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Timestamp: 2019-04-20 12:26:55+00:00

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Alexander’s Deposition of Arius and his companions, and Encyclical Letter on the subject.
Alexander, being assembled with his beloved brethren, the Presbyters and Deacons of Alexandria, and the Mareotis, greets them in the Lord.
Although you have already subscribed to the letter I addressed to Arius and his fellows, exhorting them to renounce his impiety, and to submit themselves to the sound Catholic Faith, and have shewn your right-mindedness and agreement in the doctrines of the Catholic Church: yet forasmuch as I have written also to our fellow-ministers in every place concerning Arius and his fellows, and especially since some of you, as the Presbyters Chares and Pistus, and the Deacons Serapion, Parammon, Zosimus, and Irenæus, have joined Arius and his fellows, and been content to suffer deposition with them, I thought it needful to assemble together you, the Clergy of the city, and to send for you the Clergy of the Mareotis, in order that you may learn what I am now writing, and may testify your agreement thereto, and give your concurrence in the deposition of Arius, Pistus, and their fellows. For it is desirable that you should be made acquainted with what I write, and that each of you should heartily embrace it, as though he had written it himself.
To his dearly beloved and most honoured fellow-ministers of the Catholic Church in every place, Alexander sends health in the Lord.
these apostates, and has taken upon him to write letters every where in their behalf, if by any means he may draw in certain ignorant persons to this most base and antichristian heresy; I am therefore constrained, knowing what is written in the law, no longer to hold my peace, but to make it known to you all; that you may understand who the apostates are, and the cavils which their heresy has adopted, and that, should Eusebius write to you, you may pay no attention to him, for he now desires by means of these men to exhibit anew his old malevolence, which has so long been concealed, pretending to write in their favour, while in truth it clearly appears, that he does it to forward his own interests.
2. Now those who became apostates are these, Arius, Achilles, Aeithales, Carpones, another Arius, and Sarmates, sometime Presbyters: Euzoïus, Lucius, Julius, Menas, Helladius, and Gaius, sometime Deacons: and with them Secundus and Theonas, sometime called Bishops. And the novelties they have invented and put forth contrary to the Scriptures are these following:—God was not always a Father, but there was a time when God was not a Father. The Word of God was not always, but originated from things that were not; for God that is, has made him that was not, of that which was not;wherefore there was a time when He was not; for the Son is a creature and a work. Neither is He like in essence to the Father; neither is He the true and natural Word of the Father; neither is He His true Wisdom; but He is one of the things made and created, and is called the Word and Wisdom by an abuse of terms, since He Himself originated by the proper Word of God, and by the Wisdom that is in God, by which God has made not only all other things but Him also. Wherefore He is by nature subject to change and variation as are all rational creatures. And the Word is foreign from the essence of the Father, and is alien and separated therefrom. And the Father cannot be described by the Son, for the Word does not know the Father perfectly and accurately, neither can He see Him perfectly. Moreover, the Son knows not His own essence as it really is; for He is made for us, that God might create us by Him, as by an instrument; and He would not have existed, had not God wished to create us.Accordingly, when some one asked them, whether the Word of God can possibly change as the devil changed, they were not afraid to say that He can; for being something made and created, His nature is subject to change.
7. I, Colluthus, Presbyter, agree with what is here written, and give my assent to the deposition of Arius and his associates in impiety.
I, Apollonius, Presbyter, agree with what is here written, and give my assent to the deposition of Arius and his associates in impiety.
 (Eph. iv. 4.) St. Alexander in Theod. begins his Epistle to his namesake of Constantinople with some moral reflections, concerning ambition and avarice. Athan. indeed uses a similar introduction to his Ep. Æg., but it is not addressed to an individual.
παράνομοι. vid. Hist. Ar. §71 init. 75 fin. 79.
πρόδρομον ᾽Αντιχρίστου. vid Orat. i. 7. Vit. Ant. 69. note on de Syn. 5.
καὶ ἐβουλόμην μὲν σιωπῇ….ἐπειδὴ δὲ….ἀνάγκην ἔσχον. vid. Apol. contra. Ar. §1 init, de Decr. § 2. Orat. i. 23 init. Orat. ii. init. Orat. iii. 1. ad Serap. i. 1. 16. ii. 1 init. iii. init. iv. 8 init. Letters 52. 2, 59. 3 fin. 61. 1. contra Apollin. i. 1 init.
