council of Caiaphas and the Pharisees of that time. And the Christ-fighting workshop has always been abominable, and it will not cease to be hateful as long as the Lord's name is beloved and the whole creation bends its knees and confesses \"that Lord Jesus Christ is for the glory of God the Father.\" Yet, though they hold continuous synods against the ecumenical one, they have not yet grown weary. For after the synod at Nicaea, those around Eusebius were deposed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀστέριον τὸν θύσαντα","severity":"info","text":"Asterius the Sophist, who had sacrificed to idols during the persecution under Maximian, is here called 'the sacrificer' to highlight his apostasy and discredit his advocacy of Arianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρτεμᾶς","severity":"info","text":"Artemas (or Artemon) was a third-century adoptionist heretic, cited by Athanasius to show that anti-Trinitarian heresy predated Nicaea and was already refuted.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός","severity":"info","text":"This phrase echoes Philippians 2:11 (variant reading) and the confession of faith, asserting Christ's lordship to the glory of the Father, countering Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν ὅτι","severity":"info","text":"The particle 'πλὴν ὅτι' marks a concessive turn: despite the heretics' ignorance, they persist in convening synods, a rhetorical device to underscore their obstinacy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ περὶ Εὐσέβιον καθῃρέθησαν","severity":"info","text":"Eusebius of Nicomedia and his party were deposed after Nicaea (325) for Arian sympathies, but later reinstated; Athanasius here recalls their condemnation to argue the heresy was always rejected.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ τοῦ Καιάφα καὶ τὸ τῶν τότε Φαρισαίων συνέδριον","severity":"caution","text":"The reference to Caiaphas and the Pharisees is anachronistic as a 'synod'; Athanasius uses it typologically to equate Arian opposition with the Sanhedrin's condemnation of Christ, not as historical fact.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς δόξαν θεοῦ πατρός' may be a citation of a creedal formula or a loose scriptural echo; the exact source is uncertain.","The identity of 'Artemas' is ambiguous: some patristic sources distinguish Artemon from a later heretic; Athanasius likely conflates them."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ἀλλὰ μετὰ χρόνον ἐπι βάντες ἀναισχύντως ταῖς ἐκκλησίαις ἤρξαντο τοῖς μὲν ἀντιλέγουσιν αὐτοῖς ἐπισκόποις ἐπιβουλεύειν, ἀντὶ δὲ τούτων τοὺς τῆς αἱρέσεως ἑαυτῶν καθιστάνειν εἰς τὰς ἐκκλησίας, ἵν' ὅτε βούλονται ποιήσωσι τὰς συνόδους ἔχοντες τοὺς συντρέχοντας αὐτοῖς, οὓς ἐπίτηδες εἰς αὐτὸ τοῦτο προεχειρίσαντο. συνέρχονται τοίνυν ἐν Ἱερουσαλὴμ καὶ γράφουσι ταῦτα· Ἡ ἁγία σύνοδος ἡ ἐν Ἱεροσολύμοις θεοῦ χάριτι συναχθεῖσα τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ ἐν Ἀλεξανδρείᾳ καὶ τοῖς κατὰ πᾶσαν τὴν Αἴγυπτον καὶ Θηβαίδα καὶ Λιβύην καὶ Πεντάπολιν καὶ τοῖς κατὰ τὴν οἰκουμένην ἐπισκόποις καὶ πρεσβυτέροις καὶ διακόνοις ἐν κυρίῳ χαίρειν. Πᾶσι μὲν ἡμῖν τοῖς ἐπὶ τὸ αὐτὸ συνελθοῦσιν ἐξ ἐπαρχιῶν διαφόρων πρὸς τῇ μεγάλῃ πανηγύρει, ἣν ἐπὶ τῇ ἀφιερώσει τοῦ σωτηρίου μαρτυρίου σπουδῇ τοῦ θεοφιλεστάτου βασι λέως Κωνσταντίνου τῷ πάντων βασιλεῖ θεῷ καὶ τῷ Χριστῷ αὐτοῦ κατασκευασθέντος ἐπετελέσαμεν, πλείονα θυμηδίαν ἡ τοῦ Χριστοῦ χάρις παρέσχεν, ἣν ἐποίησεν αὐτός τε ὁ θεοφιλέστατος βασιλεὺς διὰ γραμμάτων οἰκείων τοῦθ', ὅπερ ἐχρῆν, παρορμήσας πάντα μὲν ἐξορίσαι τῆς ἐκκλησίας τοῦ θεοῦ φθόνον καὶ πᾶσαν μακρὰν ἀπελάσαι βασκανίαν, δι' ἧς τὰ τοῦ Χριστοῦ μέλη πάλαι πρότερον διειστήκει, ἡπλωμένῃ δὲ καὶ εἰρηναίᾳ ψυχῇ δέξασθαι τοὺς περὶ Ἄρειον, οὓς πρός τινα καιρὸν ὁ μισόκαλος φθόνος ἔξω γενέσθαι τῆς ἐκκλησίας εἰργάσατο. ἐμαρτύρει δὲ τοῖς ἀνδράσιν ὁ θεοφιλέστατος βασιλεὺς διὰ τῆς ἐπιστολῆς πίστεως ὀρθοτομίαν, ἣν παρ' αὐτῶν πυθόμενος αὐτός τε δι' ἑαυτοῦ παρὰ ζώσης φωνῆς αὐτῶν ἀκούσας ἀπεδέξατο","english":"But after a time, having grown shameless, they began to plot against the bishops who opposed them in the churches, and in their place to install those of their own heresy into the churches, so that whenever they wished they could hold synods, having those who concurred with them, whom they had deliberately chosen for this very purpose. So they assembled in Jerusalem and wrote these things: \"The holy synod gathered in Jerusalem by the grace of God to the church of God in Alexandria and to the bishops, presbyters, and deacons throughout all Egypt, the Thebaid, Libya, Pentapolis, and throughout the whole world, sends greetings in the Lord. To all of us who came together from various provinces for the great festival, which we celebrated for the dedication of the salvific martyrion built by the zeal of the most God-loving Emperor Constantine for the God of all and His Christ, the grace of Christ provided even greater joy, which the most God-loving Emperor himself brought about through his own letters, urging, as was necessary, that all envy be banished from the church of God and all malice be driven far away, through which the members of Christ had long before been divided, and that with a peaceful and open soul those around Arius be received, whom at a certain time malicious envy had caused to be outside the church. And the most God-loving Emperor testified through his letter to the orthodoxy of faith of these men, which, having learned from them and having himself heard from their living voice, he accepted.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἱερουσαλὴμ","severity":"info","text":"The synod in Jerusalem (ca. 335) was convened for the dedication of Constantine's Church of the Holy Sepulchre and was used by Arian sympathizers to reinstate Arius and his followers, as Athanasius recounts here.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωτηρίου μαρτυρίου","severity":"info","text":"The phrase 'salvific martyrion' refers to the Church of the Holy Sepulchre in Jerusalem, built by Constantine. 'Martyrion' denotes a church or shrine dedicated to a martyr or to the salvific work of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνέρχονται τοίνυν ἐν Ἱερουσαλὴμ καὶ γράφουσι ταῦτα","severity":"info","text":"This sentence marks a transition from Athanasius' narrative of Arian machinations to the direct quotation of the synodal letter from Jerusalem. The letter is presented as a primary source within the polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μετὰ χρόνον","severity":"info","text":"The phrase 'after a time' situates the events after the Council of Nicaea (325) and the initial exile of Arius, likely referring to the period around 335 when Arius was recalled and the Jerusalem synod was held.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναισχύντως","severity":"caution","text":"Athanasius' characterization of the Arians as 'shameless' is a polemical judgment, not a neutral description. Readers should recognize the rhetorical framing of opponents in this anti-Arian treatise.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἡ ἁγία σύνοδος ἡ ἐν Ἱεροσολύμοις","severity":"info","text":"This synodal letter was later cited by pro-Nicene writers as an example of Arian manipulation of church councils. Its inclusion here by Athanasius serves to discredit the Jerusalem synod as illegitimate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς αἱρέσεως ἑαυτῶν' could be read as 'their own heresy' (the Arian party) or 'the heresy of themselves' (i.e., the heresy they belong to); the translation takes the former as standard.","The identity of 'those around Arius' (τοὺς περὶ Ἄρειον) is ambiguous: it may include Arius himself or refer to his followers; Athanasius likely intends both."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ἡμῖν τε φανερὰν κατεστήσατο, ὑποτάξας τοῖς ἑαυτοῦ γράμμασιν ἔγγραφον τὴν τῶν ἀνδρῶν ὀρθοδοξίαν, ἣν ἐπέγνωμεν οἱ πάντες ὑγιῆ τε οὖσαν καὶ ἐκκλησιαστικήν. καὶ εἰκότως παρεκάλει τοὺς ἄνδρας ὑποδεχθῆναι καὶ ἑνωθῆναι τῇ ἐκκλησίᾳ τοῦ θεοῦ, ὥσπερ οὖν καὶ αὐτοὶ ἐκ τῶν ἰσοτύπων εἴσεσθε τῆς αὐτῆς ἐπιστολῆς, ἧς πρὸς τὴν ὑμετέραν εὐλάβειαν διεπεμψάμεθα. πιστεύομεν ὅτι καὶ ὑμῖν αὐτοῖς, ὡς ἂν τὰ οἰκεῖα μέλη τοῦ ὑμετέρου σώματος ἀπολαμβάνουσι, μεγάλη χαρὰ καὶ εὐφροσύνη γενήσεται τὰ ἑαυτῶν σπλάγχνα καὶ τοὺς ἑαυτῶν ἀδελφούς τε καὶ πατέρας γνωρίζουσί τε καὶ ἀπολαμβάνουσιν, οὐ μόνον τῶν πρεσβυτέρων τῶν περὶ Ἄρειον ἀποδοθέντων ὑμῖν, ἀλλὰ καὶ παντὸς τοῦ λαοῦ καὶ τῆς πληθύος ἁπάσης, ἣ προφάσει τῶν εἰρημένων ἀνδρῶν μακρῷ χρόνῳ παρ' ὑμῖν διειστήκει. καὶ πρέπει γε ἀληθῶς γνόντας ὑμᾶς τὰ πεπραγμένα, καὶ ὡς ἐκοινώνησαν οἱ ἄνδρες παρεδέχθησάν τε ὑπὸ τῆς τοσαύτης ἁγίας συνόδου, προθυμότατα καὶ αὐτοὺς ἀσπάσασθαι τὴν πρὸς τὰ οἰκεῖα μέλη συνάφειάν τε καὶ εἰρήνην, ὅτι μάλιστα τὰ τῆς ἐκτεθείσης ὑπ' αὐτῶν πίστεως ἀναμφήριστον σώζει τὴν παρὰ τοῖς πᾶσιν ὁμολογουμένην ἀποστολικὴν παράδοσίν τε καὶ διδασκαλίαν. Αὕτη τῶν συνόδων αὐτῶν ἡ ἀρχὴ γέγονεν, ἐν ᾗ καὶ τὴν προαίρεσιν ἑαυτῶν ταχέως ἐξήγγειλαν καὶ οὐκ ἠδυνήθησαν κρύψαι.","english":"He made it clear to us, subjoining to his own letters a written statement of the orthodoxy of the men, which we all recognized as sound and ecclesiastical. And naturally he urged that the men be received and united to the Church of God, as indeed you yourselves will learn from the identical copies of the same letter which we sent to your reverence. We believe that for you yourselves, as you receive back the proper members of your own body, great joy and gladness will arise, as you recognize and receive back your own flesh and blood, your own brothers and fathers, not only the elders around Arius who have been restored to you, but also the whole people and the entire multitude, which on account of the said men had long been divided from you. And it is truly fitting that you, knowing what has been done, and how the men have communicated and been received by so great a holy synod, should most eagerly embrace the union and peace with your own members, especially since the faith set forth by them preserves without dispute the apostolic tradition and teaching acknowledged by all. This was the beginning of those synods, in which they quickly declared their own intention and were unable to conceal it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῶν περὶ Ἄρειον","severity":"info","text":"The phrase 'those around Arius' refers to the core followers of Arius, not Arius himself, who had died by the time of the synods described.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἡμῖν τε φανερὰν κατεστήσατο","severity":"info","text":"The subject of 'he made clear to us' is likely the Emperor Constantius II, who in the 350s pressured bishops to accept Arianizing formulas, as Athanasius narrates.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὕτη τῶν συνόδων αὐτῶν ἡ ἀρχὴ γέγονεν","severity":"info","text":"This sentence marks a structural transition, concluding the quoted letter and introducing Athanasius' own narrative of the synods' true beginning.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσότυπος","severity":"info","text":"ἰσότυπος means 'identical copy' or 'exemplar,' a technical term in documentary practice for a verbatim duplicate of an official letter.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τῆς ἐκτεθείσης ὑπ' αὐτῶν πίστεως","severity":"info","text":"The 'faith set forth by them' refers to a creed produced by the Homoiousian party at the Council of Seleucia (359), which Athanasius here presents as orthodox.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν πρεσβυτέρων τῶν περὶ Ἄρειον","severity":"caution","text":"The phrase 'elders around Arius' is ambiguous: it may mean presbyters who were Arius' associates, or simply senior clergy of his party. The translation 'elders' is interpretive.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the letter's author (likely Constantius II) is not explicit in the Greek; the translation assumes the emperor. The phrase 'the elders around Arius' could refer to presbyters or to senior figures in the Arian party."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"εἰρηκότες γὰρ ἐξηλᾶσθαι πάντα φθόνον καὶ μετὰ τὸ ἐξορισθῆναι τὸν ἐπίσκοπον τῆς Ἀλεξανδρείας Ἀθανάσιον γράφοντες δεῖν δεχθῆναι Ἄρειον καὶ τοὺς σὺν αὐτῷ ἔδειξαν ὅτι διὰ τοῦτο αὐτῷ τε τῷ Ἀθανασίῳ ἐπεβούλευον καὶ τοῖς ἄλλοις πᾶσιν ἐπισκόποις τοῖς ἀντιλέγουσιν αὐτοῖς ἐπεβούλευσαν ὑπὲρ τοῦ τοὺς περὶ Ἄρειον δέξασθαι καὶ τὴν αἵρεσιν εἰς τὴν ἐκκλησίαν εἰσαγαγεῖν. καὶ εἰ καὶ πᾶσαν τὴν Ἀρείου κακοφροσύνην ἐπῄνεσαν ἐν ταύτῃ καὶ εἰς κοινωνίαν προσέταξαν αὐτοὺς δεχθῆναι, αὐτοὶ πρότερον τοῦτο ποιήσαντες, ὅμως ἡγούμενοι λείπειν αὐτοῖς ἔτι πρὸς ὃ βούλονται συγκροτοῦσιν ἐν Ἀντιοχείᾳ σύνοδον προφάσει τῶν λεγομένων Ἐγκαινίων. καὶ ἐπειδὴ ἀεὶ ὑπὸ πάντων κατηγοροῦντο περὶ τῆς αἱρέσεως γράφουσι διαφόρως τὰ μὲν οὕτως, τὰ δὲ ἐκείνως. καὶ τὰ μὲν ἐν μιᾷ ἐπιστολῇ γραφέντα παρ' αὐτῶν ἐστι ταῦτα· Ἡμεῖς οὔτε ἀκόλουθοι Ἀρείου γεγόναμεν· πῶς γὰρ ἐπίσκοποι ὄντες ἀκολουθοῦμεν πρεσβυτέρῳ; οὔτε ἄλλην τινὰ πίστιν παρὰ τὴν ἐξ ἀρχῆς παραδοθεῖσαν ἐδεξάμεθα. ἀλλὰ καὶ αὐτοὶ ἐξετασταὶ καὶ δοκιμασταὶ τῆς πίστεως αὐτοῦ γενόμενοι μᾶλλον αὐτὸν προσηκάμεθα ἤπερ ἠκολουθήσαμεν· γνώσεσθε δὲ ἀπὸ τῶν λεγομένων.","english":"For having said that all envy had been expelled, and after the banishment of Athanasius, bishop of Alexandria, writing that Arius and those with him must be received, they showed that it was for this reason that they plotted against Athanasius himself and against all the other bishops who opposed them, in order to receive the party of Arius and introduce the heresy into the Church. And even if they praised all the wickedness of Arius in this and ordered that they be received into communion, they themselves having done this first, yet thinking that they still lacked what they wanted, they convened a synod in Antioch on the pretext of the so-called Dedication. And since they were always accused by all concerning the heresy, they write variously, some things in one way, others in another. And the things written by them in one letter are these: \"We have not become followers of Arius; for how, being bishops, should we follow a presbyter? Nor have we received any other faith than that handed down from the beginning. But we ourselves, having become examiners and testers of his faith, rather accepted him than followed him. You will know from what is said.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"σύνοδον ἐν Ἀντιοχείᾳ προφάσει τῶν λεγομένων Ἐγκαινίων","severity":"info","text":"The 'Dedication' synod at Antioch (ca. 341) was convened to consecrate the Domus Aurea church. Athanasius presents it as a pretext for Arian maneuvering.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κακοφροσύνην","severity":"info","text":"κακοφροσύνη ('wickedness of mind') is a strong pejorative for Arius' doctrine, not a neutral theological term. Athanasius uses it to delegitimize the opposing party.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γράφουσι διαφόρως","severity":"info","text":"Athanasius highlights the inconsistency of the Arian party's letters, contrasting their claim of orthodoxy with their shifting formulations. This rhetorical move undermines their credibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὔτε ἀκόλουθοι Ἀρείου γεγόναμεν","severity":"info","text":"The quoted denial of being 'followers of Arius' became a standard Arian defensive trope, later cited in anti-Nicene polemics to claim independence from Arius' personal errors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξηλᾶσθαι πάντα φθόνον","severity":"caution","text":"The phrase 'all envy had been expelled' is ambiguous: it may refer to a prior letter's claim of reconciliation, but Athanasius treats it as ironic, given the subsequent banishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'they' who wrote the quoted letter is not specified; likely the Arian bishops at Antioch, but Athanasius leaves it vague for rhetorical effect.","The phrase 'after the banishment of Athanasius' could refer to his first exile (335) or second (339); the context suggests the latter, but the text does not clarify."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"μεμαθήκαμεν γὰρ ἐξ ἀρχῆς εἰς ἕνα θεὸν τὸν τῶν ὅλων θεὸν πιστεύειν, τὸν πάντων νοητῶν τε καὶ αἰσθη τῶν δημιουργόν τε καὶ προνοητήν, καὶ εἰς ἕνα υἱὸν τοῦ θεοῦ μονογενῆ, πρὸ πάντων αἰώνων ὑπάρχοντα καὶ συνόντα τῷ γεγεννηκότι αὐτὸν πατρί, δι' οὗ καὶ τὰ πάντα ἐγένετο, τά τε ὁρατὰ καὶ τὰ ἀόρατα, τὸν καὶ ἐπ' ἐσχάτων ἡμερῶν κατ' εὐδοκίαν τοῦ πατρὸς κατελ θόντα καὶ σάρκα ἐκ τῆς παρθένου ἀνειληφότα καὶ πᾶσαν τὴν πατρικὴν αὐτοῦ βούλησιν συνεκπεπληρωκότα, πεπονθέναι καὶ ἐγηγέρθαι καὶ εἰς οὐρανοὺς ἀνεληλυθέναι καὶ ἐν δεξιᾷ τοῦ πατρὸς καθέζεσθαι καὶ πάλιν ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς, καὶ διαμένοντα βασιλέα καὶ θεὸν εἰς τοὺς αἰῶνας. πιστεύομεν δὲ καὶ εἰς τὸ ἅγιον πνεῦμα· εἰ δὲ δεῖ προσθεῖναι πιστεύομεν καὶ περὶ σαρκὸς ἀναστάσεως καὶ ζωῆς αἰωνίου. Ἃ δὲ καὶ ἐν ἑτέρᾳ ἐπιστολῇ δεύτερον ἐν τοῖς αὐτοῖς Ἐγκαινίοις ἐκτίθενται μεταγνόντες μὲν ἐπὶ τοῖς προτέροις, ἐπινοήσαντες δὲ καινότερά τινα καὶ πλείονα ἔστι ταῦτα· Πιστεύομεν ἀκολούθως τῇ εὐαγγελικῇ καὶ ἀποστολικῇ παραδόσει εἰς ἕνα θεὸν πατέρα παντοκράτορα, τὸν τῶν ὅλων δημιουργόν τε καὶ ποιητὴν καὶ προνοητήν, ἐξ οὗ τὰ πάντα· καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν αὐτοῦ, τὸν μονογενῆ θεόν, δι' οὗ τὰ πάντα, τὸν γεννηθέντα πρὸ τῶν αἰώνων ἐκ τοῦ πατρός, θεὸν ἐκ θεοῦ, ὅλον ἐξ ὅλου, μόνον ἐκ μόνου, τέλειον ἐκ τελείου,","english":"We have learned from the beginning to believe in one God, the God of all, the creator and provider of all intelligible and sensible things, and in one only-begotten Son of God, existing before all ages and co-existing with the father who begot him, through whom all things came to be, both visible and invisible, who also in the last days, by the good will of the father, descended and took flesh from the virgin and fulfilled all his father's will, suffered and rose and ascended into the heavens and sits at the right hand of the father and will come again to judge the living and the dead, and remains king and God for the ages. We also believe in the Holy Spirit; and if it is necessary to add, we also believe concerning the resurrection of the flesh and eternal life. And what in another letter they set forth a second time at the same Dedication, repenting of the former things but devising some newer and more numerous things, are these: We believe, following the evangelical and apostolic tradition, in one God, father almighty, the creator and maker and provider of all, from whom are all things; and in one Lord Jesus Christ, his son, the only-begotten God, through whom are all things, who was born before the ages from the father, God from God, whole from whole, only from only, perfect from perfect.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"μεμαθήκαμεν γὰρ ἐξ ἀρχῆς","severity":"info","text":"This passage begins a creedal statement introduced by 'we have learned from the beginning', marking a shift from narrative to doctrinal exposition within the letter.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονογενῆ","severity":"info","text":"The term 'only-begotten' (μονογενῆ) is a key Nicene term asserting Christ's unique generation from the Father, distinguishing orthodoxy from Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρῖναι ζῶντας καὶ νεκρούς","severity":"info","text":"The phrase 'judge the living and the dead' echoes Acts 10:42 and 2 Timothy 4:1, a standard eschatological formula in early creeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγκαινίοις","severity":"info","text":"The 'Dedication' (Ἐγκαινίοις) refers to the Council of Antioch in Encaeniis (341), which issued several creeds; Athanasius here contrasts their earlier and later formulations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μεταγνόντες μὲν ἐπὶ τοῖς προτέροις, ἐπινοήσαντες δὲ καινότερά τινα","severity":"caution","text":"Athanasius claims the authors 'repented of former things but devised newer ones', a polemical characterization; the actual continuity between the creeds is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεὸν ἐκ θεοῦ","severity":"info","text":"The phrase 'God from God' (θεὸν ἐκ θεοῦ) appears in the Nicene Creed and was later adopted in the Constantinopolitan Creed, showing its enduring authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at 'αἰσθη τῶν' (likely 'αἰσθητῶν'), which the English draft supplies as 'sensible things'.","The phrase 'δεύτερον ἐν τοῖς αὐτοῖς Ἐγκαινίοις' could mean a second creed issued at the same Dedication council or a later revision; Athanasius's chronology is polemically compressed."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"βασιλέα ἐκ βασιλέως, κύριον ἀπὸ κυρίου, λόγον ζῶντα, σοφίαν ζῶσαν, φῶς ἀληθινόν, ὁδόν, ἀλήθειαν, ἀνάστασιν, ποιμένα, θύραν, ἄτρεπτόν τε καὶ ἀναλλοίωτον, τῆς θεότητος οὐσίας τε καὶ βουλῆς καὶ δυνάμεως καὶ δόξης τοῦ πατρὸς ἀπαράλλακτον εἰκόνα, τὸν πρωτότοκον πάσης κτίσεως, τὸν ὄντα ἐν ἀρχῇ πρὸς τὸν θεόν, λόγον θεὸν κατὰ τὸ εἰρημένον ἐν τῷ εὐαγγελίῳ· «καὶ θεὸς ἦν ὁ λόγος», δι' οὗ τὰ πάντα ἐγένετο, καὶ ἐν ᾧ τὰ πάντα συνέστηκε, τὸν ἐπ' ἐσχάτων τῶν ἡμερῶν κατελθόντα ἄνωθεν καὶ γεννηθέντα ἐκ παρθένου κατὰ τὰς γραφὰς καὶ ἄνθρωπον γενόμενον, μεσίτην θεοῦ καὶ ἀνθρώπων ἀπόστολόν τε τῆς πίστεως ἡμῶν καὶ ἀρχηγὸν τῆς ζωῆς, ὥς φησιν ὅτι «καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με», τὸν παθόντα ὑπὲρ ἡμῶν καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ καὶ ἀνελθόντα εἰς οὐρανούς, καὶ καθεσθέντα ἐν δεξιᾷ τοῦ πατρὸς καὶ πάλιν ἐρχόμενον μετὰ δόξης καὶ δυνάμεως κρῖναι ζῶντας καὶ νεκρούς.","english":"king from king, lord from lord, living word, living wisdom, true light, way, truth, resurrection, shepherd, door, unchangeable and immutable, the exact image of the father’s divinity, essence, will, power, and glory, the firstborn of all creation, the one who was in the beginning with God, the word God according to what is said in the Gospel: “and the word was God,” through whom all things came to be, and in whom all things consist, the one who at the end of the days came down from above and was born of a virgin according to the scriptures and became man, mediator of God and men and apostle of our faith and leader of life, as he says: “I have come down from heaven, not to do my own will, but the will of the one who sent me,” the one who suffered for us and rose on the third day and ascended into the heavens, and sat down at the right hand of the father and is coming again with glory and power to judge the living and the dead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαράλλακτον εἰκόνα","severity":"info","text":"The phrase 'exact image' (ἀπαράλλακτον εἰκόνα) is a key Nicene term asserting that the Son is not merely a similar but an identical image of the Father's essence, will, and power, countering Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ θεὸς ἦν ὁ λόγος","severity":"info","text":"The quotation 'and the word was God' (John 1:1) is used to support the Son's full divinity, a standard proof-text in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καταβέβηκα ἐκ τοῦ οὐρανοῦ","severity":"info","text":"The saying 'I have come down from heaven, not to do my own will, but the will of the one who sent me' is an apocryphal or harmonized gospel citation, not found verbatim in canonical texts, reflecting early Christian logia traditions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν πρωτότοκον πάσης κτίσεως","severity":"info","text":"Calling Christ 'firstborn of all creation' echoes Colossians 1:15 and Origenist cosmology, but Athanasius reinterprets it to affirm the Son's pre-existence and co-eternity, not his creaturehood.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βασιλέα ἐκ βασιλέως, κύριον ἀπὸ κυρίου","severity":"info","text":"The passage is a long catena of titles for Christ, building a cumulative creedal affirmation that culminates in his eschatological role as judge, typical of Athanasius' rhetorical style in synodal letters.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπόστολόν τε τῆς πίστεως ἡμῶν","severity":"caution","text":"Calling Christ 'apostle of our faith' is unusual; it may reflect a translation or scribal variant, as Christ is typically the object, not the herald, of faith. The Greek is clear, but the phrase is theologically striking.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical saying 'I have come down from heaven...' is uncertain; it may derive from a lost apocryphon or a harmonized gospel tradition."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τὸ εἰς παράκλησιν καὶ ἁγιασμὸν καὶ τελείωσιν τοῖς πιστεύουσι διδόμενον, καθὼς καὶ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς διετάξατο τοῖς μαθηταῖς λέγων «πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη βαπτί ζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος», δηλονότι πατρός, ἀληθῶς πατρὸς ὄντος, υἱοῦ δὲ ἀληθῶς υἱοῦ ὄντος, τοῦ δὲ ἁγίου πνεύματος ἀληθῶς ἁγίου πνεύματος ὄντος, τῶν ὀνομάτων οὐχ ἁπλῶς οὐδὲ ἀργῶς κειμένων, ἀλλὰ σημαινόντων ἀκριβῶς τὴν οἰκείαν ἑκάστου τῶν ὀνομαζομένων ὑπόστασίν τε καὶ τάξιν καὶ δόξαν, ὡς εἶναι τῇ μὲν ὑποστάσει τρία, τῇ δὲ συμφωνίᾳ ἕν. ταύτην οὖν ἔχοντες τὴν πίστιν καὶ ἐξ ἀρχῆς καὶ μέχρι τέλους ἔχοντες ἐνώπιον τοῦ θεοῦ καὶ τοῦ Χριστοῦ πᾶσαν αἱρετικὴν κακοδοξίαν ἀναθεματίζομεν. καὶ εἴ τις παρὰ τὴν ὑγιῆ τῶν γραφῶν ὀρθὴν πίστιν διδάσκει λέγων ἢ χρόνον ἢ καιρὸν ἢ αἰῶνα ἢ εἶναι ἢ γεγονέναι πρὸ τοῦ γεννηθῆναι τὸν υἱόν, ἀνάθεμα ἔστω. καὶ εἴ τις λέγει τὸν υἱὸν κτίσμα ὡς ἓν τῶν κτισμάτων ἢ γέννημα ὡς ἓν τῶν γεννημάτων ἢ ποίημα ὡς ἓν τῶν ποιημάτων καὶ μὴ ὡς αἱ θεῖαι γραφαὶ παραδέ δωκαν τῶν προειρημένων ἕκαστον ἀφ' ἑκάστου, ἢ εἴ τι ἄλλο διδάσκει ἢ εὐαγγελίζεται, παρ' ὃ παρελάβομεν, ἀνάθεμα ἔστω. ἡμεῖς γὰρ πᾶσι τοῖς ἐκ τῶν θείων γραφῶν παραδεδομένοις ὑπό τε προφητῶν καὶ ἀποστόλων ἀληθινῶς τε καὶ ἐμφόβως καὶ πιστεύομεν καὶ ἀκολουθοῦμεν. Καὶ Θεοφρόνιος δέ τις ἐπίσκοπος Τυάνων συνθεὶς καὶ αὐτὸς ἐξέθετο τὴν πίστιν ταύτην ἔμπροσθεν τῶν πάντων, ᾗ καὶ πάντες ὑπέγραψαν ἀποδεξάμενοι τὴν τοῦ ἀνθρώπου πίστιν·","english":"and in the Holy Spirit, which is given for comfort, sanctification, and perfection to those who believe, just as our Lord Jesus Christ commanded his disciples, saying, “Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” clearly the Father being truly Father, the Son being truly Son, and the Holy Spirit being truly Holy Spirit, the names not being placed simply or idly, but signifying precisely the proper hypostasis, order, and glory of each of those named, so that they are three in hypostasis but one in harmony. Therefore, holding this faith from the beginning and to the end, before God and Christ we anathematize every heretical false belief. And if anyone teaches contrary to the sound and correct faith of the Scriptures, saying that there was a time or a season or an age or that the Son existed or was begotten before he was born, let him be anathema. And if anyone says that the Son is a creature as one of the creatures, or a generation as one of the generations, or a product as one of the products, and not as the divine Scriptures have handed down each of the aforementioned from the other, or if he teaches or proclaims anything else beyond what we have received, let him be anathema. For we truly and reverently believe and follow all that has been handed down from the divine Scriptures by the prophets and apostles. And a certain Theophronius, bishop of Tyana, also composed and set forth this faith before all, to which all subscribed, accepting the man’s faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ εἰς τὸ πνεῦμα τὸ ἅγιον...","severity":"info","text":"This passage is a creedal statement, likely the one produced at the Council of Seleucia (359), emphasizing the distinct hypostases of Father, Son, and Holy Spirit while maintaining their harmony.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"This is a paraphrase of Matthew 28:19, the Great Commission, adapted to support the Trinitarian baptismal formula.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασις","severity":"info","text":"Here 'hypostasis' denotes individual reality or subsistence, distinguishing Father, Son, and Holy Spirit as three distinct entities, in contrast to 'ousia' (essence).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοφρόνιος δέ τις ἐπίσκοπος Τυάνων","severity":"info","text":"Theophronius of Tyana is otherwise obscure; his inclusion here may reflect Athanasius' attempt to show broad agreement among bishops at Seleucia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνάθεμα","severity":"info","text":"The repeated anathemas against subordinationist views (e.g., calling the Son a creature) reflect the post-Nicene struggle against Arianism, a key concern in Athanasius' polemical works.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ χρόνον ἢ καιρὸν ἢ αἰῶνα ἢ εἶναι ἢ γεγονέναι πρὸ τοῦ γεννηθῆναι τὸν υἱόν","severity":"caution","text":"The syntax is ambiguous: it may mean 'that time, season, or age existed before the Son was begotten' or 'that the Son existed before his generation.' The translation follows the latter, but the Greek allows both.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ τοῦ γεννηθῆναι τὸν υἱόν' could be read as 'before the Son was begotten' (temporal) or 'before the Son was born' (incarnational); the context favors the former, but the ambiguity is deliberate in anti-Arian polemic."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Οἶδεν ὁ θεός, ὃν μάρτυρα καλῶ ἐπὶ τὴν ἐμὴν ψυχήν, ὅτι οὕτως πιστεύω· εἰς θεὸν πατέρα παντοκράτορα, τὸν τῶν ὅλων κτίστην καὶ ποιητήν, ἐξ οὗ τὰ πάντα, καὶ εἰς τὸν υἱὸν αὐτοῦ τὸν μονογενῆ, θεόν, λόγον, δύναμιν καὶ σοφίαν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, δι' οὗ τὰ πάντα, τὸν γεννηθέντα ἐκ τοῦ πατρὸς πρὸ τῶν αἰώνων, θεὸν τέλειον ἐκ θεοῦ τελείου καὶ ὄντα πρὸς τὸν θεὸν ἐν ὑποστάσει, ἐπ' ἐσχάτων δὲ τῶν ἡμερῶν κατελ θόντα καὶ γεννηθέντα ἐκ τῆς παρθένου κατὰ τὰς γραφάς, ἐνανθρωπήσαντα, παθόντα καὶ ἀναστάντα ἀπὸ τῶν νεκρῶν καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεσθέντα ἐκ δεξιῶν τοῦ πατρὸς αὐτοῦ καὶ πάλιν ἐρχόμενον μετὰ δόξης καὶ δυνάμεως κρῖναι ζῶντας καὶ νεκροὺς καὶ μένοντα εἰς τοὺς αἰῶνας. καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τὸν παράκλητον, «τὸ πνεῦμα τῆς ἀληθείας», ὃ καὶ διὰ τοῦ προφήτου ἐπηγγείλατο ὁ θεὸς ἐκχέειν ἐπὶ τοὺς ἑαυτοῦ δούλους καὶ ὁ κύριος ἐπηγγείλατο πέμψαι τοῖς ἑαυτοῦ μαθηταῖς, ὃ καὶ ἔπεμψεν, ὡς αἱ Πράξεις τῶν Ἀποστόλων μαρτυροῦσιν. εἰ δέ τις παρὰ ταύτην τὴν πίστιν διδάσκει ἢ ἔχει ἐν ἑαυτῷ, ἀνάθεμα ἔστω. καὶ κατὰ Μαρκέλλου τοῦ Ἀγκύρας ἢ Σαβελλίου ἢ Παύλου τοῦ Σαμοσατέως· ἀνάθεμα ἔστω καὶ αὐτὸς καὶ πάντες οἱ κοινωνοῦντες αὐτῷ.","english":"God, whom I call as witness upon my soul, knows that I believe thus: in God the Father Almighty, the creator and maker of all things, from whom are all things; and in his only-begotten Son, God, Word, Power, and Wisdom, our Lord Jesus Christ, through whom are all things, who was born from the Father before the ages, perfect God from perfect God, and being with God in hypostasis; and in the last days he came down and was born from the Virgin according to the scriptures, became man, suffered, and rose from the dead, and ascended into the heavens, and sat down at the right hand of his Father, and is coming again with glory and power to judge the living and the dead, and remains for the ages. And in the Holy Spirit, the Paraclete, \"the Spirit of Truth,\" which God promised through the prophet to pour out upon his own servants, and which the Lord promised to send to his own disciples, and which he did send, as the Acts of the Apostles testify. And if anyone teaches or holds within himself a faith contrary to this, let him be anathema. And against Marcellus of Ancyra, or Sabellius, or Paul of Samosata: let him be anathema, both he himself and all who commune with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσει","severity":"info","text":"The term 'hypostasis' here denotes individual reality or subsistence, a key concept in fourth-century Trinitarian debates. Athanasius uses it to affirm the Son's distinct existence 'with' the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας","severity":"info","text":"The phrase 'the Spirit of Truth' is a direct quotation from John 14:17 (John 14:17 in some versification; cf. John 15:26). It reinforces the identification of the Holy Spirit with the Paraclete.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκέλλου τοῦ Ἀγκύρας","severity":"info","text":"Marcellus of Ancyra was a fourth-century bishop whose modalist tendencies were condemned by many Eastern bishops. Athanasius here distances his own creed from Marcellus, Sabellius, and Paul of Samosata.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with an anathema formula, a standard feature of creedal statements in this period, targeting specific heretics and anyone who teaches contrary to the stated faith.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This creedal statement, with its anti-Marcellan and anti-Sabellian clauses, reflects the theological alignments of the Council of Alexandria (362) and Athanasius's efforts to unify Nicene supporters.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'ἐκ δεξιῶν' as 'at the right hand', but the Greek implies a motion of sitting down (καθεσθέντα) at the right hand, a detail lost in translation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Ἦσαν δὲ οἱ συνελθόντες ἐν τοῖς Ἐγκαινίοις ἐπίσκοποι ἐνενήκοντα, ὑπατείᾳ Μαρκελλίνου καὶ Προβίνου, ἰνδικτιῶνος ιδʹ, ἐκεῖ ὄντος Κωνσταντίου τοῦ ἀσεβεστάτου. ταῦτα πράξαντες ἐν Ἀντιοχείᾳ τοῖς Ἐγκαινίοις, νομίσαντες δὲ μὴ τελείως γεγραφέναι, ῥεμβομένην δὲ τὴν διάνοιαν ἔχοντες αὖθις πάλιν συντιθέασιν ἄλλο γράμμα δῆθεν περὶ πίστεως μετὰ μῆνας ὀλίγους, καὶ ἀποστέλλουσιν εἰς τὰς Γαλλίας Νάρκισσον, Μάριν, Θεόδωρον καὶ Μάρκον. κἀκεῖνοι ὡς ἀπὸ συνόδου πεμφθέντες ἐπιδεδώκασι τῷ τῆς μακαρίας μνήμης Κώνσταντι τῷ Αὐγούστῳ καὶ τοῖς ἐκεῖ πᾶσι ταῦτα· Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, κτίστην καὶ ποιητὴν τῶν πάντων, «ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται». καὶ εἰς τὸν μονογενῆ αὐτοῦ υἱὸν τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν πρὸ πάντων τῶν αἰώνων ἐκ τοῦ πατρὸς γεννη θέντα, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, δι' οὗ ἐγένετο τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, λόγον ὄντα καὶ σοφίαν καὶ δύναμιν καὶ ζωὴν καὶ φῶς ἀληθινόν, τὸν ἐπ' ἐσχάτων τῶν ἡμερῶν δι' ἡμᾶς ἐνανθρωπήσαντα καὶ γεννηθέντα ἐκ τῆς ἁγίας παρθένου, τὸν σταυρωθέντα καὶ ἀποθανόντα καὶ ταφέντα καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναληφθέντα εἰς οὐρανὸν καὶ καθεσθέντα ἐν δεξιᾷ τοῦ πατρὸς καὶ ἐρχόμενον ἐπὶ συντελείᾳ τοῦ αἰῶνος κρῖναι ζῶντας καὶ νεκροὺς καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, οὗ ἡ βασιλεία ἀκατάλυτος οὖσα διαμένει εἰς τοὺς ἀπείρους αἰῶνας· ἔσται γὰρ καθεζόμενος ἐν δεξιᾷ τοῦ πατρὸς οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι.","english":"Those who gathered at the Dedication were ninety bishops, in the consulship of Marcellinus and Probinus, in the fourteenth indiction, with the most impious Constantius present there. Having done these things at the Dedication in Antioch, and thinking that they had not written completely, but having a wandering mind, they again after a few months compose another document supposedly concerning the faith, and send Narcissus, Marinus, Theodorus, and Marcus into Gaul. And they, as if sent from a synod, presented to the Augustus Constantius of blessed memory and to all there these things: We believe in one God, Father Almighty, creator and maker of all things, \"from whom every family in the heavens and on earth is named.\" And in his only-begotten Son, our Lord Jesus Christ, who was born from the Father before all ages, God from God, light from light, through whom all things in the heavens and on earth, both visible and invisible, came to be, being Word and Wisdom and Power and Life and true Light, who in the last days for our sake became man and was born from the holy virgin, who was crucified and died and was buried and rose from the dead on the third day and was taken up into heaven and sat down at the right hand of the Father and comes at the consummation of the age to judge the living and the dead and to give to each according to his works, whose kingdom, being indestructible, endures for infinite ages; for he will be seated at the right hand of the Father not only in this age, but also in the future.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὑπατείᾳ Μαρκελλίνου καὶ Προβίνου, ἰνδικτιῶνος ιδʹ","severity":"info","text":"The consulship of Marcellinus and Probinus corresponds to 341 CE; the 14th indiction confirms this date. This places the Dedication Council (the Synod of Antioch) in 341, a key event in the Arian controversy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς Ἐγκαινίοις","severity":"info","text":"The 'Dedication' refers to the consecration of the Great Church (Domus Aurea) in Antioch in 341, which occasioned a synod of Eastern bishops that produced several creeds, including the so-called 'Second Creed of Antioch'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται","severity":"info","text":"This phrase is not a direct biblical quotation but echoes Ephesians 3:15, where God is described as 'Father of all' (πατὴρ πάντων). The wording here adapts the concept of divine paternity to support the creed's anti-Marcellan polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥεμβομένην","severity":"info","text":"The Greek verb ῥεμβομένην (from ῥέμβω, 'to wander') describes the bishops' 'wandering mind', implying doctrinal instability or inconsistency. Athanasius uses this pejorative term to discredit the creed's authors as unreliable.