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# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 37

Chapter 37.—72. Likewise another Lucius of Ausafa said: "According to the motion of my mind and of the Holy Spirit, since there is one God, the Father of our Lord Jesus Christ, and one Christ, and one hope, one Spirit, one Church, there ought also to be only one baptism. And therefore I say, both that if anything has been set on foot or done among the heretics, that it ought to be rescinded; and also, that they who come out from among the heretics should be baptized in the Church."
73. Let it therefore be pronounced of no effect that they baptize, who hear the words of God and do them not, when they shall begin to pass from unrighteousness to righteousness, that is, from the sand to the rock. And if this is not done, because what there was in them of Christ was not violated by their unrighteousness, then let this also be understood in the case of heretics: for neither is there the same hope in the unrighteous, so long as they are on the sand, as there is in those who are upon the rock; and yet there is in both the same baptism, although as it is said that there is one hope, so also is it said that there is one baptism.

## Footnotes

* ↑ Ausafa was in ecclesiastical province of Zeugitana. For Lucius, cp. Bk. VI. cc. 14 and 38, and Bk. VII. c. 26.
* ↑ Conc. Carth. sec. 73.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 38

Chapter 38.—74. Felix of Gurgites said: "I give my judgment, that, according to the precepts of the holy Scriptures, those who have been unlawfully baptized outside the Church by heretics, if they wish to flee to the Church, should obtain the grace of baptism where it is lawfully given."
75. Our answer is: Let them indeed begin to have in a lawful manner to salvation what they before had unlawfully to destruction; because each man is justified under the same baptism, when he has turned himself to God with a true heart, as that under which he was condemned, when on receiving it he "renounced the world in words alone, and not in deeds."

## Footnotes

* ↑ Gurgites was in ecclesiastical province of Byzacium. For Felix, cp. Bk. VI. cc. 19, 33, 40; Bk. VII. cc. 10, 28.
* ↑ Conc. Carth. sec. 74.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 39

Chapter 39.—76. Pusillus of Lamasba said: "I believe that baptism is not unto salvation except within the Catholic Church. Whatsoever is without the Catholic Church is mere pretense."
77. This indeed is true, that "baptism is not unto salvation except within the Catholic Church." For in itself it can indeed exist outside the Catholic Church as well; but there it is not unto salvation, because there it does not work salvation; just as that sweet savor of Christ is certainly not unto salvation in them that perish, though from a fault not in itself, but in them. But "whatsoever is without the Catholic Church is mere pretense," yet only in so far as it is not Catholic. But there may be something Catholic outside the Catholic Church, just as the name of Christ could exist outside the congregation of Christ, in which name he who did not follow with the disciples was casting out devils. For there may be pretense also within the Catholic Church, as is unquestionable in the case of those "who renounce the world in words and not in deeds," and yet the pretense is not Catholic. As, therefore, there is in the Catholic Church something which is not Catholic, so there may be something which is Catholic outside the Catholic Church.

## Footnotes

* ↑ Lamasba was in ecclesiastical province of Numidia.
* ↑ Conc. Carth. sec. 75.
* ↑ 2 Cor. ii. 15.
* ↑ Mark ix. 38.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 34

Chapter 34.—66. Verulus of Rusiccade said: "A man that is a heretic cannot give that which he has not; much more is this the case with a schismatic, who has lost what he had."
67. We have already shown that they still have it, because they do not lose it when they separate themselves. For they do not receive it again when they return: wherefore, if it was thought that they could not give it because they were supposed not to have it, let it now be understood that they can give it, because it is understood that they also have it.

