{"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:5725ba8aed10582e03ee:cite_note-29","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 V.—Defence of the Council’s Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense.; original source section: Chapter 5, editorial note cite_note-29","semantic_kind_reviewed":false,"source_context":["20. Again, when the Bishops said that the Word must be described as the True Power and Image of the Father, in all things exact and like the Father, and as unalterable, and as always, and as in Him without division (for never was the Word not, but He was always, existing everlastingly with the Father, as the radiance of light), Eusebius and his fellows endured indeed, as not daring to contradict, being put to shame by the arguments which were urged against them; but withal they were caught whispering to each other and winking with their eyes, that ‘like,’ and ‘always,’ and ‘power,’ and ‘in Him,’ were, as before, common to us and the Son, and that it was no difficulty to agree to these. As to ‘like,’ they said that it is written of us, ‘Man is the image and glory of God:’ ‘always,’ that it was written, ‘For we which live are alway:’ ‘in Him,’ ‘In Him we live and move and have our being:’ ‘unalterable,’ that it is written, ‘Nothing shall separate us from the love of Christ:’ as to ‘power,’ that the caterpillar and the locust are called ‘power’ and ‘great power,’ and that it is often said of the people, for instance, ‘All the power of the Lord came out of the land of Egypt:’ and there are others also, heavenly ones, for Scripture says, ‘The Lord of powers is with us, the God of Jacob is our refuge.’ Indeed Asterius, by title the sophist, had said the like in writing, having learned it from them, and before him Arius having learned it also, as has been said. But the Bishops discerning in this too their dissimulation, and whereas it is written, ‘Deceit is in the heart of the irreligious that imagine evil,’ were again compelled on their part to collect the sense of the Scriptures, and to re-say and re-write what they had said before, more distinctly still, namely, that the Son is ‘one in essence’ with the Father: by way of signifying, that the Son was from the Father, and not merely like, but the same in likeness, and of shewing that the Son’s likeness and unalterableness was different from such copy of the same as is ascribed to us, which we acquire from virtue on the ground of observance of the commandments. For bodies which are like each other may be separated and become at distances from each other, as are human sons relatively to their parents (as it is written concerning Adam and Seth, who was begotten of him that he was like him after his own pattern); but since the generation of the Son from the Father is not according to the nature of men, and not only like, but also inseparable from the essence of the Father, and He and the Father are one, as He has said Himself, and the Word is ever in the Father and the Father in the Word, as the radiance stands towards the light (for this the phrase itself indicates), therefore the Council, as understanding this, suitably wrote ‘one in essence,’ that they might both defeat the perverseness of the heretics, and shew that the Word was other than originated things. For, after thus writing, they at once added, ‘But they who say that the Son of God is from nothing, or created, or alterable, or a work, or from other essence, these the Holy Catholic Church anathematizes.’ And by saying this, they shewed clearly that ‘of the essence,’ and ‘one in essence,’ are destructive of those catchwords of irreligion, such as ‘created,’ and ‘work,’ and ‘originated,’ and ‘alterable,’ and ‘He was not before His generation.’ And he who holds these, contradicts the Council; but he who does not hold with Arius, must needs hold and intend the decisions of the Council, suitably regarding them to signify the relation of the radiance to the light, and from thence gaining the illustration of the truth."],"source_library_url":"/library/5725ba8aed10582e03ee/#ws-library-full-note:5725ba8aed10582e03ee:cite_note-29","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_IV/Defence_of_the_Nicene_Definition/De_Decretis/Chapter_5#cite_note-29","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:5725ba8aed10582e03ee:cite_note-29"},"verified":true,"work":"Defence of the Nicene Definition","work_id":"ws-athanasius-supported-1892-5725ba8aed10582e03ee"}