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ τῆς μακαρίας μνήμης Κώνσταντι τῷ Αὐγούστῳ","severity":"info","text":"Constantius (Constans) is here called 'of blessed memory', indicating Athanasius writes after Constans' death (350 CE). This anachronistic honorific contrasts with the earlier description of Constantius as 'most impious', reflecting Athanasius' partisan stance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα πράξαντες ... αὖθις πάλιν συντιθέασιν ἄλλο γράμμα","severity":"info","text":"This passage marks a transition from narrative of the Dedication synod to the introduction of a second creed sent to Gaul. The iterative phrasing ('again... another document') underscores Athanasius' claim of the bishops' doctrinal vacillation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the four envoys (Narcissus, Marinus, Theodorus, Marcus) is not further specified; they may be otherwise unknown figures or known bishops from other sources.","The phrase 'from whom every family in the heavens and on earth is named' is ambiguous in its theological intent, possibly a gloss on divine paternity or a reference to angelic orders."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"καὶ εἰς τὸ ἅγιον πνεῦμα, τουτέστι τὸν παράκλητον, ὅπερ ἐπαγγειλάμενος τοῖς ἀποστόλοις μετὰ τὴν εἰς οὐρανοὺς αὐτοῦ ἄνοδον ἀπέστειλε διδάξαι αὐτοὺς καὶ ὑπομνῆσαι πάντα, δι' οὗ καὶ ἁγιασθήσονται αἱ τῶν εἰλικρινῶς εἰς αὐτὸν πεπιστευκότων ψυχαί. τοὺς δὲ λέγοντας ἐξ οὐκ ὄντων τὸν υἱὸν ἢ ἐξ ἑτέρας ὑποστάσεως καὶ μὴ ἐκ τοῦ θεοῦ καὶ «ἦν ποτε χρόνος ὅτε οὐκ ἦν» ἀλλοτρίους οἶδεν ἡ καθολικὴ ἐκκλησία.\n\nἘπὶ τούτοις ὥσπερ μεταγνόντες συλλέγουσι πάλιν τὸ συνέδριον ἑαυτῶν μετὰ ἔτη τρία, καὶ ἀποστέλλουσιν Εὐδόξιον, Μαρτύριον καὶ Μακεδόνιον τὸν ἀπὸ Κιλικίας καὶ σὺν αὐτοῖς ἑτέρους τινὰς εἰς τὰ μέρη τῆς Ἰταλίας ἀποφέροντας πίστιν διὰ πολλῶν γραφεῖσαν προσθήκας τε ἔχουσαν πλείστας παρὰ τὰς προτέρας, ὡς γὰρ καινότερά τινα ἐπινοήσαντες ἀπεδήμησαν ἔχοντες ταῦτα· Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, κτίστην καὶ ποιητὴν τῶν πάν των, «ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται»·","english":"and in the Holy Spirit, that is, the Paraclete, which, having promised to the apostles after his ascension into the heavens, he sent to teach them and remind them of everything, through whom also the souls of those who have sincerely believed in him will be sanctified. But those who say that the Son is from non-existence or from another hypostasis and not from God, and that \"there was a time when he was not,\" the Catholic Church knows as alien.\n\nAfter these things, as if repenting, they gather their council again after three years, and send Eudoxius, Martyrius, and Macedonius from Cilicia, and with them certain others, to the regions of Italy, carrying a faith written with many additions and containing many supplements beyond the previous ones, for as if having devised something newer, they set out bearing these: We believe in one God, the Father Almighty, creator and maker of all things, \"from whom every family in heaven and on earth is named.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παράκλητον","severity":"info","text":"The term 'Paraclete' (παράκλητος) is used here as a title for the Holy Spirit, meaning 'advocate' or 'comforter', reflecting Johannine theology (John 14:16, 26).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦν ποτε χρόνος ὅτε οὐκ ἦν","severity":"info","text":"The phrase 'there was a time when he was not' is a direct citation of the Arian slogan, condemned at Nicaea, and appears in Athanasius' polemic against subordinationist Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐδόξιον, Μαρτύριον καὶ Μακεδόνιον","severity":"info","text":"Eudoxius, Martyrius, and Macedonius were prominent Homoian or Homoiousian bishops; their mission to Italy reflects the ongoing post-Nicene theological negotiations and the Council of Ariminum (359).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ μεταγνόντες","severity":"info","text":"The phrase 'as if repenting' marks a narrative shift, indicating Athanasius' rhetorical framing of the Homoians as inconsistent, contrasting their earlier creed with a new, expanded one.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μετὰ ἔτη τρία","severity":"info","text":"The 'three years' likely refers to the interval between the Dedication Council of Antioch (341) and the subsequent Homoian mission, placing this event around 344.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀλλοτρίους οἶδεν ἡ καθολικὴ ἐκκλησία","severity":"info","text":"This phrase asserts the Catholic Church's authority to exclude those denying the Son's eternal generation, a key point in Athanasius' defense of Nicene orthodoxy against Arianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'certain others' (ἑτέρους τινὰς) sent with Eudoxius is unspecified; the text does not name them, leaving their role ambiguous."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"καὶ εἰς τὸν μονογενῆ αὐτοῦ υἱὸν τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν πρὸ πάντων αἰώνων ἐκ τοῦ πατρὸς γεννηθέντα, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, δι' οὗ ἐγένετο τὰ πάντα τὰ ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, λόγον ὄντα καὶ σοφίαν καὶ δύναμιν καὶ ζωὴν καὶ φῶς ἀληθι νόν, τὸν ἐπ' ἐσχάτων τῶν ἡμερῶν δι' ἡμᾶς ἐνανθρωπήσαντα καὶ γεννηθέντα ἐκ τῆς ἁγίας παρθένου καὶ σταυρωθέντα καὶ ἀποθανόντα καὶ ταφέντα καὶ ἀναστάντα ἐκ τῶν νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναληφθέντα εἰς οὐρανὸν καὶ καθεσθέντα ἐκ δεξιῶν τοῦ πατρὸς καὶ ἐρχόμε νον ἐπὶ συντελείᾳ τοῦ αἰῶνος κρῖναι ζῶντας καὶ νεκροὺς καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, οὗ ἡ βασιλεία ἀκατάπαυστος οὖσα διαμένει εἰς τοὺς ἀπείρους αἰῶνας· καθέζεται γὰρ ἐν δεξιᾷ τοῦ πατρὸς οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. πιστεύ ομεν καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τουτέστι τὸν παράκλητον, ὅπερ ἐπαγγειλάμενος τοῖς ἀποστόλοις μετὰ τὴν εἰς οὐρανὸν ἄνοδον ἀπέστειλε διδάξαι αὐτοὺς καὶ ὑπομνῆσαι πάντα, δι' οὗ καὶ ἁγιασθήσονται αἱ τῶν εἰλικρινῶς εἰς αὐτὸν πεπιστευκότων ψυχαί. Τοὺς δὲ λέγοντας ἐξ οὐκ ὄντων τὸν υἱὸν ἢ ἐξ ἑτέρας ὑποστάσεως καὶ μὴ ἐκ τοῦ θεοῦ καὶ ὅτι ἦν χρόνος ποτὲ ἢ αἰών, ὅτε μὴ ἦν, ἀλλοτρίους οἶδεν ἡ καθολικὴ καὶ ἁγία ἐκ κλησία. ὁμοίως καὶ τοὺς λέγοντας τρεῖς εἶναι θεοὺς ἢ τὸν Χριστὸν μὴ εἶναι θεὸν ἢ πρὸ τῶν","english":"and in his only-begotten Son, our Lord Jesus Christ, who was born from the Father before all ages, God from God, light from light, through whom all things in the heavens and on the earth, the visible and the invisible, were made, being Word and Wisdom and Power and Life and true Light, who in the last days for our sake became man and was born from the holy virgin and was crucified and died and was buried and rose from the dead on the third day and was taken up into heaven and sat down at the right hand of the Father and comes at the consummation of the age to judge the living and the dead and to render to each according to his works, whose kingdom, being unceasing, continues into the infinite ages; for he sits at the right hand of the Father not only in this age, but also in the future. We believe also in the Holy Spirit, that is, the Paraclete, which, having promised to the apostles after his ascension into the heavens, he sent to teach them and remind them of everything, through whom also the souls of those who have sincerely believed in him will be sanctified. But those who say that the Son is from non-existence or from another hypostasis and not from God, and that there was a time or age when he was not, the catholic and holy church knows as aliens. Likewise also those who say that there are three gods or that Christ is not God or that before the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μονογενῆ","severity":"info","text":"The term 'only-begotten' (μονογενῆ) is a key Christological title in Nicene theology, emphasizing the unique generation of the Son from the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός","severity":"info","text":"The phrase 'God from God, light from light' echoes Nicene Creed language (325) and scriptural metaphors for divine generation (cf. John 1:1-9).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξ ἑτέρας ὑποστάσεως","severity":"info","text":"The rejection of the Son being 'from another hypostasis' targets Arian and Heteroousian claims that the Son's substance is different from the Father's, a central issue in the 4th-century Trinitarian controversies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοὺς δὲ λέγοντας","severity":"info","text":"This passage shifts from a positive confession of faith to an anathema formula, a common structural feature in early creeds and synodal statements.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"καθολικὴ καὶ ἁγία ἐκκλησία","severity":"info","text":"The phrase 'catholic and holy church' reflects the self-identification of the orthodox church in the 4th century, distinguishing itself from heretical groups.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸ τῶν","severity":"caution","text":"The Greek text breaks off mid-sentence at 'πρὸ τῶν', likely due to manuscript damage or a deliberate cut in the source edition; the English draft continues the thought.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text ends abruptly at 'πρὸ τῶν', leaving the final clause incomplete; the English draft supplies a continuation not present in the Greek."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"αἰώνων μήτε Χριστὸν μήτε υἱὸν αὐτὸν εἶναι θεοῦ ἢ τὸν αὐτὸν εἶναι πατέρα καὶ υἱὸν ἢ ἅγιον πνεῦμα ἢ ἀγέννητον υἱὸν ἢ ὅτι οὐ βουλήσει οὐδὲ θελήσει ἐγέννησεν ὁ πατὴρ τὸν υἱὸν ἀναθεματίζει ἡ ἁγία καὶ καθολικὴ ἐκκλησία. Οὔτε γὰρ ἐξ οὐκ ὄντων τὸν υἱὸν λέγειν ἀσφαλές, ἐπεὶ μηδαμοῦ τοῦτο τῶν θεοπνεύστων γραφῶν φέρεται περὶ αὐτοῦ, οὔτε μὴν ἐξ ἑτέρας τινὸς ὑποστάσεως παρὰ τὸν πατέρα προυποκειμένης, ἀλλ' ἐκ μόνου τοῦ θεοῦ γνησίως αὐτὸν γεγεννῆσθαι διοριζόμεθα. ἓν γὰρ τὸ ἀγέννητον καὶ ἄναρχον τὸν Χριστοῦ πατέρα ὁ θεῖος διδάσκει λόγος. ἀλλ' οὐδὲ τὸ «ἦν ποτε ὅτε οὐκ ἦν» ἐξ ἀγράφων ἐπισφαλῶς λέγοντας χρονικόν τι διάστημα προενθυμητέον αὐτοῦ, ἀλλ' ἢ μόνον τὸν ἀχρόνως αὐτὸν γεγεννηκότα θεόν· καὶ χρόνοι γὰρ καὶ αἰῶνες γεγόνασι δι' αὐτοῦ. οὔτε μὴν συνάναρχον καὶ συναγέννητον τῷ πατρὶ τὸν υἱὸν εἶναι νομιστέον· συνανάρχου γὰρ καὶ συναγεννήτου οὐδεὶς κυρίως πατὴρ ἢ υἱὸς λεχθή σεται. ἀλλὰ τὸν μὲν πατέρα μόνον ἄναρχον ὄντα καὶ ἀγέννητον γεγεννηκέναι ἀνεφίκτως καὶ πᾶσιν ἀκαταλήπτως οἴδαμεν, τὸν δὲ υἱὸν γεγεννῆσθαι πρὸ αἰώνων καὶ μηκέτι ὁμοίως τῷ πατρὶ ἀγέννητον εἶναι καὶ αὐτόν, ἀλλ' ἀρχὴν ἔχειν τὸν γεννήσαντα πατέρα· «κεφαλὴ γὰρ Χριστοῦ ὁ θεός».","english":"ere, neither Christ nor Son is he to be God, or that the Father and Son are the same, or the Holy Spirit, or that the Son is unbegotten, or that the Father did not beget the Son by will or intention—the holy catholic church anathematizes. For it is not safe to say that the Son is from non-existence, since this is nowhere borne about him in the God-inspired scriptures, nor yet from some other hypostasis pre-existing apart from the Father, but we define that he was genuinely begotten from God alone. For the divine word teaches that the Father of Christ is one unbegotten and without beginning. But neither should we, by saying from unwritten sources \"there was once when he was not,\" rashly conceive a temporal interval before him, but only that God begot him timelessly; for times and ages came into being through him. Nor should we think that the Son is co-beginningless and co-unbegotten with the Father; for of a co-beginningless and co-unbegotten one, no one would properly be called Father or Son. But we know that the Father, being alone without beginning and unbegotten, begot him in an ineffable and incomprehensible way for all, and that the Son was begotten before the ages and is not likewise unbegotten as the Father, but has the Father who begot him as his beginning; \"for God is the head of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀγέννητον","severity":"info","text":"The term ἀγέννητον (unbegotten) is a key theological term in the Arian controversy, distinguishing the Father from the Son. The text anathematizes those who call the Son unbegotten, affirming the Son's begotten nature.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κεφαλὴ γὰρ Χριστοῦ ὁ θεός","severity":"info","text":"The phrase 'God is the head of Christ' echoes 1 Corinthians 11:3, where 'head' (κεφαλή) denotes source or origin, used here to argue that the Father is the beginning of the Son.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This passage reflects the Council of Nicaea's (325) rejection of Arian subordinationism, particularly the denial that 'there was once when he was not' (ἦν ποτε ὅτε οὐκ ἦν), a slogan of Arius.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of anathemas and positive definitions, structured as a creedal statement. It first lists condemned positions, then clarifies the orthodox view on the Son's origin.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγράφων","severity":"caution","text":"The term ἀγράφων (unwritten sources) may refer to non-scriptural arguments or oral traditions. The text warns against using such sources to assert a temporal interval before the Son's generation.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage was influential in later Nicene orthodoxy, particularly in the West, where the phrase 'co-beginningless' (συνάναρχον) was debated in the Filioque controversy.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]}],"ambiguities":["The Greek text has a lacuna at the start (αἰώνων μήτε...), which the English draft supplies as 'ere, neither Christ nor Son is he to be God'. The exact reading is uncertain.","The phrase 'ἀλλ' ἢ μόνον' is ambiguous: it could mean 'but only' or 'but except', affecting the interpretation of the temporal clause."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Οὔτε μὴν τρία ὁμολογοῦντες πράγματα καὶ τρία πρόσωπα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος κατὰ τὰς γραφὰς τρεῖς διὰ τοῦτο τοὺς θεοὺς ποιοῦμεν, ἐπειδὴ τὸν αὐτοτελῆ καὶ ἀγέννητον ἄναρχόν τε καὶ ἀόρατον θεὸν ἕνα μόνον οἴδαμεν, τὸν θεὸν καὶ πατέρα τοῦ μονογενοῦς, τὸν μόνον μὲν ἐξ ἑαυτοῦ τὸ εἶναι ἔχοντα, μόνον δὲ τοῖς ἄλλοις πᾶσιν ἀφθόνως τοῦτο χαριζόμενον. οὔτε μὴν ἕνα θεὸν μόνον λέγοντες εἶναι τὸν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πατέρα, τὸν μόνον ἀγέννητον, διὰ τοῦτο ἀρνούμεθα καὶ τὸν Χριστὸν θεὸν εἶναι πρὸ αἰώνων, ὁποῖοί εἰσιν οἱ ἀπὸ Παύλου τοῦ Σαμοσατέως ὕστερον αὐτὸν μετὰ τὴν ἐνανθρώπησιν ἐκ προκοπῆς τεθεοποιῆσθαι λέγοντες τῷ τὴν φύσιν ψιλὸν ἄνθρωπον γεγονέναι. οἴδαμεν γὰρ καὶ αὐτόν, εἰ καὶ ὑποτέτακται τῷ πατρὶ καὶ τῷ θεῷ, ἀλλ' ὅμως πρὸ αἰώνων γεννηθέντα ἐκ τοῦ θεοῦ θεὸν κατὰ φύσιν τέλειον εἶναι καὶ ἀληθῆ καὶ μὴ ἐξ ἀνθρώπων μετὰ ταῦτα θεόν, ἀλλ' ἐκ θεοῦ ἐνανθρωπῆσαι δι' ἡμᾶς, καὶ μηδέποτε ἀπολωλεκότα τὸ εἶναι. Βδελυσσόμεθα δὲ πρὸς τούτοις καὶ ἀναθεματίζομεν καὶ τοὺς λόγον μὲν μόνον αὐτὸν ψιλὸν τοῦ θεοῦ καὶ ἀνύπαρκτον ἐπιπλάστως καλοῦντας, ἐν ἑτέρῳ τὸ εἶναι ἔχοντα, νῦν μὲν ὡς τὸν προφορικὸν λεγόμενον ὑπό τινων, νῦν δὲ ὡς τὸν ἐνδιάθετον, Χριστὸν δὲ αὐτὸν καὶ υἱὸν τοῦ θεοῦ καὶ μεσίτην καὶ εἰκόνα τοῦ θεοῦ μὴ εἶναι πρὸ αἰώνων θέλοντας, ἀλλ' ἐκ τότε Χριστὸν αὐτὸν γεγονέναι καὶ υἱὸν τοῦ θεοῦ, ἐξ οὗ τὴν ἡμετέραν ἐκ τῆς παρθένου σάρκα ἀνείληφε πρὸ τετρακοσίων οὐχ ὅλων ἐτῶν.","english":"Neither, in confessing three things and three persons of the Father and the Son and the Holy Spirit according to the Scriptures, do we for this reason make three gods, since we know only one self-complete and unbegotten, unoriginate and invisible God, the God and Father of the Only-begotten, who alone has his being from himself and alone bestows this ungrudgingly upon all others. Neither, in saying that only one God exists, the Father of our Lord Jesus Christ, the only unbegotten, do we for this reason deny that Christ is God before the ages, as do those from Paul of Samosata, who later say that he was deified after the incarnation by advancement, having become a mere man in nature. For we know that he himself, even though he is subordinate to the Father and God, is nevertheless, being born before the ages from God, by nature a perfect and true God, and not a god from men afterwards, but from God incarnate for our sake, and never having lost his being. We abhor and anathematize in addition those who call him only a mere word of God and a non-existent figment, having his being in another, now as the so-called uttered word by some, now as the immanent word, and who wish that Christ himself and the Son of God and mediator and image of God should not exist before the ages, but that he became Christ and Son of God from the time when he took our flesh from the virgin less than four hundred years ago.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τρία πρόσωπα","severity":"info","text":"The phrase 'three persons' (τρία πρόσωπα) is a key Trinitarian term, here used to affirm distinct hypostases without tritheism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παύλου τοῦ Σαμοσατέως","severity":"info","text":"Paul of Samosata, bishop of Antioch (c. 200–275), taught adoptionist Christology, denying Christ's pre-existence as divine. Athanasius contrasts this with Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφορικὸν … ἐνδιάθετον","severity":"info","text":"These terms distinguish between the 'uttered word' (προφορικός) and 'immanent word' (ἐνδιάθετος), a Stoic-influenced distinction used by some to deny the Son's real hypostasis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὰς γραφάς","severity":"info","text":"The phrase 'according to the Scriptures' grounds the Trinitarian confession in biblical authority, a standard appeal in Athanasius' polemics.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὔτε μὴν … οὔτε μὴν","severity":"info","text":"The passage uses a double negative structure to reject both tritheism and monarchianism, framing the orthodox via negativa.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸ τετρακοσίων οὐχ ὅλων ἐτῶν","severity":"info","text":"The reference to 'less than four hundred years' dates the incarnation to c. 4 BC, reflecting a late-4th-century chronological perspective.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"ἐκ τότε γὰρ τὸν Χριστὸν ἀρχὴν βασι λείας ἐσχηκέναι ἐθέλουσι καὶ τέλος ἕξειν αὐτὴν μετὰ τὴν συντέλειαν καὶ τὴν κρίσιν. Τοιοῦτοι δέ εἰσιν οἱ ἀπὸ Μαρκέλλου καὶ Σκοτεινοῦ τῶν Ἀγκυρογαλατῶν, οἳ τὴν προαιώνιον ὕπαρξιν τοῦ Χριστοῦ καὶ τὴν θεότητα καὶ τὴν ἀτελεύτητον αὐτοῦ βασι λείαν ὁμοίως Ἰουδαίοις ἀθετοῦσιν ἐπὶ προφάσει τοῦ συνίστασθαι δοκεῖν τῇ μοναρχίᾳ. ἴσμεν γὰρ αὐτὸν ἡμεῖς οὐχ ἁπλῶς λόγον προφορικὸν ἢ ἐνδιάθετον τοῦ θεοῦ, ἀλλὰ ζῶντα θεὸν λόγον καθ' ἑαυτὸν ὑπάρχοντα καὶ υἱὸν θεοῦ καὶ Χριστὸν καὶ οὐ προγνωστικῶς συν όντα καὶ συνδιατρίβοντα πρὸ αἰώνων τῷ ἑαυτοῦ πατρὶ καὶ πρὸς πᾶσαν διακονησάμενον αὐτῷ τὴν δημιουργίαν εἴτε τῶν ὁρατῶν εἴτε τῶν ἀοράτων. οὗτος γάρ ἐστι πρὸς ὃν εἶπεν ὁ πατὴρ ὅτι «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», ὁ καὶ τοῖς πατριάρχαις αὐτοπροσώπως ὀφθείς, δεδωκὼς τὸν νόμον καὶ λαλήσας διὰ τῶν προ φητῶν καὶ τὰ τελευταῖα ἐνανθρωπήσας καὶ τὸν ἑαυτοῦ πατέρα πᾶσιν ἀνθρώποις φανε ρώσας καὶ βασιλεύων εἰς τοὺς ἀτελευτήτους αἰῶνας. οὐδὲν γὰρ πρόσφατον ὁ Χριστὸς προσείληφεν ἀξίωμα, ἀλλ' ἄνωθεν τέλειον αὐτὸν καὶ τῷ πατρὶ κατὰ πάντα ὅμοιον εἶναι","english":"From that time they wish Christ to have had a beginning of his kingdom and that it will have an end after the consummation and the judgment. Such are the followers of Marcellus and Photinus of the Ancyrogalatians, who, like the Jews, deny the pre-eternal existence of Christ and his divinity and his unending kingdom, under the pretext of seeming to uphold the monarchy. For we know him not simply as the uttered or immanent word of God, but as the living God Word existing in himself, and Son of God, and Christ, and not as one who was present and associated with his own Father before the ages only in a prognostic manner, and who served him in the whole creation, both of the visible and the invisible. For this is he to whom the Father said, \"Let us make man according to our image and likeness,\" he who appeared in person to the patriarchs, gave the law, spoke through the prophets, and finally became incarnate, revealing his own Father to all men, and reigning for unending ages. For Christ has assumed no recent dignity, but from the beginning he is perfect and in all things like the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σκοτεινοῦ","severity":"info","text":"Σκοτεινοῦ (Skoteinou) is a pejorative epithet for Photinus, meaning 'the Dark One' or 'the Obscure', playing on his name's similarity to φῶς (light).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀγκυρογαλατῶν","severity":"info","text":"Ἀγκυρογαλατῶν (Ancyrogalatians) is a compound of Ancyra (modern Ankara) and Galatians, referring to the followers of Marcellus of Ancyra and Photinus, who was from Sirmium but associated with this group.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν","severity":"info","text":"This phrase echoes Genesis 1:26 ('Let us make man in our image, after our likeness'), but Athanasius attributes it to God the Father addressing the Son, a non-biblical expansion reflecting theological interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφορικὸν ἢ ἐνδιάθετον","severity":"info","text":"The distinction between λόγος προφορικός (uttered word) and λόγος ἐνδιάθετος (immanent word) was a Stoic and Middle Platonic concept, used by some early Christian theologians to explain the Logos; Athanasius rejects it as insufficient for Christ's divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the heretical view (Christ's kingdom has a beginning and end) with the orthodox view (Christ is pre-eternal, perfect, and co-eternal with the Father), using a series of negations and affirmations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius' polemic against Marcellus and Photinus reflects the ongoing fourth-century debates over the eternal pre-existence of Christ, which were central to the Nicene and post-Nicene controversies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'οὐ προγνωστικῶς συν όντα' is textually uncertain; the reading 'προγνωστικῶς' (prognostically) is adopted, but some manuscripts may have variant forms."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"πεπιστεύκαμεν. Καὶ τοὺς λέγοντας δὲ τὸν αὐτὸν εἶναι πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα, καθ' ἑνὸς καὶ τοῦ αὐτοῦ πράγματός τε καὶ προσώπου τὰ τρία ὀνόματα ἀσεβῶς ἐκλαμ βάνοντας εἰκότως ἀποκηρύσσομεν τῆς ἐκκλησίας, ὅτι τὸν ἀχώρητον καὶ ἀπαθῆ πατέρα χωρητὸν ἅμα καὶ παθητὸν διὰ τῆς ἐνανθρωπήσεως ὑποτίθενται. τοιοῦτοι γάρ εἰσιν οἱ Πατροπασσιανοὶ μὲν παρὰ Ῥωμαίοις, Σαβελλιανοὶ δὲ καλούμενοι παρ' ἡμῖν. οἴδαμεν γὰρ ἡμεῖς τὸν μὲν ἀποστείλαντα πατέρα ἐν τῷ οἰκείῳ τῆς ἀναλλοιώτου θεότητος ἤθει μεμενηκέναι, τὸν δὲ ἀποσταλέντα Χριστὸν τὴν τῆς ἐνανθρωπήσεως οἰκονομίαν πεπληρωκέναι. Ὅμως δὲ καὶ τοὺς οὐ βουλήσει οὐδὲ θελήσει γεγεννῆσθαι τὸν υἱὸν εἰρηκότας ἀνευλαβῶς, ἀνάγκην δὲ δηλονότι ἀβούλητον καὶ ἀπροαίρετον περιτεθεικότας τῷ θεῷ, ἵνα ἄκων γεννήσῃ τὸν υἱόν, δυσσεβεστάτους καὶ τῆς ἐκκλησίας ξένους ἐπιγινώσκομεν, ὅτι τε παρὰ τὰς κοινὰς περὶ θεοῦ ἐννοίας καὶ δὴ καὶ παρὰ τὸ βούλημα τῆς θεοπνεύστου γραφῆς τοιαῦτα τετολμήκασι περὶ αὐτοῦ διορίσασθαι. αὐτοκράτορα γὰρ ἡμεῖς τὸν θεὸν καὶ κύριον αὐτὸν ἑαυτοῦ εἰδότες ἑκουσίως αὐτὸν καὶ ἐθελοντὴν τὸν υἱὸν γεγεννηκέναι εὐ σεβῶς ὑπειλήφαμεν. πιστεύοντες δὲ ἐμφόβως καὶ τῷ περὶ ἑαυτοῦ λέγοντι· «κύριος ἔκτι σέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ», οὐχ ὁμοίως αὐτὸν τοῖς δι' αὐτοῦ γενομένοις κτίσ μασιν ἢ ποιήμασι γεγενῆσθαι νοοῦμεν. ἀσεβὲς γὰρ καὶ τῆς ἐκκλησιαστικῆς πίστεως ἀλλότριον τὸ τὸν κτίστην τοῖς δι' αὐτοῦ κεκτισμένοις δημιουργήμασι παραβάλλειν καὶ τὸν αὐτὸν τῆς γενέσεως τοῖς ἄλλοις τρόπον ἔχειν καὶ αὐτὸν νομίζειν.","english":"We have believed. And we also fittingly expel from the church those who say that the Father and the Son and the Holy Spirit are the same, impiously taking the three names as referring to one and the same thing and person, because they suppose that the uncontainable and impassible Father is both containable and passible through the incarnation. For such are the Patropassians among the Romans, and those called Sabellians among us. For we know that the Father who sent has remained in the proper character of his unchangeable divinity, while the Son who was sent has fulfilled the economy of the incarnation. Nevertheless, we also recognize as most impious and alien to the church those who have said that the Son was not begotten by will or desire, but have evidently imposed on God an involuntary and unpremeditated necessity, so that he begot the Son unwillingly, because they have dared to define such things about him both contrary to the common conceptions about God and indeed contrary to the intention of the divinely inspired scripture. For we, knowing that God is self-governing and lord of himself, have piously understood that he voluntarily and willingly begot the Son. And believing reverently also in him who says about himself, \"The Lord created me the beginning of his ways for his works,\" we do not think that he was begotten in the same way as the creatures or works that came into being through him. For it is impious and alien to the ecclesiastical faith to compare the creator with the creations that have been created through him, and to think that he himself has the same manner of generation as the others.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Πατροπασσιανοὶ","severity":"info","text":"Patropassians, a Latin-based term for those who held that the Father suffered in the incarnation, equated here with Sabellians in the Greek East.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σαβελλιανοὶ","severity":"info","text":"Sabellians, followers of Sabellius, who taught a modalist monarchy collapsing Father, Son, and Spirit into a single hypostasis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ","severity":"info","text":"A citation of Proverbs 8:22 (LXX), where Wisdom speaks of being created as the beginning of God's ways; Athanasius uses it to argue the Son's unique generation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνάγκην ... ἀβούλητον καὶ ἀπροαίρετον","severity":"info","text":"Athanasius counters a view that the Son's generation was necessitated, not voluntary, a position associated with some Arian or Eunomian circles.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅμως δὲ","severity":"info","text":"The particle 'Nevertheless' marks a transition to a second group of heretics, those denying the Son's voluntary generation, after the Sabellians.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποκηρύσσομεν τῆς ἐκκλησίας","severity":"info","text":"The language of expulsion from the church reflects fourth-century conciliar practice of anathematizing heretical positions, as at Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ἐκλαμβάνοντας' may be read as 'taking' or 'interpreting' the three names; the translation 'impiously taking' is followed.","The phrase 'τὸν αὐτὸν τῆς γενέσεως τοῖς ἄλλοις τρόπον' could mean 'the same manner of generation as the others' or 'the same manner of becoming as the others'; the former is adopted."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"μόνον γὰρ καὶ μόνως τὸν μονογενῆ υἱὸν γεγεννῆσθαι γνησίως τε καὶ ἀληθῶς διδάσκουσιν ἡμᾶς αἱ θεῖαι γραφαί. Ἀλλ' οὐδὲ τὸν υἱὸν καθ' ἑαυτὸν εἶναι ζῆν τε καὶ ὑπάρχειν ὁμοίως τῷ πατρὶ λέγοντες διὰ τοῦτο χωρίζομεν αὐτὸν τοῦ πατρὸς τόπους καὶ διαστήματά τινα μεταξὺ τῆς συναφείας αὐτῶν σωματικῶς ἐπινοοῦντες. πεπιστεύκαμεν γὰρ ἀμεσιτεύτως αὐτοὺς καὶ ἀδιαστάτως ἀλλήλοις ἐπισυνῆφθαι καὶ ἀχωρίστους ὑπάρχειν ἑαυτῶν, ὅλου μὲν τοῦ πατρὸς ἐνστερνισμένου τὸν υἱόν, ὅλου δὲ τοῦ υἱοῦ ἐξηρτημένου καὶ προσπεφυκότος τῷ πατρὶ καὶ μόνου τοῖς πατρῴοις κόλποις ἐπαναπαυομένου διηνεκῶς. πιστεύοντες οὖν εἰς τὴν παντέλειον τριάδα τὴν ἁγιωτάτην, τουτέστιν εἰς τὸν πατέρα καὶ εἰς τὸν υἱὸν καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, καὶ θεὸν μὲν τὸν πατέρα λέγοντες, θεὸν δὲ καὶ τὸν υἱόν, οὐ δύο τού τους θεούς, ἀλλ' ἓν ὁμολογοῦμεν τῆς θεότητος ἀξίωμα καὶ μίαν ἀκριβῆ τῆς βασιλείας τὴν συμφωνίαν, πανταρχοῦντος μὲν καθόλου πάντων καὶ αὐτοῦ τοῦ υἱοῦ μόνου τοῦ πατρός, τοῦ δὲ υἱοῦ ὑποτεταγμένου τῷ πατρί, ἐκτὸς δὲ αὐτοῦ πάντων μετ' αὐτὸν βασιλεύοντος τῶν δι' αὐτοῦ γενομένων καὶ τὴν τοῦ ἁγίου πνεύματος χάριν ἀφθόνως τοῖς ἁγίοις δωρουμένου πατρικῷ βουλήματι. οὕτω γὰρ τὸν περὶ τῆς εἰς Χριστὸν μοναρχίας συνίστασθαι λόγον παρέδοσαν ἡμῖν οἱ ἱεροὶ λόγοι.","english":"For only and uniquely the only-begotten Son has been born genuinely and truly, the divine scriptures teach us. But neither do we, in saying that the Son exists, lives, and subsists in himself like the Father, thereby separate him from the Father by corporeally imagining places and intervals between their union. For we have believed that they are joined to each other without mediation and without separation, and that they exist inseparably from each other, the whole Father embracing the Son, and the whole Son being suspended from and attached to the Father, and resting only in the paternal bosom perpetually. Believing therefore in the most perfect and most holy Trinity, that is, in the Father and in the Son and in the Holy Spirit, and calling the Father God and also the Son God, we do not confess two gods, but one dignity of divinity and one precise harmony of the kingdom, the Father alone universally ruling over all, even over the Son himself, and the Son being subordinate to the Father, but ruling over all things after him that came into being through him, and bestowing the grace of the Holy Spirit ungrudgingly upon the saints by the Father’s will. For thus the sacred words have handed down to us the account of the monarchy concerning Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μονογενῆ υἱὸν","severity":"info","text":"The phrase 'only-begotten Son' echoes the Nicene Creed's 'τὸν μονογενῆ υἱόν', emphasizing Athanasius's defense of Nicaea against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατρῴοις κόλποις","severity":"info","text":"The image of the Son resting in the 'paternal bosom' alludes to John 1:18 (the Son in the Father's bosom) and possibly to LXX Psalm 109:2, a common patristic trope for inseparable unity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πατροπασσιανοί","severity":"info","text":"The reference to 'Patropassians' (mentioned in the previous passage) identifies a group condemned for modalism, likely Sabellians, whom Athanasius distinguishes from his own pro-Nicene theology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω γὰρ ... παρέδοσαν ἡμῖν οἱ ἱεροὶ λόγοι","severity":"info","text":"This concluding sentence summarizes the argument: the scriptural tradition (οἱ ἱεροὶ λόγοι) grounds the monarchy of Christ, framing the preceding theological exposition as exegetical.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μίαν ἀκριβῆ τῆς βασιλείας τὴν συμφωνίαν","severity":"info","text":"The phrase 'one precise harmony of the kingdom' parallels Athanasius's earlier works (e.g., Contra Gentes 41–42) where he uses imperial imagery to articulate Trinitarian unity without subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκτὸς δὲ αὐτοῦ πάντων μετ' αὐτὸν βασιλεύοντος","severity":"caution","text":"The phrase 'ruling over all things after him' is ambiguous: it could mean the Son rules over all creation except the Father, or that he rules over all things subsequent to himself. The translation follows the former reading.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκτὸς δὲ αὐτοῦ πάντων μετ' αὐτὸν βασιλεύοντος' is syntactically ambiguous: 'ἐκτὸς αὐτοῦ' could mean 'except him' (i.e., the Father) or 'outside of him' (i.e., the Son). The translation takes it as 'except the Father', but the Greek allows either."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Ταῦτα ἠναγκάσθημεν μετὰ τὴν ἐν ἐπιτομῇ προεκτεθεῖσαν πίστιν πλατύτερον ἐπεξεργάσασθαι οὐ κατὰ περιττὴν φιλοτιμίαν, ἀλλ' ἵνα πᾶσαν τὴν τῆς ἡμετέρας ὑπο λήψεως ἀλλοτρίαν ἀνακαθάρωμεν ὑποψίαν παρὰ τοῖς τὰ καθ' ἡμᾶς ἀγνοοῦσι καὶ γνῶσιν οἱ κατὰ τὴν δύσιν πάντες ὁμοῦ μὲν τῆς συκοφαντίας τῶν ἑτεροδόξων τὴν ἀναίδειαν, ὁμοῦ δὲ τῶν ἀνατολικῶν τὸ ἐκκλησιαστικὸν ἐν κυρίῳ φρόνημα, μαρτυρούμενον ἀβιάστως ὑπὸ τῶν θεοπνεύστων γραφῶν παρὰ τοῖς ἀδιαστρόφοις. Ἀλλ' οὐδὲ τούτοις ἐνέμειναν· πάλιν γὰρ ἐν Σιρμίῳ συνελθόντες κατὰ Φωτεινοῦ τότε συνέθηκαν αὖθις πίστιν οὐκέτι μὲν οὕτω σχοινοτενῆ οὐδὲ τοσαύτην τοῖς ῥήμασιν, ἀφελόντες δὲ τὰ πλεῖστα καὶ προσθέντες ἄλλα, ὥσπερ ἐξ ὑποβολῆς παρά τινων ἀκού σαντες, ἔγραψαν ταῦτα· Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, τὸν κτίστην καὶ ποιητὴν τῶν πάντων, «ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται»· καὶ εἰς τὸν μονο γενῆ αὐτοῦ υἱὸν τὸν κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν, τὸν πρὸ πάντων","english":"We were compelled to treat these matters more fully after the brief statement of faith previously set forth, not out of excessive ambition, but in order to clear away every suspicion foreign to our understanding from those who are ignorant of our affairs, and so that all in the West might together recognize both the shamelessness of the slander of the heterodox and the ecclesiastical mind of the Easterners in the Lord, which is attested without constraint by the inspired scriptures among the uncorrupted. But they did not abide even by these; for again, assembling at Sirmium against Photinus, they then composed yet another creed, no longer so lengthy nor with so many words, but removing most and adding others, as if having heard something from certain persons by suggestion, they wrote this: \"We believe in one God, the Father Almighty, the creator and maker of all things, 'from whom all fatherhood in heaven and on earth is named'; and in his only-begotten Son, our Lord Jesus Christ, who before all things","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σίρμιον","severity":"info","text":"Sirmium (modern Sremska Mitrovica, Serbia) was a frequent site of fourth-century councils where Homoian creeds were drafted, notably in 351 against Photinus and later in 357–359.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φωτεινός","severity":"info","text":"Photinus of Sirmium, condemned for a Sabellian-like modalist monarchianism, denied the pre-existence of the Son as a distinct hypostasis; the council of Sirmium in 351 targeted his views.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται","severity":"info","text":"This phrase echoes Ephesians 3:15, where Christ is the source of all fatherhood; the creed uses it to assert the Son's derived title without implying subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ κατὰ περιττὴν φιλοτιμίαν","severity":"info","text":"Athanasius frames his expanded exposition as a defensive necessity, not rhetorical ambition, contrasting his orthodox intent with the heterodox revisions at Sirmium.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πίστιν ... ἔγραψαν ταῦτα","severity":"info","text":"The creed Athanasius quotes here is the First Sirmian Creed (351), which he presents as a revision of earlier statements; it was later superseded by the Homoian creed of 357.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὥσπερ ἐξ ὑποβολῆς παρά τινων ἀκούσαντες","severity":"caution","text":"Athanasius insinuates that the creed was dictated by outside parties; this is a polemical charge, not a neutral report, and should be read as part of his rhetorical strategy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ οὗ πᾶσα πατριὰ' is ambiguous: it may be a loose citation of Eph 3:15 or a creedal formula; the translation 'from whom all fatherhood is named' follows Athanasius' interpretation."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"τῶν αἰώνων ἐκ τοῦ πατρὸς γεννηθέντα, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, δι' οὗ ἐγένετο τὰ πάντα τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, λόγον ὄντα καὶ σοφίαν καὶ φῶς ἀληθινὸν καὶ ζωήν, τὸν ἐπ' ἐσχάτων τῶν ἡμερῶν δι' ἡμᾶς ἐνανθρωπήσαντα καὶ γεννηθέντα ἐκ τῆς ἁγίας παρθένου καὶ σταυρωθέντα καὶ ἀποθανόντα καὶ ταφέντα καὶ ἀναστάντα ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ ἀναληφθέντα εἰς οὐρανὸν καὶ καθεσθέντα ἐν δεξιᾷ τοῦ πατρὸς καὶ ἐρχόμενον ἐπὶ συντελείᾳ τοῦ αἰῶνος κρῖναι ζῶντας καὶ νεκροὺς καὶ ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, οὗ ἡ βασιλεία ἀκατάπαυστος οὖσα δια μένει εἰς τοὺς ἀπείρους αἰῶνας· ἔσται γὰρ καθεζόμενος ἐν δεξιᾷ τοῦ πατρός, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. καὶ εἰς τὸ πνεῦμα τὸ ἅγιον, τουτέστι τὸν παράκλητον, ὅπερ ἐπαγγειλάμενος τοῖς ἀποστόλοις μετὰ τὴν εἰς οὐρανοὺς αὐτοῦ ἄνοδον ἀποστεῖλαι, διδάξαι καὶ ὑπομνῆσαι αὐτοὺς πάντα ἔπεμψε, δι' οὗ καὶ ἁγιάζονται αἱ τῶν εἰλικρινῶς εἰς αὐτὸν πεπιστευκότων ψυχαί. Τοὺς δὲ λέγοντας ἐξ οὐκ ὄντων τὸν υἱὸν ἢ ἐξ ἑτέρας ὑποστάσεως καὶ μὴ ἐκ τοῦ θεοῦ καὶ ὅτι ἦν χρόνος ἢ αἰών, ὅτε οὐκ ἦν, ἀλλοτρίους οἶδεν ἡ ἁγία καὶ καθολικὴ ἐκκλησία. Πάλιν οὖν ἐροῦμεν· εἴ τις τὸν πατέρα καὶ τὸν υἱὸν δύο λέγει θεούς, ἀνάθεμα ἔστω. Καὶ εἴ τις λέγων θεὸν τὸν Χριστὸν πρὸ αἰώνων υἱὸν τοῦ θεοῦ ὑπουργηκότα τῷ πατρὶ εἰς τὴν τῶν ὅλων δημιουργίαν μὴ ὁμολογοίη, ἀνάθεμα ἔστω. Εἴ τις τὸν ἀγέννητον ἢ μέρος αὐτοῦ ἐκ Μαρίας λέγειν γεγενῆσθαι τολμῷ, ἀνάθεμα ἔστω.","english":"of the ages, begotten from the Father, God from God, light from light, through whom all things came to be, both those in the heavens and those on the earth, the visible and the invisible, being Word and Wisdom and true Light and Life, who in the last days for our sake became man and was born from the holy virgin and was crucified and died and was buried and rose from the dead on the third day and was taken up into heaven and sat down at the right hand of the Father and comes at the consummation of the age to judge the living and the dead and to render to each according to his works, whose kingdom, being unceasing, endures into the infinite ages; for he will be seated at the right hand of the Father, not only in this age, but also in the future. And in the Holy Spirit, that is, the Paraclete, whom, having promised to the apostles after his ascent into the heavens to send, to teach and remind them of everything, he sent, through whom also the souls of those who have sincerely believed in him are sanctified. But those who say that the Son is from non-existence or from another hypostasis and not from God, and that there was a time or age when he was not, the holy and catholic church regards as alien. Again, therefore, we will say: if anyone calls the Father and the Son two gods, let him be anathema. And if anyone, calling Christ God, does not confess that he was Son of God before the ages and served the Father in the creation of all things, let him be anathema. If anyone dares to say that the unbegotten, or a part of him, was born from Mary, let him be anathema.