## Footnotes

* ↑ Rusiccade was at the mouth of the Thapsus, in ecclesiastical province of Numidia.
* ↑ Conc. Carth. sec. 70.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 36

Chapter 36.—70. Peter of Hippo Diarrhytus said: "Since there is one baptism in the Catholic Church, it is clear that a man cannot be baptized outside the Church; and therefore I give my judgment, that those who have been bathed in heresy or in schism ought to be baptized on coming to the Church."
71. There is one baptism in the Catholic Church, in such a sense that, when any have gone out from it, it does not become two in those who go out, but remains one and the same. What, therefore, is recognized in those who return, should also be recognized in those who received it from men who have separated themselves, since they did not lose it when they went apart into heresy.

## Footnotes

* ↑ Hippo Diarrhytus (Hippozaritus) was on the coast in ecclesiastical province of Zeugitana. For Petrus, cp. Cypr. Ep. lxvii.
* ↑ Conc. Carth. sec. 72.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 4

Chapter 4.—6. Victor of Gor said: "Seeing that sins are forgiven only in the baptism of the Church, he who admits heretics to communion without baptism is guilty of two errors contrary to reason; for, on the one hand, he does not cleanse the heretics, and, on the other, he defiles the Christians."
7. To this we answer that the baptism of the Church exists even among heretics, though they themselves are not within the Church; just as the water of Paradise was found in the land of Egypt, though that land was not itself in Paradise. We do not therefore admit heretics to communion without baptism; and since they come with their waywardness corrected, we receive not their sins, but the sacraments of Christ. And, in respect of the remission of their sins, we say again here exactly what we said above. And certainly, in regard of what he says at the end of his judgment, declaring that he "is guilty of two errors contrary to reason, seeing that on the one hand he does not cleanse the heretics, and on the other he defiles the Christians," Cyprian himself is the first and the most earnest in repudiating this with the colleagues who agreed with him. For neither did he think that he was defiled, when, on account of the bond of peace, he decreed that it was right to hold communion with such men, when he used the words, "Judging no one, nor removing any from the right of communion if he entertain a different opinion." Or, if heretics defile the Church by being admitted to communion without being baptized, then the whole Church has been defiled in virtue of that custom which has been so often recorded here. And just as those men call us traditors because of our forefathers, in whom they were able to prove nothing of the sort when they laid the charge against them, so, if every man partakes of the character of those with whom he may have held communion, all were then made heretics. And if every one who asserts this is mad, it must be false that Victor says, when he declares that "he who admits heretics to communion without baptism, not only fails to cleanse the heretics, but pollutes the Christians as well." Or if this be true, they were then not admitted without baptism, but those men had the baptism of Christ, although it was given and received among heretics, who were so admitted in accordance with that custom which these very men acknowledged to exist; and on the same grounds they are even now rightly admitted in the same manner.

## Footnotes

* ↑ Gor (Gorduba) is variously supposed to be Garra in ecclesiastical province of Mauritania Cæsariensis, or Garriana in ecclesiastical province of Byzacium. The name of a bishop Victor occurs in Cypr. Epp. iv., lvii., lxii., lxvii. In Ep. lxx. the names of three.
* ↑ Conc. Carth. sec. 40.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 41

Chapter 41.—80. Honoratus of Tucca said: "Since Christ is the truth, we ought to follow the truth rather than custom; that we may sanctify by the baptism of the Church the heretics who come to us, simply because they could receive nothing outside."
81. This man, too, is a witness to the custom, in which he gives us the greatest assistance, whatever else he may appear to say against us. But this is not the reason why heretics come over to us, because they have received nothing outside, but that what they did receive may begin to be of use to them: for this it could not be outside in any wise.

## Footnotes

* ↑ Tucca (Thucca) was in ecclesiastical province of Numidia. Honoratus occurs as bishop’s name in Cypr. Epp. lvii., lxii., lxvii., lxx. bis. The attempts to distinguish or to identify these are hazardous.
* ↑ Conc. Carth. sec. 77.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 40

Chapter 40.—78. Salvianus of Gazaufala said: "It is generally known that heretics have nothing; and therefore they come to us, that they may receive what previously they did not have."
79. Our answer is: On this theory, the very men who founded heresies are not heretics themselves, because they separated themselves from the Church, and certainly they previously had what they received there. But if it is absurd to say that those are not heretics through whom the rest became heretics, it is therefore possible that a heretic should have what turns to his destruction through his evil use of it.

