The Synod of Antioch in Encaeniis - A.D. 341

Edited from a variety of translations (mentioned in the preface) by H. R. Percival

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Father Emanuel Schelstraten, S. J. [162] improved on this theory. He supposed that the Eusebians stopped behind in Antioch after the orthodox bishops left and then passed the decrees against Athanasius, giving out that the synod was still in session. This has been adopted by Pagi, Remi Ceillier, Walch, and to a certain extent by Schröckh and others. But Tillemont demurs to this view, urging that according to Socrates [163] the deposition of Athanasius came first and the adoption of the canons afterwards. But Tillemont would seem to have misunderstood Socrates on this point and this objection falls to the ground. But another objection remains, viz., that both Socrates and Sozomen say that the creeds were drawn up after the deposition of Athanasius, "and yet" (as Hefele remarks, Vol. II., p. 63), "St. Hilary says that these creeds proceeded from a Synod of Saints.'"

Schelstraten's hypothesis not being satisfactory, the learned Ballerini, in their appendix to the Opera S. Leonis M., have set forth another theory with which Mansi agrees in his "Notes on Alexander Natalis's Church History." These maintain that the canons did not come from the Council in Encaeniis at all, but from another synod held before, in 332; but Hefele rejects this hypothesis altogether, on the following grounds. First and chiefest because it has no external evidence to support it; and secondly because the internal evidence is most unsatisfactory. But even if the 25 canons were adopted by a synod at Antioch in 332, the real difficulty would not be obviated, for Socrates says [164] of that synod that there too the "opposers of the Nicene faith" were able to elect their candidate to fill the place of the banished bishop Eustathius!

Hefele seems to give the true solution of the whole difficulty when he says: "Certainly Athanasius identified the Eusebians with the Arians and we regard them as at least Semi-arians; but at that time, after they had made the orthodox confession of faith, and repeatedly declared their disapproval of the heresies condemned at Nice, they were considered, by the greater number, as lawful bishops, and thoroughly orthodox and saintly men might without hesitation unite with them at a synod." [165]

Pope Julius styles the very Eusebian synod that deposed Athanasius "dear brethren" while blaming their action, and invited them to a common synod to enquire into the charges made against the Saint. In view of all this we may well believe that both orthodox and Eusebians met together at the consecration of the Emperor's new church, and that the whole church afterwards awarded the canons then adopted a rank in accordance with their intrinsic worth, and without any regard to the motives or shades of theological opinion that swayed those who drafted and voted for them.

[162] Schelstraten, S. J. Sacrum Antiochenum Concil. auctoritati suae restitutum. (Ant. 1680.)

[163] Socrates. H. E., Lib. II., Cap. viij.

[164] Socrates. H. E., Lib. I., Cap. xxiv.

[165] Hefele. History of the Councils. Vol. II., p. 66. I have in this introduction done little more than condense Hefele.

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