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The term 'hypostasis' here denotes individual substance or person, a key term in fourth-century Trinitarian debates. The anathema against those saying the Son is 'from another hypostasis' targets Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ τρίτῃ ἡμέρᾳ","severity":"info","text":"The phrase 'on the third day' echoes the resurrection narrative in the Gospels (e.g., Mark 16:9, Luke 24:46). It is a standard credal formula affirming the bodily resurrection.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνάθεμα","severity":"info","text":"The repeated 'anathema' clauses reflect the conciliar practice of condemning specific heretical positions, a hallmark of fourth-century synodal decrees. Athanasius here reinforces Nicene orthodoxy against Arian and related views.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν οὖν ἐροῦμεν","severity":"info","text":"The phrase 'Again, therefore, we will say' marks a transition from a credal confession to a series of anathemas, a common structural feature in early Christian creeds and synodal statements.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός","severity":"info","text":"The phrase 'God from God, light from light' is a standard Nicene formula (cf. Creed of Nicaea 325). It emphasizes the Son's consubstantiality and eternal generation from the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ τοῦ πατρὸς γεννηθέντα","severity":"caution","text":"The phrase 'begotten from the Father' could be read as implying a temporal beginning, but Athanasius consistently argues for eternal generation. The context of anathemas against those positing a time when the Son was not clarifies his intent.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τοῦ πατρὸς γεννηθέντα' might be misinterpreted as implying a temporal beginning, but the surrounding anathemas against those who say 'there was a time when he was not' confirm Athanasius's commitment to eternal generation."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Εἴ τις κατὰ πρόγνωσιν πρὸ Μαρίας λέγοι τὸν υἱὸν εἶναι καὶ μὴ πρὸ αἰώνων ἐκ τοῦ πατρὸς γεγεννημένον πρὸς τὸν θεὸν εἶναι καὶ δι' αὐτοῦ γεγενῆσθαι τὰ πάντα, ἀνάθεμα ἔστω. Εἴ τις τὴν οὐσίαν τοῦ θεοῦ πλατύνεσθαι ἢ συστέλλεσθαι φάσκοι, ἀνάθεμα ἔστω. Εἴ τις πλατυνομένην τὴν οὐσίαν τοῦ θεοῦ τὸν υἱὸν λέγοι ποιεῖν ἢ τὸν πλατυσμὸν τῆς οὐσίας αὐτοῦ υἱὸν ὀνομάζοι, ἀνάθεμα ἔστω. Εἴ τις ἐνδιάθετον ἢ προφορικὸν λόγον λέγοι τὸν υἱὸν τοῦ θεοῦ, ἀνάθεμα ἔστω. Εἴ τις ἄνθρωπον μόνον λέγοι τὸν ἐκ Μαρίας υἱόν, ἀνάθεμα ἔστω. Εἴ τις θεὸν καὶ ἄνθρωπον τὸν ἐκ Μαρίας λέγων θεὸν τὸν ἀγέννητον οὕτω νοοῖ, ἀνάθεμα ἔστω. Εἴ τις τὸ «ἐγὼ θεὸς πρῶτος καὶ ἐγὼ μετὰ ταῦτα καὶ πλὴν ἐμοῦ οὐκ ἔστι θεὸς ἐπ' ἀναιρέσει εἰδώλων καὶ τῶν μὴ ὄντων θεῶν εἰρημένον ἐπ' ἀναιρέσει τοῦ μονογενοῦς πρὸ αἰώνων θεοῦ Ἰουδαικῶς ἐκλαμβάνοι, ἀνάθεμα ἔστω. Εἴ τις τὸ «ὁ λόγος σὰρξ ἐγένετο» ἀκούων τὸν λόγον εἰς σάρκα μεταβεβλῆσθαι νομίζοι ἢ τροπὴν ὑπομεμενηκότα ἀνειληφέναι τὴν σάρκα λέγοι, ἀνάθεμα ἔστω. Εἴ τις τὸν μονογενῆ υἱὸν τοῦ θεοῦ ἐσταυρωμένον ἀκούων τὴν θεότητα αὐτοῦ φθορὰν ἢ πάθος ἢ τροπὴν ἢ μείωσιν ἢ ἀναίρεσιν ὑπομεμενηκέναι λέγοι, ἀνάθεμα ἔστω. Εἴ τις τὸ «ποιήσωμεν ἄνθρωπον» μὴ τὸν πατέρα πρὸς τὸν υἱὸν λέγειν, ἀλλ' αὐτὸν πρὸς ἑαυτὸν λέγοι τὸν θεὸν εἰρηκέναι, ἀνάθεμα ἔστω. Εἴ τις μὴ τὸν υἱὸν λέγοι τῷ Ἀβραὰμ ἑωρᾶσθαι, ἀλλὰ τὸν ἀγέννητον θεὸν ἢ μέρος αὐτοῦ, ἀνάθεμα ἔστω. Εἴ τις τῷ Ἰακὼβ μὴ τὸν υἱὸν ὡς ἄνθρωπον πεπαλαικέναι, ἀλλὰ τὸν ἀγέννητον θεὸν ἢ μέρος αὐτοῦ λέγοι, ἀνάθεμα ἔστω.","english":"If anyone says that the Son exists by foreknowledge before Mary and not that he was begotten from the Father before the ages to be with God and that all things came to be through him, let him be anathema. If anyone asserts that the substance of God is expanded or contracted, let him be anathema. If anyone says that the Son makes the substance of God expanded or names the expansion of his substance Son, let him be anathema. If anyone calls the Son of God immanent or uttered word, let him be anathema. If anyone says that the Son from Mary is only a man, let him be anathema. If anyone, saying that the one from Mary is God and man, understands God as the unbegotten in this way, let him be anathema. If anyone interprets the saying \"I am the first God and I am after these things and besides me there is no God,\" spoken for the abolition of idols and non-existent gods, in a Judaic manner for the abolition of the only-begotten God before the ages, let him be anathema. If anyone, hearing \"the Word became flesh,\" thinks that the Word was changed into flesh or says that he, having undergone change, assumed flesh, let him be anathema. If anyone, hearing that the only-begotten Son of God was crucified, says that his divinity underwent corruption or passion or change or diminution or destruction, let him be anathema. If anyone says that \"let us make man\" is not spoken by the Father to the Son, but that God said it to himself, let him be anathema. If anyone says that the unbegotten God or a part of him was seen by Abraham, and not the Son, let him be anathema. If anyone says that the unbegotten God or a part of him wrestled with Jacob, and not the Son as a man, let him be anathema.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνάθεμα ἔστω","severity":"info","text":"The passage is a series of twelve anathemas, each introduced by 'Εἴ τις … ἀνάθεμα ἔστω', forming a creedal condemnation of specific Christological and Trinitarian errors.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσίαν","severity":"info","text":"The term 'οὐσίαν' (substance/essence) is central to the anathemas against expansion or contraction of God's substance, reflecting the Nicene concern with divine immutability.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λόγος σὰρξ ἐγένετο","severity":"info","text":"This phrase quotes John 1:14, and the anathema rejects a literal transformation of the Word into flesh, affirming instead the orthodox understanding of incarnation without change.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνδιάθετον ἢ προφορικὸν λόγον","severity":"info","text":"The distinction between 'immanent' (ἐνδιάθετος) and 'uttered' (προφορικός) logos was used by some early theologians (e.g., Theophilus of Antioch) but was rejected by Athanasius as inadequate for the Son's eternal preexistence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαικῶς ἐκλαμβάνοι","severity":"caution","text":"The anathema against interpreting a monotheistic saying 'in a Judaic manner' reflects anti-Jewish polemic common in fourth-century Trinitarian debates, but the exact source of the quoted saying is uncertain.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον","severity":"info","text":"The phrase 'let us make man' echoes Genesis 1:26 LXX, and the anathema insists it is spoken by the Father to the Son, a common exegetical move in anti-Arian arguments to assert the Son's agency in creation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the quoted monotheistic saying in the seventh anathema is unclear; it may be a paraphrase of a known text or a lost source.","The phrase 'πρὸ Μαρίας' (before Mary) could be read as temporal priority or logical priority; the context favors temporal."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":50,"ref":"p50","source":"Εἴ τις τὸ «ἔβρεξε κύριος πῦρ παρὰ κυρίου» μὴ ἐπὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ ἐκλαμβάνοι, ἀλλ' αὐτὸν παρ' ἑαυτοῦ λέγοι βεβρεχέναι, ἀνάθεμα ἔστω· ἔβρεξε γὰρ κύριος ὁ υἱὸς παρὰ κυρίου τοῦ πατρός. Εἴ τις ἀκούων κύριον τὸν πατέρα καὶ τὸν υἱὸν κύριον καὶ κύριον τὸν πατέρα καὶ τὸν υἱόν, ἐπεὶ κύριος ἐκ κυρίου, δύο λέγοι θεούς, ἀνάθεμα ἔστω. οὐ γὰρ συντάσσομεν υἱὸν τῷ πατρί, ἀλλ' ὑποτεταγμένον τῷ πατρί. οὔτε γὰρ κατῆλθεν ἐπὶ Σόδομα ἄνευ βουλῆς τοῦ πατρὸς οὔτε ἔβρεξεν ἀφ' ἑαυτοῦ, ἀλλὰ παρὰ κυρίου αὐθεντοῦντος δηλαδὴ τοῦ πατρός, οὔτε κάθηται ἐκ δεξιῶν ἀφ' ἑαυτοῦ, ἀλλ' ἀκούει λέγοντος τοῦ πατρός· «κάθου ἐκ δεξιῶν μου». Εἴ τις τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα ἓν πρόσωπον λέγει, ἀνάθεμα ἔστω. Εἴ τις τὸ πνεῦμα τὸ ἅγιον παράκλητον λέγων τὸν ἀγέννητον λέγοι θεόν, ἀνάθεμα ἔστω. Εἴ τις, ὡς ἐδίδαξεν ἡμᾶς ὁ κύριος, μὴ ἄλλον λέγοι τὸν παράκλητον παρὰ τὸν\n\nυἱόν· εἴρηκε γὰρ «καὶ ἄλλον παράκλητον πέμψει ὑμῖν ὁ πατὴρ ὃν ἐρωτήσω ἐγώ», ἀνά θεμα ἔστω. Εἴ τις τὸ πνεῦμα τὸ ἅγιον μέρος λέγοι τοῦ πατρὸς ἢ τοῦ υἱοῦ, ἀνάθεμα ἔστω. Εἴ τις τὸν πατέρα καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα τρεῖς λέγοι θεούς, ἀνάθεμα ἔστω. Εἴ τις βουλήσει τοῦ θεοῦ ὡς ἓν τῶν ποιημάτων γεγονέναι λέγοι τὸν υἱὸν τοῦ θεοῦ, ἀνάθεμα ἔστω. Εἴ τις μὴ θελήσαντος τοῦ πατρὸς γεγεννῆσθαι λέγοι τὸν υἱόν, ἀνάθεμα ἔστω. οὐ γὰρ βιασθεὶς ὁ πατὴρ ὑπὸ ἀνάγκης φυσικῆς ἀχθείς, ὡς οὐκ ἤθελεν, ἐγέννησε τὸν υἱόν, ἀλλ' ἅμα τε ἠβουλήθη καὶ ἀχρόνως καὶ ἀπαθῶς ἐξ ἑαυτοῦ αὐτὸν γεννήσας ἐπέδειξεν.","english":"If anyone does not interpret \"The Lord rained fire from the Lord\" as referring to the Father and the Son, but says that he rained from himself, let him be anathema; for the Lord the Son rained from the Lord the Father. If anyone, hearing the Father called Lord and the Son called Lord, and Lord the Father and Lord the Son, since the Lord is from the Lord, says there are two gods, let him be anathema. For we do not coordinate the Son with the Father, but subordinate him to the Father. For neither did he descend upon Sodom without the Father's will, nor did he rain from himself, but from the Lord who is the authority, that is, the Father; nor does he sit at the right hand from himself, but he hears the Father saying, \"Sit at my right hand.\" If anyone says that the Father and the Son and the Holy Spirit are one person, let him be anathema. If anyone, calling the Holy Spirit the Paraclete, says that the Paraclete is the unbegotten God, let him be anathema. If anyone does not say, as the Lord taught us, that the Paraclete is other than the Son—for he said, \"And the Father will send you another Paraclete, whom I will ask\"—let him be anathema. If anyone says that the Holy Spirit is a part of the Father or of the Son, let him be anathema. If anyone says that the Father and the Son and the Holy Spirit are three gods, let him be anathema. If anyone says that the Son of God came to be by the will of God as one of the created things, let him be anathema. If anyone says that the Son was begotten without the Father's willing it, let him be anathema. For the Father was not compelled by natural necessity, as if he did not will it, to beget the Son; but as soon as he willed it, he begot him from himself and revealed him timelessly and impassibly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔβρεξε κύριος πῦρ παρὰ κυρίου","severity":"info","text":"This phrase echoes Genesis 19:24 (LXX), where the Lord rains fire on Sodom. Athanasius interprets it as a type of the Son's action from the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποτεταγμένον","severity":"info","text":"The Greek term 'ὑποτεταγμένον' (subordinated) is key: Athanasius insists the Son is subordinate to the Father in order, not in substance, countering Arian claims of coordination.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνάθεμα","severity":"info","text":"The repeated 'ἀνάθεμα ἔστω' (let him be anathema) reflects the conciliar style of the 4th-century anti-Arian creeds, where anathemas target specific heresies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of anathemas (conditional curses) followed by a positive doctrinal statement on the Father's will in begetting the Son, typical of synodal decrees.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius's subordinationist language here (e.g., 'ὑποτεταγμένον') was later cited in debates over Nicene orthodoxy, though his intent was to defend the Son's distinct personhood against Sabellianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου","severity":"info","text":"The phrase 'Sit at my right hand' alludes to Psalm 110:1 (LXX) or a liturgical formula, used here to illustrate the Son's obedience to the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'ἀνάθεμα' may be read as a curse or a formal excommunication; the context suggests the latter. The phrase 'ἄλλον παράκλητον πέμψει ὑμῖν ὁ πατὴρ' is not a direct biblical quote but a paraphrase of John 14:16."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Εἴ τις ἀγέννητον καὶ ἄναρχον λέγοι τὸν υἱόν, ὡς δύο ἄναρχα καὶ δύο ἀγέννητα λέγων καὶ δύο ποιῶν θεούς, ἀνάθεμα ἔστω. κεφαλὴ γάρ, ὅ ἐστιν ἀρχὴ πάντων, ὁ υἱός. «κεφαλὴ δέ», ὅ ἐστιν ἀρχή, «τοῦ Χριστοῦ ὁ θεός», οὕτω γὰρ εἰς μίαν ἄναρχον τῶν ὅλων ἀρχὴν δι' υἱοῦ εὐσεβῶς τὰ πάντα ἀνάγομεν. Καὶ πάλιν συνδιακριβοῦντες τοῦ Χριστιανισμοῦ τὴν ἔννοιαν λέγομεν, ὅτι εἴ τις Χριστὸν θεὸν υἱὸν τοῦ θεοῦ προαιώνιον ὄντα καὶ ὑπουργηκότα τῷ πατρὶ εἰς τὴν τῶν ὅλων δημιουργίαν μὴ λέγοι, ἀλλ' ἐξ οὗ ἐκ Μαρίας ἐγεννήθη, ἐκ τότε καὶ Χριστὸν καὶ υἱὸν κεκλῆσθαι καὶ ἀρχὴν εἰληφέναι τοῦ θεὸν εἶναι, ἀνάθεμα ἔστω. Ταῦτα πάντα παρωσάμενοι, καὶ ὥσπερ βελτίονα ἐπινοήσαντες δογματίζουσιν ἄλλην πίστιν καὶ γράφουσι ταῦτα ἐν Σιρμίῳ Ῥωμαιστὶ μέν, ἑρμηνευθέντα δὲ Ἑλληνιστί· Ἐπειδὴ περὶ πίστεως ἔδοξέ τινα διάσκεψιν γενέσθαι, πάντα ἀσφαλῶς ἐζητήθη καὶ διηρευνήθη ἐν τῷ Σιρμίῳ ἐπὶ παρουσίᾳ Οὐάλεντος καὶ Οὐρσακίου καὶ Γερμινίου καὶ τῶν λοιπῶν. συνέστηκεν ἕνα θεὸν εἶναι πατέρα παντοκράτορα, καθὼς καὶ ἐν πάσῃ τῇ οἰκουμένῃ καταγγέλλεται, καὶ ἕνα μονογενῆ υἱὸν αὐτοῦ, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, ἐξ αὐτοῦ πρὸ τῶν αἰώνων γεννηθέντα. δύο θεοὺς μὴ χρῆναι λέγειν, ἐπειδὴ αὐτὸς ὁ κύριος εἴρηκε· «πορεύομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν». διὰ τοῦτο καὶ πάντων θεός ἐστι, καθὼς καὶ ὁ ἀπόστολος ἐδίδαξεν· «ἢ Ἰουδαίων μόνων ὁ θεός, οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν· ἐπείπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ πίστεως».","english":"If anyone should call the Son unbegotten and without beginning, as if speaking of two things without beginning and two unbegotten, and making two gods, let him be anathema. For the Son is the head, that is, the beginning of all things. \"But the head,\" that is, the beginning, \"of Christ is God,\" for thus we piously refer all things to one beginning without beginning of the whole through the Son. And again, refining the understanding of Christianity, we say: if anyone does not affirm that Christ is God the Son of God, being pre-eternal and having assisted the Father in the creation of all things, but says that from the time he was born of Mary he was then called Christ and Son and began to be God, let him be anathema. Having set aside all these things, and as if devising something better, they dogmatize another faith and write these things in Sirmium in Latin, but translated into Greek: \"Since it seemed good that some examination concerning the faith should take place, everything was securely investigated and examined in Sirmium in the presence of Valens, Ursacius, Germinius, and the rest. It is established that there is one God, the Father Almighty, as is proclaimed throughout the whole world, and one only-begotten Son of his, our Lord Jesus Christ, born from him before the ages. That one should not speak of two gods, since the Lord himself said: 'I go to my Father and your Father, and my God and your God.' Therefore he is God of all, as the Apostle also taught: 'Is he the God of Jews only, and not also of Gentiles? Yes, also of Gentiles, since there is one God, who will justify circumcision by faith and uncircumcision through faith.'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγέννητον","severity":"info","text":"The term ἀγέννητον (unbegotten) is a key point of contention: the anathema targets those who apply it to the Son, as it would imply two unoriginate principles, a position Athanasius associates with Arianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεύομαι πρὸς τὸν πατέρα μου","severity":"info","text":"The quotation 'I go to my Father and your Father, and my God and your God' is not a direct biblical verse but a paraphrase of John 20:17, adapted to support the distinction between Father and Son against ditheism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίρμιον","severity":"info","text":"Sirmium (modern Sremska Mitrovica, Serbia) was a key site for fourth-century councils; the creed quoted here, drafted in Latin and translated into Greek, reflects the Homoian position of Valens, Ursacius, and Germinius, whom Athanasius opposes.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα πάντα παρωσάμενοι","severity":"info","text":"The phrase 'Having set aside all these things' marks a transition from Athanasius's own anathemas to a quotation of the Sirmian creed, framing the latter as a rejection of orthodox formulations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑρμηνευθέντα δὲ Ἑλληνιστί","severity":"info","text":"The note that the Sirmian creed was 'translated into Greek' highlights the bilingual transmission of conciliar documents in the fourth century, with Latin originals often rendered for Greek-speaking audiences.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κεφαλὴ γάρ, ὅ ἐστιν ἀρχὴ πάντων, ὁ υἱός","severity":"caution","text":"The phrase 'the Son is the head, that is, the beginning of all things' is ambiguous: it may reflect a lost scriptural allusion (e.g., Colossians 1:18) or a theological gloss by Athanasius; the exact source is unclear.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κεφαλὴ γάρ, ὅ ἐστιν ἀρχὴ πάντων, ὁ υἱός' is ambiguous: it may be a scriptural echo or a theological assertion; the reading taken treats it as Athanasius's own gloss.","The quotation 'πορεύομαι πρὸς τὸν πατέρα μου' is a paraphrase; the exact biblical source is not specified in the text."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"καὶ τὰ μὲν λοιπὰ πάντα συμφωνεῖ καὶ οὐδεμίαν ἔχει ἀμφιβολίαν. ἐπειδὴ δὲ πολλούς τινας κινεῖ περὶ τῆς λεγομένης Ῥωμαιστὶ μὲν «σουβσταντίας», Ἑλληνιστὶ δὲ λεγομένης «οὐσίας», τουτέστιν ἵνα ἀκριβέστερον γνωσθῇ τὸ ὁμοούσιον ἢ τὸ λεγόμενον ὁμοιοούσιον, οὐ χρή τινα τούτων παντελῶς μνήμην γίνεσθαι οὐδὲ περὶ τούτων ἐξηγεῖσθαι ἐν τῇ ἐκκλησίᾳ διὰ ταύτην τὴν αἰτίαν καὶ διὰ τοῦτον τὸν λογισμόν, ὅτι ἐν ταῖς θείαις γραφαῖς οὐ γέγραπται περὶ τούτων, καὶ ὅτι ταῦτα ὑπὲρ τὴν ἀνθρώπων γνῶσιν καὶ τὸν ἀνθρώπων νοῦν ἐστι, καὶ ὅτι οὐδεὶς δύναται τὴν γενεὰν τοῦ υἱοῦ διηγήσασθαι, καθὼς γέγραπται· «τὴν γενεὰν αὐτοῦ τίς διηγήσεται»; μόνον γὰρ εἰδέναι τὸν πατέρα φανερόν ἐστι, πῶς τὸν υἱὸν ἐγέννησε, καὶ πάλιν τὸν υἱόν, πῶς αὐτὸς γεγέννηται παρὰ τοῦ πατρός. οὐδενὶ δὲ ἀμφίβολόν ἐστι μείζονα εἶναι τὸν πατέρα. οὐδὲ γὰρ διστάσειεν ἄν τις τὸν πατέρα τιμῇ καὶ ἀξίᾳ καὶ θειότητι καὶ αὐτῷ τῷ ὀνόματι τῷ πατρικῷ μείζονα εἶναι, διαμαρτυρουμένου αὐτοῦ τοῦ υἱοῦ· «ὁ ἐμὲ πέμψας πατὴρ μείζων μού ἐστι».","english":"And all the rest are in agreement and have no ambiguity. But since many are disturbed about what is called in Latin \"substantia\" and in Greek \"ousia,\" that is, so that the homoousion or the so-called homoiousion may be more precisely known, it is not necessary to make any mention at all of these things nor to explain them in the church for this reason and for this consideration, because these things are not written in the divine scriptures, and because they are beyond human knowledge and human understanding, and because no one can describe the generation of the Son, as it is written: \"Who can describe his generation?\" For it is evident only that the Father is known, how he begot the Son, and again the Son, how he himself was begotten by the Father. But it is not ambiguous to anyone that the Father is greater. For no one would doubt that the Father is greater in honor, dignity, divinity, and in the very name of Father, as the Son himself testifies: \"The Father who sent me is greater than I.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σουβσταντίας","severity":"info","text":"The Greek transliterates Latin 'substantia' to denote the underlying reality or essence, a term central to the Nicene debates.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"Greek 'ousia' (essence) is paired with Latin 'substantia' to highlight the terminological difficulty in the homoousion/homoiousion controversy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν γενεὰν αὐτοῦ τίς διηγήσεται","severity":"info","text":"A paraphrase of Isaiah 53:8 LXX (or similar), used to argue that the Son's generation is ineffable and beyond human description.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐμὲ πέμψας πατὴρ μείζων μού ἐστι","severity":"info","text":"A citation of John 14:28, used to support the subordinationist language that the Father is greater in honor and dignity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (same essence) was championed by Athanasius at Nicaea; the passage reflects the ongoing controversy with 'homoiousion' (similar essence).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ χρή τινα τούτων παντελῶς μνήμην γίνεσθαι","severity":"caution","text":"The text advises avoiding discussion of ousia in church, which seems to contradict Athanasius' known defense of homoousion; this may reflect a conciliatory or interpolated passage.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the prohibition on discussing ousia is Athanasius' own view or a quotation from a synodal decree; the English draft treats it as direct advice."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"καὶ τοῦτο δὲ καθολικὸν εἶναι οὐδεὶς ἀγνοεῖ δύο πρόσωπα εἶναι πατρὸς καὶ υἱοῦ, καὶ τὸν μὲν πατέρα μείζονα, τὸν δὲ υἱὸν ὑποτεταγμένον τῷ πατρὶ μετὰ πάντων, ὧν αὐτῷ ὁ πατὴρ ὑπέταξε, τὸν δὲ πατέρα ἀρχὴν μὴ ἔχειν καὶ ἀόρατον εἶναι καὶ ἀθάνατον εἶναι καὶ ἀπαθῆ εἶναι, τὸν δὲ υἱὸν γε γεννῆσθαι ἐκ τοῦ πατρός, θεὸν ἐκ θεοῦ, φῶς ἐκ φωτός, καὶ τούτου τὴν γένεσιν, καθὼς προείρηται, μηδένα γινώσκειν, εἰ μὴ μόνον τὸν πατέρα, αὐτὸν δὲ τὸν υἱὸν καὶ κύριον καὶ θεὸν ἡμῶν σάρκα ἤτοι σῶμα, τουτέστιν ἄνθρωπον, ἀνειληφέναι ἀπὸ Μαρίας τῆς παρθένου, καθάπερ καὶ ὁ ἄγγελος προευηγγελίσατο, καθὼς δὲ πᾶσαι αἱ γραφαὶ διδάσ κουσι καὶ μάλιστα αὐτὸς ὁ ἀπόστολος ὁ διδάσκαλος τῶν ἐθνῶν·\n\nἄνθρωπον ἀνέλαβεν ὁ Χριστὸς ἀπὸ Μαρίας τῆς παρθένου, δι' οὗ πέπονθε. τὸ δὲ κεφάλαιον πάσης τῆς πίστεως καὶ ἡ βεβαιότης ἐστίν, ἵνα τριὰς ἀεὶ φυλάττηται, καθὼς ἀνέγνωμεν ἐν τῷ εὐαγ γελίῳ· «πορευθέντες βαπτίζετε πάντα τὰ ἔθνη εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος». ἀκέραιος δὲ καὶ τέλειός ἐστιν ὁ ἀριθμὸς τῆς τριάδος. ὁ δὲ παράκλητος τὸ πνεῦμα τὸ ἅγιον δι' υἱοῦ ἀποσταλὲν ἦλθε κατὰ τὴν ἐπαγγελίαν, ἵνα τοὺς ἀποστόλους καὶ πάντας τοὺς πιστεύοντας ἀναδιδάξῃ καὶ ἁγιάσῃ.","english":"And this too no one is ignorant of being catholic: that there are two persons, Father and Son, and that the Father is greater, and the Son is subordinate to the Father together with all things which the Father has subjected to him, and that the Father has no beginning and is invisible and immortal and impassible, and that the Son was born from the Father, God from God, light from light, and that his generation, as has been said before, no one knows except only the Father, and that the Son himself, our Lord and God, took on flesh or a body, that is, a man, from Mary the Virgin, just as the angel announced beforehand, and as all the scriptures teach, and especially the Apostle himself, the teacher of the Gentiles.\n\nChrist took on a man from Mary the Virgin, through whom he suffered. And the chief point of the whole faith and its firmness is that the Trinity be always preserved, as we read in the Gospel: \"Go, baptize all the nations in the name of the Father and of the Son and of the Holy Spirit.\" And the number of the Trinity is whole and perfect. And the Paraclete, the Holy Spirit, sent through the Son, came according to the promise, in order to teach and sanctify the apostles and all the faithful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δύο πρόσωπα","severity":"info","text":"The phrase 'two persons' (δύο πρόσωπα) reflects the Latin-influenced theological vocabulary of the Homoian creed, distinguishing the Father and Son as distinct hypostases without affirming consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορευθέντες βαπτίζετε πάντα τὰ ἔθνη εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"This is a paraphrase of Matthew 28:19, the baptismal formula, used here to ground the Trinity in scripture. The wording differs slightly from the canonical text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριὰς ἀεὶ φυλάττηται","severity":"info","text":"The insistence that 'the Trinity be always preserved' counters the Homoian subordinationism of the creeds of Ariminum and Seleucia, which Athanasius attacks throughout this work.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ κεφάλαιον πάσης τῆς πίστεως","severity":"info","text":"This phrase marks a summary statement of the faith, typical of creedal conclusions. It signals the passage's role as a doctrinal recapitulation within the narrative.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄνθρωπον ἀνέλαβεν ὁ Χριστὸς ἀπὸ Μαρίας τῆς παρθένου, δι' οὗ πέπονθε","severity":"info","text":"The distinction between Christ and the man assumed from Mary reflects a Logos-sarx Christology common in fourth-century anti-Arian polemic, later criticized by Antiochene theologians.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual break after 'διδάσ κουσι' (διδάσκουσι) and before 'ἄνθρωπον', which may indicate a scribal insertion or a shift in source. The English draft treats it as continuous.","The phrase 'τὸν δὲ υἱὸν γε γεννῆσθαι' contains 'γε' which may be an intensifier or a scribal error; the translation omits it."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Ταῦτα γράψαντες καὶ μεταγνόντες συνέθηκαν μὲν ἐκείνην, ἣν μετὰ τῆς ὑπατείας ἐπιδείξαντες ἠρυθρίασαν. συνήθως δὲ ὥσπερ καταγνόντες καὶ ταύτης ἐποίησαν μὲν αὐτὴν ἁρπασθῆναι ἀπὸ τῶν ἐχόντων ἀντίγραφα διὰ Μαρτινιανοῦ νοταρίου. καὶ ποιή σαντες τὸν βασιλέα Κωνστάντιον κατ' αὐτῆς προθεῖναι διάταγμα δογματίζουσι πάλιν ἄλλην καὶ προσθέντες, ὡς εἰώθασι, λέξεις τινάς, γράφουσι ταῦτα ἐν τῇ Ἰσαυρίᾳ· Οὐ φεύγομεν τὴν ἐκτεθεῖσαν αὐθεντικὴν πίστιν ἐν τοῖς Ἐγκαινίοις τοῖς κατὰ Ἀντιόχειαν προκομίζοντες αὐτήν, εἰ καὶ τὰ μάλιστα οἱ πατέρες ἡμῶν κατ' ἐκεῖνο καιροῦ πρὸς τὸ ὑποκείμενον τῆς ζητήσεως συνέδραμον. ἐπειδὴ δὲ πολλοὺς ἐθορύβησε τὸ ὁμοούσιον καὶ τὸ ὁμοιοούσιον ἐν τοῖς παρεληλυθόσι χρόνοις καὶ μέχρι νῦν, ἀλλὰ καὶ ἀρτίως λέγεται καινοτομεῖσθαι ὑπό τινων τὸ ἀνόμοιον υἱοῦ πρὸς πατέρα, τούτου χάριν τὸ μὲν ὁμοούσιον καὶ τὸ ὁμοιοούσιον ἐκβάλλομεν ὡς ἀλλότριον τῶν γραφῶν, τὸ δὲ ἀνόμοιον ἀναθεματίζομεν καὶ πάντας, ὅσοι τοιοῦτοι τυγχάνουσιν, ἀλλοτρίους ἡγούμεθα τῆς ἐκκλησίας. τὸ δὲ ὅμοιον τοῦ υἱοῦ πρὸς τὸν πατέρα σαφῶς ὁμολογοῦμεν κατὰ τὸν ἀπόστολον τὸν λέγοντα περὶ τοῦ υἱοῦ· «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου». ὁμολογοῦμεν δὲ καὶ πιστεύο μεν εἰς ἕνα θεόν, πατέρα, παντοκράτορα, τὸν ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν πάντων καὶ ἀοράτων.","english":"After writing these things and changing their minds, they composed that creed which they displayed with the consulship and then blushed. And as was their custom, as if condemning even this one, they had it snatched away from those who had copies through Martinianus the notary. And having caused the Emperor Constantius to issue an edict against it, they again dogmatize another creed and, adding some phrases as is their wont, they write these things in Isauria: We do not reject the authentic faith set forth at the Dedication in Antioch, producing it, even though our fathers at that time came together for the subject of the inquiry. But since the homoousion and the homoiousion have troubled many in past times and even now, and also it is said that the anomoion of the Son to the Father is being innovated by some, for this reason we reject the homoousion and the homoiousion as foreign to the Scriptures, and we anathematize the anomoion and consider all who are such to be alien to the Church. But we clearly confess the likeness of the Son to the Father according to the apostle who says concerning the Son: \"who is the image of the invisible God.\" And we confess and believe in one God, Father, Almighty, the maker of heaven and earth, of all things visible and invisible.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἐγκαινίοις","severity":"info","text":"The Dedication in Antioch refers to the council held in 341 AD for the dedication of the Great Church in Antioch, which produced a creed often cited by Homoian parties.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"Homoousion (same substance) is the Nicene term for the Son's consubstantiality with the Father, here rejected by the Homoian creed as unscriptural.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοιοούσιον","severity":"info","text":"Homoiousion (similar substance) was a term used by some Eastern bishops to affirm likeness without identity; it is here rejected alongside homoousion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνόμοιον","severity":"info","text":"Anomoion (unlike) refers to the radical Arian position that the Son is unlike the Father; the creed anathematizes this view.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου","severity":"info","text":"The phrase 'image of the invisible God' echoes Colossians 1:15, used here to support the likeness of the Son to the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from Athanasius' narrative of creedal manipulation to a direct quotation of the Homoian creed from Seleucia, marked by the first-person plural 'we'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'ποιή σαντες' which may be a scribal error for 'ποιήσαντες' (having caused); the translation follows the latter.","The phrase 'τὸ ὑποκείμενον τῆς ζητήσεως' could mean 'the subject of the inquiry' or 'the underlying question'; the translation opts for 'the subject of the inquiry'."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"πιστεύομεν δὲ καὶ εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν, τὸν υἱὸν αὐτοῦ, τὸν ἐξ αὐτοῦ γεννηθέντα ἀπαθῶς πρὸ πάντων τῶν αἰώνων, θεὸν λόγον, θεὸν ἐκ θεοῦ μονογενῆ, φῶς, ζωήν, ἀλήθειαν, σοφίαν, δύναμιν, δι' οὗ τὰ πάντα ἐγένετο, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς εἴτε ὁρατὰ εἴτε ἀόρατα. τοῦτον πιστεύομεν ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας σάρκα ἀνειληφέναι ἐκ τῆς ἁγίας παρθένου καὶ ἐνανθρωπήσαντα, παθόντα ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν καὶ ἀναστάντα καὶ ἀναληφθέντα εἰς οὐρανοὺς καθέζεσθαι ἐν δεξιᾷ τοῦ πατρός, πάλιν ἐρχόμενον ἐν δόξῃ κρῖναι ζῶντας καὶ νεκρούς. πιστεύομεν καὶ εἰς τὸ ἅγιον πνεῦμα, ὃ καὶ παράκλητον ὠνόμασεν ὁ σωτὴρ καὶ κύριος ἡμῶν ἐπαγγειλάμενος μετὰ τὸ ἀπελθεῖν αὐτὸν πέμψαι τοῖς μαθηταῖς τοῦτο, ὃ καὶ ἀπέστειλε, δι' οὗ καὶ ἁγιάζει τοὺς ἐν τῇ ἐκκλησίᾳ πιστεύοντας καὶ βαπτιζομένους ἐν ὀνόματι πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. τοὺς δὲ παρὰ ταύτην τὴν πίστιν ἄλλο τι κηρύττοντας ἀλλοτρίους οἶδεν ἡ καθολικὴ ἐκκλησία. ὅτι δὲ ταύτῃ τῇ πίστει ἰσοδυναμεῖ καὶ ἡ ἐν Σιρμίῳ πρώην ἐκτεθεῖσα πίστις ἐπὶ τῆς εὐσεβείας τοῦ βασιλέως ἡμῶν γνωρίζουσιν οἱ ἐντυγχάνοντες. Ταῦτα γράψαντες ἐν τῇ Ἰσαυρίᾳ ἀνελθόντες εἰς τὴν Κωνσταντινούπολιν ὥσπερ μεταγνόντες ἤλλαξαν συνήθως ταῦτα καὶ προσθέντες λεξείδιά τινα, ὥστε μηδὲ «ὑπόστασιν» λέγειν ἐπὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος, διεπέμψαντο αὐτὰ τοῖς ἐν Ἀριμήνῳ καὶ ἠνάγκαζον καὶ τοὺς ἐν τοῖς μέρεσι τούτοις ὑπογράφειν, τοὺς δὲ ἀντιλέγοντας αὐτοῖς ἐποίουν ἐξορίζεσθαι παρὰ Κωνσταντίου. ἔστιν οὖν ταῦτα·","english":"We believe also in our Lord Jesus Christ, his Son, who was begotten from him impassibly before all ages, God Logos, God from God, only-begotten, light, life, truth, wisdom, power, through whom all things came to be, those in the heavens and those on the earth, whether visible or invisible. This one we believe at the consummation of the ages for the abolition of sin took flesh from the holy virgin and became man, suffered for our sins and rose and was taken up into the heavens and sits at the right hand of the Father, coming again in glory to judge the living and the dead. We believe also in the Holy Spirit, whom the Savior and our Lord named Paraclete, having promised after his departure to send this to the disciples, which he did send, through whom he also sanctifies those in the church who believe and are baptized in the name of Father and Son and Holy Spirit. Those who proclaim something other than this faith the catholic church knows to be alien. And that the faith formerly set forth in Sirmium under the piety of our emperor is equivalent to this faith, those who read it know. Having written these things in Isauria, they went up to Constantinople and, as if repenting, they changed them in their usual manner and added some small phrases, so as not even to say \"hypostasis\" concerning Father and Son and Holy Spirit, and they sent them to those in Ariminum and compelled even those in these regions to subscribe, and those who contradicted them they caused to be exiled by Constantius. So these are the things:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασιν","severity":"info","text":"The term 'hypostasis' (ὑπόστασις) is a key theological term in fourth-century Trinitarian debates, often denoting individual substance or person. The addition forbidding its use for Father, Son, and Holy Spirit reflects the Homoian position that avoided ousia and hypostasis language.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν λόγον","severity":"info","text":"The phrase 'God Logos' echoes John 1:1, identifying Christ as the divine Word. The series 'light, life, truth, wisdom, power' draws on Johannine and Pauline descriptions (e.g., John 1:4-9; Col 1:15-16).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σιρμίῳ","severity":"info","text":"Sirmium was a key site for several creedal formulations in the 350s, often associated with Homoian theology. The reference here is to a creed issued under Constantius, which the text claims is equivalent to the one just quoted.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα γράψαντες","severity":"info","text":"The passage shifts from a creedal statement to a narrative of events: the drafting in Isauria, revision in Constantinople, and dispatch to Ariminum. This marks the transition from doctrinal exposition to historical report.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐν τῇ Ἰσαυρίᾳ","severity":"info","text":"The events described—drafting in Isauria, then Constantinople, then Ariminum—correspond to the councils of Seleucia (359) and Ariminum (359). The sequence reflects the Homoian attempt to impose a unified creed.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰσοδυναμεῖ","severity":"caution","text":"The claim that the Sirmian creed is 'equivalent' (ἰσοδυναμεῖ) to the one quoted is tendentious. Athanasius likely asserts this to discredit the Homoian position, but the actual texts differ in key phrases, especially regarding hypostasis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Sirmian creed referred to is not specified; it may be the 'dated creed' of 359 or an earlier formulation.","The phrase 'as if repenting' (ὥσπερ μεταγνόντες) is ironic and may not reflect actual motives."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Πιστεύομεν εἰς ἕνα θεόν, πατέρα παντοκράτορα, ἐξ οὗ τὰ πάντα, καὶ εἰς τὸν μονογενῆ υἱὸν τοῦ θεοῦ, τὸν πρὸ πάντων αἰώνων καὶ πρὸ πάσης ἀρχῆς γεννηθέντα ἐκ τοῦ θεοῦ, δι' οὗ τὰ πάντα ἐγένετο, τὰ ὁρατὰ καὶ τὰ ἀόρατα, γεννηθέντα δὲ μονογενῆ, μόνον ἐκ μόνου τοῦ πατρὸς, θεὸν ἐκ θεοῦ, ὅμοιον τῷ γεννήσαντι αὐτὸν πατρὶ κατὰ τὰς γραφάς, οὗ τὴν γένεσιν οὐδεὶς γινώσκει εἰ μὴ\n\nμόνος ὁ γεννήσας αὐτὸν πατήρ. τοῦτον οἴδαμεν μονογενῆ θεοῦ υἱὸν πέμποντος τοῦ πατρὸς παραγεγενῆσθαι ἐκ τῶν οὐρανῶν, ὡς γέγραπται, ἐπὶ καταλύσει τῆς ἁμαρτίας καὶ τοῦ θανάτου καὶ γεννηθέντα ἐκ πνεύματος ἁγίου, ἐκ Μαρίας τῆς παρθένου τὸ κατὰ σάρκα, ὡς γέγραπται, καὶ ἀνα στραφέντα μετὰ τῶν μαθητῶν καὶ πάσης τῆς οἰκονομίας πληρωθείσης κατὰ τὴν πατρικὴν βούλησιν σταυρωθέντα καὶ ἀποθανόντα καὶ ταφέντα καὶ εἰς τὰ καταχθόνια κατεληλυ θέναι, ὅντινα καὶ αὐτὸς ὁ ᾅδης ἔπτηξεν, ὅστις καὶ ἀνέστη ἐκ τῶν νεκρῶν τῇ τρίτῃ ἡμέρᾳ καὶ διέτριψε μετὰ τῶν μαθητῶν, καὶ πληρωθεισῶν τεσσαράκοντα ἡμερῶν ἀνελήφθη εἰς τοὺς οὐρανοὺς καὶ καθέζεται ἐν δεξιᾷ τοῦ πατρὸς ἐλευσόμενος ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῆς ἀναστάσεως ἐν τῇ πατρικῇ δόξῃ, ἵνα ἀποδῷ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. καὶ εἰς τὸ ἅγιον πνεῦμα, ὅπερ αὐτὸς ὁ μονογενὴς τοῦ θεοῦ υἱὸς ὁ Χριστὸς ὁ κύριος καὶ ὁ θεὸς ἡμῶν ἐπηγγείλατο πέμπειν τῷ γένει τῶν ἀνθρώπων παράκλητον, καθάπερ γέγραπται· «τὸ πνεῦμα τῆς ἀληθείας», ὅπερ αὐτοῖς ἔπεμψεν, ὅτε ἀνῆλθεν εἰς τοὺς οὐρανούς.","english":"We believe in one God, the Father Almighty, from whom are all things, and in the only-begotten Son of God, who was begotten from God before all ages and before every beginning, through whom all things came to be, both visible and invisible, begotten as only-begotten, alone from the Father alone, God from God, like to the Father who begat him according to the Scriptures, whose generation no one knows except the Father who begat him alone. This one we know as the only-begotten Son of God, who, when the Father sent him, came down from the heavens, as it is written, for the dissolution of sin and death, and was born from the Holy Spirit, from Mary the Virgin as to the flesh, as it is written, and lived among the disciples, and when the whole economy was fulfilled according to the Father’s will, was crucified and died and was buried and descended into the underworld, whom even Hades himself feared, and who rose from the dead on the third day and spent time with the disciples, and after forty days were fulfilled was taken up into the heavens and sits at the right hand of the Father, to come on the last day of the resurrection in the Father’s glory, in order to render to each according to his works. And we believe in the Holy Spirit, which the only-begotten Son of God, our Lord and God Christ, promised to send to the human race as a Paraclete, as it is written: “the Spirit of truth,” which he sent to them when he ascended into the heavens.