## Footnotes

* ↑ Gazaufala (Gazophyla) was in ecclesiastical province of Numidia.
* ↑ Conc. Carth. sec. 76.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Donatist Controversy/On Baptism/Book VII/Chapter 42

Chapter 42.—82. Victor of Octavus said: "As ye yourselves also know, I have not been long appointed a bishop, and therefore I waited for the counsel of my seniors. This therefore I express as my opinion, that whosoever comes from heresy should undoubtedly be baptized."
83. What, therefore, has been answered to those for whom he waited, may be taken as the answer also to himself.

## Footnotes

* ↑ Octavus was in ecclesiastical province of Numidia. For Victor, cp. cc. 4, 32.
* ↑ Conc. Carth. sec. 78.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VII/Chapter 3

Chapter III.—Concerning St. Meletius and Paulinus, Bishop of Antioch. Their Oath respecting the Episcopal See.
In consequence of this law, Meletius returned about this period to Antioch in Syria; and his presence gave rise to great contention among the people.
Paulinus, whom Valens, from veneration for his piety, had not ventured to banish, was still alive. The partisans of Meletius, therefore, proposed his association with Paulinus, who condemned the ordination of Meletius, because it had been conferred by Arian bishops; and yet the supporters of Meletius went forward by force into the work they had devised; for they were not few in number, and so placed Meletius on the episcopal throne in one of the suburban churches. The mutual animosity of the two parties increased, and sedition was expected, had not a remarkable plan for the restoration of concord prevailed. For it seemed best, to take oaths from those who were considered eligible, or who were expected to occupy the episcopal see of that place. Of these there were five besides Flavian. These promised that they would neither strive for, nor accept the episcopate should an ordination take place among them during the life of Paulinus and Meletius, and that in the event of the decease of either of these great men, the other alone should succeed to the bishopric. On their ratifying this promise with oaths, unanimity was restored among almost all the people; a few of the Luciferites still diverged because Meletius had been ordained by heretics. On the termination of this contest, Meletius proceeded to Constantinople, where many other bishops had assembled together to deliberate on the necessity of translating Gregory from the bishopric of Nazianzen to that of this city.

## Footnotes

* ↑ Soc. v. 5; Ruf. H. E. ii. 21; Theodoret, H. E. v. 3.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VII/Chapter 4

Chapter IV.—Reign of Theodosius the Great; he was initiated into Divine Baptism by Ascholius, Bishop of Thessalonica. The Letters he addressed to those who did not hold the Definition of the Council of Nice.
As Gaul was about this period infested by the incursions of the Alemanni,
Gratian returned to his paternal dominions, which he had reserved for himself and his brother, when he bestowed the government of Illyria and of the Eastern provinces upon Theodosius. He effected his purpose with regard to the barbarians; and Theodosius was equally successful against the tribes from the banks of the Ister; he defeated them, compelled them to sue for peace, and, after accepting hostages from them, proceeded to Thessalonica. He fell ill while in this city, and after receiving instruction from Ascholius, the bishop, he was initiated, and was soon after restored to health. The parents of Theodosius were Christians, and were attached to the Nicene doctrines; he was pleased with Ascholius, who maintained the same doctrines, and was, in a word, endowed with every virtue of the priesthood. He also rejoiced at finding that the Arian heresy had not been participated in by Illyria.
He inquired concerning the religious sentiments which were prevalent in the other provinces, and ascertained that, as far as Macedonia,
all the churches were like minded, and all held that equal homage ought to be rendered to God the Word, and to the Holy Ghost, as to God the Father; but that towards the East, and particularly at Constantinople, the people were divided into many different heresies. Reflecting that it would be better to propound his own religious views to his subjects, so as not to appear to be using force by commanding the unwilling subject to worship contrary to his judgment, Theodosius enacted a law at Thessalonica, which he caused to be published at Constantinople, well knowing that the rescript would speedily become public to all the other cities, if issued from that city, which is as a citadel of the whole empire. He made known by this law his intention of leading all his subjects to the reception of that faith which Peter, the chief of the apostles, had, from the beginning, preached to the Romans, and which was professed by Damasus, bishop of Rome, and by Peter, bishop of Alexandria. He enacted
that the title of “Catholic Church” should be exclusively confined to those who rendered equal homage to the Three Persons of the Trinity, and that those individuals who entertained opposite opinions should be treated as heretics, regarded with contempt, and delivered over to punishment.

