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Versie 4fb0fbbf214c01fc27854bcbf0697a8066d1c7149d17fbebfc132a733fb52afa
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Versie 9119caf51dbc8ccc391708adb703e52696ba8cfe0fe1ded3429e82c9f84061bd
{"author":"Historical editor/translator (individual note author unspecified)","date_end":1892,"date_label":"1892 (historical English edition; transcription printing date uncertain)","date_start":1892,"edition_year":1892,"edition_year_basis":"Historical NPNF II IV copyright 1892; original printed default and per-work translation credits replayed; transcription printing date and individual note authors uncertain","id":"ws-library-full-note:0e0afc4d8ef041d887e5:cite_note-16","is_genuine_commentary_verified":false,"license_url":"https://en.wikisource.org/wiki/Wikisource:Reusing_Wikisource_content","public_import_allowed":true,"publication_location":"source-library","record_type":"editorial-footnote","references":[],"rights_approved":true,"section":"Chapter II.—Conduct of the Arians towards the Nicene Council. Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians.; original source section: Chapter 2, editorial note cite_note-16","semantic_kind_reviewed":false,"source_context":["5. And thus what Moses taught, that Abraham observed; and what Abraham observed, that Noah and Enoch acknowledged, discriminating pure from impure, and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam, who himself had learned from that Lord, who said, when He came at the end of the ages for the abolishment of sin, “I give no new commandment unto you, but an old commandment, which ye have heard from the beginning.” Wherefore also the blessed Apostle Paul, who had learned it from Him, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued; and in his rebuke of the Galatians, he made a broad declaration, “If anyone preach any other Gospel unto you than that ye have received, let him be anathema, as I have said, so say I again. If even we, or an Angel from heaven should preach unto you any other Gospel than that ye have received, let him be anathema.” Since then the Apostle thus speaks, let these men either anathematise Eusebius and his fellows, at least as changing round and professing what is contrary to their subscriptions; or, if they acknowledge that their subscriptions were good, let them not utter complaints against so great a Council. But if they do neither the one nor the other, they are themselves too plainly the sport of every wind and surge, and are influenced by opinions, not their own, but of others, and being such, are as little worthy of deference now as before, in what they allege. Rather let them cease to carp at what they understand not; lest so be that not knowing to discriminate, they simply call evil good and good evil, and think that bitter is sweet and sweet is bitter. Doubtless, they desire that doctrines which have been judged wrong and have been reprobated should gain the ascendancy, and they make violent efforts to prejudice what was rightly defined. Nor should there be any reason on our part for any further explanation, or answer to their excuses, neither on theirs for further resistance, but for an acquiescence in what the leaders of their heresy subscribed; for though the subsequent change of Eusebius and his fellows was suspicious and immoral, their subscription, when they had the opportunity of at least some little defence of themselves, is a certain proof of the irreligion of their doctrine. For they would not have subscribed previously had they not condemned the heresy, nor would they have condemned it, had they not been encompassed with difficulty and shame; so that to change back again is a proof of their contentious zeal for irreligion. These men also ought therefore, as I have said, to keep quiet; but since from an extraordinary want of modesty, they hope perhaps to be able to advocate this diabolical irreligion better than the others, therefore, though in my former letter written to thee, I have already argued at length against them, notwithstanding, come let us now also examine them, in each of their separate statements, as their predecessors; for now not less than then their heresy shall be shewn to have no soundness in it, but to be from evil spirits."],"source_library_url":"/library/0e0afc4d8ef041d887e5/#ws-library-full-note:0e0afc4d8ef041d887e5:cite_note-16","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_IV/Defence_of_the_Nicene_Definition/De_Decretis/Chapter_2#cite_note-16","translator":"John Henry Newman (translation and notes), Archibald Robertson (revision and introductions)","verification":{"proof_file":"raw/review/source-library-note-batch-0063/proof-records.jsonl","proof_file_sha256":"7ea58a3a636042cb9a479725b70a7c60b8b607c9d28864957d21ef1237735f5d","proof_record_id":"ws-library-full-note:0e0afc4d8ef041d887e5:cite_note-16"},"verified":true,"work":"Defence of the Nicene Definition","work_id":"ws-athanasius-supported-1892-0e0afc4d8ef041d887e5"}references: [] | work_id: ws-athanasius-supported-1892-0e0afc4d8ef041d887e5 | origin: existing-publication-record | source: https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_IV/Defence_of_the_Nicene_Definition/De_Decretis/Chapter_2#cite_note-16