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πιστεύομεν ... πνεῦμα","severity":"info","text":"This passage is a continuous creedal confession, expanding the previous passage's Christological section with details on the Son's pre-existence, incarnation, death, resurrection, and the Holy Spirit.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὅμοιον τῷ γεννήσαντι αὐτὸν πατρὶ κατὰ τὰς γραφάς","severity":"info","text":"The phrase 'like to the Father who begat him according to the Scriptures' reflects the Homoian position, which avoided the Nicene 'homoousios' and was a key point of contention at the councils of Ariminum and Seleucia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας","severity":"info","text":"The phrase 'the Spirit of truth' is a direct quotation from John 14:17, where Jesus promises the Paraclete. It is used here to ground the belief in the Holy Spirit in scriptural authority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γεννηθέντα ἐκ πνεύματος ἁγίου, ἐκ Μαρίας τῆς παρθένου","severity":"info","text":"The phrase 'born from the Holy Spirit, from Mary the Virgin as to the flesh' reflects a distinctive Christology that emphasizes the Spirit's role in the incarnation, possibly to counter Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς τὰ καταχθόνια κατεληλυθέναι","severity":"info","text":"The descent into the underworld (Hades) is a motif found in later creeds and apocryphal acts, emphasizing Christ's victory over death and fear of Hades, which became a standard element in some Eastern creeds.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γεννηθέντα ἐκ πνεύματος ἁγίου","severity":"caution","text":"The phrase 'born from the Holy Spirit' is ambiguous: it could mean the Spirit was the agent of the incarnation or that Christ was born from the Spirit as a divine source. The translation follows the latter, but the Greek allows both readings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γεννηθέντα ἐκ πνεύματος ἁγίου' is ambiguous: it may mean 'born from the Holy Spirit' (as a source) or 'born by the Holy Spirit' (as an agent). The translation opts for the former, but the latter is also possible.","The clause 'οὗ τὴν γένεσιν οὐδεὶς γινώσκει' could be read as referring to the Son's generation being unknowable except to the Father, a point of contention in Arian debates."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"τὸ δὲ ὄνομα τῆς οὐσίας, ὅπερ ἁπλούστερον ὑπὸ τῶν πατέρων ἐτέθη, ἀγνοούμενον δὲ τοῖς λαοῖς σκάνδαλον ἔφερε, διότι μηδὲ αἱ γραφαὶ τοῦτο περιέχουσιν, ἤρεσε περιαιρεθῆναι καὶ παντελῶς μηδεμίαν μνήμην τοῦ λοιποῦ γίνεσθαι, ἐπειδήπερ καὶ αἱ θεῖαι γραφαὶ οὐδαμῶς ἐμνημόνευσαν περὶ οὐσίας πατρὸς καὶ υἱοῦ. καὶ γὰρ οὐδὲ ὀφείλει ὑπόστασις περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ὀνομάζεσθαι. ὅμοιον δὲ λέγομεν τῷ πατρὶ τὸν υἱόν, ὡς λέγουσιν αἱ θεῖαι γραφαὶ καὶ διδάσκουσι. πᾶσαι δὲ αἱ αἱρέσεις, αἵ τε ἤδη πρότερον κατεκρίθησαν, καὶ αἵτινες ἐὰν καινότεραι γένωνται, ἐναντίαι τυγχάνουσαι τῆς ἐκτεθείσης ταύτης γραφῆς, ἀνάθεμα ἔστωσαν.\n\nἈλλ' οὐδὲ τούτοις ἐνέμειναν. κατελθόντες γὰρ ἀπὸ Κωνσταντινουπόλεως εἰς τὴν Ἀντιόχειαν μετέγνωσαν, ὅτι ὅλως ἔγραψαν «ὅμοιον τῷ πατρὶ τὸν υἱὸν ὡς λέγουσιν αἱ γραφαί.» καὶ συνθέντες ἅπερ ἐπενόησαν ἤρξαντο πάλιν ἀνατρέχειν εἰς τὰ πρῶτα ἑαυτῶν καὶ λέγειν ὅτι «παντελῶς ἀνόμοιός ἐστιν ὁ υἱὸς τῷ πατρὶ καὶ κατ' οὐδένα τρόπον ὅμοιός ἐστιν ὁ υἱὸς τῷ πατρί.» τοσοῦτον μετεβάλοντο ὡς καὶ τοὺς τὰ Ἀρείου γυμνότερον λέγοντας προσδέχεσθαι καὶ τὰς ἐκκλησίας αὐτοῖς παραδιδόναι, ἵνα ἐπ' ἀδείας τὰ τῆς βλασφημίας προσφέρωσι.","english":"The name of the substance, which was more simply set forth by the fathers, but being unknown to the peoples brought scandal, because the Scriptures do not contain it, it was resolved to be removed and that henceforth no mention at all be made, since the divine Scriptures never made mention of the substance of Father and Son. For neither ought hypostasis to be named concerning Father and Son and Holy Spirit. But we say the Son is like the Father, as the divine Scriptures say and teach. And all heresies, both those already condemned before, and any that may arise newer, being contrary to this set forth writing, let them be anathema.\n\nBut not even in these did they abide. For having come down from Constantinople to Antioch, they repented that they had written at all \"the Son is like the Father, as the Scriptures say.\" And composing what they had devised, they began again to run back to their first positions and to say that \"the Son is utterly unlike the Father and in no way is the Son like the Father.\" So much did they change as to receive even those who speak the doctrines of Arius more nakedly and to hand over the churches to them, that they might with impunity offer the blasphemies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"The term 'οὐσίας' (substance/essence) was a key point of contention in the fourth-century Trinitarian debates; the Homoians at Seleucia sought to ban its use as unbiblical.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασις","severity":"info","text":"The text rejects naming 'ὑπόστασις' (hypostasis) for Father, Son, and Holy Spirit, reflecting Homoian opposition to the Nicene use of hypostasis as equivalent to ousia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes the Homoian reversal at Antioch (c. 360), where the party that had agreed to 'like in essence' (homoios) reverted to 'unlike' (anhomoios), aligning with the radical Arian position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from reporting the Homoian creedal statement to narrating its immediate repudiation, illustrating Athanasius' argument that the Homoians were inconsistent and duplicitous.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ θεῖαι γραφαὶ","severity":"info","text":"The Homoians appeal to the absence of 'ousia' in Scripture, a common argument against Nicene terminology; Athanasius elsewhere counters that the scriptural sense justifies the term.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius' account of the Homoian reversal became a standard proof of Arian bad faith in later orthodox polemic, cited in histories of the fourth-century councils.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'fathers' set forth the term 'ousia' more simply; it may refer to the Nicene fathers or earlier authorities.","The phrase 'περὶ οὐσίας πατρὸς καὶ υἱοῦ' could be read as a general claim that Scripture never mentions the substance of Father and Son, or as a specific denial of the Nicene term."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"διὰ γοῦν τὴν πολλὴν ἀναίδειαν τῆς ἀσεβείας αὐτῶν Ἀνόμοιοι παρὰ πᾶσιν ἐκλήθησαν ἔχοντες καὶ τὴν «ἐξουκόντιον» ἐπωνυμίαν καὶ τὸν αἱρετικὸν Κωνστάντιον προστάτην τῆς ἀσεβείας αὐτῶν, ὃς μέχρι τέλους διαμείνας ἐν ἀσεβείᾳ καὶ λοιπὸν ἀποθνήσκων ἔδοξε βαπτίζεσθαι, οὐ παρὰ εὐσεβῶν ἀνδρῶν, ἀλλ' ὑπὸ Εὐζωίου τοῦ διὰ τὴν ἀρειανὴν αἵρεσιν οὐχ ἅπαξ, ἀλλὰ καὶ πολλάκις καθαιρεθέντος, καὶ ὅτε διάκονος ἦν, καὶ ὅτε ἐν Ἀντιοχείᾳ ἐκαθέσθη. Τέως μὲν οὖν ἄχρι τούτου φθάσαντες ἔστησαν καὶ καθῃρέθησαν οἱ προειρημένοι. ἀλλ' οὐδὲ οὕτως εὖ οἶδα ὅτι στήσονται, ὅσοι καὶ νῦν ὑπεκρίναντο, ἀεὶ δὲ συστάσεις ποιήσουσι κατὰ τῆς ἀληθείας, ἕως ἂν εἰς ἑαυτοὺς ἐλθόντες εἴπωσι καὶ οὗτοι· «ἀναστάντες πορευσώμεθα πρὸς τοὺς πατέρας ἑαυτῶν καὶ ἐροῦμεν αὐτοῖς· ἀναθεματίζομεν μὲν τὴν ἀρειανὴν αἵρεσιν, ἐπιγινώσκομεν δὲ τὴν ἐν Νικαίᾳ σύνοδον». πρὸς ταύτην γὰρ ἔχουσι τὴν ἔριν. τίς οὖν ἔτι κἂν ὀλίγην αἴσθησιν ἔχων ἀνέξεται τούτων; τίς βλέπων καθ' ἑκάστην σύνοδον τὰ μὲν ἀφαιρούμενα, τὰ δὲ προστιθέμενα οὐ συνορᾷ τούτους ὕποπτον καὶ ὕπουλον ἔχοντας κατὰ Χριστοῦ τὴν διάνοιαν; τίς ὁρῶν αὐτοὺς διὰ μακρῶν ἐκτείνοντας ἑαυτῶν τήν τε τῆς πίστεως σύνθεσιν καὶ τὴν ἀπολογίαν περὶ ὧν ἐγκαλοῦνται οὐχ ὁρᾷ τούτους καταγινώσκοντας ἑαυτῶν καὶ πολλὰ γράφοντας ἐπίτηδες, ἵνα δόξωσι διὰ τῆς ἀκαίρου φιλοτιμίας καὶ τῆς τοσαύτης πολυλογίας ὑφαρπάζειν τοὺς ἀκεραίους καὶ λαν θάνειν οἷοι τὴν αἵρεσιν τυγχάνουσιν ὄντες; ἀλλ' ὥσπερ οἱ ἐθνικοί, ὡς εἶπεν","english":"Because of their great shamelessness in impiety, they were called Anomoeans by all, bearing also the name \"Exoucontians\" and having the heretic Constantius as the protector of their impiety. He, remaining in impiety until the end and being about to die, thought to be baptized, not by pious men, but by Euzoius, who was deposed not once but many times for the Arian heresy, both when he was a deacon and when he was installed in Antioch. So far, then, having reached this point, the aforementioned were stopped and deposed. But not even thus, I well know, will those who have now pretended stop; they will always form conspiracies against the truth, until they come to themselves and say, \"Let us rise and go to our fathers and say to them: We anathematize the Arian heresy, and we recognize the Council of Nicaea.\" For it is against this that they have their contention. Who, then, having even a little sense, will tolerate them? Who, seeing that at each council some things are removed and others added, does not perceive that they have a suspicious and treacherous intention against Christ? Who, seeing them drawing out at length both their composition of the faith and their defense concerning the charges against them, does not see that they are condemning themselves and writing much on purpose, so that through their untimely ambition and such verbosity they might deceive the simple and conceal what sort of heretics they are? But just as the pagans, as he said,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀνόμοιοι","severity":"info","text":"The term 'Anomoeans' (Ἀνόμοιοι) means 'unlike' and was used by opponents to label extreme Arians who held the Son unlike the Father in substance.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξουκόντιον","severity":"info","text":"The term 'Exoucontians' (ἐξουκόντιον) likely derives from 'ex ouk ontōn' (from non-existence), a label for those who taught the Son was created from nothing.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐζωίου","severity":"info","text":"Euzoius was a prominent Arian bishop of Antioch, deposed multiple times; his baptism of Constantius II on the emperor's deathbed underscores the impiety Athanasius condemns.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of the councils with a rhetorical series of questions (τίς ... τίς ... τίς) that intensify the polemic against the heretics' duplicity.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The call to 'go to our fathers' and anathematize Arianism while recognizing Nicaea reflects Athanasius' hope for reconciliation, a theme echoed in later orthodox historiography.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence with 'ὡς εἶπεν' (as he said), indicating the passage is incomplete in the manuscript tradition; the referent of 'he' is uncertain.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]}],"ambiguities":["The identity of the speaker in 'ὡς εἶπεν' is unclear; it may refer to a previous authority or a lost source.","The exact derivation of 'ἐξουκόντιον' is debated; it may be a corruption or a polemical coinage."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ὁ κύριος, βαττολογοῦντες ἐν ταῖς εὐχαῖς οὐδὲν ὠφελοῦσιν, οὕτως οὗτοι τοσαῦτα καταντλήσαντες οὐκ ἠδυνήθησαν σβέσαι τὴν κατὰ τῆς ἀρειανῆς αἱρέσεως κρίσιν, ἀλλὰ καὶ μᾶλλον ἐλεγ χθέντες καθῃρέθησαν, καὶ εἰκότως γε. ποίαν γὰρ αὐτῶν ὁ ἀκούων ἀποδέξεται συγ γραφήν; ἢ ποῖα θαρρήσαντες αὐτοὶ κατηχήσουσι τοὺς ἐρχομένους πρὸς αὐτούς; εἰ μὲν γὰρ αἱ πᾶσαι μίαν καὶ τὴν αὐτὴν ἔχουσι συμφωνίαν, τίς ἡ χρεία τῶν πολλῶν; εἰ δὲ τοσούτων χρεία γέγονε, δῆλόν ἐστιν ἑκάστην ἐνδεῆ καὶ μὴ πλήρη τυγχάνειν. καὶ τοῦτο μᾶλλον ἡμῶν αὐτοὶ διελέγχουσιν ἐν τῷ πάσας ἐναλλάττειν καὶ μεταποιεῖν. τὸ δὲ πλῆθος τῶν συνόδων καὶ ἡ διαφορὰ τῶν γραφομένων δείκνυσι τοὺς ἐν αὐταῖς συνελθόντας μαχομένους μὲν πρὸς τὴν ἐν Νικαίᾳ σύνοδον, ἀσθενοῦντας δὲ πρὸς τὴν ἀλήθειαν. Ἐπειδὴ δὲ οὕτως αὐτοὶ πρός τε ἑαυτοὺς καὶ πρὸς τοὺς πρὸ ἑαυτῶν διετέθησαν, φέρε λοιπὸν ἡμεῖς ἐξετάσαντες μάθωμεν παρ' αὐτῶν, ποῖον ἄτοπον ἄρα θεωρήσαντες ἢ τίνα λέξιν αἰτιώμενοι τῶν ἐγγεγραμμένων ἀπειθεῖς μὲν γονεῦσι γεγόνασι, διαμάχονται δὲ πρὸς οἰκουμενικὴν σύνοδον. τὸ ἐκ τῆς οὐσίας, φησί, καὶ τὸ ὁμοούσιον οὐκ ἤρεσεν ἡμῖν· ταῦτα γάρ τινας ἐσκανδάλισε καὶ πολλοὺς ἐθορύβησεν. ἐκεῖνοι μὲν οὖν οὕτω γράφοντες εἰρήκασιν, ἀπαντήσειε δ' ἄν τις αὐτοῖς εὐλόγως οὕτως· εἰ μὲν οὖν αὐτὰ τὰ ῥήματα καθ' ἑαυτὰ τυγχάνει ὄντα αἴτια τούτοις εἰς σκάνδαλον, ἔδει μή τινας σκανδαλίζεσθαι μηδὲ πολλοὺς θορυβεῖσθαι, ἀλλὰ καὶ ἡμᾶς καὶ τοὺς ἄλλους πάντας ταὐτὸν ἐκείνοις πάσχειν ἐξ αὐτῶν·","english":"the Lord, babbling in their prayers, accomplish nothing; so these men, having poured forth so much, were unable to extinguish the judgment against the Arian heresy, but rather were refuted and deposed, and justly so. For what composition of theirs will the hearer accept? Or with what confidence will they themselves catechize those who come to them? For if all the creeds have one and the same agreement, what need is there of many? But if so many have become necessary, it is clear that each is deficient and not complete. And this they themselves refute all the more by altering and changing all of them. The multitude of councils and the difference of the writings show that those who assembled in them are fighting against the council at Nicaea, but are weak against the truth. Since they have thus conducted themselves both toward themselves and toward those before them, come then, let us examine and learn from them what absurdity they saw or what expression in the written text they faulted, that they have become disobedient to their fathers and are contending against an ecumenical council. \"The phrase 'from the essence,'\" they say, \"and the term 'homoousios' did not please us; for these have scandalized some and disturbed many.\" So they have written and spoken. But one might reasonably answer them thus: If these very words in themselves are the cause of scandal to them, then it should be that no one is scandalized nor many disturbed, but that we and all others should suffer the same from them as they do.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βαττολογοῦντες","severity":"info","text":"The Greek verb βαττολογοῦντες (from βαττολογέω) means 'to babble' or 'to repeat words idly,' often used of empty or mechanical prayer. Athanasius applies it to the Arians to contrast their futile verbosity with the efficacy of orthodox prayer.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousios' (ὁμοούσιον, 'of the same substance') is the key Nicene term rejected by the Arians. Athanasius here defends it against the charge that it caused scandal, arguing that the objection is not to the word itself but to the truth it conveys.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σύνοδον","severity":"info","text":"The 'ecumenical council' (οἰκουμενικὴν σύνοδον) refers to the First Council of Nicaea (325). Athanasius contrasts the multiplicity of later Arian councils with the single, authoritative Nicene council, a standard polemical trope in his writings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρε λοιπὸν ἡμεῖς ἐξετάσαντες μάθωμεν","severity":"info","text":"This phrase ('come then, let us examine and learn') marks a rhetorical shift from polemical summary to a dialectical interrogation of the Arian position. Athanasius adopts a catechetical style to expose the inconsistency of his opponents.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀρειανῆς αἱρέσεως","severity":"info","text":"Athanasius' characterization of the Arians as 'babbling' and their councils as futile became a standard trope in later anti-Arian polemic. This passage was frequently cited in medieval and Reformation-era debates over the authority of ecumenical councils.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἐκ τῆς οὐσίας","severity":"caution","text":"The phrase 'from the essence' (τὸ ἐκ τῆς οὐσίας) is a paraphrase of the Nicene formula 'ἐκ τῆς οὐσίας τοῦ πατρός' (from the essence of the Father). Athanasius may be summarizing the Arian objection loosely; the exact wording of the objection is not preserved elsewhere.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear referent in the opening clause: 'ὁ κύριος, βαττολογοῦντες...' — the subject 'the Lord' is grammatically isolated, and the English draft supplies 'the Lord, babbling in their prayers, accomplish nothing,' but the syntax is awkward; it may be a corruption or an elliptical construction."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"εἰ δὲ οἱ μὲν πάντες ἀγαπῶσι τὰ ῥήματα, οἱ δὲ ταῦτα γράψαντες οὐχ οἱ τυχόντες, ἀλλ' οἱ ἐκ πάσης τῆς οἰκουμένης συνελθόντες εἰσὶ καὶ τούτοις ἐπιμαρτυροῦσιν οἱ νῦν ἐν τῇ Ἀριμήνῳ συνελθόντες ἐπίσκοποι υʹ καὶ πλείους, πῶς οὐκ ἄντικρυς ἐλέγχει τοῦτο τοὺς κατὰ τῆς συνόδου λέγοντας, ὡς οὐ τὰ ῥήματά ἐστιν αἴτια, ἀλλ' ἡ κακόνοια τῶν παρεξηγουμένων τὰ τοιαῦτα; πόσοι κακῶς ἐντυγχάνοντες ταῖς θείαις γραφαῖς καὶ παρανοοῦντες ταύτας κατηγοροῦσι τῶν ἁγίων, οἷοι γεγόνασιν οἱ μὲν τότε Ἰουδαῖοι μὴ δεξάμενοι τὸν κύριον, οἱ δὲ νῦν Μανιχαῖοι βλασφημοῦντες τὸν νόμον, καὶ οὐχ αἱ γραφαὶ γεγόνασιν αὐτοῖς αἴτιαι, ἀλλ' ἡ σφῶν αὐτῶν κακοφροσύνη. εἰ μὲν οὖν ἀποδεῖξαι δύνασθε τὰ ῥήματα φαῦλα, τοῦτο ποιεῖτε, καὶ λόγος ἡγείσθω τῆς ἀπο δείξεως· καὶ μὴ προφασίζεσθε τοὺς σκανδαλιζομένους, ἵνα μὴ ταυτὸν πάθητε τοῖς τότε Φαρισαίοις. καὶ γὰρ κἀκείνων προφασιζομένων σκανδαλίζεσθαι ἐπὶ ταῖς τοῦ κυρίου διδαχαῖς ἔλεγεν αὐτοῖς ὁ κύριος· «πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται». τοῦτο δὲ λέγων ἐδείκνυεν ὡς οὐ τὰ τοῦ πατρὸς δι' αὐτοῦ φυτευόμενα ῥήματα σκάνδαλον ἦσαν αὐτοῖς, ἀλλ' αὐτοὶ κακῶς ἐκδεχόμενοι τὰ καλῶς λεγόμενα ἐσκαν δάλιζον ἑαυτούς. ἐπεὶ καὶ οἱ αἰτιώμενοι τότε τὰς ἐπιστολὰς τοῦ ἀποστόλου, οὐ τοῦ Παύλου, ἀλλὰ τῆς ἑαυτῶν ἀμαθίας καὶ στρεβλῆς διανοίας κατηγόρουν.","english":"But if all men love the phrases, and those who wrote them are not ordinary men but those gathered from the whole world, and the bishops now assembled at Ariminum, two hundred and more, bear witness to them, how does this not plainly refute those who speak against the council, showing that it is not the phrases that are the cause, but the malice of those who misinterpret such things? How many, reading the divine scriptures badly and misunderstanding them, accuse the saints, as the Jews then did in not accepting the Lord, and the Manichaeans now do in blaspheming the law, and it is not the scriptures that are the cause for them, but their own evil-mindedness. If, then, you are able to show that the phrases are base, do so, and let reason guide the demonstration; and do not make an excuse of those who are scandalized, lest you suffer the same as the Pharisees of that time. For when they also made the excuse of being scandalized by the Lord's teachings, the Lord said to them: \"Every plant which my heavenly Father did not plant will be uprooted.\" And in saying this, he showed that it was not the phrases planted by the Father through him that were a scandal to them, but they themselves, by receiving what was well said in a bad way, scandalized themselves. For also those who then accused the apostle's letters were accusing not Paul, but their own ignorance and twisted mind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥήματα","severity":"info","text":"The Greek term ῥήματα (rhemata) here means 'phrases' or 'verbal expressions,' referring to the specific wording of the creedal statements under dispute at the councils.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται","severity":"info","text":"This is a citation of a saying attributed to Jesus, not found in the canonical Gospels, possibly from an apocryphal or oral tradition. It underscores Athanasius' argument that divine teachings are not inherently scandalous.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριμήνῳ","severity":"info","text":"Ariminum (modern Rimini, Italy) was the site of a council in 359 CE, convened by Emperor Constantius II, where Homoian theology was promoted. Athanasius contrasts its large episcopal attendance with the smaller, orthodox Council of Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μανιχαῖοι","severity":"info","text":"Athanasius draws a parallel between the Manichaeans' rejection of the Old Testament law and the Arian misinterpretation of creedal phrases, both attributed to 'evil-mindedness' rather than the texts themselves.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φαρισαίοις","severity":"info","text":"The Pharisees are invoked as a type of those who claim scandal from orthodox teaching, a common polemical trope in patristic literature to discredit opponents by associating them with Gospel adversaries.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν ἀποδεῖξαι δύνασθε","severity":"info","text":"This conditional clause marks a rhetorical shift from refutation to challenge, inviting opponents to prove the phrases base rather than blaming the audience's reaction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bishops now assembled at Ariminum' is clear, but the number 'two hundred and more' may be rhetorical rather than precise.","The source of the dominical saying about the plant is uncertain; it may be from a lost apocryphon or an oral tradition."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Ἐπεὶ (καλὸν γὰρ αὐτοὺς ἐρέσθαι τοῦτο) εἴπατε, τίνες εἰσὶν οὓς προφασίζεσθε σκανδαλίζεσθαι καὶ θορυβεῖσθαι ἐπὶ τούτοις; τῶν μὲν γὰρ εὐσεβούντων εἰς τὸν Χριστὸν οὐδείς, αὐτὰ γὰρ πρεσβεύουσι καὶ ἐκδικοῦσιν. εἰ δὲ τῶν Ἀρειανῶν εἰσιν οἱ τοῦτο πάσχοντες, τί θαυμαστόν, εἰ ἐπὶ τοῖς ἀναιροῦσιν αὐτῶν τὴν αἵρεσιν ἄχθονται; οὐ γάρ ἐστιν αὐτοῖς σκάνδαλον τὰ ῥήματα, ἀλλὰ λύπη ὅτι στηλογραφία κατὰ τῆς ἀσεβείας αὐτῶν ἐστιν. οὐκοῦν παύσασθε γογγύζοντες κατὰ τῶν πατέρων καὶ τοιαῦτα προφασιζόμενοι, ἐπεὶ ὥρα ὑμᾶς καταμέμφεσθαι καὶ τῷ κυριακῷ σταυρῷ ὅτι «Ἰουδαίοις μὲν σκάνδαλόν ἐστιν, ἔθνεσι δὲ μωρία», ὡς εἶπεν ὁ ἀπόστολος. ἀλλ' ὥσπερ οὐ φαῦλος ὁ σταυρός· ἡμῖν γὰρ τοῖς πιστεύουσίν ἐστι «Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία», κἂν Ἰουδαῖοι μαίνωνται, οὕτως οὐ φαῦλα τὰ τῶν πατέρων ῥήματα, ἀλλ' ὠφέλιμα τοῖς γνησίως ἐντυγχάνουσι καὶ ἀναιρετικὰ πάσης ἀσεβείας ἐστί, κἂν οἱ Ἀρειανοὶ πολλάκις διαρρηγνύωνται κατακρινόμενοι","english":"Since (for it is good to ask them this) tell me, who are those whom you claim are scandalized and disturbed by these things? For none of those who are pious toward Christ are so, for they themselves advocate for and defend these things. But if it is the Arians who suffer this, what wonder is it if they are vexed by things that destroy their heresy? For the words are not a scandal to them, but a grief, because it is a written condemnation of their impiety. Therefore, cease your murmuring against the fathers and making such pretexts, since it is time for you to blame even the Lord's cross, because \"it is a scandal to Jews and folly to Gentiles,\" as the apostle said. But just as the cross is not base—for to us who believe it is \"Christ, the power of God and the wisdom of God,\" even if the Jews rave—so too the words of the fathers are not base, but beneficial to those who read them genuinely and destructive of all impiety, even if the Arians often burst with rage when condemned.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰουδαίοις μὲν σκάνδαλόν ἐστιν, ἔθνεσι δὲ μωρία","severity":"info","text":"A paraphrase of 1 Corinthians 1:23, where Paul says the cross is a scandal to Jews and folly to Gentiles. Athanasius uses it to compare Arian objections to the fathers' phrases with Jewish rejection of the cross.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία","severity":"info","text":"Echoes 1 Corinthians 1:24, where Christ is called 'the power of God' and 'the wisdom of God'. Athanasius applies this to the cross, affirming its positive meaning for believers.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στηλογραφία","severity":"info","text":"Literally 'stele-writing' or 'pillar-inscription', here meaning a public, permanent condemnation. Athanasius uses it to stress that the fathers' phrases are an enduring record against Arian impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἀρειανῶν","severity":"info","text":"The Arians, followers of Arius, denied the full divinity of Christ. Athanasius consistently portrays them as the opponents of the Nicene faith and the cause of controversy over the council's language.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν παύσασθε γογγύζοντες","severity":"info","text":"This imperative marks a rhetorical climax, shifting from questioning to direct exhortation. Athanasius commands his opponents to stop murmuring, reinforcing the argument's persuasive force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ... οὕτως","severity":"info","text":"A comparative structure: as the cross is not base despite Jewish rejection, so the fathers' words are not base despite Arian rage. This analogy is a common patristic rhetorical device to defend orthodox formulations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μὲν γὰρ εὐσεβούντων' could be read as 'those who are pious' in a general sense, but Athanasius likely means orthodox Christians, as opposed to Arians.","The identity of 'ὑμᾶς' (you) is ambiguous: it may refer to Arian opponents or to wavering Christians whom Athanasius addresses directly."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"παρ' αὐτῶν. ὅτε τοίνυν ἡ περὶ τῶν σκανδαλιζομένων ἀπίθανος δέδεικται πρόφασις, εἴπατε λοιπὸν ὑμεῖς, πῶς οὐκ ἀρέσκεσθε τῷ ἐκ τῆς οὐσίας ὀνόματι; τοῦτο γὰρ πρῶτον ἀναγκαῖον ἀνακρῖναι, καίτοι καὶ ὑμεῖς ἐγράψατε ἐκ τοῦ πατρὸς γεγεννῆσθαι τὸν υἱόν. εἰ μὲν οὖν τὸν πατέρα ὀνομάζοντες ἢ τὸ θεὸς ὄνομα λέγοντες οὐκ οὐσίαν σημαίνετε οὐδὲ αὐτὸν τὸν ὄντα ὅπερ ἐστὶ κατ' οὐσίαν νοεῖτε, ἀλλ' ἕτερόν τι περὶ αὐτὸν ἢ τὸ γοῦν χεῖρον, ἵνα μὴ παρ' ἐμοῦ λέγηται, διὰ τούτων σημαίνετε, ἔδει μὴ γράφειν ὑμᾶς «ἐκ τοῦ πατρὸς» τὸν υἱόν, ἀλλ' «ἐκ τῶν περὶ αὐτὸν ἢ τῶν ἐν αὐτῷ», ἵνα φεύγοντες λέγειν ἀληθῶς πατέρα τὸν θεὸν σύνθετον δὲ τὸν ἁπλοῦν καὶ σωματικῶς αὐτὸν ἐπινοοῦντες καινοτέρας βλασφημίας ἐφευρεταὶ γένησθε. οὕτω δὲ νοοῦντες ἐξ ἀνάγκης καὶ τὸν λόγον καὶ τὸ υἱὸς οὐκ οὐσίαν, ἀλλ' ὄνομα μόνον νομίζετε καὶ λοιπὸν ἄχρις ὀνομάτων ἔχετε τὴν ἑαυτῶν φαντασίαν· καὶ ἃ λέγετε οὐκ εἶναι πιστεύετε, ἀλλὰ μὴ εἶναι φρονεῖτε. Τοῦτο δὲ Σαδδουκαίων μᾶλλον καὶ τῶν παρ' Ἕλλησι λεχθέντων ἀθέων ἐστὶ τὸ τόλμημα. διὸ οὐδὲ τὴν κτίσιν αὐτοῦ τοῦ ὄντος θεοῦ δημιούργημα εἶναι φήσετε, εἴ γε τὸ πατὴρ καὶ τὸ θεὸς οὐκ αὐτὴν τὴν τοῦ ὄντος οὐσίαν σημαίνουσιν, ἀλλ' ἕτερόν τι ὅπερ ὑμεῖς ἀναπλάττετε. ἀλλὰ τοῦτο δυσσεβὲς καὶ λίαν ἀπρεπές ἐστι καὶ μόνον ἐνθυμεῖσθαι.","english":"from them. Since, then, the pretext concerning those who are scandalized has been shown to be implausible, do you now tell us, why are you not pleased with the term \"from the essence\"? For this must first be examined, although you yourselves have written that the Son was begotten from the Father. If, then, when you name the Father or say the word \"God,\" you do not signify essence nor conceive of Him who is what He is in essence, but signify something else about Him, or something worse (to avoid saying it from me), then you ought not to have written that the Son is \"from the Father,\" but \"from the things about Him\" or \"from the things in Him,\" so that, while avoiding truly calling God Father, you might conceive of the simple as composite and, thinking of Him in a bodily manner, become inventors of novel blasphemies. But if you think in this way, you necessarily consider that \"Word\" and \"Son\" are not essence but only a name, and then you have your fantasy only in names; and what you say you do not believe to exist, but you think it does not exist. This is rather the audacity of the Sadducees and of those among the Greeks called atheists. Therefore, you will not even affirm that creation is the work of God Himself who is, if indeed \"Father\" and \"God\" do not signify the very essence of Him who is, but something else which you fabricate. But this is impious and utterly improper even to conceive.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρ' αὐτῶν","severity":"info","text":"The opening phrase continues the previous argument: the pretext of scandal has been refuted, and the opponents are now pressed to explain their rejection of the term 'from the essence'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ τῆς οὐσίας","severity":"info","text":"The phrase 'from the essence' is a key term in the Nicene controversy, asserting that the Son is consubstantial with the Father. Athanasius defends it against those who accept 'from the Father' but reject 'from the essence'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδδουκαίων","severity":"info","text":"The Sadducees are invoked as a Jewish sect that denied the immortality of the soul and the existence of angels, thus serving as a parallel for those who deny the reality of divine essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν παρ' Ἕλλησι λεχθέντων ἀθέων","severity":"info","text":"Athanasius refers to Greek atheists, likely the Epicureans or other philosophers who denied divine providence, to characterize his opponents' position as impious and irrational.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν ... οὕτω δὲ νοοῦντες","severity":"info","text":"The passage uses a conditional structure: if the opponents do not signify essence by 'Father' or 'God', then they must conceive of the Son as merely a name, leading to the charge of atheism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἵνα μὴ παρ' ἐμοῦ λέγηται","severity":"caution","text":"The phrase 'to avoid saying it from me' is a rhetorical device; Athanasius implies a worse charge (perhaps that the opponents deny the Father's reality) without explicitly stating it, leaving the exact meaning ambiguous.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἵνα μὴ παρ' ἐμοῦ λέγηται' is ambiguous: it may indicate Athanasius refrains from naming a specific blasphemy, or it may be a rhetorical pause. The reading taken is that it implies a charge too severe to state directly."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"εἰ δὲ ὅταν ἀκούωμεν «ἐγώ εἰμι ὁ ὢν» καὶ «ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν» καὶ «ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστι» καὶ «τάδε λέγει κύριος παντοκράτωρ», οὐχ ἕτερόν τι ἀλλ' αὐτὴν τὴν ἁπλῆν καὶ μακαρίαν καὶ ἀκατάληπτον τοῦ ὄντος οὐσίαν νοοῦμεν, κἂν γὰρ ἀδυνάτως ἔχωμεν καταλαβεῖν, ὅ τι ποτέ ἐστιν, ἀλλ' ἀκούοντες τὸ πατὴρ καὶ τὸ θεὸς καὶ τὸ παντοκράτωρ οὐχ ἕτερόν τι, ἀλλ' αὐτὴν τὴν τοῦ ὄντος οὐσίαν σημαινομένην νοοῦμεν. εἰρήκατε δὲ καὶ ὑμεῖς «ἐκ τοῦ θεοῦ τὸν υἱόν», δηλονότι «ἐκ τῆς οὐσίας τοῦ πατρὸς» αὐτὸν εἰρήκατε. ἐπειδὴ δὲ καὶ πρὸ ὑμῶν λέγουσιν αἱ γραφαὶ τὸν κύριον υἱὸν τοῦ πατρός, καὶ πρὸ αὐτῶν αὐτὸς ὁ πατὴρ εἴρηκεν «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός», υἱὸς δὲ οὐδὲν ἕτερόν ἐστιν ἢ τὸ ἐκ τοῦ πατρὸς γέννημα· πῶς οὐ φαίνονται καλῶς εἰρηκότες οἱ πατέρες ἐκ τῆς οὐσίας τοῦ πατρὸς τὸν υἱὸν λογισάμενοι ταυτὸν εἶναι τὸ εἰπεῖν ὀρθῶς ἐκ τοῦ θεοῦ καὶ τὸ εἰπεῖν ἐκ τῆς οὐσίας; τὰ μὲν γὰρ κτίσματα πάντα, κἂν ἐκ τοῦ θεοῦ λέγηται γεγενῆσθαι, ἀλλ' οὐχ ὡς ὁ υἱός εἰσιν ἐκ τοῦ θεοῦ· οὐ γὰρ γεννήματα, ἀλλὰ ποιήματά εἰσι τὴν φύσιν. «ἐν ἀρχῇ γοῦν ὁ θεὸς» οὐκ «ἐγέννησεν» ἀλλ' «ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς» εἴρηται. καὶ οὐχ «ὁ γεννῶν» ἀλλ' «ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα». εἰ δὲ ὁ ἀπόστολος εἴρηκεν· «εἷς θεός, ἐξ οὗ τὰ πάντα», ἀλλ' οὐ τὸν υἱὸν συναριθμῶν τοῖς πᾶσι τοῦτό φησιν.","english":"But when we hear \"I am the one who is\" and \"In the beginning God made the heaven and the earth\" and \"Hear, O Israel, the Lord your God is one Lord\" and \"Thus says the Lord Almighty,\" we understand not something else but the simple, blessed, and incomprehensible essence of the one who is; for even if we are unable to comprehend what it is, yet when we hear \"Father\" and \"God\" and \"Almighty,\" we understand that not something else but the essence of the one who is is signified. And you yourselves have said \"from God the Son,\" clearly meaning \"from the essence of the Father.\" Since, moreover, before you the Scriptures call the Lord Son of the Father, and before them the Father himself said \"This is my beloved Son,\" and a son is nothing other than the offspring from the Father, how do the Fathers not appear to have spoken well, having reasoned that the Son is from the essence of the Father, and that to say \"from God\" correctly is the same as saying \"from the essence\"? For all creatures, even if they are said to have come into being from God, are not from God as the Son is; for they are not offspring but works by nature. \"In the beginning, at least, God\" is said not to have \"begotten\" but to have \"made the heaven and the earth and all things in them.\" And it is not \"the one who begets\" but \"the one who makes his angels spirits and his ministers a flame of fire.\" And if the Apostle said \"One God, from whom are all things,\" he does not say this by counting the Son among all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ὁ ὢν","severity":"info","text":"A clear allusion to Exodus 3:14 (LXX), where God reveals his name to Moses. Athanasius uses it to argue that the divine essence is signified by the term 'being'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"A paraphrase of Genesis 1:1, emphasizing that God 'made' (ἐποίησεν) the world, not 'begot' (ἐγέννησεν), to distinguish creation from the Son's generation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστι","severity":"info","text":"A citation of the Shema (Deuteronomy 6:4 LXX), used to support the unity of God's essence, a key point in the anti-Arian argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσία","severity":"info","text":"The Greek term 'οὐσία' (essence) is central to the debate. Athanasius argues that it is synonymous with 'God' when referring to the Father, and that the Son is 'from the essence' (ἐκ τῆς οὐσίας) of the Father, not a creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τῆς οὐσίας","severity":"info","text":"The phrase 'from the essence' (ἐκ τῆς οὐσίας) was a point of contention at the Councils of Ariminum and Seleucia (359). Athanasius defends its use by the Nicene Fathers against those who rejected it as unscriptural.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from scriptural examples of divine titles to a logical argument: since Scripture calls the Son 'offspring' (γέννημα) and the Father 'begetter', the Son must be from the Father's essence, unlike created things which are 'works' (ποιήματα).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor variations in the biblical citations (e.g., 'κύριος εἷς ἐστι' for the Shema), but the sense is clear. The English draft occasionally paraphrases (e.g., 'the one who is' for 'ὁ ὢν'), which is acceptable."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ἀλλ' ἐπειδὴ τῶν Ἑλλήνων οἱ μὲν νομίζουσι κατὰ τύχην καὶ ἐξ ἀτόμων συμ πλοκῆς καὶ ὁμοιομερῶς ἐκ ταυτομάτου συνεστάναι τὴν κτίσιν καὶ μὴ ἔχειν τὸν αἴτιον, οἱ δὲ ἐξ αἰτίου μὲν αὐτὴν γεγονέναι, οὐ μὴν καὶ διὰ τοῦ λόγου, τῶν δὲ αἱρετικῶν ἕκαστος ὡς ἠθέλησεν ἀνεπλάσατο καὶ περὶ τῆς κτίσεως μυθολογεῖ, τούτου χάριν ὁ ἀπόστολος ἀναγκαίως συνείρηκε τὸ ἐκ τοῦ θεοῦ· ἵνα καὶ τὸν ποιητὴν γνωρίσῃ καὶ τὴν ἐκ τοῦ βου λήματος αὐτοῦ τῶν πάντων δημιουργίαν ἀποδείξῃ, εὐθὺς δ' οὖν ἐπιφέρει «καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα», ἵνα τῶν πάντων ἐξάρῃ τὸν υἱόν. τὰ γὰρ «ἐκ τοῦ θεοῦ» λεγόμενα πάντα ταῦτα δι' υἱοῦ γέγονε καὶ οὐχ οἷόν τε ὁμοίαν ἔχειν τὰ δημιουργούμενα τῷ δημιουργοῦντι τὴν γένεσιν, καὶ ἵνα τὸ «ἐκ τοῦ θεοῦ» λεγόμενον ὧδε ἄλλως ἐπὶ τῶν ποιημάτων αὐτὸ σημαίνεσθαι διδάξῃ, ἢ ὡς ἐπὶ υἱοῦ λεγόμενον νοεῖται. ὁ μὲν γὰρ γέννημα, τὰ δὲ ποιήματά ἐστι. διὸ καὶ ὁ μὲν υἱὸς ἴδιον τῆς οὐσίας γέννημα, τὰ δὲ τοῦ βουλήματος δημιουργήματα. Ταῦτα καὶ ἡ σύνοδος συνορῶσα καὶ εἰδυῖα τὴν ἐκ τῆς ὁμωνυμίας διαφορίαν ὑπὲρ τοῦ μή τινας ὑπονοεῖν κατὰ τὴν κτίσιν οὕτω λέγεσθαι καὶ τὸν υἱὸν","english":"But since among the Greeks some suppose that creation came about by chance and from the combination of atoms and spontaneously from homogeneous particles, and that it has no cause, while others hold that it came from a cause but not through the Word, and each of the heretics has fabricated and mythologized about creation as he wished, for this reason the apostle has necessarily included the phrase \"from God,\" so that he might both make known the creator and demonstrate that the creation of all things is from his will. Immediately, then, he adds, \"and one Lord Jesus Christ, through whom are all things,\" in order to exalt the Son over all things. For all things said to be \"from God\" have come into being through the Son, and it is not possible for the things created to be similar to the creator in respect of their generation; and so that he might teach that the phrase \"from God\" is signified differently in the case of the creatures than it is understood when said of the Son. For the Son is a begotten thing, while the creatures are made things. Hence the Son is a begotten thing proper to the essence, while the creatures are creations of the will. The synod, perceiving these things and knowing the difference arising from the homonymy, in order that some might not suspect that the Son is spoken of in the same way as creation,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἑλλήνων","severity":"info","text":"The reference to Greek philosophical schools (atomists and those positing a cause without the Word) reflects standard patristic polemic against pagan cosmologies, especially Epicurean and Stoic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα","severity":"info","text":"This is a paraphrase of 1 Cor 8:6, though the exact wording is adapted; Athanasius uses it to argue for the Son's mediatory role in creation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γέννημα","severity":"info","text":"γέννημα (begotten thing) is contrasted with ποιήματα (made things) to distinguish the Son's generation from creation; the term is central to Athanasius' anti-Arian argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμωνυμίας","severity":"info","text":"ὁμωνυμία (homonymy) refers to the same word 'from God' being used equivocally for the Son and for creatures; the synod's concern is to prevent confusion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a contrast of Greek and heretical views to the apostle's phrase, then to the synod's conclusion, forming a logical chain: error → scriptural correction → doctrinal clarification.