 ῥυπώσῃ, and infr. ῥύπον. vid Hist. Ar. §3. §80, de Decr. §2. Ep. Æg. 11 fin. Orat. i. 10.
 ἀκοὰς, and infr. ἀκοὰς βύει. vid. Ep. Æg. §13. Orat. i. §7. Hist. Ar. §56.
 ἀκοὰς, and infr. ἀκοὰς βύει. vid. Ep. Æg. §13. Orat. i. §7. Hist. Ar. §56. ἀκεραίων. Apol. contr. Ar. §1. Ep. Æg. §18. Letters 59. 1, 60. 2 fin. Orat. i. 8.
μ also used of Eusebius Apol. contr. Ar. §6. Hist. Ar. §7.
 ῥημάτια. vid. de Decr. §8, 18. Orat. i. 10. de Sent. §23 init S. Dionysius also uses it. Ibid. §18.
κακόνοιαν. vid Hist. Ar. §75. de Decr. §1. et al.
οὐκ ἀεὶ πατήρ. This enumeration of Arius’s tenets, and particularly the mention of the first, corresponds to de Decr. §6. Ep. Æg. §12. as being taken from the Thalia. Orat. i. §5. and far less with Alex. ap. Theod. p. 731, 2. vid. also Sent. D. §16. καταχρηστικῶς, which is found here, occurs de Decr. §6.
众主教》第12段的内容，摘录于《智慧书》，《反亚流四论文》I 5段和Alex. ap. Theod. p. 731, 2。可参考Sent.
 (2 Cor. vi. 14.) κοινωνία φωτί. This is quoted Alex. ap. Theod. H. E. i. 3. p. 738; by S. Athan. in Letter 47. It seems to have been a received text in the controversy, as the Sardican Council uses it, Apol Ar. 49, and S. Athan. seems to put it into the mouth of St. Anthony, Vit. Ant. 69.
τίς γὰρ ἤκουσε. Ep. Æg. §7 init. Letter 59. §2 init. Orat. i. 8. Apol. contr. Ar. 85 init. Hist. Ar. §46 init. §73 init. §74 init. ad Serap. iv. 2 init.
 (Joh. xiv. 9, 10; x. 29.) On the concurrence of these three texts in Athan. (though other writers use them too, and Alex. ap. Theod. has two of them), vid. note on Orat. i. 34.
 ἄλογον καὶ ἄσοφον τὸν θεόν. de Decr. §15. Orat. i. §19. Ap. Fug. 27. note, notes on Or. i. 19, de. Decr. 15, note 6.
 (Mal. iii. 6.) This text is thus applied by Athan. Orat. i. 30. ii. 10. In the first of these passages he uses the same apology, nearly in the same words, which is contained in the text.
 χαμαιλέοντες. vid. de Decr. §1. Hist. Ar. §79.
 (1 Tim. iv. 1.) Into this text which Athan. also applies to the Arians (cf. note on Or. i. 9.), Athan. also introduces, like Alexander here, the word ὑγιανούσης, e.g. Ep. Æg. §20, Orat. i. 8 fin. de Decr. 3, Hist. Arian. §78 init. &c. It is quoted without the word by Origen contr. Cels. v. 64, but with ὑγίοῦς in Matth. t. xiv. 16. Epiphan, has ὑγιαινούσης διδασκαλίας, Hær. 78.
2. ὑγιοῦς διδ. ibid. 23. p. 1055.
（提前4:1）亚他那修也把这节用在亚流身上（参考Or i.9注释）。亚他那修也像亚力山大一样，以ὑγιανούσης,这个字所为开始，例如《致埃及和利比亚的众主教》第20段，Orat.i.8 fin，《尼西亚信经护文》第三段，《亚流历史》第78段init. &c. 俄列根在contr. Cels v64里面引用这节的时候缺了这个字，但是在in Matth. t. xiv. 16里面用了ὑγίοῦς这个字。Epiphan, 则用了 ὑγιαινούσης διδασκαλίας, Hær. 78. 2. ὑγιοῦς διδ. ibid. 23. p. 1055.
 προπετεύσαιντο. vid. de Decr. §2.

References: §71
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 §80
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 §56
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 §23
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 §75
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 §12
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 §16
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 §46
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 §74
 §15
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 §79
 §20
 §78
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