and believe, and have taught, and do teach, that the Son is not unbegotten, nor in any way unbegotten, even in part; and that he does not derive his subsistence from any matter; but that, by his will and counsel, he has subsisted before time, and before ages, as perfect God; only begotten and unchangeable; and that he existed not before he was begotten, or created, or purposed, or established; for he was not begotten. We are persecuted because we say that the Son had a beginning, but that God was without beginning. This is really the cause of our persecution; and, likewise, because we say that he is from nothing [from not any thing]. And this we say, because he is neither part of God, nor of any subjacent matter. For this are we persecuted; the rest you know. Farewell."
Of those whose names are mentioned in this letter, Eusebius was bishop of Cæsarea, Theodotius was bishop of Laodicea, Paulinus of Tyre, Athanasius of Anazarbus, Gregory of Berea, and Ætius of Lydda, which is now called Diospolis. Philogonius was bishop of Antioch, Hellanicus of Tripolis, and Macarius of Jerusalem.
got involved in doctrinal disputes with the same friend, and never rested till the former had been twice excommunicated, and, at last, banished by an imperial edict, and anathematized by the universal Synod of Nice. This Philostorgius, the heretic and apologist of Arius, was a native of Cappadocia, born A.D. 364, of humble parentage. Coming to Constantinople to complete his studies, he there remained, and became either a lawyer or an ecclesiastic. He wrote a history of the church, in twelve books, beginning with the schism of Arius, and extending to A.D. 425. The work, as he compiled it, is lost; but a brief epitome of it is preserved by the Orthodox Photius, a noted patriarch of Constantinople, A. D. 853. Of course the original text was Greek, like that of all the early ecclesiastical histories in that part of the Roman Empire.—See Bohn's edition, translated for the first time in English by Edw. Walford.