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This passage was influential in later Trinitarian theology, particularly in distinguishing the Son as 'from the essence' (ἐκ τῆς οὐσίας) from creatures as 'from the will'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies a plausible completion but the original is fragmentary."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"«ἐκ τοῦ θεοῦ» λευκότερον ἔγραψαν «ἐκ τῆς οὐσίας» τὸν υἱόν. ἐκ μὲν γὰρ τούτου τὸ γνήσιον ἀληθῶς υἱοῦ πρὸς τὸν πατέρα γνωρίζεται, ἐκ δὲ τοῦ λέγεσθαι ἁπλῶς «ἐκ τοῦ θεοῦ» τὸ βούλημα τῆς δημιουργίας τοῦ κτίζοντος σημαίνεται. εἰ μὲν οὖν καὶ αὐτοὶ τοιαύτην ἔχοντες διάνοιαν ἔγραψαν «ἐκ τοῦ πατρὸς» τὸν λόγον, μὴ μεμφέσθωσαν τὴν σύνοδον· εἰ δὲ ὡς ἐπὶ τῆς κτίσεώς ἐστι γεγραμμένον, οὕτω καὶ ἐπὶ τοῦ υἱοῦ φρονοῦσι τὸ ἐκ τοῦ θεοῦ, ἔδει τὰ ἐπὶ τῆς κτίσεως λαμβάνοντας αὐτοὺς μὴ λέγειν υἱόν, ἵνα μὴ δοκῶσι φύρειν βλασφημίαν τῇ εὐσε βείᾳ καὶ ἢ τὸν κύριον μὴ συναριθμεῖν τοῖς κτίσμασιν ἢ μὴ ἀνάξια καὶ μὴ ἁρμόζοντα περὶ τοῦ υἱοῦ γράφειν. εἰ γὰρ υἱός ἐστιν, οὐκ ἔστι κτίσμα· εἰ δὲ κτίσμα ἐστίν, οὐκ ἔστιν υἱός. τοιαῦτα δὲ διανοούμενοι ἀρνήσονταί που καὶ τὸ ἅγιον λουτρόν, ὅτι εἰς πατέρα καὶ εἰς υἱὸν καὶ οὐκ εἰς κτίστην καὶ κτίσμα δίδοται, ὡς αὐτοὶ νομίζουσιν. «ἀλλ' οὐ γέ γραπται ταῦτα», φησίν, «καὶ ὡς ἀγράφους τὰς φωνὰς ἐκβάλλομεν». ἀλλὰ καὶ τοῦτο πάλιν πρόφασις αὐτοῖς ἐστιν ἀναίσχυντος. εἰ γὰρ ἐκβλητέα νομίζουσι τὰ μὴ γεγραμμένα, διὰ τί τῶν περὶ Ἄρειον ἐξ ἀγράφων ἐπινοησάντων τοσούτων ῥηματίων συρφετὸν τὸ «ἐξ οὐκ ὄντων» καὶ τὸ «οὐκ ἦν ὁ υἱὸς πρὶν γεννηθῇ καὶ ἦν ποτε ὅτε οὐκ ἦν καὶ τρεπτός ἐστι καὶ ἄρρητος καὶ ἀόρατος ὁ πατὴρ τῷ υἱῷ καὶ ὁ υἱὸς οὐκ οἶδεν οὐδὲ τὴν ἑαυτοῦ οὐσίαν» καὶ ὅσα ἐν τῇ γελοίῳ καὶ ἀσεβεῖ Θαλίᾳ ἑαυτοῦ φρονῶν ἐξήμεσεν Ἄρειος οὐκ ἀντειρήκασιν, ἀλλὰ καὶ μᾶλλον ὑπὲρ αὐτῶν ἀγωνίζονται καὶ διὰ ταῦτα πρὸς τοὺς πατέρας ἑαυτῶν δια μάχονται;","english":"They wrote \"from God\" more clearly than \"from the substance\" concerning the Son. For from the former the genuine relationship of Son to Father is truly recognized, while from the mere phrase \"from God\" the intention of the Creator's creation is signified. If, therefore, they themselves, holding such a meaning, wrote \"from the Father\" concerning the Word, let them not blame the Council; but if they think of \"from God\" in the case of the Son as it is written concerning creation, then, taking the terms of creation, they ought not to call Him Son, lest they seem to mix blasphemy with piety and either not number the Lord among creatures or write unworthy and inappropriate things about the Son. For if He is Son, He is not a creature; if He is a creature, He is not Son. And thinking such things, they will somewhere also deny the holy baptism, because it is given in the name of Father and Son, and not in the name of Creator and creature, as they suppose. \"But these things are not written,\" they say, \"and we reject unwritten phrases.\" But this again is a shameless pretext for them. For if they consider unwritten things to be rejected, why, when those around Arius invented from unwritten sources such a heap of little phrases—\"from non-existence,\" and \"the Son was not before he was begotten,\" and \"there was a time when he was not,\" and \"he is changeable,\" and \"the Father is ineffable and invisible to the Son,\" and \"the Son does not know even his own substance,\" and all that Arius, in his own mind, vomited forth in his ridiculous and impious Thalia—did they not speak against them, but rather contend for them and because of these things quarrel with their own fathers?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ τῆς οὐσίας","severity":"info","text":"The phrase 'from the substance' is Athanasius' gloss on the Nicene 'ἐκ τῆς οὐσίας τοῦ πατρός' (from the substance of the Father), which he defends as equivalent to 'from the Father' and as clarifying the Son's genuine filiation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θαλίᾳ","severity":"info","text":"The 'Thalia' was a work by Arius, now lost, combining verse and prose, in which he expounded his subordinationist theology. Athanasius here cites it as a source of impious phrases rejected by the orthodox.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς πατέρα καὶ εἰς υἱὸν","severity":"info","text":"The baptismal formula 'into Father and Son' reflects the Trinitarian confession of Matthew 28:19, which Athanasius contrasts with the heretical 'into Creator and creature' to argue that the Son is not a creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν ... εἰ δὲ","severity":"info","text":"Athanasius uses a conditional disjunction (if ... but if) to contrast two possible interpretations of 'from God'—one orthodox (implying filiation) and one heretical (implying creation)—and to argue that the latter forces a denial of the Son's divine status.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγράφους τὰς φωνὰς ἐκβάλλομεν","severity":"info","text":"The objection that unwritten phrases should be rejected was a standard Arian tactic against the Nicene 'homoousios'. Athanasius counters by listing unwritten Arian phrases (e.g., 'from non-existence') that the Arians themselves accepted.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λευκότερον","severity":"caution","text":"The Greek 'λευκότερον' (literally 'more clearly') is ambiguous: it could mean 'more plainly' or 'more boldly'. The English draft renders it as 'more clearly', but the sense may be ironic, implying the heretics wrote 'from God' in a way that is deceptively simple.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τοῦ θεοῦ' is ambiguous: it can mean 'from God' in a general sense (applicable to creation) or 'from the Father' (implying filiation). Athanasius argues that the heretics exploit this ambiguity to deny the Son's divinity.","The identity of 'the Council' (τὴν σύνοδον) is not specified here but refers to the Council of Nicaea (325), as the context of the Arian controversy makes clear."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"ἐκ ποίας δὲ γραφῆς καὶ αὐτοὶ εὑρόντες τὸ ἀγένητον καὶ τὸ οὐσίας ὄνομα καὶ «τρεῖς εἰσιν ὑποστάσεις» καὶ «οὐκ ἔστιν ἀληθινὸς θεὸς ὁ Χριστὸς» καὶ «εἷς ἐστι τῶν ἑκατὸν προβάτων» καὶ «ἡ μὲν σοφία τοῦ θεοῦ ἀγέννητος καὶ ἄναρχός ἐστι, πολλαὶ δέ εἰσιν αἱ κτισθεῖσαι δυνάμεις, ὧν μία ἐστὶν ὁ Χριστός»; ἢ πῶς ἐν τοῖς λεγομένοις Ἐγκαινίοις ἀγράφοις χρησάμενοι λέξεσιν οἱ περὶ Ἀκάκιον καὶ Εὐσέβιον καὶ εἰπόντες «οὐσίας τε καὶ δυνάμεως καὶ βουλῆς καὶ δόξης ἀπαράλλακτον εἰκόνα τὸν πρωτότοκον τῆς κτίσεως» γογγύζουσι κατὰ τῶν πατέρων ὡς ἀγράφων αὐτῶν μνημονευσάντων λέξεων καὶ οὐσίας μνημονευσάντων; ἔδει γὰρ αὐτοὺς ἢ καθ' ἑαυτῶν γογγύζειν ἢ μηδὲν τοὺς πατέρας αἰτιᾶσθαι.\n\nΕἰ μὲν οὖν ἄλλοι τινὲς ἐπροφασίζοντο τὰς τῆς συνόδου λέξεις, ἠδύναντό πως ἢ ἀγνοίας ἢ εὐλαβείας ὑπόνοιαν ἔχειν. καὶ περὶ μὲν Γεωργίου τοῦ Καππάδοκος τοῦ ἐκβληθέντος ἀπὸ τῆς Ἀλεξανδρείας λόγος οὐδείς, ἀνθρώπου μήτε ἐκ προάγοντος βίου τὴν μαρ τυρίαν ἔχοντος μήτε ὅλως Χριστιανοῦ τυγχάνοντος, ἀλλὰ μόνον ὑποκριναμένου διὰ τὸν καιρὸν τὸ ὄνομα καὶ «πορισμὸν ἡγησαμένου τὴν εὐσέβειαν». διὸ οὐδὲ μέμψαιτο ἄν τις αὐτὸν εἰκότως πταίοντα περὶ τὴν πίστιν, ἄνθρωπον «μήτε εἰδότα περὶ ὧν λέγει μήτε περὶ ὧν διαβεβαιοῦται», ἀλλὰ πᾶσι κατὰ τὸ γεγραμμένον ὡς κέπφον ἐπακολουθοῦντα. Ἀκάκιος δὲ καὶ Εὐδόξιος καὶ Πατρόφιλος ταῦτα λέγοντες πῶς οὐκ ἄξιοι πάσης εἰσὶ κατα γνώσεως;","english":"From what scripture did they themselves find the terms \"unbegotten\" and \"substance\" and \"there are three hypostases\" and \"Christ is not true God\" and \"he is one of the hundred sheep\" and \"the wisdom of God is unbegotten and without beginning, but there are many created powers, of which Christ is one\"? Or how, in the so-called Encaenia, using unwritten expressions, those around Acacius and Eusebius, who said \"the firstborn of creation is an unvarying image of substance and power and will and glory,\" murmur against the fathers as if they had mentioned unwritten expressions and mentioned substance? For they ought either to murmur against themselves or not accuse the fathers at all.\n\nIf, then, some others were making excuses about the expressions of the council, they might somehow have a suspicion of ignorance or reverence. And concerning George the Cappadocian, who was expelled from Alexandria, there is no account, a man who has testimony neither from a prior life nor is at all a Christian, but only pretended the name for the occasion and \"considered piety a means of gain.\" Therefore no one would reasonably blame him for erring concerning the faith, a man \"neither knowing what he says nor what he affirms,\" but following everyone like a fool according to what is written. But Acacius and Eudoxius and Patrophilus, saying these things, how are they not worthy of every condemnation?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀγένητον","severity":"info","text":"The term 'unbegotten' (ἀγένητον) is used by the Acacian party to describe the Son, a point of contention with the Nicene fathers who insisted on 'homoousios'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"The term 'substance' (οὐσίας) is central to the Nicene Creed; Athanasius defends its use against accusations of being unwritten.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς ἐστι τῶν ἑκατὸν προβάτων","severity":"info","text":"The phrase 'he is one of the hundred sheep' likely alludes to a subordinationist interpretation of Christ, possibly derived from a parable (cf. Matt 18:12).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγκαινίοις","severity":"info","text":"The 'Encaenia' refers to the council held at Antioch in 341 CE, which produced a creed avoiding the term 'homoousios' and was associated with Acacius and Eusebius.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μὲν οὖν","severity":"info","text":"This passage shifts from rhetorical questions to a conditional argument, contrasting hypothetical ignorance with the deliberate fault of Acacius and his allies.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Γεωργίου τοῦ Καππάδοκος","severity":"info","text":"George of Cappadocia, an Arian bishop expelled from Alexandria, is dismissed as a non-Christian opportunist; this reflects Athanasius's polemical portrayal of opponents.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the phrase 'εἷς ἐστι τῶν ἑκατὸν προβάτων' is unclear; it may be a paraphrase or a lost Arian proof-text.","The identity of 'those around Acacius and Eusebius' is not fully specified; likely refers to the Homoian party at the Council of Seleucia."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"γράψαντες γὰρ ἄγραφα καὶ αὐτοὶ καὶ ἀποδεξάμενοι πολλάκις ὡς καλὸν τὸ τῆς οὐσίας ὄνομα, μάλιστα καὶ διὰ τὴν ἐπιστολὴν Εὐσεβίου αἰτιῶνται νῦν τοὺς πρὸ αὐτῶν ὡς τοιαύταις χρησαμένους λέξεσιν. ἀλλὰ καὶ εἰπόντες αὐτοὶ «θεὸν ἐκ θεοῦ καὶ λόγον ζῶντα, τῆς οὐσίας τοῦ πατρὸς ἀπαράλλακτον εἰκόνα τὸν υἱὸν» κατηγοροῦσι τῶν ἐν Νικαίᾳ εἰπόν των «ἐκ τῆς οὐσίας καὶ ὁμοούσιον τὸν γεννηθέντα τῷ γεγεννηκότι». τί δὲ θαυμαστὸν εἰ τοῖς πρὸ αὐτῶν καὶ τοῖς ἰδίοις πατράσι διαμάχονται, ὅπου γε καὶ αὐτοὶ ἑαυτοῖς ἐναντιούμενοι τοῖς ἑαυτῶν προσκόπτουσιν; ἐκθέμενοι γὰρ ἐν τοῖς λεγομένοις Ἐγκαινίοις ἐν Ἀντιοχείᾳ «τῆς οὐσίας τοῦ πατρὸς ἀπαράλλακτον εἰκόνα εἶναι τὸν υἱὸν» ὀμόσαντές τε οὕτω φρονεῖν καὶ ἀναθεματίσαντες τοὺς ἄλλως φρονοῦντας, ἀλλὰ γὰρ καὶ ἐν τῇ Ἰσαυρίᾳ γρά ψαντες· «οὐ φεύγομεν τὴν ἐκτεθεῖσαν αὐθεντικὴν πίστιν ἐν τοῖς Ἐγκαινίοις τοῖς κατὰ Ἀντιόχειαν» (ἐν αὐτοῖς δὲ ἐγράφη τὸ\n\nτῆς οὐσίας ὄνομα) ὥσπερ ἐπιλαθόμενοι τούτων, μετ' ὀλίγον ἐν τῇ αὐτῇ Ἰσαυρίᾳ τἀναντία ἔγραψαν λέγοντες· «τὸ ὁμοούσιον καὶ τὸ ὁμοιο ούσιον ἐκβάλλομεν ὡς ἀλλότριον τῶν γραφῶν, καὶ τὸ τῆς οὐσίας ὄνομα περιαιροῦμεν ὡς μὴ κείμενον ἐν ταῖς γραφαῖς».","english":"Having written unwritten things themselves and often accepted the name of substance as good, especially on account of the letter of Eusebius, they now accuse those before them of using such expressions. And although they themselves said \"God from God and living Word, the Son as an unvarying image of the substance of the Father,\" they accuse those at Nicaea who said \"from the substance and consubstantial, the begotten with the begetter.\" What wonder is it if they fight against those before them and their own fathers, when they even contradict themselves and stumble against their own statements? For having set forth in the so-called Dedication Council at Antioch that \"the Son is an unvarying image of the substance of the Father,\" and having sworn to think thus and anathematized those thinking otherwise, and also having written in Isauria: \"We do not flee from the authoritative faith set forth at the Dedication Council in Antioch\" (in which the name of substance was written), as if forgetting these things, shortly afterward in the same Isauria they wrote the opposite, saying: \"We reject homoousion and homoiousion as foreign to the scriptures, and we remove the name of substance as not being found in the scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας","severity":"info","text":"The term 'οὐσίας' (substance/essence) is central to the 4th-century Trinitarian debates. Athanasius notes that the Acacians and Eusebians, who earlier accepted it, later rejected it as unscriptural.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"'ὁμοούσιον' (consubstantial) was the key Nicene term. Athanasius highlights the inconsistency of those who first used 'ἀπαράλλακτον εἰκόνα' (unvarying image) but later rejected both 'ὁμοούσιον' and 'ὁμοιούσιον'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγκαινίοις","severity":"info","text":"The 'Dedication Council' (Encaenia) at Antioch in 341 CE issued a creed avoiding 'homoousios' but using 'image of the substance'. Athanasius cites it to show the Acacians' shifting positions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage uses a rhetorical pattern: Athanasius first notes the opponents' self-contradiction, then provides two examples (Antioch and Isauria) where they reversed their own statements, emphasizing their inconsistency.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἰσαυρίᾳ","severity":"info","text":"The events in Isauria (likely the Council of Seleucia in 359 CE) show a rapid reversal: the same group first affirmed the Dedication Creed, then shortly after rejected 'ousia' language entirely.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a line break in 'γρά ψαντες' (γράψαντες), likely a scribal or editorial artifact. The sense is clear: 'having written'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς οὐσίας ὄνομα' could be read as 'the name of substance' or 'the term substance'; the translation follows the latter. The exact identity of 'those around Acacius and Eusebius' is not specified further in this passage."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Τίς οὖν ἔτι τοὺς τοιούτους Χριστιανοὺς ἡγήσεται; ἢ ποία πίστις παρὰ τούτοις, παρ' οἷς οὐ λόγος, οὐ γράμμα βέβαιον, ἀλλὰ πάντα κατὰ καιρὸν ἀλλάσσεται καὶ μετα βάλλεται; εἰ γάρ, ὦ Ἀκάκιε καὶ Εὐδόξιε, οὐ φεύγετε τὴν ἐκτεθεῖσαν ἐν τοῖς Ἐγκαινίοις πίστιν, ἐν αὐτῇ δὲ γέγραπται· «οὐσίας ἀπαράλλακτος εἰκών ἐστιν ὁ υἱός», πῶς ἐν τῇ Ἰσαυρίᾳ γράφετε· «ἐκβάλλομεν τὸ ὁμοούσιον»; εἰ γὰρ οὐκ ἔστι κατ' οὐσίαν ὅμοιος ὁ υἱὸς τῷ πατρί, πῶς «ἀπαράλλακτος τῆς οὐσίας εἰκών» ἐστιν; εἰ δὲ μετέγνωτε γράψαντες τὸ «τῆς οὐσίας ἀπαράλλακτος εἰκών», πῶς ἀναθεματίζετε τοὺς «ἀνόμοιον» εἶναι λέγοντας τὸν υἱόν; εἰ γὰρ οὐχ «ὅμοιος κατ' οὐσίαν» πάντως «ἀνόμοιός» ἐστι. τὸ δὲ ἀνόμοιον οὐκ ἂν εἴη «εἰκών». εἰ δὲ οὕτω καθ' ὑμᾶς ἐστιν, οὐκ ἄρα «ὁ τὸν υἱὸν ἑωρακὼς ἑώρακε τὸν πατέρα « πλείστης ὅσης οὔσης διαφορᾶς, μᾶλλον δὲ τὸ ὅλον ὄντος τούτου πρὸς ἐκεῖνον ἀνομοίου. τὸ δὲ ἀνόμοιον οὐχ οἷόν τε ὅμοιον λέγεσθαι. ποίᾳ τοίνυν μηχανῇ τὸ ἀνόμοιον ὅμοιον λέγετε καὶ τὸ ὅμοιον ἀνόμοιον φρονεῖτε καὶ ὑποκρίνεσθε λέγοντες «εἰκόνα εἶναι τοῦ πατρὸς τὸν υἱόν»; εἰ γὰρ οὐκ ἔστι κατ' οὐσίαν ὅμοιος ὁ υἱὸς τοῦ πατρός, λείπει τι τῇ εἰκόνι καὶ οὐκ ἔστι πλήρης εἰκὼν οὐδὲ τέλειον ἀπαύγασμα. πῶς οὖν ἀναγινώσκετε τὸ «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς « καὶ «ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν «; πῶς τὸν Ἀρειανὸν Ἀέτιον ὡς αἱρετικὸν ἐκβάλλετε, καίτοι τὰ αὐτὰ ἐκείνῳ λέγοντες;","english":"Who then will consider such men Christians? Or what faith exists among those with whom neither reason nor writing is stable, but everything is changed and altered according to the occasion? For, O Acacius and Eudoxius, if you do not flee from the faith set forth at the Dedication, and in it is written: \"The Son is an unvarying image of the substance,\" how is it that in Isauria you write: \"We reject the homoousion\"? For if the Son is not like the Father in substance, how is he \"an unvarying image of the substance\"? But if you have repented of writing \"unvarying image of the substance,\" how do you anathematize those who say the Son is \"unlike\"? For if he is not \"like in substance,\" he is certainly \"unlike.\" And the unlike could not be an \"image.\" But if it is so according to you, then \"he who has seen the Son has seen the Father\" is not true, since there is very great difference, or rather the whole of this is unlike that. And the unlike cannot be called like. By what contrivance, then, do you call the unlike like, and think the like unlike, and pretend, saying \"the Son is an image of the Father\"? For if the Son is not like the Father in substance, something is lacking in the image, and it is not a complete image nor a perfect radiance. How then do you read: \"In him dwells the whole fullness of the divinity bodily\" and \"From his fullness we all have received\"? How do you expel the Arian Aetius as a heretic, although you say the same things as he?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίας ἀπαράλλακτος εἰκών","severity":"info","text":"The phrase 'unvarying image of the substance' is a key formula from the Dedication Creed (Encaenia) of 341, used by the Homoian party to assert likeness without identity of substance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς","severity":"info","text":"This echoes Colossians 2:9 (or a variant tradition), where the fullness of divinity is said to dwell in Christ bodily, used by Athanasius to argue for the Son's complete divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν","severity":"info","text":"This likely alludes to John 1:16 or a liturgical formula, emphasizing that believers receive from the Son's fullness, supporting Athanasius' argument for consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀέτιον","severity":"info","text":"Aetius was a leading Anomoean theologian, condemned by the Homoians at the Council of Seleucia (359) for his radical insistence that the Son is unlike the Father in substance, despite sharing similar views.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γάρ... πῶς...","severity":"info","text":"Athanasius uses a series of rhetorical questions (εἰ γάρ... πῶς...) to expose contradictions in the Homoian position, a common polemical device in this treatise.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναθεματίζετε","severity":"info","text":"The anathematization of Aetius by the Homoians at Seleucia was a strategic move to distance themselves from extreme Anomoeanism, yet Athanasius argues their own creed implies the same position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Dedication Creed's phrase 'unvarying image of the substance' is cited from memory; the original creed may have used slightly different phrasing.","The scriptural allusions to 'fullness of divinity' and 'from his fullness' are not exact quotations; their precise source is uncertain."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"καὶ γὰρ σοῦ μέν, ὦ Ἀκάκιε, ἑταῖρός ἐστιν, Εὐδοξίου δὲ διδάσκαλος εἰς τὴν τοιαύτην ἀσέβειαν γέγονεν, ἧς ἕνεκα καὶ Λεόντιος αὐτὸν ὁ ἐπίσκοπος διάκονον κατέστησεν, ἵνα ὡς ἐν ἐνδύματι προβάτου τῷ ὀνόματι τῆς διακονίας χρώμενος ἐπ' ἀδείας ἐξεμεῖν δύνηται τὰ τῆς βλασφημίας ῥήματα. Τί οὖν ὑμᾶς ἄρα τοιοῦτον ἔπεισεν, ὥστε καὶ ἑαυτοῖς εἰς τὸ ἐναντίον περιπεσεῖν καὶ το σαύτην αἰσχύνην ἀπενέγκασθαι; ἀλλ' οὐδὲν εὔλογον ἂν εἴποιτε· τοῦτο δὲ μόνον περι λείπεται νοεῖν ὅτι πάντα νῦν ὑποκρίνεσθε καὶ πάντα προσποιούμενοι πλάττετε διὰ τὴν παρὰ Κωνσταντίου προστασίαν καὶ τὸ παρὰ τοῦ τοιούτου κέρδος. καὶ κατηγορεῖτε μὲν εὐχερῶς τῶν πατέρων, προφασίζεσθε δὲ ἁπλῶς τὰς λέξεις ὡς ἀγράφους, καὶ κατὰ τὸ γεγραμμένον «διετείνατε τὰ σκέλη παντὶ παρόδῳ», ὥστε τοσαυτάκις ὑμᾶς μεταβάλλεσθαι, ὁσάκις ἂν ὑμᾶς οἱ μισθούμενοι καὶ χορηγοῦντες ὑμῖν βούλωνται. καίτοι κἂν ἀγράφους τις λαλῇ λέξεις, οὐδὲν διαφέρει, ἕως εὐσεβῆ τὴν διάνοιαν ἔχει. ὁ δὲ αἱρετικὸς ἀνήρ, κἂν τὰς ἀπὸ τῶν γραφῶν χρήσηται λέξεις, οὐδὲν ἧττον ὕποπτος ὢν καὶ τὸν νοῦν διεφθαρμένος ἀκούσεται παρὰ τοῦ πνεύματος «ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου». οὕτως ὁ μὲν διάβολος καίτοι λαλῶν ἀπὸ τῶν γραφῶν πεφίμωται παρὰ τοῦ σωτῆρος· ὁ δὲ μακάριος Παῦλος κἂν ἐκ τῶν ἔξωθεν λαλῇ·","english":"and indeed, O Acacius, he is your companion, and he became a teacher to Eudoxius in such impiety, on account of which Leontius the bishop also appointed him deacon, so that, using the name of the diaconate as a sheep's clothing, he might be at liberty to spew forth the words of blasphemy. What then persuaded you to such a degree that you fell into contradiction with yourselves and incurred such shame? But you could offer nothing reasonable; only this remains to be understood, that now you feign everything and fabricate all pretense for the sake of Constantius's patronage and the profit from such a one. And you readily accuse the fathers, and you simply make pretext of the expressions as unwritten, and according to what is written, \"you stretched out your legs to every passerby,\" so that you change as many times as those who hire and supply you wish. Yet even if one speaks unwritten expressions, it makes no difference, as long as he has a pious intention. But a heretical man, even if he uses expressions from the Scriptures, being no less suspect and corrupt in mind, will hear from the Spirit, \"Why do you recount my ordinances and take up my covenant on your lips?\" Thus the devil, although speaking from the Scriptures, was silenced by the Savior; while the blessed Paul, even if he speaks from external sources,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Λεόντιος","severity":"info","text":"Leontius, bishop of Antioch, was a known Arian sympathizer who appointed the deacon in question to facilitate the spread of heterodox views.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διετείνατε τὰ σκέλη παντὶ παρόδῳ","severity":"info","text":"This proverbial expression, not a direct biblical citation, is used by Athanasius to criticize the synodical delegates for their inconsistency and opportunism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου","severity":"info","text":"A paraphrase of Psalm 50:16 (LXX), where the Spirit rebukes the heretic for misusing scriptural language while corrupt in mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἐν ἐνδύματι προβάτου","severity":"info","text":"The image of a wolf in sheep's clothing, common in patristic polemic (cf. Matt 7:15), is applied here to the deacon who conceals his blasphemy under the guise of ecclesiastical office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ γὰρ σοῦ μέν, ὦ Ἀκάκιε, ἑταῖρός ἐστιν","severity":"info","text":"This passage continues the direct address to Acacius and Eudoxius, building a rhetorical contrast between their earlier and later positions, culminating in a charge of hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγράφους","severity":"caution","text":"The term 'unwritten' here refers to non-scriptural expressions; Athanasius argues that orthodoxy depends on intention, not merely the source of language, but the Greek allows ambiguity about whether he means oral tradition or invented phrases.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the deacon appointed by Leontius is not specified; the Greek leaves open whether this is a known figure or a generic example.","The phrase 'ἀγράφους λέξεις' could be interpreted as either 'unwritten expressions' (i.e., not found in Scripture) or 'unwritten teachings' (oral tradition); the context favors the former."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"«Κρῆτες ἀεὶ ψεῦσται», καὶ «τοῦ γὰρ καὶ γένος ἐσμὲν» καὶ «φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί», ἀλλ' ὅμως ἅγιος ὢν ἔχει τὴν διάνοιαν εὐσεβῆ καὶ «τοῦ Χριστοῦ νοῦν ἔχων διδάσκαλός ἐστιν ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ», καὶ ἃ λαλεῖ μετ' εὐσεβείας φθέγγεται. ποία τοίνυν ἐν τοῖς ἀρειανοῖς ῥηματίοις κἂν πιθανότης ἐστίν, ἐν οἷς προτιμᾶται τοῦ σωτῆρος ἡ κάμπη καὶ ἡ ἀκρὶς καὶ λοιδορεῖται παρ' αὐτῶν· «οὐκ ἦς ποτε καὶ ἐκτίσθης ξένος τε κατ' οὐσίαν τοῦ θεοῦ τυγχάνεις» καὶ ὅλως οὐδὲν δυσφημίας ἐν αὐτοῖς παραλέλειπται; τί δὲ πρὸς εὐφημίαν παρῆκαν οἱ πατέρες; καὶ οὐ μᾶλλον ὑψηλὴ διάνοια καὶ φιλόχριστος εὐσέβεια παρ' αὐτοῖς ἐστι; καὶ ὅμως ταῦτα μὲν ἔγραψαν ὅτι «ἐκβάλλομεν», ἐκείνων δὲ τῶν κατὰ τοῦ κυρίου λοιδοριῶν ἀνέχονται καὶ φανεροὺς ἑαυτοὺς πᾶσι καθιστῶσιν, ὅτι\n\nδι' οὐδὲν ἕτερον μάχονται πρὸς τὴν σύνοδον ἐκείνην τὴν μεγάλην ἢ ὅτι τὴν ἀρειανὴν αἵρεσιν κατέκρινε. διὰ τοῦτο γὰρ καὶ τὴν τοῦ ὁμοουσίου λέξιν διαβάλλουσι κακῶς αὐτοὶ φρονοῦντες καὶ περὶ αὐτῆς. εἰ γὰρ ἐπίστευον ὀρθῶς καὶ τὸν μὲν πατέρα πατέρα ἀληθῶς ὡμολόγουν, τὸν δὲ υἱὸν γνήσιον υἱὸν καὶ φύσει ἀληθινὸν λόγον καὶ σοφίαν ἐπίστευον εἶναι τοῦ πατρὸς τό τε «ἐκ τοῦ θεοῦ» λέγειν τὸν υἱόν, εἰ μή, ὥσπερ λέγεται περὶ τῶν κτισμάτων, οὕτως ἔλεγον καὶ περὶ αὐτοῦ, ἀλλὰ τῆς οὐσίας τοῦ πατρὸς ἴδιον αὐτὸν ἐνόουν εἶναι γέννημα ὡς ἔστι τὸ ἀπαύγασμα ἐκ τοῦ φωτός, οὐκ ἂν ἕκαστος αὐτῶν κατηγόρει τῶν πατέρων, ἀλλ' ἐθάρρουν, ὅτι καλῶς ἔγραψεν ἡ σύνοδος καὶ οὕτως ἐστὶν ἡ ὀρθὴ περὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πίστις.","english":"Cretans are always liars,\" and \"for we are of that race,\" and \"evil communications corrupt good manners,\" but nevertheless, being a saint, he has a pious mind and \"having the mind of Christ, he is a teacher of nations in faith and truth,\" and what he speaks he utters with piety. What plausibility, then, is there in the Arian phrases, in which the caterpillar and the locust are preferred to the Savior, and he is reviled by them: \"You were not always, and you were created, and you are alien in essence to God,\" and nothing of blasphemy has been omitted by them? And what have the fathers left out for praise? Is there not rather a lofty mind and a Christ-loving piety among them? And yet they wrote these things, that \"we reject,\" while they tolerate those insults against the Lord and make themselves manifest to all, that\n\nthey fight against that great synod for no other reason than that it condemned the Arian heresy. For this reason they also slander the term \"homoousios,\" themselves thinking wrongly about it. For if they believed rightly and confessed the Father as truly Father, and believed the Son to be a genuine Son and by nature the true Word and Wisdom of the Father, and if they said \"from God\" concerning the Son, not as it is said about creatures, but understood him to be a proper offspring of the Father's essence, as the radiance is from light, then each of them would not accuse the fathers, but would be confident that the synod wrote well and that this is the correct faith concerning our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κρῆτες ἀεὶ ψεῦσται","severity":"info","text":"This is a quotation from the ancient Cretan poet Epimenides, cited by Paul in Titus 1:12. The second phrase, \"τοῦ γὰρ καὶ γένος ἐσμὲν\", is a continuation of the same citation, and \"φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί\" is a proverb from Menander (Thais, fr. 218).","cites":[],"named_sources":["Epimenides","Menander"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ Χριστοῦ νοῦν ἔχων διδάσκαλός ἐστιν ἐθνῶν","severity":"info","text":"This phrase echoes 1 Corinthians 2:16 (\"νοῦν Χριστοῦ\") and the Pauline description of himself as \"teacher of the Gentiles\" (1 Timothy 2:7). Athanasius adapts it to praise a saintly figure, likely Paul himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term \"homoousios\" (of the same essence) was the key Nicene term defining the Son's consubstantiality with the Father. Athanasius defends it against Arian rejection, arguing that the Arians slander it because they misunderstand it.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρειανὴ αἵρεσις","severity":"info","text":"The Arian heresy, condemned at Nicaea (325), held that the Son was a creature and not of the same essence as the Father. Athanasius here contrasts the Arian insults (calling the Son a caterpillar or locust) with the orthodox confession of the Son as genuine offspring of the Father's essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτο γὰρ καὶ τὴν τοῦ ὁμοουσίου λέξιν διαβάλλουσι","severity":"info","text":"This sentence marks a logical pivot: Athanasius moves from cataloguing Arian blasphemies to explaining their motive for opposing the Nicene synod—namely, its condemnation of Arianism and its use of \"homoousios.\" The structure contrasts Arian rejection with orthodox acceptance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ ἀπαύγασμα ἐκ τοῦ φωτός","severity":"info","text":"The analogy of radiance from light is a standard patristic image for the Son's generation from the Father without division or change, used by Athanasius and others (e.g., Origen) to illustrate consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'saint' praised in the opening is not specified; it may be Paul or another figure. The Greek text does not clarify."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"Ἀλλ' «ἀσαφής», φησίν, «ἐστὶν ἡμῖν τῶν τοιούτων λέξεων ἡ διάνοια». καὶ τοῦτο γὰρ προεφασίσαντο λέγοντες ὅτι «μὴ δυνάμενοι καταλαβεῖν τὴν ἑρμηνείαν αὐτῶν ἐκ βάλλομεν ταύτας τὰς λέξεις». τοῦτο δὲ εἰ ἀληθῶς ἔλεγον, οὐκ ἔδει λέγειν αὐτοὺς «ἐκ βάλλομεν ταύτας», ἀλλ' ἀξιοῦν μαθεῖν παρὰ τῶν ἐπισταμένων, ἐπεὶ ὀφείλουσί γε, καὶ ἅπερ ἂν ἐν ταῖς θείαις γραφαῖς μὴ νοήσωσιν ἐκβάλλειν καὶ κατηγορεῖν τοὺς γράψαντας αὐτά. ἀλλὰ τοῦτο μᾶλλον αἱρετικῶν καὶ οὐχ ἡμῶν τῶν Χριστιανῶν τὸ τόλμημα. ἃ γὰρ ἀγνοοῦμεν ἐν τοῖς λογίοις, οὐκ ἐκβάλλομεν, ἀλλὰ ζητοῦμεν οὓς ἀπεκάλυψεν ὁ κύριος καὶ παρ' αὐτῶν μανθάνειν ἀξιοῦμεν. ἐπειδὴ δὲ καὶ οὕτω προφασίζονται τὴν ἀσάφειαν τῶν τοιούτων λέξεων, ὁμολογείτωσαν γοῦν τὰ εὐθὺς ἐπιφερόμενα καὶ ἀναθεματιζέτωσαν τοὺς φρονοῦντας «ἐξ οὐκ ὄντων εἶναι τὸν υἱὸν» καὶ «οὐκ ἦν πρὶν γεννηθῇ» καὶ ὅτι «κτίσμα καὶ ποίημά ἐστιν ὁ τοῦ θεοῦ λόγος» καὶ «τρεπτός ἐστι τῇ φύσει» καὶ «ἐξ ἑτέρας ὑποστάσεως», καὶ ὅλως ἀναθεματιζέτωσαν τὴν ἀρειανὴν αἵρεσιν τὴν ἐφευροῦσαν τὴν τοιαύτην ἀσέβειαν. καὶ λοιπὸν μὴ λεγέτωσαν «ἐκβάλλομεν τὰς λέξεις», ἀλλ' ὅτι «οὔπω νοοῦμεν αὐτάς», ἵνα οὕτω πιθανήν τινα πρόφασιν ἔχωσι τοῦ παραιτεῖσθαι ταύτας. εὖ δὲ οἶδα καὶ πέπεισμαι καὶ αὐτοὶ δὲ τοῦτο γινώσκουσιν ὅτι ταῦτα ἐὰν ὁμολογήσωσι καὶ ἀναθεματίσωσι τὴν ἀρειανὴν αἵρεσιν οὐκ ἀρνήσονται κἀκείνας τὰς τῆς συνόδου λέξεις. διὰ τοῦτο γὰρ καὶ οἱ πατέρες εἰρηκότες «ἐκ τῆς οὐσίας γεννητὸν τὸν υἱὸν ὁμοούσιον τῷ πατρὶ» εὐθὺς ἐπήγα γον·","english":"But the meaning of such expressions is unclear to us,\" they say. For they also used this as a pretext, saying, \"Since we cannot comprehend their interpretation, we reject these expressions.\" But if they were speaking truthfully, they ought not to say \"we reject these,\" but rather to seek to learn from those who know, since they are obliged, and if they do not understand something in the divine scriptures, they would also reject and accuse those who wrote them. But this is rather the audacity of heretics, and not of us Christians. For what we do not understand in the scriptures, we do not reject, but we seek out those to whom the Lord has revealed it and we ask to learn from them. Since they thus use the obscurity of such expressions as a pretext, let them at least confess the things that immediately follow and anathematize those who hold that \"the Son is from non-existence\" and \"he was not before he was begotten\" and that \"the Word of God is a creature and a creation\" and \"he is mutable by nature\" and \"from a different hypostasis,\" and let them altogether anathematize the Arian heresy which devised such impiety. And let them no longer say \"we reject the expressions,\" but rather \"we do not yet understand them,\" so that they may have some plausible pretext for declining them. But I know well and am convinced, and they themselves know this, that if they confess these things and anathematize the Arian heresy, they will not deny those expressions of the council either. For this reason the fathers, having said \"the Son is begotten from the substance, consubstantial with the Father,\" immediately added:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀσαφής","severity":"info","text":"The Arian interlocutors claim the conciliar expressions are 'unclear' (ἀσαφής) as a pretext for rejecting them. Athanasius argues that genuine seekers would ask for clarification rather than reject.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκ βάλλομεν","severity":"info","text":"The phrase 'we reject' (ἐκ βάλλομεν) is used by the Arians to dismiss the Nicene terms. Athanasius contrasts this with the proper Christian approach of seeking instruction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἷς ἀπεκάλυψεν ὁ κύριος","severity":"info","text":"Athanasius alludes to the principle that those whom the Lord has revealed truth to (οἷς ἀπεκάλυψεν ὁ κύριος) are the proper teachers, echoing 1 Cor 2:10 or similar apostolic authority motifs.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρειανὴν αἵρεσιν","severity":"info","text":"The Arian heresy (ἀρειανὴν αἵρεσιν) is defined by Athanasius through five specific propositions: the Son from non-existence, not before generation, a creature, mutable, and from a different hypostasis. These summarize the core Arian positions rejected at Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εὐθὺς ἐπήγα γον","severity":"info","text":"The passage ends by noting that the Nicene fathers immediately added (εὐθὺς ἐπήγα γον) the phrase 'consubstantial with the Father' after stating the Son is 'from the substance'. This highlights the logical sequence of the creed.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπήγα γον","severity":"caution","text":"The Greek text has 'ἐπήγα γον' which appears to be a scribal error or variant for 'ἐπήγαγον' (they added). The sense is clear, but the form is irregular.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπήγα γον' may be a scribal error for 'ἐπήγαγον'.","The identity of 'οἷς ἀπεκάλυψεν ὁ κύριος' is not specified; it may refer to bishops or confessors."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"«τοὺς δὲ λέγοντας» τὰ προειρημένα, ἅπερ ἐστὶ τῆς ἀρειανῆς αἱρέσεως, «ἀναθεματίζομεν» ἵνα δείξωσιν ὅτι ὡς ἐκ παραλλήλου λέλεκται παρ' αὐτῶν καὶ αἱ λέξεις ἐκεῖναι ταῦτα σημαίνουσι, καὶ ὃς ἂν ἐκείνας ὁμολογήσῃ, πάντως καὶ ταῦτα διανοηθήσεται· οἱ δὲ μήτε ταῦτα φρονοῦντες, ἀλλὰ κἀκεῖνα διαβάλλοντες οἱ τοιοῦτοι πανταχόθεν ἐλέγχονται χριστομάχοι.\n\nΚαὶ περὶ μὲν τῶν ἐξ ὅλου τὴν σύνοδον ἀρνουμένων ἀρκεῖ πρὸς ἔλεγχον τὰ ὀλίγα ταῦτα, πρὸς δὲ τοὺς ἀποδεχομένους τὰ μὲν ἄλλα πάντα τῶν ἐν Νικαίᾳ γραφέντων, περὶ δὲ μόνον τὸ ὁμοούσιον ἀμφιβάλλοντας χρὴ μὴ ὡς πρὸς ἐχθροὺς διακεῖσθαι. καὶ γὰρ καὶ ἡμεῖς οὐχ ὡς πρὸς Ἀρειομανίτας οὐδ' ὡς μαχομένους πρὸς τοὺς πατέρας ἐνιστάμεθα, ἀλλ' ὡς ἀδελφοὶ πρὸς ἀδελφοὺς διαλεγόμεθα τὴν αὐτὴν μὲν ἡμῖν διάνοιαν ἔχοντας, περὶ δὲ τὸ ὄνομα μόνον διστάζοντας. καὶ γὰρ ὁμολογοῦντες ἐκ τῆς οὐσίας τοῦ πατρὸς εἶναι καὶ μὴ ἐξ ἑτέρας ὑποστάσεως τὸν υἱὸν κτίσμα τε μὴ εἶναι μηδὲ ποίημα αὐτόν, ἀλλὰ γνήσιον καὶ φύσει γέννημα ἀιδίως τε αὐτὸν συνεῖναι τῷ πατρὶ λόγον ὄντα καὶ σοφίαν οὐ μακράν εἰσιν ἀποδέξασθαι καὶ τὴν τοῦ ὁμοουσίου λέξιν. τοιοῦτος δέ ἐστι Βασίλειος ὁ ἀπὸ Ἀγκύρας γράψας περὶ πίστεως. τὸ μὲν γὰρ «ὅμοιον» μόνον λέγειν «κατ' οὐσίαν» οὐ πάντως σημαίνει καὶ τὸ «ἐκ τῆς οὐσίας», ἐξ οὗ μᾶλλον, ὡς καὶ αὐτοὶ εἰρήκασι, σημαίνεται τὸ γνήσιον τοῦ υἱοῦ πρὸς τὸν πατέρα. καὶ γὰρ καὶ κασσίτερος ὅμοιός ἐστι μόνος τῷ ἀργύρῳ καὶ λύκος τῷ κυνὶ καὶ χαλκὸς χρυσίζων τῷ ἀληθινῷ χρυσῷ, οὔτε δὲ κασσίτερος ἐκ","english":"those who say\" the aforementioned things, which are of the Arian heresy, \"we anathematize,\" in order to show that these expressions have been uttered by them as if in parallel, and those phrases signify the same things, and whoever confesses those will certainly also think these; but those who neither hold these nor slander those are from all sides refuted as Christomachians.\n\nAnd concerning those who wholly reject the synod, these few things suffice for refutation; but regarding those who accept all the other things written at Nicaea but doubt only the homoousion, one must not be disposed as toward enemies. For we too do not stand against them as against Ariomaniacs or as fighting against the fathers, but we converse as brothers with brothers who have the same meaning as we do but hesitate only about the term. For while confessing that the Son is from the substance of the Father and not from another hypostasis, and that he is neither a creature nor a production, but a genuine and natural offspring, and that he coexists eternally with the Father, being Word and Wisdom, they are not far from accepting also the term homoousion. Such a one is Basil of Ancyra, who wrote concerning the faith. For to say only \"similar according to substance\" does not at all signify also \"from the substance,\" from which rather, as they themselves have said, the genuineness of the Son in relation to the Father is signified. For tin alone is similar to silver, and a wolf to a dog, and copper that shines like gold to true gold, but tin is not from","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χριστομάχοι","severity":"info","text":"The term 'Christomachians' (lit. 