§ 66. Collapse of the Anti-Nicene Middle Party; the Renewal of Arianism; the Rise of the Homoousian Party
When Constantius became sole Emperor, on the death of his brother Constans in 350, there was no further need of considering the interests of the Nicene party. Only the necessity of establishing his authority in the West against usurpers engaged his attention until 356, when a series of councils began, designed to put an end to the Nicene faith. Of the numerous confessions of faith put forth, the second creed of Sirmium of 357 is important as attempting to abolish [pg 316] in connection with the discussion the use of the term ousia and likewise homoousios and homoiousios ([a]). At Nice in Thrace a still greater departure from Nicæa was attempted in 359, and a creed was put forth ([b]), which is of special significance as containing the first reference in a creed to the descensus ad inferos and to the fact that it was subscribed by the deputies of the West including Bishop Liberius of Rome. For the discussion of this act of Liberius, see J. Barmby, art. “Liberius” in DCB; see also Catholic Encyclopædia, art. “Liberius.” It was also received in the synod of Seleucia in the East. On these councils see Athanasius, De Synodis (PNF). It was in reference to this acceptance of the creed of Nice that Jerome wrote “The whole world groaned and was astonished that it was Arian.” See Jerome, Contra Luciferianos, §§ 18 ff. (PNF. ser. II, vol. VI).
Inasmuch as the anti-Nicene opposition party was a coalition of all parties opposed to the wording of the Nicene creed, as soon as that creed was abolished the bond that held them together was broken. At once there arose an extreme Arianism which had remained in the background. On the other hand, those who were opposed to Arianism sought to draw nearer the Nicene party. These were the Homoiousians, who objected to the term homoousios as savoring of Sabellianism, and yet admitted the essential point implied by it. That this was so was pointed out by Hilary of Poitiers ([c]) who contended that what the West meant by homoousios the East meant by homoiousios. The Homoiousian party of the East split on the question of the deity of the Holy Spirit. Those of them who denied the deity of the Spirit remained Semi-Arians.
(a) Second Creed of Sirmium, in Hilary of Poitiers, De Synodis, ch. 11. (MSL, 10:487.) Cf. Hahn, § 161.
The Council of Sirmium in 357 was the second in that city. It was attended entirely by bishops from the West. But among them were Ursacius, Valens, and Germinius, leaders of the opposition to the Nicene creed. Hosius under compulsion signed the following; see Hilary, loc cit. The Latin original is given by Hilary.
It is evident that there is one God, the Father Almighty, according as it is believed throughout the whole world; and His only Son Jesus Christ our Saviour, begotten of Him before the ages. But we cannot and ought not to say there are two Gods.…
But since some or many persons were disturbed by questions as to substance, called in Greek ousia, that is, to make it understood more exactly, as to homoousios or what is called homoiousios, there ought to be no mention of these at all, nor ought any one to state them; for the reason and consideration that they are not contained in the divine Scriptures, and that they are above man's understanding, nor can any man declare the birth of the Son, of whom it is written: “Who shall declare His generation?” For it is plain that only the Father knows how He begat the Son, and the Son how He was begotten of the Father. There is no question that the Father is greater. No one can doubt that the Father is greater than the Son, in honor, dignity, splendor, majesty and in the very name Father, the Son himself testifying, He that sent Me is greater than I. And no one is ignorant that it is Catholic doctrine that there are two persons of Father and Son; and that the Father is greater, and that the Son is subordinated to the Father, together with all things which the Father hath subordinated to Him; and that the Father has no beginning and is invisible, immortal, and impassible, but that the Son has been begotten of the Father, God of God, light of light, and of this Son the generation, as is aforesaid, no one knows but His Father. And that the Son of God himself, our Lord and God, as we read, took flesh or a body, that is, man of the womb of the Virgin Mary, as the angel announced. And as all the Scriptures teach, and especially the doctor of the Gentiles himself. He took of Mary the Virgin, man, through whom He suffered. And the whole faith is summed up and secured in this, that the Trinity must always be preserved, as we read in the Gospel: “Go ye and baptize all nations in the name of the [pg 318] Father, and of the Son, and of the Holy Ghost.” Complete and perfect is the number of the Trinity. Now the Paraclete, or the Spirit, is through the Son: who was sent and came according to His promise in order to instruct, teach, and sanctify the Apostles and all believers.