## Footnotes

* ↑ Soc. v. 6; Philost. ix. 19. Independent points by Soz. Cf. Zos. iv. 25–27; cf. Eunap. Fragm. i. 7, ii. 43–46.
* ↑ The same testimony is given by Basil, in his letter to Valerianus, bishop of Illyria, Ep. xci., and in the letter to the Neo-Cæsareans, Ep. cciv.
* ↑ This is also plain from the acts of the council of Aquileia, a.d. 381. Hard. vol. 1.
* ↑ Cod. Theod. xvi., under “de Fide Catholica,” 2.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen/Book VII/Chapter 29

Chapter XXIX.—Discovery of the Remains of the Prophets Habakkuk and Micah. Death of the Emperor Theodosius the Great.
While the Church everywhere was under the sway of these eminent men, the clergy and people were excited to the imitation of their virtue and zeal. Nor was the Church of this era distinguished only by these illustrious examples of piety; for the relics of the proto-prophets,
Habakkuk, and a little while after, Micah, were brought to light about this time. As I understand, God made known the place where both these bodies were deposited by a divine vision in a dream to Zebennus, who was then acting as bishop of the church of Eleutheropolis. The relics of Habakkuk were found at Cela, a city formerly called Ceila. The tomb of Micah was discovered at a distance of ten stadia from Cela, at a place called Berathsatia.
This tomb was ignorantly styled by the people of the country, “the tomb of the faithful”; or, in their native language, Nephsameemana. These events, which occurred during the reign of Theodosius, were sufficient for the good repute of the Christian religion.
After conquering Eugenius,
Theodosius the emperor remained for some time at Milan, and here he was attacked with a serious malady. He recalled to mind the prediction of the monk, John, and conjectured that his sickness was unto death. He sent in haste for his son Honorius from Constantinople; and on seeing him by, he seemed to be easier, so that he was able to be present at the sports of the Hippodrome. After dinner, however, he suddenly grew worse, and sent to desire his son to preside at the spectacle. He died on the following night. This event happened during the consulate of the brothers Olybrius and Probianus.

## Footnotes

* ↑ First part independent.
* ↑ Or simply Bera.
* ↑ Soc. v. 26; Ruf. H. E. ii. 34; Theodoret, H. E. v. 25; Philost. xi. 2; Zos. iv. 59. For a different view of the private life of Theodosius, see Eunap. Fragm. ii. 42, 49; Philost. xi. 2; Zos. iv. 33, 44.
* ↑ a.d. 395. Idat. Descr. Coss.; Marcel. Com. chron.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Introduction
## Contents

* Sources and Literature
* Life of Socrates
* Socrates' Ecclesiastical History
* History of Socrates' Work
# Nicene and Post-Nicene Fathers: Series II/Volume II/Sozomen
## Contents

* Title Page
* Introduction
* Prefatory Remarks by Valesius
* Memoir of Sozomen
* Address to the Emperor Theodosius
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
* Book VIII
* Book IX
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Book VII/Chapter 9

Chapter IX.—The Bishops of Antioch and Rome.
During this period upon the death of Flavian
Porphyry received the episcopate of Antioch, and after him Alexander
was set over that church. But at Rome, Damasus having held that bishopric eighteen years Siricius succeeded him;
and Siricius having presided there fifteen years, Anastasius held sway over the church for three years; after Anastasius Innocent [was promoted to the same see]. He was the first persecutor of the Novatians at Rome, and many of their churches he took away.