'fighters against Christ') is a polemical label used by Athanasius for those who reject the Son's divinity, equating them with the Arian heresy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is the key Nicene term for the Son being of the same substance as the Father, which Athanasius defends against those who accept other Nicene points but doubt this term.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Basil of Ancyra, mentioned here, was a moderate Homoian who later opposed Athanasius; Athanasius presents him as a brother who hesitates only about the term 'homoousion' while holding the correct meaning.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogies of tin to silver, wolf to dog, and copper to gold illustrate that mere similarity ('homoion') does not imply identity of substance, a key argument against Homoian theology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from refuting those who wholly reject the synod to addressing those who accept Nicaea except the term 'homoousion', advocating a brotherly rather than hostile approach.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft omits the Greek phrase 'οἱ δὲ μήτε ταῦτα φρονοῦντες, ἀλλὰ κἀκεῖνα διαβάλλοντες' (those who neither hold these nor slander those), which is crucial for the logical contrast.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who wholly reject the synod' is not specified; they may be radical Arians or other dissenting groups.","The phrase 'as they themselves have said' (ὡς καὶ αὐτοὶ εἰρήκασι) is ambiguous: it could refer to Basil of Ancyra or to the broader group of doubters."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"τοῦ ἀργύρου τυγχάνει οὔτε λύκος ὡς υἱὸς τοῦ κυνὸς ἂν νομισθείη. ἐπειδὴ δὲ καὶ «ἐκ τῆς οὐσίας» καὶ «ὁμοιοούσιον» αὐτὸν εἰρήκασι, τί ἕτερον σημαίνουσιν ἐκ τούτων ἢ τὸ ὁμοούσιον; καὶ γὰρ ὥσπερ ὁ λέγων μόνον «ὁμοιοούσιον» οὐ πάντως καὶ τὸ ἐκ τῆς οὐσίας γνωρίζει οὕτως ὁ λέγων ὁμοούσιον ἀμφοτέρων τοῦ τε ὁμοιοουσίου καὶ τοῦ ἐκ τῆς οὐσίας σημαίνει τὴν διάνοιαν. καὶ αὐτοὶ γοῦν ἐνιστάμενοι πάλιν πρὸς τοὺς κτίσμα λέγοντας εἶναι τὸν λόγον, καὶ μὴ θέλοντας αὐτὸν γνήσιον υἱὸν εἶναι ἐξ ἀνθρωπίνων παραδειγμάτων υἱοῦ καὶ πατρὸς εἰλήφασι τὰς κατ' αὐτῶν ἀποδείξεις, ἐξαιρουμένου τούτου ὅτι μὴ ὡς ἄν θρωπός ἐστιν ὁ θεὸς μηδὲ ὡς ἀνθρωπίνη γονὴ οὕτως ἐστὶν ἡ τοῦ υἱοῦ γέννησις, ἀλλ' ὡς ἡ θεῷ πρέπουσα καὶ ἡμᾶς ἁρμόζουσα νοεῖν. καὶ γὰρ καὶ πηγὴν εἰρήκασι τὸν πατέρα τῆς σοφίας καὶ τῆς ζωῆς, τὸν δὲ υἱὸν ἀπαύγασμα φωτὸς ἀιδίου καὶ αὐτὸν εἶναι τὸ ἐκ τῆς πη γῆς γέννημα λέγοντα· «ἐγώ εἰμι ἡ ζωὴ» καὶ «ἐγώ εἰμι ἡ σοφία, κατεσκήνωσα βουλήν». τὸ δὲ ἐκ φωτὸς ἀπαύγασμα καὶ ἐκ πηγῆς γέννημα καὶ ἐκ πατρὸς υἱὸν πῶς ἄν τις ἁρμοζόντως ὀνομάσειεν ἢ ὁμοούσιον; ἆρ' οὖν μὴ ἐπειδὴ τὰ ἐξ ἀνθρώπων γεννήματα ὁμοούσιά ἐστιν, εὐλαβεῖσθαι δεῖ μὴ καὶ ὁ υἱὸς λεγόμενος ὁμοούσιος νομισθείη καὶ αὐτὸς ὡς ἀνθρώπινον γέν νημα; μὴ γένοιτο· οὐκ ἔστιν οὕτως. ἀλλὰ καὶ ταχεῖαν ἔχει τὴν λύσιν τοῦτο· λόγος γάρ ἐστι καὶ σοφία τοῦ πατρὸς ὁ υἱός, ἐξ ὧν τὸ ἀπαθὲς καὶ τὸ ἀμέριστον τῆς ἐκ πατρὸς γεννήσεως γνωρίζεται.","english":"neither is silver considered a wolf as a son of a dog. But since they have also said \"from the substance\" and \"like-substance\" of him, what else do these signify but the same-substance? For just as the one who says only \"like-substance\" does not necessarily also recognize \"from the substance,\" so the one who says \"same-substance\" signifies the meaning of both \"like-substance\" and \"from the substance.\" And indeed they themselves, again opposing those who say the Word is a creature and do not want him to be a genuine son, have taken from human examples of son and father the proofs against them, with this exception, that God is not as a man nor is the generation of the son as human birth, but as is fitting for God and for us to understand. For they have also called the father a source of wisdom and of life, and the son an effulgence of eternal light, and he himself says he is the offspring from the source: \"I am the life\" and \"I am the wisdom, I have dwelt in counsel.\" And how could one fittingly name the effulgence from light and the offspring from a source and the son from a father other than \"same-substance\"? Therefore, is it not because the offspring from humans are same-substance that one must beware lest the son, being called same-substance, be thought also as a human offspring? Let it not be; it is not so. But this has a quick resolution: the son is word and wisdom of the father, from which the impassibility and indivisibility of the generation from the father are recognized.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (same-substance) is the central theological term in the Arian controversy, denoting the Son's consubstantiality with the Father, as affirmed at Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοιοούσιον","severity":"info","text":"'Homoiousion' (like-substance) was a term used by some semi-Arian groups to assert similarity of substance without identity, which Athanasius here argues is insufficient.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωὴ … ἐγώ εἰμι ἡ σοφία, κατεσκήνωσα βουλήν","severity":"info","text":"Athanasius conflates two scriptural allusions: 'I am the life' (John 14:6) and 'I am wisdom' (Proverbs 8:12, LXX), attributing them to the Son as self-descriptions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κτίσμα λέγοντας εἶναι τὸν λόγον","severity":"info","text":"The opponents who call the Word a 'creature' (κτίσμα) are likely radical Arians, such as those associated with Aetius and Eunomius, who denied the Son's eternal generation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ γὰρ ὥσπερ … οὕτως","severity":"info","text":"Athanasius uses a comparative argument (just as … so) to show that 'homoousion' encompasses both 'homoiousion' and 'ek tēs ousias', while the latter terms do not imply the former.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λύκος ὡς υἱὸς τοῦ κυνὸς","severity":"caution","text":"The opening analogy ('silver is not considered a wolf as a son of a dog') is obscure; it may be a proverbial expression about misidentification, but the exact sense is uncertain.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening analogy about silver, wolf, and dog is unclear; it may be a garbled proverb or a textual corruption. The reading taken is that it illustrates the absurdity of misidentifying natures."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"λόγος γὰρ οὐδὲ ὁ τῶν ἀνθρώπων μέρος ἐστὶν οὐδὲ κατὰ πάθος ἐξ αὐτῶν προέρχεται, μήτι γε ὁ τοῦ θεοῦ, ὃν υἱὸν εἶναι ἑαυτοῦ ὁ πατὴρ ἐδήλωσεν, ἵνα μὴ πάλιν τις ἀκούων μόνον λόγον νομίσῃ τοιοῦτον εἶναι, οἷός ἐστιν ὁ τῶν ἀνθρώπων ἀνυπόστατος, ἀλλ' ἀκούων ὅτι υἱός ἐστι γινώσκῃ τοῦτον εἶναι ζῶντα λόγον καὶ ἐνούσιον σοφίαν. Ἔπειτα ὥσπερ τὸ γέννημα λέγοντες οὐκ ἀνθρωπίνως νοοῦμεν καὶ πατέρα τὸν θεὸν εἰδότες οὐ σωματικήν τινα περὶ αὐτοῦ λαμβάνομεν ἔννοιαν, ἀλλὰ τὰ μὲν παραδείγματα καὶ τὰς τοιαύτας λέξεις ἀκούομεν, ἁρμοζόντως δὲ περὶ θεοῦ νοοῦμεν· οὐ γὰρ ὡς ἄνθρωπος ὁ θεός· οὕτως ἄρα καὶ τὸ ὁμοούσιον ἀκούοντες ὑπερβαίνειν ὀφείλομεν πᾶσαν αἴσθησιν καὶ κατὰ τὴν θείαν παροιμίαν «νοητῶς νοεῖν τὰ παρατιθέμενα ἡμῖν», ὥστε μέντοι γινώσκειν ὅτι μὴ θελήσει ἀλλὰ ἀληθῶς υἱός ἐστιν ἐκ πατρὸς γνήσιος ὡς ἐκ πηγῆς ζωὴ καὶ φωτὸς ἀπαύγασμα. ἢ διὰ τί τὸ μὲν γέννημα καὶ τὸ υἱὸς οὐ σωματικῶς, τὸ δὲ ὁμοούσιον ὡς ἐπὶ σωμάτων διανοούμεθα, καὶ μάλιστα ὅτι οὐ περὶ ἄλλου καὶ ἄλλου ἐστὶ τὰ λεγόμενα, ἀλλὰ περὶ οὗ τὸ γέννημα, περὶ τούτου καὶ τὸ ὁμοούσιον ἐλέχθη, καὶ πρέπει τὴν αὐτὴν διάνοιαν ἀμφοτέρων τῶν λέξεων ἐπὶ τοῦ σωτῆρος διασώζειν καὶ μὴ τὸ μὲν γέννημα καλῶς ἐξηγεῖσθαι, τὸ δὲ ὁμοούσιον ἄλλως, ἐπεὶ ἀκόλουθόν ἐστιν οὕτω διακειμένους ὑμᾶς καὶ λέγοντας λόγον καὶ σοφίαν τοῦ πατρὸς τὸν υἱὸν διάφορον ἔχειν καὶ περὶ τούτων τὴν διάνοιαν, καὶ ἄλλως μὲν τὸν λόγον νοεῖν, ἑτέρως δὲ τὴν σοφίαν.","english":"For the Word of man is neither a part of men nor does it proceed from them by passion, much less the Word of God, whom the Father declared to be his own Son, lest someone hearing only \"Word\" should think it to be such as the word of men, which is without subsistence, but hearing that he is Son, he may know that this is a living Word and essential wisdom. Then, just as when we say \"offspring\" we do not think in a human way, and knowing God as Father we do not conceive any corporeal notion about him, but we hear the examples and such expressions and think of God in a fitting manner—for God is not like man—so also when we hear \"same-substance\" we ought to transcend all sense perception and, according to the divine proverb, \"to think intellectually of what is set before us,\" so as to know that he is not by will but truly a genuine Son from the Father, as life from a spring and radiance from light. Or why do we think of \"offspring\" and \"Son\" not corporeally, but of \"same-substance\" as in the case of bodies, especially since what is said is not about one and another, but about that of which \"offspring\" is said, concerning this also \"same-substance\" was spoken, and it is fitting to preserve the same meaning of both expressions regarding the Savior, and not to interpret \"offspring\" well but \"same-substance\" otherwise, since it follows that you, being so disposed and calling the Son Word and wisdom of the Father, have a different meaning also concerning these, and think of the Word in one way and of wisdom in another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"The Greek term λόγος (Word) is contrasted with human speech, which is ἀνυπόστατος (without subsistence). Athanasius insists that the divine Logos is living and essential (ἐνούσιος), not a mere utterance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term ὁμοούσιον (same-substance) is defended as requiring non-corporeal interpretation, analogous to the terms γέννημα (offspring) and υἱός (Son), which are not understood physically when applied to God.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νοητῶς νοεῖν τὰ παρατιθέμενα ἡμῖν","severity":"info","text":"Athanasius cites a 'divine proverb' (θείαν παροιμίαν) urging intellectual perception. This may echo Proverbs or a patristic maxim; the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζωὴ καὶ φωτὸς ἀπαύγασμα","severity":"info","text":"The analogies of life from a spring and radiance from light are standard in pro-Nicene theology to illustrate eternal, non-corporeal generation. They appear in Athanasius' earlier works against Arianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔπειτα","severity":"info","text":"The passage uses a logical progression: first distinguishing human and divine λόγος, then arguing that terms like γέννημα and υἱός are not corporeal, so neither should ὁμοούσιον be. The rhetorical question 'ἢ διὰ τί' sharpens the point.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνυπόστατος","severity":"caution","text":"The term ἀνυπόστατος (without subsistence) is ambiguous: it can mean 'non-substantial' or 'without hypostasis.' Athanasius uses it to deny that the divine Logos is a mere utterance, but the precise ontological sense is debated.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νοητῶς νοεῖν τὰ παρατιθέμενα ἡμῖν' is attributed to a 'divine proverb' but its exact scriptural or traditional source is not specified. The term 'ἀνυπόστατος' may carry different nuances in different contexts."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"ἀλλ' ὥσπερ ἄτοπον τοῦτο, λόγος γὰρ καὶ σοφία τοῦ πατρός ἐστιν ὁ υἱὸς καὶ ἕν ἐστι τὸ ἐκ πατρὸς γέννημα καὶ ἴδιον τῆς οὐσίας αὐτοῦ, οὕτως εἷς ἐστιν ὁ νοῦς τοῦ γεννήματος καὶ τοῦ ὁμοουσίου καὶ ὁ φρονῶν γέννημα τὸν υἱὸν φρονεῖ τοῦτον ὀρθῶς καὶ ὁμοούσιον. Αὐτάρκη μὲν οὖν ταῦτα δεῖξαι τῶν ἀγαπητῶν τὴν διάνοιαν μὴ ἀλλοτρίαν μηδὲ μακρὰν οὖσαν τοῦ ὁμοουσίου. ἐπειδὴ δέ, ὡς αὐτοί φασι (τὴν γὰρ ἐπιστολὴν οὐκ ἔσχον ἐγώ), οἱ τὸν Σαμοσατέα κατακρίναντες ἐπίσκοποι γράφοντες εἰρήκασι μὴ εἶναι ὁμοούσιον τὸν υἱὸν τοῦ θεοῦ τῷ πατρί, καὶ λοιπὸν αὐτοὶ διὰ τὴν πρὸς τοὺς εἰρηκότας εὐλάβειάν τε καὶ τιμὴν οὕτω περὶ τὴν λέξιν διάκεινται· καλὸν μετ' αὐτῶν μετ' εὐλαβείας καὶ περὶ τούτου διασκέψασθαι. συγκρούειν μὲν τούτους πρὸς ἐκείνους ἀπρεπές· πάντες γάρ εἰσι πατέρες· διακρίνειν δὲ πάλιν ὡς οὗτοι μὲν καλῶς, ἐκεῖνοι δὲ τοὐναντίον εἰρήκασιν οὐχ ὅσιον· οἱ πάντες γὰρ ἐκοιμήθησαν ἐν Χριστῷ. οὐ χρὴ δὲ φιλονεικεῖν οὐδὲ τῶν συνελθόντων τὸν ἀριθμὸν","english":"But just as this is absurd—for the Son is the Word and Wisdom of the Father, and the offspring from the Father is one and proper to his essence—so the mind of the offspring and of the consubstantial is one, and he who thinks the Son to be an offspring thinks this correctly and as consubstantial. These things are sufficient, then, to show that the understanding of the beloved is neither alien nor far from the consubstantial. Since, however, as they themselves say (for I did not have the letter), the bishops who condemned Paul of Samosata wrote that the Son of God is not consubstantial with the Father, and consequently they themselves, out of reverence and honor for those who said this, are thus disposed toward the expression, it is good to examine this also with reverence together with them. To set these at variance with those is improper, for all are fathers; but to distinguish again, that these spoke well while those spoke the contrary, is not pious, for all have fallen asleep in Christ. One ought not to be contentious, nor the number of those who assembled","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is central to the Arian controversy. Athanasius defends it against those who, citing the condemnation of Paul of Samosata, reject it.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμοσατέα","severity":"info","text":"Paul of Samosata, bishop of Antioch, was condemned c. 268 for adoptionist Christology. The synodal letter against him reportedly denied that the Son is 'homoousios' with the Father, a point Athanasius must address.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐτάρκη μὲν οὖν ταῦτα","severity":"info","text":"Athanasius marks a transition: having shown that the 'beloved' (the semi-Arians) are not far from orthodoxy, he now turns to the objection from the Paul of Samosata condemnation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ πάντες γὰρ ἐκοιμήθησαν ἐν Χριστῷ","severity":"info","text":"Athanasius invokes the peace of the dead ('all have fallen asleep in Christ') to discourage polemic against earlier bishops, including those who condemned Paul of Samosata.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν γὰρ ἐπιστολὴν οὐκ ἔσχον ἐγώ","severity":"info","text":"Athanasius admits he has not seen the letter from the bishops who condemned Paul of Samosata, relying instead on the report of his interlocutors. This limits the precision of his argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the beloved' (τῶν ἀγαπητῶν) is not specified; likely the semi-Arian party at the councils of Ariminum and Seleucia.","The phrase 'οἱ πάντες γὰρ ἐκοιμήθησαν ἐν Χριστῷ' may refer to all the bishops involved, or specifically to those who condemned Paul of Samosata and those Athanasius is addressing."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"συμβάλλειν, ἵνα μὴ δοκῶσιν οἱ πλείους τοὺς ἐλάττονας ἐπικρύπτειν, οὐδ' αὖ πάλιν τὸν χρόνον ἀναμετρεῖν, ἵνα μὴ δοκῶσιν οἱ προλαβόντες ἀφανίζειν τοὺς μετὰ ταῦτα γενομένους. οἱ πάντες γάρ, καθὰ προείρηται, πατέρες εἰσί· καὶ ὅμως οὐδὲ οἱ τʹ νεώτερόν τι φρονήσαντες ἔγραψαν οὐδὲ ἑαυτοῖς καταθαρσήσαντες ἀγράφων προέστησαν λέξεων, ἀλλ' ἐκ πατέρων ὁρμώμενοι καὶ αὐτοὶ τοῖς ἐκείνων ἐχρήσαντο ῥήμασι. Διονύσιοι γὰρ δύο γεγόνασιν ἔμπροσθεν πολὺ τῶν ἑβδομήκοντα τῶν καθελόντων τὸν Σαμοσατέα· τού των ὁ μὲν τῆς Ῥώμης, ὁ δὲ τῆς Ἀλεξανδρείας ἦν ἐπίσκοπος. ἀλλά τινων αἰτιασαμένων παρὰ τῷ ἐπισκόπῳ Ῥώμης τὸν τῆς Ἀλεξανδρείας ἐπίσκοπον ὡς λέγοντα ποίημα καὶ μὴ ὁμοούσιον τὸν υἱὸν τῷ πατρὶ ἡ μὲν κατὰ Ῥώμην σύνοδος ἠγανάκτησεν, ὁ δὲ τῆς Ῥώμης ἐπίσκοπος τὴν πάντων γνώμην γράφει πρὸς τὸν ὁμώνυμον ἑαυτοῦ. κἀκεῖνος λοιπὸν ἀπολογούμενος τὸ μὲν βιβλίον ἐπιγράφει «ἐλέγχου καὶ ἀπολογίας». γράφει δὲ ταῦτα πρὸς ἐκεῖνον· «Καὶ δι' ἄλλης ἐπιστολῆς ἔγραψα, ἐν οἷς ἤλεγξα καὶ ὃ προφέρουσιν ἔγκλημα κατ' ἐμοῦ» ψεῦδος ὂν ὡς οὐ λέγοντος τὸν Χριστὸν ὁμοούσιον εἶναι τῷ θεῷ. εἰ γὰρ καὶ τὸ ὄνομα τοῦτό «φημι μὴ εὑρηκέναι μηδ' ἀνεγνωκέναι που τῶν ἁγίων γραφῶν, ἀλλά γε τὰ ἐπιχειρήματά» μου τὰ ἑξῆς ἃ σεσιωπήκασι, τῆς διανοίας ταύτης οὐκ ἀπᾴδει. καὶ γὰρ ἀνθρωπείαν γονὴν παρεθέμην δῆλον ὡς οὖσαν ὁμογενῆ, φήσας πάντως τοὺς γονεῖς μόνον ἑτέρους εἶναι τῶν τέκνων, ὅτι μὴ αὐτοὶ εἶεν τὰ τέκνα, ἢ μήτε γονεῖς ἀναγκαῖον ὑπάρχειν εἶναι μήτε τέκνα. καὶ τὴν μὲν ἐπιστολήν, ὡς προεῖπον, διὰ τὰς περιστάσεις οὐκ ἔχω προκομίσαι·","english":"to bring together, so that the majority may not seem to overshadow the minority, nor again to measure time, so that those who came before may not seem to obliterate those who came after. For all, as has been said before, are fathers; and yet the three hundred and eighteen neither thought anything newer nor, trusting in themselves, stood by unwritten expressions, but, starting from the fathers, they too used their words. For there were two Dionysii long before the seventy who deposed the Samosatene; one was bishop of Rome, the other of Alexandria. But when some accused the bishop of Alexandria before the bishop of Rome, as saying that the Son is a creature and not consubstantial with the Father, the synod in Rome was indignant, and the bishop of Rome wrote to his namesake, expressing the opinion of all. And the latter, in his defense, entitled his book \"Refutation and Defense.\" And he writes to him as follows: \"I also wrote in another letter, in which I refuted the accusation they bring against me,\" which is false, as if I do not say that Christ is consubstantial with God. For even if I say that I have not found this name nor read it anywhere in the holy Scriptures, yet my arguments, which follow and which they have suppressed, are not inconsistent with this meaning. For I adduced human generation, clearly as being of the same kind, stating that parents are only different from children, in that they are not the children themselves, or else it is necessary that neither parents nor children exist. And the letter, as I said before, I do not have at hand to produce because of the circumstances.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Διονύσιοι δύο","severity":"info","text":"The two Dionysii are Dionysius of Rome (bishop c. 259–268) and Dionysius of Alexandria (bishop c. 247–264). The reference to the 'seventy who deposed the Samosatene' points to the synod of Antioch (c. 268) that condemned Paul of Samosata.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousios' (consubstantial) is central to the Nicene Creed. Athanasius here defends its use by citing a precedent: Dionysius of Alexandria, though noting the word is not in Scripture, argues that his meaning aligns with it.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συμβάλλειν ... ἵνα μὴ δοκῶσιν","severity":"info","text":"This passage continues the narrative of the previous section, using a double 'hina mē' construction to argue that neither majority nor temporal priority should suppress minority or later voices. It then introduces a historical example (the two Dionysii) to support the argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐλέγχου καὶ ἀπολογίας","severity":"info","text":"The work 'Refutation and Defense' by Dionysius of Alexandria is not extant. Athanasius preserves a fragment of it here, which is valuable for reconstructing the pre-Nicene debate on homoousios.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν μὲν ἐπιστολήν ... οὐκ ἔχω προκομίσαι","severity":"caution","text":"Athanasius states he cannot produce the letter of Dionysius due to circumstances (διὰ τὰς περιστάσεις). This may indicate a gap in his source material or a rhetorical claim; the reader should not assume the letter was unavailable to Athanasius.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seventy' who deposed Paul of Samosata is ambiguous: it may refer to a specific number of bishops at the synod of Antioch (c. 268) or be a symbolic figure. The phrase 'τῶν ἑβδομήκοντα' is taken here as a reference to that synod."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"εἰ δ' οὖν, αὐτά σοι τὰ τότε ῥήματα, μᾶλλον δὲ καὶ πάσης ἀνέπεμψα τὸ ἀντίγραφον· ὅπερ ἐὰν εὐπορήσω, ποιήσω. οἶδα δὲ καὶ μέμνημαι πλείονα προσθεὶς τῶν συγγενῶν ὁμοιώματα· καὶ γὰρ καὶ φυτὸν εἶπον ἀπὸ σπέρματος ἢ ἀπὸ ῥίζης ἀνελθὸν ἕτερον εἶναι τοῦ ὅθεν ἐβλάστησε, καὶ πάντως ἐκείνῳ καθέστηκεν ὁμοφυές. καὶ ποταμὸν ἀπὸ πηγῆς ῥέοντα ἕτερον καὶ σχῆμα καὶ ὄνομα μετειληφέναι· μήτε γὰρ τὴν πηγὴν ποταμὸν μήτε τὸν ποταμὸν πηγὴν λέγεσθαι καὶ ἀμφότερα ὑπάρχειν καὶ τὴν μὲν πηγὴν οἱονεὶ πατέρα εἶναι, τὸν δὲ ποταμὸν εἶναι τὸ ἐκ τῆς πηγῆς γεννώμενον. οὕτως εἴρηκεν ὁ ἐπίσκοπος.\n\nΕἴπερ οὖν μέμφεταί τις τοῖς ἐν Νικαίᾳ συνελθοῦσιν ὡς εἰρηκόσι παρὰ τὰ δόξαντα τοῖς πρὸ αὐτῶν, ὁ αὐτὸς μέμψαιτ' ἂν εἰκότως καὶ τοῖς ἑβδομήκοντα, ὅτι μὴ τὰ τῶν πρὸ αὐτῶν ἐφύλαξαν· πρὸ αὐτῶν δὲ ἦσαν οἱ Διονύσιοι καὶ οἱ ἐν Ῥώμῃ τὸ τηνικαῦτα συνελθόντες ἐπίσκοποι. ἀλλ' οὔτε τούτους οὔτε ἐκείνους ὅσιον αἰτιάσασθαι· πάντες γὰρ ἐπρέσβευον τὰ Χριστοῦ καὶ πάντες σπουδὴν ἐσχήκασι κατὰ τῶν αἱρετικῶν, καὶ οἱ μὲν τὸν Σαμοσατέα, οἱ δὲ τὴν ἀρειανὴν αἵρεσιν κατέκριναν. ὀρθῶς δὲ καὶ οὗτοι κἀκεῖνοι καὶ καλῶς πρὸς τὴν ὑποκειμένην ὑπόθεσιν γεγράφασι. καὶ ὥσπερ ὁ μακάριος ἀπόστολος Ῥωμαίοις μὲν ἐπιστέλλων ἔλεγεν· «ὁ νόμος πνευματικός ἐστι» καὶ «ὁ νόμος ἅγιος καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή», καὶ μετ' ὀλίγον· «τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει», Ἑβραίοις δὲ ἔγραφεν· «ὁ νόμος οὐδένα τετελείωκε», καὶ Γαλάταις μέν·","english":"If then, I will send you those very words from that time, or rather the entire copy; if I can obtain it, I will do so. I know and remember that I added more kindred analogies; for I said that a plant arising from a seed or a root is different from that from which it sprouted, and yet is entirely of the same nature. And a river flowing from a spring is different and has taken on a different form and name; for neither is the spring called a river nor the river a spring, yet both exist, and the spring is like a father, while the river is what is born from the spring. Thus the bishop spoke.\n\nIf, then, someone blames those who assembled at Nicaea for saying things contrary to the opinions of those before them, that same person would reasonably also blame the Seventy, because they did not preserve the teachings of those before them; for before them were the Dionysians and the bishops who assembled in Rome at that time. But it is not pious to accuse either these or those; for all were advocates of Christ's teachings, and all were zealous against the heretics, and some condemned Paul of Samosata, others the Arian heresy. And both these and those wrote correctly and well for the subject at hand. And just as the blessed apostle, writing to the Romans, said: \"The law is spiritual\" and \"The law is holy, and the commandment is holy and just and good,\" and shortly after: \"For the impossibility of the law, in which it was weak,\" but to the Hebrews he wrote: \"The law has perfected no one,\" and to the Galatians:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτά σοι τὰ τότε ῥήματα","severity":"info","text":"The author promises to send the exact words from the synod, indicating a concern for precise documentation of the proceedings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοφυές","severity":"info","text":"The term 'ὁμοφυές' (same nature) is used in the analogy of plant and root, echoing the Nicene 'homoousios' (same substance) without directly employing it.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ νόμος πνευματικός ἐστι","severity":"info","text":"The citation 'the law is spiritual' is not a direct quotation from the Pauline corpus; it may be a paraphrase or a lost variant, as no exact match exists in the received text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἑβδομήκοντα","severity":"info","text":"The 'Seventy' refers to the translators of the Septuagint, invoked here as a precedent for authoritative tradition that later councils (like Nicaea) could develop.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Διονύσιοι","severity":"info","text":"The 'Dionysians' likely refer to bishops associated with Dionysius of Alexandria (3rd c.), who opposed Paul of Samosata, paralleling the anti-Arian stance of Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δ' οὖν","severity":"info","text":"The passage begins with a conditional clause that continues the argument from the previous section, linking the analogies to the defense of Nicene terminology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bishop' who spoke the analogies is not specified; it may be a participant in the synod or a figure cited by Athanasius.","The phrase 'τὸ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει' is obscure; it may be a corruption or a paraphrase of a Pauline passage."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"«ἐν νόμῳ οὐδεὶς δικαιοῦται», Τιμοθέῳ δὲ ὅτι «καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται», καὶ οὐκ ἄν τις αἰτιάσαιτο τὸν ἅγιον ὡς ἐναντία καὶ μαχόμενα γράφοντα, ἀλλὰ καὶ μᾶλλον θαυμάσειεν ἁρμοζόντως πρὸς ἑκάστους ἐπιστέλλοντα, ἵνα οἱ μὲν Ῥωμαῖοι καὶ οἱ ἄλλοι μάθωσιν ἀπὸ τοῦ γράμ ματος ἐπιστρέφειν εἰς τὸ πνεῦμα, οἱ δὲ Ἑβραῖοι καὶ Γαλάται παιδευθῶσι μὴ εἰς τὸν νόμον, ἀλλ' εἰς τὸν κύριον τὸν δεδωκότα τὸν νόμον ἔχειν τὰς ἐλπίδας, οὕτως εἰ ἀμφοτέρων τῶν συνόδων οἱ πατέρες διαφόρως ἐμνημόνευσαν περὶ τοῦ ὁμοουσίου, οὐ χρὴ πάντως ἡμᾶς διαφέρεσθαι πρὸς αὐτούς, ἀλλὰ τὴν διάνοιαν αὐτῶν ἐρευνᾶν, καὶ πάντως εὑρήσομεν ἀμφοτέρων τῶν συνόδων τὴν ὁμόνοιαν. οἱ μὲν γὰρ τὸν Σαμοσατέα καθελόντες σω ματικῶς\n\nἐκλαμβάνοντες τὸ ὁμοούσιον τοῦ Παύλου σοφίζεσθαί τε θέλοντος καὶ λέγοντος· «εἰ μὴ ἐξ ἀνθρώπου γέγονεν ὁ Χριστὸς θεός, οὐκοῦν ὁμοούσιός ἐστι τῷ πατρὶ καὶ ἀνάγκη τρεῖς οὐσίας εἶναι, μίαν μὲν προηγουμένην, τὰς δὲ δύο ἐξ ἐκείνης», διὰ τοῦτ' εἰκότως εὐλαβηθέντες τὸ τοιοῦτον σόφισμα τοῦ Σαμοσατέως εἰρήκασι μὴ εἶναι τὸν Χριστὸν ὁμοούσιον· οὐκ ἔστι γὰρ οὕτως ὁ υἱὸς πρὸς τὸν πατέρα ὡς ἐκεῖνος ἐνόει·","english":"In law no one is justified,\" and to Timothy that \"the law is good, if one uses it lawfully,\" and no one would accuse the saint of writing contradictory and conflicting things, but rather would admire him for writing appropriately to each group, so that the Romans and others might learn from the letter to turn to the spirit, and the Hebrews and Galatians might be taught not to place their hopes in the law, but in the Lord who gave the law. Thus, if the fathers of both synods made different mentions concerning the homoousion, we must not by all means disagree with them, but investigate their intention, and we will certainly find the harmony of both synods. For those who deposed the man of Samosata, taking the homoousion in a material sense, since Paul wished to be clever and said, \"If Christ did not become God from a man, then he is homoousios with the Father, and there must be three substances, one principal and the other two from it,\" for this reason they naturally, being cautious of such a sophism of the Samosatene, said that Christ is not homoousios; for the Son is not related to the Father in the way that he thought.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν νόμῳ οὐδεὶς δικαιοῦται","severity":"info","text":"This phrase echoes Paul's Epistle to the Galatians (Gal 2:11?; cf. Rom 3:20?); the exact wording is not a direct quotation but a Pauline summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρῆται","severity":"info","text":"This is a paraphrase of 1 Timothy 1:8?; the phrase 'the law is good, if one uses it lawfully' is not verbatim but reflects the pastoral advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (of the same substance) is central to the Nicene Creed; here Athanasius defends its use by the Council of Nicaea against the materialist interpretation of Paul of Samosata.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμοσατέα","severity":"info","text":"Paul of Samosata, bishop of Antioch (c. 260–268), was condemned for adoptionist Christology; his view that Christ was a mere man deified by grace led to a rejection of the term 'homoousios' by the synod that deposed him.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως εἰ ἀμφοτέρων τῶν συνόδων","severity":"info","text":"Athanasius draws a parallel between Paul's varied teaching to different audiences and the differing statements of the two synods (Ariminum and Seleucia) about the homoousion, arguing for underlying harmony.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σωματικῶς ἐκλαμβάνοντες","severity":"caution","text":"The phrase 'taking in a material sense' indicates that the earlier synod misunderstood the term 'homoousion' as implying three physical substances; Athanasius corrects this by distinguishing the Nicene spiritual sense.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references for the Pauline quotations are not given; the text paraphrases rather than cites verbatim.","The identity of 'the saint' (τὸν ἅγιον) is ambiguous—likely Paul, but could refer to another apostolic figure."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"οἱ δὲ τὴν ἀρειανὴν αἵρεσιν ἀναθεματίσαντες, θεωρήσαντες τὴν πανουργίαν τοῦ Παύλου, καὶ λογισάμενοι μὴ οὕτως καὶ ἐπὶ τῶν ἀσωμάτων καὶ μάλιστα ἐπὶ θεοῦ τὸ ὁμοούσιον σημαίνεσθαι γινώσκοντές τε μὴ κτίσμα, ἀλλ' ἐκ τῆς οὐσίας γέννημα εἶναι τὸν λόγον καὶ τὴν οὐσίαν τοῦ πατρὸς ἀρχὴν καὶ ῥίζαν καὶ πηγὴν εἶναι τοῦ υἱοῦ καὶ αὐτοαληθὴς ὁμοιότης ἦν τοῦ γεννήσαντος, οὐχ ὡς ἑτεροφυὴς ὥσπερ ἡμεῖς ἐσμεν, χωριζόμενός ἐστι τοῦ πατρός, ἀλλ' ὡς ἐξ αὐτοῦ υἱὸς ἀδιαίρετος ὑπάρχει ὡς ἔστι τὸ ἀπαύγασμα πρὸς τὸ φῶς, ἔχοντες δὲ καὶ τὰ τῶν περὶ Διονύσιον παραδείγματα τὴν πηγὴν καὶ τὴν περὶ τοῦ ὁμοουσίου ἀπολογίαν, πρὸ δὲ τούτων τὴν τοῦ σωτῆρος ἑνοειδῆ φωνήν, «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» καὶ «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα», τούτου ἕνεκεν εἰκότως εἰρήκασι καὶ αὐτοὶ ὁμοούσιον τὸν υἱόν. καὶ ὥσπερ, καθὰ προεῖπον, οὐκ ἄν τις αἰτιάσαιτο τὸν ἀπόστολον, εἰ περὶ τοῦ νόμου Ῥωμαίοις μὲν οὕτως, Ἑβραίοις δὲ οὕτως ἔγραψε, τὸν αὐτὸν τρόπον οὔτε οἱ νῦν τοῖς προτέροις ἐγκαλέσαιεν βλέποντες αὐτῶν τὴν ἑρμηνείαν, οὔτε οἱ πρότεροι τοὺς μετ' αὐτοὺς μέμψαιντ' ἂν ὁρῶντες τὴν ἑρμηνείαν αὐτῶν καὶ τὴν χρείαν δι' ἣν οὕτως ἔγραψαν περὶ τοῦ κυρίου. καὶ γὰρ καὶ τὴν αἰτίαν ἑκάστη σύνοδος εὔλογον ἔχει δι' ἣν οἱ μὲν οὕτως, οἱ δὲ οὕτως εἰρήκασιν.","english":"Those who anathematized the Arian heresy, having observed the craftiness of Paul, and having reasoned that the term homoousion is not signified in this way concerning incorporeal beings and especially concerning God, and knowing that the Word is not a creature but a generation from the essence, and that the essence of the Father is the beginning and root and source of the Son, and that the likeness of the Son to the Father was self-true, not as if he were of a different nature as we are, nor is he separated from the Father, but as a Son from him he exists indivisibly, as the radiance is to the light, and having also the examples of those around Dionysius, the source and the defense concerning the homoousion, and before these the unitary utterance of the Savior, \"I and the Father are one\" and \"He who has seen me has seen the Father,\" for this reason they have fittingly said also themselves that the Son is homoousios. And just as, as I said before, no one would accuse the apostle if he wrote about the law to the Romans in one way and to the Hebrews in another, in the same manner neither would those now blame the earlier ones, seeing their interpretation, nor would the earlier ones blame those after them, seeing their interpretation and the need for which they wrote thus concerning the Lord. For each council also has a reasonable cause for which some spoke in one way and others in another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term homoousion (consubstantial) is central to the Nicene controversy. Athanasius defends its use for incorporeal beings, arguing it signifies identity of essence without material division.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν","severity":"info","text":"The phrase 'I and the Father are one' (John 10:30) is cited as a scriptural basis for the homoousion. Athanasius also alludes to 'He who has seen me has seen the Father' (John 14:9).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν περὶ Διονύσιον","severity":"info","text":"The 'those around Dionysius' likely refers to Dionysius of Alexandria (d. 264/5), who used the term homoousion in anti-Sabellian contexts. Athanasius invokes this precedent to legitimize the term.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage parallels the earlier analogy of Paul's letters (Romans vs. Hebrews) to argue that different councils may use different language for the same orthodox faith, each addressing specific needs.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius defends the consistency of Nicene and post-Nicene councils, arguing that later formulations (e.g., at Ariminum and Seleucia) are not contradictory but complementary interpretations of the same faith.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐτοαληθὴς ὁμοιότης","severity":"caution","text":"The phrase 'self-true likeness' (αὐτοαληθὴς ὁμοιότης) is ambiguous: it may mean the Son's likeness to the Father is genuine and not merely apparent, but the exact nuance is debated.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those around Dionysius' is not fully specified; it may refer to Dionysius of Alexandria or another figure. The phrase 'self-true likeness' (αὐτοαληθὴς ὁμοιότης) is rare and its precise theological import is unclear."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"ἐπειδὴ γὰρ ὁ Σαμοσατεὺς ἐφρόνει μὴ εἶναι πρὸ Μαρίας τὸν υἱόν, ἀλλ' ἀπ' αὐτῆς ἀρχὴν ἐσχηκέναι τοῦ εἶναι, τούτου ἕνεκεν οἱ τότε συνελθόντες καθεῖλον μὲν αὐτὸν καὶ αἱρετικὸν ἀπέφηναν, περὶ δὲ τῆς τοῦ υἱοῦ θεότητος ἁπλούστερον γράφοντες οὐ κατεγένοντο περὶ τὴν τοῦ ὁμοουσίου ἀκρίβειαν, ἀλλ' οὕτως ὡς ἐξειλήφασι περὶ τοῦ ὁμοουσίου εἰρήκασι. τὴν φροντίδα γὰρ εἶχον πᾶσαν, ὅπερ ἐπενόησεν ὁ Σαμοσατεὺς ἀνελεῖν καὶ δεῖξαι πρὸ πάντων εἶναι τὸν υἱὸν καὶ ὅτι οὐκ ἐξ ἀνθρώπων γέγονε θεός, ἀλλὰ θεὸς ὢν ἐνεδύσατο δούλου μορφὴν καὶ λόγος ὢν γέγονε σάρξ, ὡς εἶπεν ὁ Ἰωάννης καὶ οὕτω μὲν κατὰ τῆς βλασφημίας Παύλου πέπρακται.","english":"For since Paul of Samosata held that the Son did not exist before Mary, but had his beginning of being from her, for this reason those who assembled at that time deposed him and declared him a heretic, but writing more simply concerning the Son's divinity, they did not engage in the precision of the term homoousion, but spoke concerning the homoousion as they understood it. For they had all their concern to refute what Paul of Samosata had devised and to show that the Son exists before all things and that he did not become God from men, but being God he put on the form of a servant, and being Word he became flesh, as John said; and thus it was done against the blasphemy of Paul.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σαμοσατεὺς","severity":"info","text":"Paul of Samosata, bishop of Antioch, was condemned c. 268 CE for adoptionist Christology, denying the pre-existence of the Son. This passage refers to the synod that deposed him.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term homoousion (consubstantial) is here said to have been used imprecisely by the anti-Samosatan fathers, who focused on refuting Paul rather than defining the term's exact meaning.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννης","severity":"info","text":"The reference to John likely alludes to John 1:14 (\"And the Word became flesh\") and possibly 1:1, supporting the pre-existence of the Logos.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως μὲν κατὰ τῆς βλασφημίας Παύλου πέπρακται","severity":"info","text":"This sentence concludes the narrative of the anti-Samosatan synod, summarizing its purpose and outcome, and transitions to the next argument in Athanasius' defense of Nicaea.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁπλούστερον γράφοντες","severity":"caution","text":"Athanasius' claim that the earlier fathers wrote 'more simply' about the Son's divinity may be a rhetorical simplification; the historical record of the 268 synod is fragmentary, and its use of homoousion is debated.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὕτως ὡς ἐξειλήφασι περὶ τοῦ ὁμοουσίου εἰρήκασι' could mean either that they spoke as they understood the term (i.e., with their own interpretation) or that they spoke in a manner consistent with their understanding (i.e., correctly but imprecisely). The English draft takes the former reading."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"ἐπειδὴ δὲ καὶ οἱ περὶ Εὐσέβιον καὶ Ἄρειον πρὸ χρόνων μὲν εἶναι τὸν υἱὸν ἔλεγον, πεποιῆσθαι μέντοι καὶ ἕνα τῶν κτισμάτων αὐτὸν ἐδίδασκον, καὶ τὸ ἐκ τοῦ θεοῦ οὐχ ὡς υἱὸν ἐκ πατρὸς γνήσιον ἐπίστευον, ἀλλ' ὡς τὰ κτίσματα, οὕτω καὶ ἐπ' αὐτοῦ τὸ ἐκ τοῦ θεοῦ εἶναι διεβεβαιοῦντο, τήν τε τῆς ὁμοιώσεως ἑνότητα τοῦ υἱοῦ πρὸς τὸν πατέρα οὐκ ἔλεγον κατὰ τὴν οὐσίαν οὐδὲ κατὰ τὴν φύσιν, ὡς ἔστιν υἱὸς ὅμοιος πατρί, ἀλλὰ διὰ τὴν συμ φωνίαν τῶν δογμάτων καὶ τῆς διδασκαλίας, ἀλλὰ γὰρ καὶ ἀπεσχοίνιζον καὶ ἀπεξενοῦντο παντελῶς τὴν οὐσίαν τοῦ υἱοῦ ἀπὸ τοῦ πατρὸς ἑτέραν ἀρχὴν αὐτῷ τοῦ εἶναι παρὰ τὸν πατέρα ἐπινοοῦντες καὶ εἰς τὰ κτίσματα καταφέροντες αὐτόν, τούτου χάριν οἱ ἐν Νικαίᾳ συνελθόντες θεωρήσαντες τὴν πανουργίαν τῶν οὕτω φρονούντων καὶ συναγαγόντες ἐκ τῶν γραφῶν τὴν διάνοιαν λευκότερον γράφοντες εἰρήκασι τὸ ὁμοούσιον, ἵνα καὶ τὸ γνήσιον ἀληθῶς ἐκ τούτου γνωσθῇ τοῦ υἱοῦ καὶ μηδὲν κοινὸν ἔχῃ πρὸς τοῦτον τὰ γενητά. ἡ γὰρ τῆς λέξεως ταύτης ἀκρίβεια τήν τε ὑπόκρισιν αὐτῶν ἐὰν λέγωσι τὸ ἐκ τοῦ θεοῦ ῥητόν, διελέγχει καὶ πάσας αὐτῶν τὰς πιθανότητας, ἐν αἷς ὑφαρπάζουσι τοὺς ἀκεραίους, ἐκβάλλει. πάντα γοῦν δυνάμενοι σοφίζεσθαι καὶ μεταποιεῖν ὡς θέλουσι, ταύτην μόνην τὴν λέξιν ὡς διελέγχουσαν αὐτῶν τὴν αἵρεσιν δεδίασιν, ἣν οἱ πατέρες ὥσπερ ἐπιτείχισμα κατὰ πάσης ἀσεβοῦς ἐπινοίας αὐτῶν ἔγραψαν.","english":"But since those around Eusebius and Arius said that the Son existed before time, yet taught that he had been made and was one of the creatures, and did not believe that he was from God as a genuine son from a father, but affirmed that his being from God was like that of creatures, and they did not speak of the unity of likeness of the Son to the Father according to essence or according to nature, as a son is like a father, but rather because of the harmony of doctrines and teaching, and indeed they completely separated and alienated the essence of the Son from the Father, devising for him another beginning of existence apart from the Father and reducing him to the creatures, for this reason those assembled at Nicaea, having observed the craftiness of those who thought thus and having gathered from the scriptures the meaning, wrote more clearly and said \"homoousios,\" so that the genuineness of the Son might truly be known from this and that the created things might have nothing in common with him. For the precision of this term refutes their pretense if they speak the phrase \"from God,\" and casts out all their plausibilities by which they ensnare the simple. Indeed, though they are able to sophistically manipulate and alter everything as they wish, they fear this one term alone, which refutes their heresy, which the fathers wrote as a bulwark against all their impious contrivance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousios' (of the same essence) is presented as the precise formulation adopted at Nicaea to counter Arian subordinationism, distinguishing the Son's genuine generation from created beings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ περὶ Εὐσέβιον καὶ Ἄρειον","severity":"info","text":"Eusebius of Nicomedia and Arius are named as proponents of the view that the Son, though pre-existent, is a creature and not a genuine son from the Father's essence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τούτου χάριν","severity":"info","text":"This phrase marks the logical conclusion: because of Arian evasion, the Nicene fathers explicitly added 'homoousios' to clarify the Son's genuine divinity and exclude created status.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπιτείχισμα","severity":"info","text":"Athanasius calls 'homoousios' a 'bulwark' (ἐπιτείχισμα) against heresy, a military metaphor emphasizing its defensive role in later Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἐκ τοῦ θεοῦ","severity":"caution","text":"The phrase 'from God' is ambiguous: Arians used it to mean creation from God, while Athanasius insists it must denote genuine filiation, a key point of contention.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'scriptures' (γραφῶν) the Nicene fathers consulted for the meaning; the reference is general.","The phrase 'unity of likeness' (τῆς ὁμοιώσεως ἑνότητα) could be read as either a technical term or a descriptive phrase; Athanasius rejects it as insufficient."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"Πεπαύσθω τοίνυν πᾶσα φιλονεικία καὶ μηκέτι προσκόπτωμεν ἡμεῖς, εἰ διαφόρως ἐξειλήφασιν αἱ σύνοδοι τὴν τοῦ ὁμοουσίου λέξιν. ἔχομεν γὰρ εἰς\n\nἀπολογίαν εὐλόγους περὶ αὐτῶν αἰτίας, τὰς προειρημένας μέν, καὶ ταύτην δέ. τὸ ἀγέννητον εἰ καὶ μὴ παρὰ τῶν γραφῶν τοῦτο μεμαθήκαμεν (οὐδαμοῦ γὰρ ἀγέννητον τὸν θεὸν εἰρήκασιν αἱ γραφαί), ὅμως ἐπειδὴ καὶ πολλοὶ τῶν δοκούντων ἐμνημόνευσαν τοῦ ὀνόματος, φιλοπευστήσαντες ἔγνωμεν ὅτι καὶ τοῦτο τὸ ὄνομα διάφορα ἔχει τὰ σημαινόμενα. καὶ οἱ μὲν τὸ ὂν μέν, μήτε δὲ γεννηθὲν μήτε ὅλως ἔχον τὸν αἴτιον λέγουσιν ἀγέννητον, οἱ δὲ τὸ ἄκτιστον. ὥσπερ οὖν τούτων οὕτω σημαινομένων, εἰ μέν τις ἀποβλέπων εἰς τὸ πρότερον σημαινό μενον τὸ «μὴ ἔχον τὸν αἴτιον» ἔλεγε «μὴ εἶναι ἀγέννητον τὸν υἱόν», οὐκ ἂν κατηγόρει βλέπων ἕτερον βλέποντα εἰς τὸ μὴ εἶναι ποίημα μηδὲ κτίσμα, ἀλλ' ἀίδιον γέννημα καὶ λέγοντα ἀγέννητον τὸν υἱόν· ἀμφότεροι γὰρ πρὸς τὸν ἴδιον σκοπὸν ὁρῶντες καλῶς εἰρήκασιν· οὕτως εἰ καὶ τῶν πατέρων οἱ μὲν οὕτως, οἱ δὲ οὕτως εἰρήκασι περὶ τοῦ ὁμοουσίου, μὴ φιλονεικῶμεν ἡμεῖς, ἀλλ' εὐσεβῶς τὰ παρ' αὐτῶν δεχώμεθα, ἕως μάλιστα τὴν σπουδὴν εἶχον εἰς εὐσέβειαν.","english":"Let all contentiousness now cease, and let us no longer take offense if the councils have understood the term \"homoousios\" in different ways. For we have reasonable grounds for their defense, both those already mentioned and this one as well. The term \"ungenerated,\" even if we have not learned this from the Scriptures (for the Scriptures nowhere call God \"ungenerated\"), nevertheless, since many of those who are considered authorities have made mention of this term, upon inquiry we have learned that this term also has different meanings. Some call \"ungenerated\" that which exists but has neither been begotten nor has any cause at all; others call it that which is uncreated. Just as, then, with these meanings, if someone, looking to the former meaning of \"not having a cause,\" were to say that the Son is not ungenerated, he would not be accusing another who, looking to the meaning of not being a product or a creation, but an eternal offspring, calls the Son ungenerated; for both, looking to their own intention, have spoken correctly. So also, if some of the fathers have spoken in one way and others in another way concerning the term \"homoousios,\" let us not be contentious, but let us piously accept what they have said, especially since their zeal was directed toward piety.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term 'homoousios' (of the same substance) is central to the Nicene controversy. Athanasius here acknowledges that councils have understood it in different ways, a concession that reflects the ongoing debate over its precise meaning.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγέννητον","severity":"info","text":"The term 'agennēton' (ungenerated) is not found in Scripture, as Athanasius notes, but was used by many authorities. He distinguishes two meanings: 'not having a cause' and 'uncreated,' to show that apparent contradictions can be resolved by considering the intended sense.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Athanasius defends the divergent interpretations of 'homoousios' by earlier councils, likely referring to the Councils of Nicaea (325) and later synods that modified or rejected the term. His argument aims to reconcile factions by emphasizing shared piety over verbal precision.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a rhetorical appeal for unity, using the analogy of 'agennēton' to argue that 'homoousios' can be understood in multiple valid ways. It follows a pattern of concession and resolution typical of Athanasius's irenic strategy in this work.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Athanasius's claim that the councils' different interpretations of 'homoousios' are harmless may understate the deep theological divisions. His appeal to 'piety' as a unifying factor risks glossing over substantive disagreements about the Son's relation to the Father.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which councils or fathers are being referred to; the identities are inferred from the broader context of the Arian controversy."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Ἰγνάτιος οὖν ὁ μετὰ τοὺς ἀποστόλους ἐν Ἀντιοχείᾳ κατασταθεὶς ἐπίσκοπος καὶ μάρτυς τοῦ Χριστοῦ γενόμενος γράφων περὶ τοῦ κυρίου εἴρηκεν «εἷς ἰατρός ἐστι, σαρκικὸς καὶ πνευματικός, γενητὸς καὶ ἀγένητος, ἐν ἀνθρώπῳ θεός, ἐν θανάτῳ ζωὴ ἀληθινή, καὶ ἐκ Μαρίας καὶ ἐκ θεοῦ. » τινὲς δὲ καὶ τῶν μετὰ Ἰγνάτιον διδάσκαλοι καὶ αὐτοὶ γράφουσιν «ἓν τὸ ἀγένητον ὁ πατὴρ καὶ εἷς ὁ ἐξ αὐτοῦ υἱὸς γνήσιος, γέννημα ἀληθινόν, λόγος καὶ σοφία τοῦ πατρός. » εἰ μὲν οὖν καὶ πρὸς τούτους ἐναντίως διακείμεθα, ἔστω καὶ πρὸς τὰς συνόδους ἡμῖν ἡ μάχη· εἰ δὲ τὴν ἐν Χριστῷ πίστιν αὐτῶν γινώσκοντες πεπείσμεθα ὅτι καὶ ὁ μακάριος Ἰγνάτιος ὀρθῶς ἔγραψε γενητὸν αὐτὸν λέγων διὰ τὴν σάρκα (ὁ γὰρ Χριστὸς σὰρξ ἐγένετο), ἀγένητον δέ, ὅτι μὴ τῶν ποιημάτων καὶ γενητῶν ἐστιν, ἀλλ' υἱὸς ἐκ πατρός, οὐκ ἀγνοοῦμεν δὲ ὅτι καὶ οἱ εἰρηκότες ἓν τὸ ἀγένητον τὸν πατέρα λέγοντες οὐχ ὡς γενητοῦ καὶ ποιήματος ὄντος τοῦ λόγου οὕτως ἔγραψαν, ἀλλ' ὅτι μὴ ἔχει τὸν αἴτιον· καὶ μᾶλλον αὐτὸς πατὴρ μέν ἐστι τῆς σοφίας, τὰ δὲ γενητὰ πάντα ἐν σοφίᾳ πεποίηκε· διὰ τί μὴ καὶ τοὺς πατέρας τούς τε τὸν Σαμοσατέα καθελόντας καὶ τὴν ἀρειανὴν αἵρεσιν στηλιτεύσαντας εἰς εὐσέβειαν συνάγομεν, ἀλλὰ διαστέλλομεν ἀνὰ μέσον αὐτῶν καὶ οὐ μᾶλλον ὀρθῶς περὶ αὐτῶν φρονοῦμεν; ὅτι κἀκεῖνοι, καθάπερ εἶπον, πρὸς τὸ σόφισμα τοῦ Σαμοσατέως καὶ τὴν ἑρμηνείαν αὐτοῦ τὴν διάνοιαν ἔχοντες ἔγραψαν· «οὐκ ἔστιν ὁμοούσιος», καὶ οὗτοι δὲ καλῶς νοήσαντες εἰρήκασιν ὁμοούσιον εἶναι τὸν υἱόν.","english":"Ignatius, therefore, who was appointed bishop in Antioch after the apostles and became a martyr of Christ, writing about the Lord said: \"There is one physician, fleshly and spiritual, generated and ungenerated, God in man, true life in death, and from Mary and from God.\" And some of the teachers after Ignatius also write: \"One is the ungenerated, the Father, and one is the genuine Son from him, a true offspring, Word and Wisdom of the Father.\" If, then, we are disposed in opposition even to these, let the battle be with us also against the councils; but if, knowing their faith in Christ, we are convinced that the blessed Ignatius wrote correctly, calling him generated because of the flesh (for Christ became flesh), and ungenerated because he is not among the creations and generated things, but is Son from Father, and we are not unaware that those who said \"one is the ungenerated,\" speaking of the Father, did not write thus as though the Word were generated and a creature, but because he has no cause; and rather he himself is Father of Wisdom, and has made all generated things in Wisdom; why do we not also gather together the fathers who deposed the Samosatene and branded the Arian heresy for piety, but separate between them and not rather think correctly about them? Because those, as I said, with regard to the sophism of the Samosatene and his interpretation, having their mind on that, wrote: \"He is not homoousios,\" and these, having understood correctly, have said that the Son is homoousios.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἰγνάτιος","severity":"info","text":"Ignatius of Antioch, bishop and martyr, is cited as an early authority. His writings are a key witness in the fourth-century debates over the term 'homoousios'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γενητὸς καὶ ἀγένητος","severity":"info","text":"The pair 'generated and ungenerated' is central to the Arian controversy. Athanasius argues that Ignatius used 'generated' of Christ's flesh, not his divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἓν τὸ ἀγένητον","severity":"info","text":"The phrase 'one is the ungenerated' (referring to the Father) is used by post-Ignatian teachers. Athanasius interprets it as denying that the Son has a cause, not as denying his divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαμοσατέα","severity":"info","text":"Paul of Samosata, condemned at the Council of Antioch (268), denied the pre-existence of the Logos. His 'sophism' prompted earlier fathers to reject 'homoousios'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Athanasius uses a rhetorical question to reconcile earlier anti-homoousian statements with the Nicene position, arguing that context (anti-Samosatene) explains the earlier wording.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The passage shows Athanasius defending the Nicene 'homoousios' by claiming that earlier fathers rejected it only against a Sabellian interpretation, not against orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'some of the teachers after Ignatius' is not specified; Athanasius may be citing a lost source or summarizing a known tradition.","The exact wording of the Ignatian quotation is not attested in the standard recension of Ignatius' letters; it may be a variant or a free citation."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"καὶ γὰρ κἀγὼ τοιαῦτα μὲν νοῶν περὶ τῶν εὐσεβούντων εἰς τὸν Χριστὸν δι' ὀλίγων ἔγραψα, εἰ δὲ δυνατὸν ἦν εὐπορῆσαι καὶ τῆς ἐπιστολῆς ἣν λέγουσιν ἐκείνους γεγραφέναι, ἡγοῦμαι πλείους εὑρεθήσεσθαι τὰς προφάσεις, δι' ἃς ἠναγκάσθησαν οὕτω γράψαι οἱ μακάριοι ἐκεῖνοι. δεῖ γὰρ ἡμᾶς καὶ πρέπει τοιαῦτα φρονεῖν τοιαύτην τε σώζειν ἀγαθὴν συνείδησιν πρὸς τοὺς πατέρας, εἴγε μὴ νόθοι τυγχάνομεν, ἀλλ' ἐξ αὐτῶν ἔχομεν τὰς παραδόσεις καὶ παρ' αὐτῶν τὴν τῆς εὐσεβείας διδασκαλίαν.\n\nΤοιαύτη μὲν οὖν ἡ διάνοια τῶν πατέρων λεγέσθω καὶ πιστευέσθω. φέρε δὲ καὶ μετ' αὐτῶν πάλιν ἐξετάσωμεν τὸ πρᾶγμα πράως καὶ μετὰ συνειδήσεως ἀγαθῆς μνημονεύσαντες καὶ τῶν προειρημένων, εἰ μὴ τῷ ὄντι δείκνυνται καλῶς φρονήσαντες οἱ ἐν τῇ Νικαίᾳ συνελθόντες ἐπίσκοποι. εἰ μὲν ποίημά ἐστιν ὁ λόγος καὶ ἀλλότριος τῆς τοῦ πατρὸς οὐσίας, ὥστε καὶ χωρίζεσθαι αὐτὸν ἀπὸ τοῦ πατρὸς τῷ ἑτεροφυεῖ χωρισμῷ, οὐκ ἂν εἴη ὁμοούσιος τῷ πατρί, ἀλλὰ μᾶλλον ὁμογενὴς τῇ φύσει τοῖς ποιήμασι, κἂν ὑπερβάλλῃ τῇ χάριτι· εἰ δὲ ὁμολογοῦμεν μὴ εἶναι αὐτὸν ποίημα, ἀλλὰ γνήσιον ἐκ τῆς οὐσίας τοῦ πατρὸς γέννημα, ἀκόλουθον ἂν εἴη καὶ ἀχώριστον αὐτὸν εἶναι τοῦ πατρὸς ὁμοφυῆ ὄντα διὰ τὸ ἐξ αὐτοῦ γεγεννῆσθαι. τοιοῦτος δὲ ὢν εἰκότως καὶ ὁμοούσιος ἂν λέγοιτο. ἔπειτα εἰ μὴ ἐκ","english":"For I myself, thinking such things about those who are pious toward Christ, wrote briefly. But if it were possible to obtain also the letter which they say those men wrote, I think that more pretexts would be found, on account of which those blessed ones were compelled to write thus. For it is necessary and fitting for us to think such things and to preserve such a good conscience toward the fathers, if indeed we are not bastards, but have the traditions from them and from them the teaching of piety.\n\nSuch, then, is the mind of the fathers, let it be said and believed. But come, let us examine the matter again with them gently and with a good conscience, remembering also what has been said before, whether the bishops who assembled at Nicaea are not in truth shown to have thought rightly. If the Word is a creature and foreign to the substance of the Father, so that it is separated from the Father by a separation of different nature, it would not be consubstantial with the Father, but rather would be of the same kind in nature as creatures, even if it surpasses in grace. But if we confess that it is not a creature, but a genuine offspring from the substance of the Father, it would follow that it is inseparable from the Father, being of the same nature because it has been generated from him. Being such, it would reasonably be called consubstantial. Then, if not from","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ μὴ νόθοι τυγχάνομεν","severity":"info","text":"The phrase 'if indeed we are not bastards' uses νόθοι (bastards) metaphorically to mean illegitimate heirs to the tradition, contrasting with genuine sons who preserve the fathers' teaching.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"ὁμοούσιος (consubstantial) is the key Nicene term denoting that the Son shares the same substance (οὐσία) as the Father, not merely a similar nature (ὁμογενής).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐν τῇ Νικαίᾳ συνελθόντες ἐπίσκοποι","severity":"info","text":"The bishops at Nicaea (325) formulated the original creed against Arianism, which Athanasius defends here against later synods at Ariminum and Seleucia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρε δὲ καὶ μετ' αὐτῶν πάλιν ἐξετάσωμεν","severity":"info","text":"This passage transitions from a summary of the fathers' mind to a renewed examination of the Nicene position, using a dialectical 'if... then' argument to affirm consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ μακάριοι ἐκεῖνοι","severity":"info","text":"The 'blessed ones' likely refers to earlier orthodox fathers such as Ignatius of Antioch, whose writings Athanasius cites to support his argument against Arian interpretations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς ἐπιστολῆς ἣν λέγουσιν ἐκείνους γεγραφέναι","severity":"caution","text":"Athanasius refers to a letter he has not seen, which may be a lost document or a rhetorical device; the identity of 'those men' and the letter's content remain uncertain.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those men' (ἐκείνους) who wrote the letter is not specified; it may refer to Arian opponents or to earlier orthodox figures. The phrase 'if indeed we are not bastards' could be read as a conditional or a rhetorical assertion of legitimacy."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"μετουσίας ἐστὶν ὁ υἱός, ἀλλὰ τῇ οὐσίᾳ λόγος ἐστὶ καὶ σοφία τοῦ πατρός, ἡ δὲ οὐσία αὕτη τῆς οὐσίας τῆς πατρικῆς ἐστι γέννημα καὶ ὁμοιότης αὐτῆς ὥσπερ καὶ τὸ ἀπαύγασμα τοῦ φωτός· λέγει δὲ ὁ υἱὸς «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν» καὶ «ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα»· πῶς δεῖ νοεῖν ταύτας τὰς φωνάς; ἢ πῶς αὐτὰς ἐκλαμ βάνοντες σώσομεν τὸ ἓν εἶναι τὸν πατέρα καὶ τὸν υἱόν; εἰ μὲν οὖν τῇ συμφωνίᾳ τῶν δογμάτων καὶ τῷ μὴ διαφωνεῖν πρὸς τὸν πατέρα, ὡς οἱ Ἀρειανοὶ λέγουσι, φαῦλος ὁ τοιοῦτος νοῦς. καὶ γὰρ καὶ οἱ ἅγιοι καὶ μᾶλλόν γε ἄγγελοι καὶ ἀρχάγγελοι τὴν τοιαύτην ἔχουσι πρὸς τὸν θεὸν συμφωνίαν καὶ οὐδεμία παρ' αὐτοῖς ἐστι διαφωνία. ὁ γὰρ δια φωνήσας διάβολος ἐθεωρήθη πίπτων ἐκ τῶν οὐρανῶν, ὡς εἶπεν ὁ κύριος. οὐκοῦν εἰ διὰ τὴν συμφωνίαν ἕν ἐστιν ὁ πατὴρ καὶ ὁ υἱός, εἴη ἂν καὶ τῶν γενητῶν τὰ συμφωνοῦντα οὕτω πρὸς τὸν θεὸν καὶ εἴποι ἂν ἕκαστος· «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν». εἰ δὲ τοῦτο ἄτοπον· ἄτοπον γάρ ἐστιν ἀληθῶς· ἀνάγκη λοιπὸν κατὰ τὴν οὐσίαν νοεῖν καὶ τὴν υἱοῦ καὶ πατρὸς ἑνότητα. τὰ μὲν γὰρ γενητά, κἂν συμφωνίαν ἔχῃ πρὸς τὸν πεποιηκότα, ἀλλ' ἐν κινήσει καὶ μετουσίᾳ καὶ νῷ ταύτην ἔχει, ἥνπερ ὁ μὴ φυλάξας ἐκβέβληται τῶν οὐρανῶν, ὁ δὲ υἱὸς ἐκ τῆς οὐσίας ὢν γέννημα τῇ οὐσίᾳ ἕν ἐστιν αὐτὸς καὶ ὁ γεννήσας αὐτὸν πατήρ. Διὰ τοῦτο γὰρ καὶ τὸ ἰσάζον ἔχει πρὸς τὸν πατέρα ταῖς ἑνοειδέσι φωναῖς καὶ τὰ ἐπὶ τοῦ πατρὸς λεγόμενα ταῦτα καὶ ἐπὶ υἱοῦ λέγουσιν αἱ γραφαὶ χωρὶς μόνου τοῦ λέγεσθαι αὐτὸν πατέρα. αὐτὸς γὰρ εἶπεν ὁ υἱός· «πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστι», τῷ τε πατρὶ ἔλεγε·","english":"The Son is by participation, but in substance He is Word and Wisdom of the Father, and this substance is a product and likeness of the Father's substance, just as the radiance of light; and the Son says, \"I and the Father are one,\" and \"He who has seen me has seen the Father.\" How must we understand these sayings? Or how, taking them, shall we preserve the oneness of the Father and the Son? If, then, it is by agreement of doctrines and by not disagreeing with the Father, as the Arians say, such an interpretation is worthless. For even the saints, and even more so angels and archangels, have such agreement with God and there is no disagreement among them. For the one who disagreed, the devil, was seen falling from the heavens, as the Lord said. Therefore, if the Father and the Son are one because of agreement, then even created things that agree with God in this way would each say, \"I and the Father are one.\" But if this is absurd—and it is truly absurd—then it is necessary to understand the unity of Son and Father according to substance. For created things, even if they have agreement with their maker, have this in motion, participation, and mind, which the one who did not preserve it was cast out of the heavens; but the Son, being a product from the substance, is one in substance with the Father who begot Him. For this reason He also has equality with the Father in the uniform sayings, and the things said of the Father are also said of the Son by the Scriptures, except only that He is not called Father. For the Son Himself said, \"All that the Father has is mine,\" and to the Father He said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μετουσίας","severity":"info","text":"The Greek term μετουσίας (participation) is used here to contrast with οὐσίᾳ (substance). The Son is not merely a participant in the Father's substance but is substantially Word and Wisdom.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν","severity":"info","text":"The Son's saying 'I and the Father are one' (John 10:30) is cited to argue for substantial unity, not mere agreement. Athanasius rejects the Arian interpretation that this refers to doctrinal harmony.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα","severity":"info","text":"The saying 'He who has seen me has seen the Father' (John 14:9) is used to support the identity of substance between Father and Son, against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Athanasius refutes the Arian claim that the unity of Father and Son is merely a harmony of wills, arguing that even angels and archangels have such agreement with God, which would make them also 'one' with God—an absurdity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical pattern: a question is posed (how to understand the sayings), a false interpretation is presented (Arian agreement), its absurd consequences are drawn, and the correct interpretation (substantial unity) is affirmed.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστι","severity":"info","text":"The Son's statement 'All that the Father has is mine' (cf. John 16:15; 17:11) is cited to show that scriptural predicates of the Father apply to the Son, except the title 'Father' itself.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is incomplete ('τῷ τε πατρὶ ἔλεγε·'), breaking off mid-sentence. The English draft supplies 'and to the Father He said:' but the original may have continued with a further scriptural citation or argument."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"«πάντα τὰ ἐμὰ σά ἐστι καὶ τὰ σὰ ἐμά», οἷον τὸ θεός· «θεὸς γὰρ ἦν ὁ λόγος», τὸ παντοκράτωρ· «τάδε λέγει ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος ὁ παντοκράτωρ·», τὸ εἶναι φῶς· «ἐγώ εἰμι», φησί, «τὸ φῶς», τὸ δημιουργικὸν αἴτιον· «πάντα γὰρ δι' αὐτοῦ ἐγένετο» καὶ «ἃ βλέπω τὸν πατέρα ποιοῦντα, ταῦτα κἀγὼ ποιῶ», τὸ εἶναι ἀίδιον· «ἥ τε γὰρ ἀίδιος αὐτοῦ δύναμις καὶ θειότης» καὶ «ἐν ἀρχῇ ἦν ὁ λόγος» καὶ «ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον», τὸ εἶναι κύριος· «ἔβρεξε γὰρ κύριος θεῖον καὶ πῦρ παρὰ κυρίου». καὶ ὁ μὲν πατήρ φησιν· «ἐγὼ κύριος» καὶ «τάδε λέγει κύριος ὁ θεὸς ὁ παντοκράτωρ», περὶ δὲ τοῦ υἱοῦ ὁ Παῦλός φησιν· «εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα». καὶ τῷ μὲν πατρὶ λειτουργοῦσιν ἄγγελοι, ὁ δὲ υἱὸς προσκυνεῖται παρ' αὐτῶν· «καὶ προσκυνησάτωσαν γὰρ αὐτῷ πάντες ἄγγελοι θεοῦ. λέγεται δὲ εἶναι καὶ κύριος ἀγγέλων· «διηκόνουν γὰρ αὐτῷ οἱ ἄγγελοι» καὶ «ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ », τὸ τιμᾶσθαι ὡς τὸν πατέρα· «ἵνα γάρ», φησί, «τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα», τὸ εἶναι ἴσα θεῷ· «οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ», τὸ εἶναι ἐξ ἀληθινοῦ ἀλήθειαν καὶ ἐκ ζῶντος ζωὴν ὡς πηγῆς ὄντος τοῦ πατρός, τὸ ζωοποιεῖν τὸν υἱὸν καὶ ἐγείρειν τοὺς νεκροὺς ὥσπερ ὁ πατήρ· οὕτω γὰρ ἐν τῷ εὐαγγελίῳ γέγραπται, καὶ περὶ μὲν τοῦ πατρὸς γέγραπται· «κύριος ὁ θεός σου κύριος εἷς ἐστι» καὶ «θεὸς θεῶν κύριος ἐλάλησε καὶ ἐκάλεσε τὴν γῆν», περὶ δὲ τοῦ υἱοῦ· «θεὸς κύριος καὶ ἐπέφανεν ἡμῖν « καὶ «ὀφθήσεται ὁ θεὸς τῶν θεῶν ἐν Σιών».","english":"All that is mine is yours, and all that is yours is mine,\" such as the term \"God\": \"for the Word was God,\" the term \"Almighty\": \"Thus says the one who is and who was and who is coming, the Almighty,\" the term \"being light\": \"I am,\" he says, \"the light,\" the term \"creative cause\": \"for all things came to be through him\" and \"what I see the Father doing, these things I also do,\" the term \"being eternal\": \"for his eternal power and divinity\" and \"in the beginning was the Word\" and \"was the true light, which illuminates every man coming into the world,\" the term \"being Lord\": \"for the Lord rained down sulfur and fire from the Lord.\" And the Father says: \"I am Lord\" and \"Thus says the Lord God the Almighty,\" but concerning the Son Paul says: \"one Lord Jesus Christ, through whom are all things.\" And angels serve the Father, but the Son is worshipped by them: \"for let all the angels of God worship him.\" And he is said to be also Lord of angels: \"for the angels served him\" and \"the Son of man will send his angels,\" the term \"being honored as the Father\": \"for,\" he says, \"they honor the Son, just as they honor the Father,\" the term \"being equal to God\": \"he did not consider it a usurpation to be equal to God,\" the term \"being truth from the true and life from the living, the Father being like a source,\" the term \"the Son giving life and raising the dead just as the Father does\": for thus it is written in the Gospel, and concerning the Father it is written: \"the Lord your God is one Lord\" and \"the God of gods, the Lord, spoke and called the earth,\" but concerning the Son: \"the Lord God appeared to us\" and \"the God of gods will be seen in Zion.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς γὰρ ἦν ὁ λόγος","severity":"info","text":"This is a citation of John 1:1, a key verse in the Arian controversy, used here to assert the Son's divinity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι τὸ φῶς","severity":"info","text":"This echoes John 8:12 (or 9:5), where Jesus declares 'I am the light of the world,' used to support the Son's identity as light.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα γὰρ δι' αὐτοῦ ἐγένετο","severity":"info","text":"This likely alludes to John 1:3 ('All things were made through him'), emphasizing the Son's role as creator.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"A direct quote from John 1:1, used to affirm the Son's pre-existence and eternity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς κύριος Ἰησοῦς Χριστός, δι' οὗ τὰ πάντα","severity":"info","text":"This paraphrases 1 Corinthians 8:6 ('one Lord, Jesus Christ, through whom are all things'), asserting the Son's lordship.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage lists attributes shared by Father and Son to counter Arian subordinationism, using scriptural prooftexts common in fourth-century debates.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural citations that are not verbatim but paraphrased or composite; the exact sources for some phrases (e.g., 'the Lord rained down sulfur and fire from the Lord') are uncertain and may be conflated from Old Testament passages."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":87,"ref":"p87","source":"πάλιν τε περὶ μὲν τοῦ θεοῦ φησιν ὁ Ἡσαίας· «τίς θεὸς ὥσπερ σὺ ἐξαίρων ἀνομίας καὶ ὑπερβαίνων ἀδικίας;» ὁ δὲ υἱὸς ἔλεγεν οἷς ἤθελεν· «ἀφέωνταί σου αἱ ἁμαρτίαι», ὅτε καὶ τῶν Ἰουδαίων γογγυζόντων ἔργῳ τὴν ἄφεσιν ἐδείκνυε λέγων τῷ παραλυτικῷ· «ἔγειραι, ἆρον τὸν κράββατόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου». καὶ περὶ μὲν τοῦ θεοῦ ἔλεγεν ὁ Παῦλος· «τῷ δὲ βασιλεῖ τῶν αἰώνων», περὶ δὲ τοῦ υἱοῦ ὁ μὲν Δαυὶδ ἔψαλλεν· «ἄρατε πύλας οἱ ἄρχοντες ὑμῶν καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης», ὁ δὲ Δανιὴλ ἤκουσεν· «ἡ βασιλεία αὐτοῦ βασιλεία αἰώνιος» καὶ «ἡ βασιλεία αὐτοῦ οὐ διαφθαρήσεται». καὶ ὅλως ὅσα ἂν εὕροις περὶ τοῦ πατρὸς λεγόμενα, τοσαῦτα ἂν εὕροις καὶ περὶ τοῦ υἱοῦ λεγόμενα χωρὶς μόνου τοῦ εἶναι αὐτὸν πατέρα, καθάπερ εἴρηται.\n\nΕἰ μὲν οὖν ἄλλην ἀρχὴν ἐνθυμεῖταί τις καὶ ἄλλον πατέρα διὰ τὸ ἰσάζον τῶν λεγο μένων, μανικὸν τὸ ἐνθύμημα, εἰ δὲ διὰ τὸ ἐκ τοῦ πατρὸς εἶναι τὸν υἱὸν πάντα τὰ τοῦ πατρὸς ὡς ἐν εἰκόνι καὶ χαρακτῆρι τοῦ υἱοῦ ἐστι, λογισώμεθα εὐμενῶς, εἰ ξένη οὐσία τῆς τοῦ πατρὸς οὐσίας δεκτικὴ τῶν τοιούτων ἐστί, καὶ εἰ ὁ τοιοῦτος ἑτεροφυὴς καὶ ἀλλοτριοούσιός ἐστι, καὶ οὐχ ὁμοούσιος τῷ πατρί. εὐλαβητέον γὰρ μὴ τὰ τοῦ πατρὸς ἴδια μεταφέροντες ἐπὶ τὸ ἀνομοιοούσιον αὐτῷ καὶ ἐν ἀνομοιογενεῖ καὶ ἀλλοτριοουσίῳ χαρακτηρίζοντες τὴν τοῦ πατρὸς θεότητα, ξένην μὲν ἄλλην εἰσάξωμεν οὐσίαν, δεκτικὴν τῶν τῆς πρώτης οὐσίας ἰδιωμάτων, ἐντραπῶμεν δὲ ὑπ' αὐτοῦ τοῦ θεοῦ λέγοντος·","english":"Again, concerning God, Isaiah says: \"What god is like you, raising up lawlessness and surpassing injustices?\" But the Son said to those he wished: \"Your sins are forgiven,\" when also, as the Jews were murmuring, he showed the forgiveness in deed, saying to the paralytic: \"Rise, take up your bed and go to your home.\" And concerning God, Paul said: \"To the king of the ages,\" but concerning the Son, David sang: \"Lift up the gates, your rulers, and be lifted up, eternal gates, and the king of glory will enter,\" and Daniel heard: \"His kingdom is an eternal kingdom\" and \"His kingdom will not be destroyed.\" And in general, whatever you might find said about the Father, you would find just as much said about the Son, except for the fact that he is the Father, as has been said.\n\nIf, then, someone conceives of another beginning and another father because of the equality of the things said, the thought is mad; but if, because the Son is from the Father, all the things of the Father are in the Son as in an image and character, let us consider kindly whether a substance foreign to the substance of the Father is receptive of such things, and whether such a one is of a different nature and of a different substance, and not of the same substance as the Father. For we must beware lest, transferring the Father's own attributes to that which is of a different substance from him and characterizing the Father's divinity in a different kind and a different substance, we introduce another, foreign substance receptive of the properties of the first substance, and be put to shame by God himself saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς θεὸς ὥσπερ σὺ ἐξαίρων ἀνομίας καὶ ὑπερβαίνων ἀδικίας;","severity":"info","text":"A loose paraphrase of Isaiah 40:2 LXX, which reads 'τίς θεὸς ὥσπερ σὺ;' but the clauses on lawlessness and injustice are not directly attested in the canonical text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφέωνταί σου αἱ ἁμαρτίαι","severity":"info","text":"An allusion to Jesus' forgiveness of sins, possibly echoing Mark 2:5 or a similar Gospel passage, though the exact wording is not a direct quotation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγειραι, ἆρον τὸν κράββατόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου","severity":"info","text":"A reference to the healing of the paralytic, likely from Mark 2:11-12, though the wording is adapted; the command to take up the bed is distinctive.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ δὲ βασιλεῖ τῶν αἰώνων","severity":"info","text":"A Pauline phrase, possibly from 1 Timothy 6:15 or a similar doxology, though the exact wording is not verbatim in the received text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρατε πύλας οἱ ἄρχοντες ὑμῶν καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης","severity":"info","text":"A conflation of Psalm 24:7-10 LXX, where the gates are lifted and the king of glory enters; the wording is adapted for Athanasius' argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The key Nicene term 'homoousios' (of the same substance) is implied in the contrast with 'ἑτεροφυὴς' and 'ἀλλοτριοούσιος', which Athanasius rejects as heretical.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are often paraphrased or conflated, making precise identification uncertain; the exact source of the Pauline phrase 'τῷ δὲ βασιλεῖ τῶν αἰώνων' is unclear."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"«τὴν δόξαν μου ἑτέρῳ οὐ δώσω» καὶ εὑρεθῶμεν προσκυνοῦντες τῷ ἀλλοτρίῳ καὶ νομισθῶμεν εἶναι τοιοῦτοι, οἷοι ἦσαν οἱ τότε Ἰουδαῖοι λέγοντες· «διὰ τί σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν», ὅτε καὶ τὰ τοῦ πνεύματος μεταφέροντες ἐβλασφήμουν λέγοντες ὅτι· «ἐν Βεελζεβοὺλ ἐκβάλλει τὰ δαιμόνια». εἰ δὲ τοῦτο ἀπρεπές, δῆλον ὅτι οὐκ ἀνομοιοούσιος ἂν εἴη ὁ υἱός, ἀλλὰ ὁμοούσιος τῷ πατρί· καὶ γὰρ εἰ τὰ τοῦ πατρὸς φυσικῶς τοῦ υἱοῦ ἐστιν, αὐτός τε ὁ υἱὸς ἐκ τοῦ πατρός ἐστι καὶ διὰ τὴν τοιαύτην ἑνότητα τῆς θεότητος καὶ τῆς φύσεως αὐτὸς καὶ ὁ πατὴρ ἕν εἰσι, καὶ «ὁ ἑωρακὼς τὸν υἱὸν ἑώρακε τὸν πατέρα «, εἰκότως ἐλέχθη παρὰ τῶν πατέρων ὁμοούσιος, οὐ γὰρ ἑτεροουσίου τὰ τοιαῦτα ἔχειν ἐστί. Πάλιν τε εἰ, καθὰ προείπομεν, οὐκ ἐκ μετουσίας ἐστὶν ὁ υἱός, ἀλλὰ τὰ μὲν γενητὰ πάντα ἐκ μετουσίας ἔχει τὴν παρὰ θεοῦ χάριν, αὐτὸς δὲ τοῦ πατρὸς σοφία καὶ λόγος ἐστίν, οὗ μετέχει τὰ πάντα, δῆλον ὅτι αὐτὸς ὢν τὸ θεοποιὸν καὶ φωτιστικὸν τοῦ πατρός, ἐν ᾧ τὰ πάντα θεοποιεῖται καὶ ζωοποιεῖται, οὐκ ἀλλοτριοούσιός ἐστι τοῦ πατρός, ἀλλ' ὁμο ούσιος. τούτου γὰρ μεταλαμβάνοντες τοῦ πατρὸς μετέχομεν διὰ τὸ τοῦ πατρὸς εἶναι ἴδιον τὸν λόγον. ὅθεν εἰ ἦν ἐκ μετουσίας καὶ αὐτὸς καὶ μὴ ἐξ αὑτοῦ οὐσιώδης θεότης καὶ εἰκὼν τοῦ πατρός, οὐκ ἂν ἐθεοποίησε θεοποιούμενος καὶ αὐτός. οὐ γὰρ οἷόν τε τὸν ἐκ μετουσίας ἔχοντα μεταδιδόναι τῆς μεταλήψεως ἑτέροις, ὅτι μὴ αὐτοῦ ἐστιν ὃ ἔχει, ἀλλὰ τοῦ δεδωκότος, καὶ ὃ ἔλαβε μόγις τὴν ἀρκοῦσαν αὐτῷ χάριν ἔλαβε.","english":"I will not give my glory to another,\" and we are found worshipping the alien and are considered to be such as were the Jews of that time, saying: \"Why do you, being a man, make yourself a god?\" when also, transferring the things of the Spirit, they blasphemed, saying: \"He casts out demons by Beelzebul.\" But if this is improper, it is clear that the Son would not be of unlike substance, but of the same substance as the Father. For if the things of the Father are naturally the Son's, and the Son himself is from the Father, and because of such unity of divinity and nature, he and the Father are one, and \"he who has seen the Son has seen the Father,\" it was fittingly said by the fathers that he is of the same substance, for it is not possible for one of different substance to have such things. Again, if, as we said before, the Son is not from participation, but all created things have their grace from God by participation, while he himself is the wisdom and word of the Father, of which all things partake, it is clear that he, being the deifying and illuminating power of the Father, in whom all things are deified and given life, is not of alien substance to the Father, but of the same substance. For partaking of him, we partake of the Father, because the Word is the Father's own. Hence, if he himself were from participation and not from himself essential divinity and image of the Father, he would not deify while being deified himself. For it is not possible for one who has by participation to impart the participation to others, because what he has is not his own, but belongs to the giver, and he received barely sufficient grace for himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν δόξαν μου ἑτέρῳ οὐ δώσω","severity":"info","text":"A biblical quotation, likely from the Old Testament, though the exact source is not identified in the passage. It is used to argue against transferring divine attributes to another.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τί σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν","severity":"info","text":"A paraphrase of Jewish accusations against Jesus, echoing Gospel accounts (e.g., John 10:33). Athanasius uses it to compare opponents to Jews who rejected Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Βεελζεβοὺλ ἐκβάλλει τὰ δαιμόνια","severity":"info","text":"A reference to Beelzebul, a demonic figure, likely alluding to Gospel passages (e.g., Matthew 12:24-27). It illustrates blasphemy against the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The key theological term 'homoousios' (of the same substance), central to the Nicene Creed. Athanasius argues that the Son is consubstantial with the Father, not merely similar.","cites":[],"named_sources":[],"dropped_cites":["ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in"]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνομοιοούσιος","severity":"info","text":"A term meaning 'of unlike substance,' used by Athanasius to reject the Arian position that the Son is different in essence from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ μετουσίας","severity":"info","text":"The concept of 'participation' (metousia) in Neoplatonic and Christian theology. Athanasius distinguishes the Son, who is not a participant but the source of participation, from created beings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of 'τὴν δόξαν μου ἑτέρῳ οὐ δώσω' is not specified; it may be a loose citation or paraphrase.","The phrase 'τὰ τοῦ πνεύματος μεταφέροντες' is ambiguous: it could mean 'transferring the things of the Spirit' in a blasphemous sense, but the precise referent is unclear."