## Footnotes

* ↑ 404 a.d.
* ↑ 414 a.d.
* ↑ 385 a.d.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Prefatory Note

Prefatory Note.
The basis of the present edition of Socrates’ Ecclesiastical History is the translation in Bagster’s series mentioned in the Introduction, Part IV. The changes introduced, however, are numerous. The translation was found unnecessarily free; so far as the needs of the English idiom require freedom no fault could, of course, have been found with the translation; but the divergences from the original in multitudes of cases were not warranted by any such need; they were more probably induced by the prevailing style of rhetoric common in the days when the translation was made. The change which has gradually come about in this respect called for modifications in the present edition. Many more might have been introduced without damage to the work. But it was felt that the scope and purpose of the edition only called for the most necessary of these changes.
In the preparation of the notes the editions of Hussey and Reading, containing Valesius’ and Reading’s annotations, were freely used. Whenever a note was taken bodily from these, it has been quoted and duly credited. It was thought best, however, usually to condense and reduce the number and bulk of these notes and introduce sparingly such new notes as were suggested by more recent study in ecclesiastical history.
The Introduction is almost altogether dependent on the literature quoted in Part I. The writer claims no original discovery respecting Socrates or his work. The facts had been diligently collected by his predecessors; he has simply rearranged them and put them into expression such as, to his mind, suits the requirements of the plan of the series.
A.C. Zenos.
# Nicene and Post-Nicene Fathers: Series II/Volume II/Socrates/Title Page

THE
ECCLESIASTICAL HISTORY
OF
SOCRATES SCHOLASTICUS.
Revised, with Notes, by
The rev. A. C. Zenos, D.d.
Professor of New Testament Exegesis in the Theological
Seminary at Hartford, Conn.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Against the Epistle of Manichaeus/Chapter 41

Chapter 41.—Corruption is by God’s Permission, and Comes from Us.
47. You ask, Why does corruption take from nature what God has given to it? It takes nothing but where God permits; and He permits in righteous and well-ordered judgment, according to the degrees of non-intelligent and the deserts of intelligent creatures. The word uttered passes away as an object of sense, and perishes in silence; and yet the coming and going of these passing words make our speech, and the regular intervals of silence give pleasing and appropriate distinction; and so it is with temporal natures which have this lowest form of beauty, that transition gives them being, and the death of what they give birth to gives them individuality. And if our sense and memory could rightly take in the order and proportions of this beauty, it would so please us, that we should not dare to give the name of corruptions to those imperfections which give rise to the distinction. And when distress comes to us through their peculiar beauty, by the loss of beloved temporal things passing away, we both pay the penalty of our sins, and are exhorted to set our affection on eternal things.
# Nicene and Post-Nicene Fathers: Series I/Volume IV/Manichaean Controversy/Against the Epistle of Manichaeus/Chapter 43

Chapter 43.—Conclusion.
49. And as this vision is greatly hindered by those fancies which are originated by the carnal sense, and are retained and modified by the imagination, let us abhor this heresy which has been led by faith in its fancies to represent the divine substance as extended and diffused through space, even through infinite space, and to cut short one side so as to make room for evil,—not being able to perceive that evil is not nature, but against nature; and to beautify this very evil with such visible appearance, and forms, and consistency of parts prevailing in its several natures, not being able to conceive of any nature without those good things, that the evils found fault with in it are buried under a countless abundance of good things.
Here let us close this part of the treatise. The other absurdities of Manichæus will be exposed in what follows, by the permission and help of God.

## Footnotes

* ↑ Vide Preface.