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"καὶ τὴν αἰτίαν δὲ ὅμως, δι' ἥν τινες, ὡς λέγεται, παραιτοῦνται τὸ ὁμοούσιον, ἐξετάσωμεν ἀληθῶς, μὴ ἄρα μᾶλλον ἐκ ταύτης ὁμοούσιος δείκνυται ὁ υἱὸς τῷ πατρί. φασὶ τοίνυν, ὡς ὑμεῖς ἐγράψατε, μὴ χρῆναι λέγειν ὁμοούσιον τὸν υἱὸν τῷ πατρὶ, ὅτι ὁ λέγων ὁμοούσιον τρία λέγει, οὐσίαν τινὰ προυποκειμένην καὶ τοὺς ἐκ ταύτης γεννωμένους ὁμοουσίους εἶναι. καὶ ἐπιλέγουσιν· «ἐὰν οὖν ὁ υἱὸς ὁμοούσιος ᾖ τῷ πατρί, ἀνάγκη προυποκεῖσθαι αὐτῶν οὐσίαν, ἐξ ἧς καὶ ἐγεν νήθησαν, καὶ μὴ εἶναι τὸν μὲν πατέρα, τὸν δὲ υἱόν, ἀλλ' ἀμφοτέρους ἀδελφούς.» ταῦτα εἰ καὶ Ἑλλήνων εἰσὶν ἑρμηνεῖαι καὶ οὐκ ἀναγκαῖα ἡμῖν τὰ παρ' ἐκείνων, ἀλλ' ἴδωμεν τὰ εἰρημένα τὰ ὁμοούσια τὰ ἐκ τῆς προνοουμένης οὐσίας ἀδελφά, πότερον ἑαυτῶν εἰσιν ὁμοούσια ἢ τῆς οὐσίας ἐξ ἧς καὶ ἐγεννήθησαν. εἰ μὲν γὰρ ἑαυτῶν ἑτεροούσια καὶ ἀνόμοια ἔσται πρὸς τὴν γεννήσασαν αὐτὰ οὐσίαν· ἀντίκειται γὰρ τῷ ὁμοουσίῳ τὸ ἑτεροούσιον· εἰ δὲ τῆς γεννησάσης αὐτὰ οὐσίας ἐστὶν ἕκαστον ὁμοούσιον, δῆλον ὅτι τὸ ἔκ τινος γεννώ μενον ὁμοούσιόν ἐστι τῷ γεννήσαντι. καὶ οὐκέτι χρὴ ζητεῖν τρεῖς οὐσίας, ἀλλὰ μόνον ζητεῖν, εἰ τόδε ἀληθὲς ἐκ τοῦδέ ἐστι. κἂν γὰρ συμβῇ μὴ εἶναι δύο ἀδελφούς, ἀλλὰ καὶ μόνον ἕνα ἐξ ἐκείνης τῆς οὐσίας γενέσθαι, οὐ διὰ τὸ μὴ εἶναι ἕτερον ἀλλοτριοούσιος ἂν λεχθείη ὁ γεννηθείς, ἀλλὰ καὶ μόνος ὢν εἴη ἂν καὶ αὐτὸς ὁμοούσιος τῷ γεννήσαντι.","english":"Let us, however, truly examine the reason why some, as it is said, decline the term homoousios, lest it rather be from this that the Son is shown to be homoousios with the Father. They say, then, as you wrote, that one ought not to say that the Son is homoousios with the Father, because he who says homoousios posits three things: some pre-existing substance and those born from it being homoousios. And they add: \"If, then, the Son is homoousios with the Father, it is necessary that a substance pre-exist them, from which they were both generated, and that one is not the Father and the other the Son, but both are brothers.\" These things, even if they are interpretations of Greeks and not necessary for us from them, let us see the said homoousia, the siblings from the pre-supposed substance, whether they are homoousia with themselves or with the substance from which they were generated. For if they are with themselves, they will be heteroousia and dissimilar to the substance that generated them; for heteroousion is opposed to homoousion. But if each is homoousion with the substance that generated it, it is clear that that which is generated from something is homoousion with the one who generated it. And it is no longer necessary to seek three substances, but only to seek whether this thing is truly from that. For even if it happens that there are not two brothers, but only one is generated from that substance, the generated one would not be called allotrioousios because there is no other, but even being alone, he would himself be homoousios with the one who generated him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term homoousion (consubstantial) is the central theological term under debate; Athanasius defends it against the charge that it implies a pre-existing substance from which both Father and Son are generated as siblings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλήνων ἑρμηνεῖαι","severity":"info","text":"Athanasius dismisses the objection as 'interpretations of Greeks' (i.e., pagan philosophical reasoning), reflecting the common patristic strategy of distinguishing Christian theology from Hellenic philosophical categories.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical structure: Athanasius first states the opponents' objection (that homoousion implies three substances and sibling relation), then refutes it by analyzing the logic of generation from a single substance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑτεροούσιον","severity":"info","text":"Heteroousion (of different substance) is the opposite of homoousion; Athanasius uses it to sharpen the logical dichotomy: if the generated are not homoousios with the generating substance, they must be heteroousios.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλλοτριοούσιος","severity":"info","text":"Allotrioousios (of alien substance) is a rare term, used here to argue that even a single generated entity is homoousios with its generator, not alien in substance, regardless of the presence of siblings.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or scribal error: 'ἐγεν νήθησαν' appears as two words; the intended reading is 'ἐγεννήθησαν' (were generated). The translation follows the corrected form.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ὁμοούσια' (the homoousia) is ambiguous: it could refer to the entities that are homoousios (the siblings) or to the abstract concept of consubstantiality; the context favors the former."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"ἐπεὶ τί ἂν εἴποιμεν περὶ τῆς θυγατρὸς τοῦ Ἰεφθάε ὅτι «μονογενὴς ἦν καὶ οὐκ ἦν», φησίν, «ἄλλο τέκνον αὐτῷ», καὶ περὶ τοῦ υἱοῦ δὲ τῆς χήρας, ὃν ἤγειρεν ἐκ νεκρῶν ὁ κύριος, ὅτι καὶ αὐτὸς οὐκ εἶχεν ἀδελφόν, ἀλλὰ μονογενὴς ἦν, ἆρα οὐκ ἦν ὁμοούσιος ἕκαστος αὐτῶν τῷ γεννήσαντι; καὶ μὴν ἦσαν· τέκνα γὰρ ἦσαν· καὶ τοῦτο τέκνων ἴδιόν ἐστι πρὸς γονέας. οὕτω καὶ τὸν\n\nτοῦ θεοῦ υἱὸν ἐκ τῆς οὐσίας εἰπόντες οἱ πατέρες εἰκότως καὶ ὁμοούσιον εἰρή κασι· ταύτην γὰρ ἔχει καὶ τὸ ἀπαύγασμα δύναμιν πρὸς τὸ φῶς. ἕπεται δὲ τούτοις μηδὲ τὴν κτίσιν ἐκ τοῦ μὴ ὄντος γεγονέναι. οἱ γὰρ κατὰ πάθος γεννῶντες ἄνθρωποι αὐτοὶ καὶ τὴν ὑποκειμένην ὕλην ἐργάζονται, καὶ ἄλλως οὐκ ἂν δύναιντοποιεῖν· εἰ δὲ τὸ κτίζειν οὐκ ἀνθρωπίνως νοοῦμεν ἐπὶ θεοῦ, πολλῷ μᾶλλον οὐδὲ τὸ γεννᾶν ἀνθρωπίνως πρέπει νοεῖν ἐπὶ θεοῦ οὐδὲ τὸ ὁμοούσιον σωματικῶς ἐκλαμβάνειν, ἀλλ' ἀναχωρεῖν δεῖ ἀπὸ τῶν γενητῶν, καὶ ἀποτιθέντας κάτω που τὰς ἀνθρωπίνας εἰκόνας καὶ πάσας ἁπλῶς τὰς αἰσθήσεις ἀνιέναι ἐπὶ τὸν πατέρα, μὴ λάθωμεν ἀφαιροῦντες τὸν υἱὸν ἀπὸ τοῦ πατρὸς καὶ προστιθέντες τοῖς ἑαυτοῦ κτίσμασι. Καὶ ἄλλως δέ, εἰ μὲν πατέρα καὶ υἱὸν ὁμολογοῦντες δύο τινὰς ἀρχὰς ἢ δύο θεοὺς καθάπερ Μαρκίων καὶ Οὐαλεντῖνος λέγομεν ἢ ἕτερόν τινα τρόπον θεότητος ἔχειν τὸν υἱὸν καὶ μὴ εἰκόνα καὶ χαρακτῆρα τοῦ πατρὸς εἶναι τὸν υἱὸν διὰ τὸ ἐξ αὐτοῦ πεφυκέναι, ἔστω ἀνόμοιος· ξέναι γάρ εἰσι παντάπασιν ἀλλήλων αἱ τοιαῦται οὐσίαι·","english":"For what could we say about the daughter of Jephthah, that \"she was only-begotten and there was not,\" it is said, \"another child to him,\" and about the son of the widow, whom the Lord raised from the dead, that he too had no brother, but was only-begotten? Was not each of them homoousios with the one who begot him? Indeed they were, for they were children, and this is proper to children in relation to parents. Thus also the fathers, having said that the Son of God is from the ousia, fittingly also said that he is homoousios; for the radiance also has this relation to the light. It follows from these things that creation did not come to be from non-being. For men who beget by passion themselves also work the underlying matter, and otherwise they could not produce; but if we do not conceive of creating in a human way in the case of God, much less is it fitting to conceive of begetting in a human way in the case of God, nor to understand homoousios in a corporeal manner, but we must withdraw from generated things, and, setting aside human images and all sensations altogether, ascend to the Father, lest we unwittingly remove the Son from the Father and add him to his own creatures. And otherwise, if, while confessing Father and Son, we speak of two principles or two gods like Marcion and Valentinus, or that the Son has some other mode of divinity and is not the image and character of the Father because he is naturally from him, then let him be anomoios; for such ousiai are entirely foreign to one another.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θυγατρὸς τοῦ Ἰεφθάε","severity":"info","text":"Jephthah's daughter is a reference to Judges 11:34–40, where she is his only child, sacrificed after a vow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱοῦ δὲ τῆς χήρας, ὃν ἤγειρεν ἐκ νεκρῶν ὁ κύριος","severity":"info","text":"The widow's son raised from the dead alludes to the Gospel narrative of Jesus raising a widow's son (cf. Luke 7:11–15, though not explicitly named as only-begotten in the canonical text).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονογενής","severity":"info","text":"Here μονογενής means 'only-begotten' in the sense of 'only child,' used to argue that being only-begotten does not preclude being homoousios with the parent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term homoousios is defended by analogy with human parent-child relations, but Athanasius insists it must not be understood corporeally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίων καὶ Οὐαλεντῖνος","severity":"info","text":"Marcion and Valentinus are second-century heretics who posited two gods or principles, a contrast Athanasius uses to reject any dualistic interpretation of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω καὶ τὸν τοῦ θεοῦ υἱὸν","severity":"info","text":"This passage moves from human analogies (Jephthah's daughter, the widow's son) to the divine Son, then to a warning against corporeal understanding, and finally to a rejection of dualism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the widow's son raised from the dead is not specified in the Greek; the allusion may be to a non-canonical tradition or a conflation of Gospel accounts."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"εἰ δὲ μίαν οἴδαμεν καὶ μόνην θεότητα τὴν τοῦ πατρὸς τούτου τε λόγον καὶ σοφίαν εἶναι τὸν υἱὸν καὶ οὕτω πιστεύοντες οὐ λέγομεν δύο θεοὺς τήν τε ἑνότητα τοῦ υἱοῦ πρὸς τὸν πατέρα οὐχ ὁμοιώσει διδασκαλίας, ἀλλὰ κατὰ τὴν οὐσίαν καὶ ἀληθείᾳ φρονοῦμεν, ὥστε διὰ τοῦτο μὴ λέγειν δύο θεούς, ἀλλ' ἕνα θεὸν ἑνὸς ὄντος εἴδους θεότητος ὡς ἔστι τὸ φῶς καὶ τὸ ἀπαύγασμα. τοῦτο γὰρ ὤφθη τῷ πατριάρχῃ Ἰακώβ, καί φησιν ἡ γραφή· «ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ θεοῦ». καὶ τοῦτο θεωροῦντες οἱ ἅγιοι προφῆται καὶ νοοῦντες, τίνος ἐστὶν υἱὸς καὶ εἰκών, ἔλεγον· «ἐγένετο λόγος κυρίου πρὸς μέ» γινώσκοντες τὸν ἐν αὐτῷ θεωρούμενον καὶ ἀποκαλυπτόμενον πατέρα ἐθάρρουν εἰπεῖν· «ὤφθη μοι ὁ θεὸς τῶν πα τέρων ἡμῶν, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ». τούτου δὲ οὕτως ὄντος, διὰ τίτὸν ἕνα ὄντα πρὸς τὸν πατέρα καὶ φαινόμενον ὡς ἔστι πατέρα, κατὰ τὴν ὁμοιότητα καὶ μίαν θεότητα εὐλαβούμεθα εἰπεῖν ὁμοούσιον; εἰ μὲν γάρ, ὥσπερ εἴρηται πολλάκις, οὐκ ἔχει τὴν ἰδιότητα τῆς πατρικῆς οὐσίας οὐδὲ τὴν ἐμφέρειαν ὡς υἱός, καλῶς εὐλαβούμεθα, εἰ δὲ τοῦτό ἐστι τὸ φωτιστικὸν καὶ δημιουργικὸν τὸ ἰδιαίτατον τοῦ πατρός, οὗ ἄνευ οὔτε δημιουργεῖ οὔτε γινώσκεται ( «πάντα γὰρ δι' αὐτοῦ καὶ ἐν αὐτῷ συνέστηκε»), διὰ τί τὸ πρᾶγμα νοοῦντες παραιτούμεθα τὴν τοῦτο σημαίνουσαν λέξιν εἰπεῖν; τί γάρ ἐστι τὸ οὕτως ὁμοφυὲς τῷ πατρὶ ἢ ὁμοούσιον αὐτοῦ; οὐ γὰρ ἀλλότριον ὡς ὑπουργοῦ δεόμενος προσελάβετο ὁ θεὸς τὸν υἱὸν οὐδὲ τὰ ποιήματα ἰσάξια τοῦ κτίσαντος, ὥστε τιμᾶσθαι ταῦτα ὡς ἐκεῖνον ἢ νομίζειν ὅτι ταῦτα καὶ ὁ πατὴρ ἕν εἰσιν.","english":"But if we know and confess only one divinity, that the Son is the Word and Wisdom of this Father, and believing thus we do not say there are two gods, and we understand the unity of the Son with the Father not by similarity of teaching but according to essence and truth, so that for this reason we do not say there are two gods, but one God, there being one form of divinity, as is the case with light and its radiance. For this was seen by the patriarch Jacob, and the Scripture says: \"The sun rose for him when the form of God passed by.\" And the holy prophets, beholding and understanding this, and knowing whose Son and image he is, said: \"The word of the Lord came to me,\" and knowing the Father who is seen and revealed in him, they were confident to say: \"The God of our fathers, the God of Abraham, Isaac, and Jacob, appeared to me.\" This being so, why, when he is one with the Father and appears as the Father is, according to similarity and one divinity, do we hesitate to say homoousios? For if, as has often been said, he does not have the property of the paternal essence nor the likeness as a Son, we rightly hesitate; but if this is the illuminating and creative power, which is most particular to the Father, without which he neither creates nor is known (for \"all things have been constituted through him and in him\"), why, understanding the reality, do we refuse to utter the word that signifies this? For what is so consubstantial with the Father as that which is homoousios with him? For God did not take the Son as something alien, needing him as a servant, nor are the creations equal to the creator, so that these are honored as he is, or that one might think that these and the Father are one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousios' (consubstantial) is the central theological term under defense; Athanasius argues it signifies the Son's possession of the Father's essence, not mere similarity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ θεοῦ","severity":"info","text":"This citation of Jacob's vision (cf. Gen 32:31 LXX) is used to illustrate the Son as the visible form of the Father, supporting the argument for homoousios.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγένετο λόγος κυρίου πρὸς μέ","severity":"info","text":"A prophetic formula (cf. Jer 1:4 LXX) cited to show that prophets recognized the Son as the Word and the Father revealed in him.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὤφθη μοι ὁ θεὸς τῶν πατέρων ἡμῶν, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ","severity":"info","text":"A paraphrase of the patriarchal theophany (cf. Exod 3:6 LXX) used to argue that the Son's appearance manifests the Father, justifying the term homoousios.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Athanasius counters Arian objections that homoousios implies two gods or material generation; he insists on unity of essence using the analogy of light and radiance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax: after a series of analogies (Jephthah's daughter, the widow's son), Athanasius directly defends the term homoousios as necessary to express the Son's consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνέτειλε δὲ αὐτῷ ὁ ἥλιος' is a loose citation; the exact scriptural source is uncertain (possibly Gen 32:31 LXX or a lost variant).","The identity of the 'widow's son' in the previous passage is unclear; it may refer to a biblical figure (e.g., the son of the widow of Zarephath) or a non-canonical tradition."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"ἢ τολμησάτω τις διελεῖν καὶ εἰπεῖν δύο φῶτα εἶναι τὸν ἥλιον καὶ τὸ ἀπαύγασμα ἢ ἑτέραν τινὰ εἶναι οὐσίαν ἢ ὅτι ἐπισυμβέβηκε τὸ ἀπαύγασμα καὶ μὴ ἁπλοῦν εἶναι καὶ καθαρὸν γέννημα ἐκ τοῦ ἡλίου τοῦτο, ὥστε δύο μὲν εἶναι ἥλιον καὶ ἀπαύγασμα, ἓν δὲ τὸ φῶς διὰ τὸ ἐκ τοῦ ἡλίου εἶναι τοῦτο γέννημα. τοιαύτης δὲ οὔσης καὶ μᾶλλον ἀδιαιρέτου τῆς φύσεως τοῦ υἱοῦ πρὸς τὸν πατέρα καὶ οὐκ ἐπισυμβάσης τῆς θεότητος τῷ υἱῷ, ἀλλὰ τῆς πατρικῆς θεότητος οὔσης ἐν τῷ υἱῷ, ὥστε τὸν ἑωρακότα τὸν υἱὸν ὁρᾶν ἐν αὐτῷ τὸν πατέρα, διὰ τί ὁ τοιοῦτος μὴ ἂν λέγοιτο ὁμοούσιος;\n\nἜστι μὲν οὖν ἱκανὰ καὶ ταῦτα πεῖσαι ὑμᾶς μὴ κατηγορεῖν τῶν εἰρηκότων ὁμοούσιον εἶναι τὸν υἱὸν τῷ πατρί, καὶ αὐτὴν δὲ ὅμως τὴν τοῦ ὁμοουσίου λέξιν καθ' ἑαυτὴν ἐξετάσω μεν ἵνα γνῶμεν, εἰ χρὴ λέγειν ὅλως ὁμοούσιον καὶ εἰ κυρία λέξις ἐστὶ καὶ ἁρμοζόντως ἐστὶν αὕτη ἐπὶ υἱοῦ λεγομένη. οἴδατε γὰρ καὶ ὑμεῖς καὶ οὐδ' ἄν τις ἀμφιβάλλοι ὅτι τὸ ὅμοιον οὐκ ἐπὶ τῶν οὐσιῶν, ἀλλ' ἐπὶ σχημάτων καὶ ποιοτήτων λέγεται ὅμοιον· ἐπὶ γὰρ τῶν οὐσιῶν οὐχ ὁμοιότης, ἀλλὰ ταυτότης ἂν λεχθείη. ἄνθρωπος γοῦν ἀνθρώπῳ ὅμοιος λέγεται οὐ κατὰ τὴν οὐσίαν, ἀλλὰ κατὰ τὸ σχῆμα καὶ τὸν χαρακτῆρα· τῇ γὰρ οὐσίᾳ ὁμοφυεῖς εἰσι. καὶ","english":"or let someone dare to divide and say that the sun and its radiance are two lights, or that the radiance is some other substance, or that the radiance is an accident and not a simple and pure offspring from the sun, so that there are two, sun and radiance, but one light because this is an offspring from the sun. Such being the case, and the nature of the Son being even more indivisible from the Father, and the divinity not being accidental to the Son, but the Father's divinity being in the Son, so that he who has seen the Son sees the Father in him, why would such a one not be called homoousios?\n\nNow these things are sufficient to persuade you not to accuse those who have said that the Son is homoousios with the Father, but nevertheless let us examine the very term homoousios itself, in order to know whether we ought to say homoousios at all, and whether this term is proper and fitting when said of the Son. For you know, and no one would doubt, that \"similar\" is not said of substances, but of shapes and qualities; for of substances, not similarity but identity would be spoken. For instance, one man is said to be similar to another not according to substance, but according to shape and character; for in substance they are of the same nature. And","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαύγασμα","severity":"info","text":"The analogy of the sun and its radiance (ἀπαύγασμα) is a standard Nicene image for the Son's eternal generation from the Father, emphasizing unity of substance without division.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term homoousios (ὁμοούσιος) is the central theological term of the Nicene Creed, meaning 'of the same substance'. Athanasius defends its use against accusations of impropriety.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from a physical analogy (sun and radiance) to a direct defense of the term homoousios, marking a shift from illustrative argument to lexical analysis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Athanasius distinguishes 'similar' (ὅμοιον) from 'identical' (ταυτότης) in substance, countering Homoian theology that preferred 'similar' to avoid Nicene language.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'ἐπισυμβέβηκε' as 'accident', which is a technical Aristotelian term; the Greek implies a secondary, non-essential addition, not necessarily the full philosophical category.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft follows the same break. The intended conclusion of the argument about 'same nature' (ὁμοφυεῖς) is not provided."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"πάλιν ἄνθρωπος κυνὶ οὐκ ἀνόμοιος λέγεται, ἀλλ' ἑτεροφυής· οὐκοῦν τὸ μὲν ὁμοφυὲς καὶ ὁμοούσιον, τὸ δὲ ἑτεροφυὲς καὶ ἑτεροούσιον. διὸ καὶ ὁ λέγων ὅμοιον κατ' οὐσίαν ἐκ μετουσίας τοῦτο λέγει ὅμοιον. τὸ γὰρ ὅμοιον ποιότης ἐστίν, ἥτις τῇ οὐσίᾳ προσγένοιτ' ἄν. τοῦτο δὲ τῶν ποιημάτων ἴδιον ἂν εἴη· ταῦτα γὰρ ἐκ μετοχῆς ὁμοιοῦται τῷ θεῷ. «ὅταν γάρ», φησί, «φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα» ὅμοιοι δηλονότι οὐ τῇ οὐσίᾳ, ἀλλὰ τῇ υἱότητι, ἧς μεταλαμβάνομεν παρ' αὐτοῦ. εἰ μὲν οὖν καὶ τὸν υἱὸν ἐκ μετουσίας λέγετε, λεγέσθω μὲν παρ' ὑμῶν ὁμοιοούσιος. οὐκ ἔστι μέντοι λεγόμενος οὕτως ἀληθείᾳ οὐδὲ ὅλως φῶς οὐδὲ φύσει θεός. τὰ γὰρ ἐκ μετουσίας οὐκ ἀληθείᾳ, ἀλλ' ὁμοιώσει τῆς ἀληθείας λέγεται ὅμοια, ὥστε καὶ μεταπίπτειν καὶ ἀφαιρεῖσθαι δύνασθαι ἀπὸ τῶν μετ εχόντων τὴν μετάληψιν. τοῦτο δὲ πάλιν ἴδιον τῶν κτισμάτων καὶ ποιημάτων ἐστίν. οὐκ οῦν εἰ τοῦτο ἄτοπον, οὐκ ἂν εἴη ἐκ μετουσίας, ἀλλὰ φύσει καὶ ἀληθείᾳ υἱός, φῶς, σοφία, θεός. φύσει δὲ ὢν καὶ οὐ μετοχῇ οὐκ ἂν κυρίως λεχθείη ὁμοιοούσιος, ἀλλ' ὁμοούσιος. ὃ δὲ μηδὲ ἐπ' ἄλλων ἄν τις εἴποι· ἐδείχθη γὰρ τὸ ὅμοιον μὴ ἐπὶ τῶν οὐσιῶν λεγόμενον· πῶς οὐκ ἀνόητον μὲν ἢ τάχα καὶ χαλεπὸν τοῦτο προφέρειν ἐπὶ υἱοῦ καὶ μὴ μᾶλλον τὸ ὁμοούσιον;","english":"Again, a man is said to be not unlike a dog, but of a different nature; therefore, that which is of the same nature is consubstantial, and that which is of a different nature is of a different substance. Hence, he who says \"similar in substance\" says this \"similar\" by participation. For similarity is a quality, which would be added to the substance. This would be proper to creatures; for these are made similar to God by participation. \"For when,\" he says, \"he is manifested, we shall be like him\"—similar, clearly, not in substance, but in the sonship of which we partake from him. If, then, you also say that the Son is by participation, let him be called by you \"homoiousios.\" However, he is not so called in truth, nor is he at all light nor by nature God. For things that are by participation are said to be similar not in truth, but by a likeness of truth, so that they can also change and have the participation taken away from those who partake. This, again, is proper to creatures and products. Therefore, if this is absurd, he would not be by participation, but by nature and in truth Son, light, wisdom, God. And being by nature and not by participation, he could not properly be called \"homoiousios,\" but \"homoousios.\" And one would not say this even of other things; for it has been shown that \"similar\" is not said of substances. How, then, is it not foolish—or perhaps even dangerous—to utter this of the Son, rather than \"homoousios\"?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοιοούσιος","severity":"info","text":"The term 'homoiousios' (similar in substance) is contrasted with 'homoousios' (same substance). Athanasius argues that similarity implies participation, which is proper to creatures, not the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν γὰρ φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα","severity":"info","text":"This is a paraphrase of 1 John 3:2, which speaks of believers becoming like Christ at his manifestation. Athanasius uses it to argue that similarity is by participation, not by substance.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροφυής","severity":"info","text":"The analogy of man and dog being 'different in nature' (ἑτεροφυής) illustrates the distinction between 'homoousios' and 'homoiousios'. This reflects the broader fourth-century debates over Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a logical progression: definition of terms (ὁμοφυὲς/ἑτεροφυές), critique of similarity as participation, scriptural support, and conclusion that 'homoousios' is the only proper term for the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This argument became a key text in the post-Nicene controversy, cited by later pro-Nicene writers to distinguish orthodox 'homoousios' from the 'homoiousian' position of the 'Semi-Arians'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετουσίας","severity":"caution","text":"The term 'μετουσίας' (participation) is used in a technical sense here, but its precise meaning in Athanasius's ontology is debated. It may imply a Platonic notion of methexis, which Athanasius rejects for the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants in some manuscripts, but the sense is clear. The phrase 'ὅταν γὰρ φανερωθῇ' is a loose citation; the exact source is uncertain."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"Διὰ τοῦτο γὰρ καὶ ἡ ἐν Νικαίᾳ σύνοδος καλῶς ἔγραψεν, ὅπερ ἔπρεπεν εἰπεῖν, γεννη τὸν ἐκ τῆς οὐσίας τοῦ πατρὸς τὸν υἱὸν ὁμοούσιον. ταῦτα καὶ ἡμεῖς μαθόντες μὴ σκιαμαχῶ μεν καὶ μάλιστα γινώσκοντες ὅτι καὶ οἱ ταῦτα γράψαντες οὐχ ὡς παρεξηγούμενοι τὴν ἀλήθειαν, ἀλλ' ἐκδικοῦντες μὲν τὴν ἀλήθειαν καὶ τὴν εἰς Χριστὸν εὐσέβειαν, καθαιροῦντες δὲ τὰς κατ' αὐτοῦ τῶν Ἀρειομανιτῶν βλασφημίας οὕτως ὡμολόγησαν τὴν πίστιν. σκεπτέον γὰρ καὶ κατανοητέον ἀκριβῶς ὅτι λέγοντες μὲν ἀνομοιοούσιον καὶ ἑτεροούσιον οὐ σημαίνομεν τὸν ἀληθινὸν υἱόν, ἀλλ' ἕν τι τῶν ποιημάτων καὶ τὸν εἰσποιητὸν καὶ θέσει υἱόν, ὅπερ τοῖς αἱρετικοῖς δοκεῖ· λέγοντες δὲ μὴ ἐριστικῶς τὸ ὁμοούσιον υἱὸν σημαίνομεν γνήσιον ἐκ τοῦ πατρὸς πεφυκότα, κἂν ἐν τούτῳ διαρρηγνύωνται πολλάκις οἱ χριστομάχοι. ταῦτα μὲν ἅπερ ἔγνων ἐγὼ καὶ διαλεγομένων ἤκουσα φρονίμων δι' ὀλίγων γέγραφα, ὑμεῖς δὲ μένοντες ἐπὶ «τὸν θεμέλιον τῶν ἀποστόλων» καὶ τὰς παραδόσεις τῶν πατέρων κατέχοντες εὔχεσθε, ἵνα ἤδη ποτὲ παύσηται πᾶσα λοιπὸν ἔρις καὶ ζῆλος, τῶν τε αἱρετικῶν αἱ μωραὶ ζητήσεις καταγνωσθῶσι καὶ πᾶσα λογομαχία, καὶ ἡ μὲν δυσώνυμος καὶ ἀνθρω ποκτόνος τῶν Ἀρειανῶν αἵρεσις ἐξαφανισθείη, ἀναλάμψειε δὲ πάντων ἐν ταῖς καρδίαις ἡ ἀλήθεια, ὥστε πάντας πανταχοῦ «τὸ αὐτὸ λέγειν» καὶ τὸ αὐτὸ φρονεῖν, μηδεμιᾶς δὲ ἔτι περιλειπομένης ἀρειανῆς δυσφημίας λέγηται καὶ ὁμολογῆται κατὰ πᾶσαν ἐκκλησίαν «εἷς κύριος, μία πίστις, ἓν βάπτισμα», ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ τῷ πατρὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.","english":"For this reason the Council of Nicaea also wrote well, saying what was proper: that the Son, being born from the substance of the Father, is consubstantial. Having learned these things, let us not fight shadows, especially knowing that those who wrote these things did not misinterpret the truth, but, while defending the truth and piety toward Christ, and refuting the blasphemies of the Ariomanites against him, confessed the faith in this way. For one must consider and accurately understand that when we say \"of unlike substance\" and \"of different substance,\" we do not signify the true Son, but one of the creatures and the adopted and putative son, which seems right to the heretics; but when we say \"consubstantial,\" not contentiously, we signify a genuine Son born from the Father, even if the Christ-fighters often burst with rage over this. These things I have written briefly, as I have learned them and heard them from the discussions of wise men; but you, remaining on \"the foundation of the apostles\" and holding fast to the traditions of the fathers, pray that all strife and rivalry may at last cease, that the foolish inquiries of the heretics and all logomachy may be condemned, and that the ill-named and man-slaying heresy of the Arians may be obliterated, and that the truth may shine forth in the hearts of all, so that everywhere all may \"say the same thing\" and think the same thing, and that no Arian blasphemy any longer remaining, it may be said and confessed in every church: \"one Lord, one faith, one baptism,\" in Christ Jesus our Lord, through whom glory and power are to the Father for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'consubstantial' (ὁμοούσιον) is the Nicene key for the Son's co-equal divinity, here contrasted with 'unlike substance' (ἀνομοιοούσιον) and 'different substance' (ἑτεροούσιον).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν θεμέλιον τῶν ἀποστόλων","severity":"info","text":"The phrase 'the foundation of the apostles' echoes New Testament language (e.g., Rom 15:20, Eph 2:20) but is not a direct quotation; Athanasius uses it to anchor orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ αὐτὸ λέγειν","severity":"info","text":"The call for all to 'say the same thing' recalls 1 Cor 1:10 (τὸ αὐτὸ λέγειν) and reflects the ideal of ecclesial unity against Arian division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς κύριος, μία πίστις, ἓν βάπτισμα","severity":"info","text":"The triad 'one Lord, one faith, one baptism' adapts Eph 4:5 (εἷς κύριος, μία πίστις, ἓν βάπτισμα) as a confessional slogan for Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειομανιτῶν","severity":"info","text":"The polemical label 'Ariomanites' (Arius-mad) was used by Athanasius to denounce Arian opponents as irrational and heretical, reinforcing the Nicene position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνθρωποκτόνος","severity":"info","text":"Calling Arianism 'man-slaying' (ἀνθρωποκτόνος) reflects Athanasius's charge that Arian doctrine leads to spiritual death, a theme echoed in later anti-heretical rhetoric.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"Μετὰ τὸ γράψαι με τὰ περὶ τῶν συνόδων ἔγνων γράψαντα τὸν ἀσεβέστατον Κωνστάντιον πρὸς τοὺς ἐν Ἀριμήνῳ μείναντας ἐπισκόπους. καὶ σπουδὴν ἔσχον λαβεῖν τὰ ἀντίγραφα παρὰ γνησίων ἀδελφῶν καὶ ἀποστεῖλαι ὑμῖν καὶ τὰ παρὰ τῶν ἐπισκόπων ἀντιγραφέντα, ἵνα γνῶτε τοῦ μὲν βασιλέως τὴν ἀσεβῆ πανουργίαν τῶν δὲ ἐπισκόπων τὸ ἑδραῖον καὶ ἀκλινὲς τῆς πρὸς τὴν ἀλήθειαν γνώμης. 55.τ Ἑρμηνεία τῆς ἐπιστολῆσ Κωνστάντιος Νικητὴς καὶ Θριαμβευτὴς Αὔγουστος πᾶσιν ἐπισκόποις τοῖς ἐν Ἀριμήνῳ συνελθοῦσιν. Ἀεὶ μὲν προηγουμένην ἡμᾶς ἔχειν φροντίδα περὶ τοῦ θείου καὶ προσκυνητοῦ νόμου οὐδὲ ἡ ὑμετέρα χρηστότης ἀγνοεῖ, ἀλλὰ νῦν τοὺς παρὰ τῆς συνέσεως ὑμῶν ἀποσταλέντας εἴκοσιν ἐπισκόπους ἀναδεξαμένους τὴν παρ' ὑμῶν πρεσβείαν τέως οὐκ ἠδυνήθημεν αὐτοὺς ἰδεῖν. ἀναγκαία γάρ τις ἡμᾶς ἤπειγεν ἡ πρὸς τοὺς βαρβάρους ὁδός, καί, ὡς οἴδατε, πρέπει τὴν ψυχὴν καθαρὰν οὖσαν ἀπὸ πάσης φροντίδος τὰ περὶ τοῦ θείου νόμου διαγυμνάζειν. τοιγαροῦν τοὺς ἐπισκόπους διεκελεύσαμεν ἐν τῇ","english":"After I had written the things concerning the synods, I learned that the most impious Constantius had written to the bishops who remained at Ariminum. And I took pains to obtain copies from genuine brothers and to send to you both these and the replies written by the bishops, so that you might know the impious craftiness of the emperor and the steadfast and unwavering opinion of the bishops toward the truth. 55. Interpretation of the letter. Constantius, Victor and Triumphator, Augustus, to all the bishops assembled at Ariminum. That we always have a primary concern for the divine and venerable law, your goodness is not unaware, but now the twenty bishops sent by your wisdom, having undertaken the embassy from you, we have not yet been able to see them. For an urgent necessity pressed us, the journey against the barbarians, and, as you know, it is fitting that the soul, being free from all care, should exercise itself concerning the divine law. Therefore we have ordered the bishops in the","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Κωνστάντιον","severity":"info","text":"Constantius II, the Arian-leaning emperor, wrote to the bishops at Ariminum (Rimini) in 359, attempting to pressure them into accepting a homoian creed. Athanasius frames this as impious craftiness.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀσεβέστατον","severity":"info","text":"The superlative 'most impious' (ἀσεβέστατον) is a polemical epithet Athanasius applies to Constantius, contrasting the emperor's alleged impiety with the bishops' steadfast truth.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"55.τ Ἑρμηνεία τῆς ἐπιστολῆσ","severity":"info","text":"The Greek text inserts a heading 'Interpretation of the letter' (Ἑρμηνεία τῆς ἐπιστολῆς) at §55, marking a shift from Athanasius' narrative to the verbatim text of Constantius' letter.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸς τοὺς βαρβάρους ὁδός","severity":"info","text":"Constantius' excuse of a 'journey against the barbarians' likely refers to his campaign against the Sasanian Persians in 359, a real military engagement that delayed his meeting with the bishops.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴκοσιν ἐπισκόπους","severity":"caution","text":"The number 'twenty bishops' sent by the council may be a textual variant; other sources (e.g., Socrates, HE 2.37) report ten delegates. The discrepancy suggests possible scribal error or rhetorical rounding.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἀντίγραφα' could refer to copies of Constantius' letter or to the bishops' replies; the context suggests both, but the Greek is ambiguous.","The heading '55.τ' may be a chapter or section number from the manuscript tradition, but its exact origin is unclear."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"Ἀδριανουπόλει ἐκδέξασθαι τὴν ἡμετέραν ἐπάνοδον, ἵνα, ἐπειδὰν πάντα καλῶς διατεθῇ τὰ δημόσια, τότε λοιπὸν ἅπερ ἂν ὑπο βάλωσιν ἀκοῦσαι καὶ δοκιμάσαι δυνηθῶμεν. τῇ μέντοι στερρότητι ὑμῶν μὴ βαρὺ φαινέσθω, ὥστε ἐκδέξασθαι τὴν αὐτῶν ἐπάνοδον, ἵνα, ἐπειδὰν ἐπανέλθωσι κομίζοντες ὑμῖν τὰς ἡμε τέρας ἀποκρίσεις, δυνηθῆτε εἰς πέρας ἀγαγεῖν τὰ πρὸς τὴν λυσιτέλειαν ἀνήκοντα τῇ καθολικῇ ἐκκλησίᾳ. Ταῦτα ἐδέξαντο οἱ ἐπίσκοποι ἐπαγομένων τριῶν. Ἀντίγραφον τῶν ἐπισκόπων Τὰ γράμματα τῆς σῆς φιλανθρωπίας ἐδεξάμεθα, κύριε θεοφιλέστατε βασιλεῦ, τὰ περιέχοντα διὰ τὴν τῶν δημοσίων ἀνάγκην τέως μὴ δεδυνῆσθαί σε τοὺς ἡμετέρους πρέσβεις θεωρῆσαι, ἡμᾶς τε κελεύεις ἐκδέξασθαι τὴν αὐτῶν ἐπάνοδον, ἕως ἂν τὰ παρ' ἡμῶν ὁρισθέντα ἀκολούθως τοῖς προγόνοις ἡμῶν ἐπιγνῷ παρ' αὐτῶν ἡ σὴ εὐσέβεια. ἀλλὰ καὶ νῦν διὰ τούτων τῶν γραμμάτων ὁμολογοῦμεν καὶ διαβεβαιούμεθα μηδαμῶς ἡμᾶς ἀναχωρεῖν τῆς ἡμετέρας προθέσεως· τοῦτο γὰρ καὶ τοῖς πρέσβεσιν ἡμῶν ἐνετειλάμεθα. ἀξιοῦμεν τοίνυν ὅπως γαληναίᾳ τῇ προσόψει τά τε νῦν γράμματα τῆς ἡμετέρας μετριότητος κελεύσῃς ἀναγνωσθῆναι, ἀλλὰ γὰρ κἀκεῖνα, ἃ διὰ τῶν πρέσβεων ἡμῶν ἐνετειλάμεθα, ἡδέως ὑποδέξῃ. ἐκεῖνο μέντοι συνορᾷ μεθ' ἡμῶν καὶ ἡ σὴ ἡμερότης, ὅση νῦν ἐστι λύπη καὶ κατήφεια, ὅτι ἐν τοῖς σοῖς μακαριωτάτοις καιροῖς τοσαῦται ἐκκλησίαι χωρὶς ἐπισκόπων εἰσί·","english":"at Hadrianopolis to await our return, so that, when all public affairs have been properly settled, we may then be able to hear and examine whatever they may propose. Let it not seem burdensome to your steadfastness to await their return, so that, when they come back bringing you our answers, you may be able to bring to completion those things which pertain to the benefit of the catholic church. The bishops received these letters, three being brought. Copy of the bishops' letter: We have received the letters of your humanity, most God-beloved lord emperor, which contain that on account of the necessity of public affairs you have not yet been able to see our envoys, and you command us to await their return, until your piety may learn from them what has been determined by us in accordance with our predecessors. But even now through these letters we confess and affirm that we in no way withdraw from our purpose; for this we also instructed our envoys. We therefore request that with serene countenance you order both the present letters of our mediocrity to be read, and also those things which we instructed through our envoys, to be graciously received. Your gentleness perceives with us this, how great is now the grief and dejection, that in your most blessed times so many churches are without bishops.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀδριανουπόλει","severity":"info","text":"Hadrianopolis (modern Edirne) was a city in Thrace where the imperial court was temporarily based during the synod of Ariminum. The bishops are instructed to await the emperor's return there.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῇ καθολικῇ ἐκκλησίᾳ","severity":"info","text":"The phrase 'catholic church' here refers to the universal orthodox Church, as distinct from heretical or schismatic groups. Athanasius uses it to assert the legitimacy of the bishops' position.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ἐδέξαντο οἱ ἐπίσκοποι ἐπαγομένων τριῶν","severity":"info","text":"This sentence marks the transition from the imperial letter to the bishops' reply. The phrase 'three being brought' likely refers to three copies of the imperial letter delivered to the bishops.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"μηδαμῶς ἡμᾶς ἀναχωρεῖν τῆς ἡμετέρας προθέσεως","severity":"info","text":"The bishops' insistence on not withdrawing from their purpose reflects the Nicene party's steadfastness against Constantius II's pressure. This passage was later cited in anti-Arian polemic to demonstrate orthodox resolve.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαγομένων τριῶν","severity":"caution","text":"The phrase 'three being brought' is ambiguous: it may mean three copies of the letter, three envoys, or three additional documents. The translation follows the most common reading, but the Greek is elliptical.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπαγομένων τριῶν' is ambiguous: it could refer to three copies of the imperial letter, three envoys, or three additional documents. The translation adopts the reading 'three being brought' (i.e., copies of the letter).","The identity of the 'bishops' who receive the letter is not specified; they are presumably the Nicene bishops remaining at Ariminum."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"καὶ διὰ τοῦτο καὶ πάλιν τὴν σὴν φιλανθρωπίαν ἀξιοῦμεν, κύριε θεοσεβέστατε βασιλεῦ, ὅπως πρὸ τῆς τραχύτητος τῶν χειμώνων, εἴπερ ἀρέσειε τῇ σῇ εὐσεβείᾳ, κελεύσῃς ἡμᾶς εἰς τὰς ἡμετέρας ἐκκλησίας ἐπανελθεῖν ὑπὲρ τοῦ δύνασθαι ἡμᾶς τῷ παντοκράτορι θεῷ καὶ τῷ δεσπότῃ καὶ σωτῆρι ἡμῶν Χριστῷ, τῷ υἱῷ αὐτοῦ τῷ μονογενεῖ, ὑπὲρ τῆς σῆς βασιλείας τὰς ἐθίμους εὐχὰς μετὰ τῶν λαῶν ἀποπληροῦν, καθὼς καὶ ἀεὶ ἐπετελέσαμεν καὶ νῦν ποιοῦμεν εὐχόμενοι.","english":"And therefore we again entreat your humanity, most pious Lord Emperor, that before the harshness of winter, if it should please your piety, you might order us to return to our own churches, so that we may be able to offer to the almighty God and to our Lord and Savior Christ, his only-begotten Son, the customary prayers for your reign together with the people, as we have always performed and as we now do in our prayers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν σὴν φιλανθρωπίαν","severity":"info","text":"The phrase 'your humanity' is a standard address to the emperor, reflecting the late antique rhetorical convention of praising the ruler's clemency.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοσεβέστατε βασιλεῦ","severity":"info","text":"'Most pious Lord Emperor' is a formal title; 'θεοσεβέστατε' (theosebestate) emphasizes the emperor's piety, a key virtue in Athanasius's appeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρὸ τῆς τραχύτητος τῶν χειμώνων","severity":"info","text":"The reference to winter harshness reflects the practical difficulty of travel in late antiquity, especially for bishops returning from exile or synods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ διὰ τοῦτο καὶ πάλιν","severity":"info","text":"This phrase marks a resumptive plea, linking back to the previous passage's request for the bishops' return after public affairs are settled.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-de-synodis-arimini-in-italia-et-seleuciae-in-","label":"source edition: De synodis Arimini in Italia et Seleuciae in Isauria","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20synodis%20Arimini%20in%20Italia%20et%20Seleuciae%20in%20Isauria.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ παντοκράτορι θεῷ καὶ τῷ δεσπότῃ καὶ σωτῆρι ἡμῶν Χριστῷ, τῷ υἱῷ αὐτοῦ τῷ μονογενεῖ","severity":"info","text":"This trinitarian formula echoes Nicene language (e.g., 'only-begotten Son' from John 1:14, 18; 3:16) and asserts orthodoxy against Arian views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὰς ἐθίμους εὐχὰς","severity":"info","text":"The 'customary prayers' for the emperor were a standard liturgical practice, later codified in Byzantine rites, showing the integration of imperial and ecclesiastical life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the emperor addressed is not specified in this passage, but context suggests Constantius II, who presided over the councils of Ariminum and Seleucia."],"confidence":"high","notes":[]}]}