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37 [Cf. §59, and Ep. Aeg. 22, Prolegg. ch. ii. §2 init.]
38 This seems to imply that the Holy Communion was only celebrated on Sundays in the Egyptian Churches. [Cf. §§63, 74, 76.]
42 Vid. also Ep. Aeg. 7. Euseb. Vit. C. iv. 43. Hilar. ad Const i. 5. Fragm. ii. 12 [`Diognius' is another form of `Theognius' or Theognis. See Prolegg. ch. ii. §5.]
43 Vid. also Ep. Aeg. 7. Euseb. Vit. C. iv. 43. Hilar. ad Const i. 5. Fragm. ii. 12 [`Diognius' is another form of `Theognius' or Theognis. See Prolegg. ch. ii. §5.]
44 Cf. Encycl. 3, Apol. Const. 33.
46 [Not in Lent, for the commission were at Alexandria in September, see the date of the protest, infra, §76.]
47 This Alexander had been one of the Nicene Fathers, in 325, and had the office of publishing their decrees in Macedonia, Greece, &c. He was at the Council of Jerusalem ten years after, at which the Church of the Holy Sepulchre was consecrated, and afterwards Arius admitted to communion. His influence with the Court party seems to have been great, judging from Count Dionysius's tone in speaking of him. Infr. §§66, 80, 81.
49 Vid infr. §63 fin. §85 fin.
51 The district, called Mareotis from a neighbouring lake, lay in the territory and diocese of Alexandria, to the south-west. It consisted of various large villages, with handsome Churches, and resident Priests, and of hamlets which had none; of the latter was "Irene of Sccontarurus)" (infr. §85.) where Ischyras lived.
54 Arcaph. infr. 65 fin., head of the Meletians.
55 Vid. infr. §37, 46. and de Syn. 32, note.
56 Cathedrae velatae, see Bingh. viii. 6. §10.
57 Vid. their names infr. §40.
61 The Eusebians availed themselves of the subscriptions of the Meletians, as at Philippopolis. Hilar. Fragm. 3.
63 a.d. 339. vid. Hist. Arian. §11. [Socrates (iii. 5) and Sozomenus (ii. 8, &c.), confuse the Antiochene Synod, which sent the letter referred to, with the Synod of the `Dedication' held in 341 a.d., after the receipt of the letter of Julius.]
64 Vito and Vincentius, Presbyters, had represented Silvester at Nicaea. Liberius sent Vincentius, Bishop, and Marcellus, Bishop, to Constantius; and again Lucifer, Bishop, and Eusebius, Bishop. [The practice was common to all bishops, not peculiar to that of Rome.] S. Basil suggests that Damasus should send legates into the East, Ep. 69. The Council of Sardica, Can. 5, recognised the Pope's power of sending legates into foreign Provinces to hear certain appeals; "ut de Latere suo Presbyterum mittat." [It conferred the power (1) upon Julius (2) without any right of initiative, in Can. 3; Can. 5 simply regulates the exercise of the power thus conferred. The genuineness of these Canons has been disputed: at Rome they were quoted in the fifth century as `Nicene.'] vid. Thomassin. de Eccl. Disc. Part I. ii. 117. [D.C.B. iii. 530, D.C.A. 197, 1658.]
65 [Date uncertain; see Prolegg. ch. ii. §6 (1) sub fin., and note there.]
68 By Danius, which had been considered the same name as Dianius, Bishop of Caesarea in Cappadocia, Montfaucon in loc. understands the notorious Arian Bishop of Nicaea, called variously Diognius (supr. §13.) Theognius (infr §28.), Theognis (Philost. Hist. ii. 7.) Theogonius, (Theod. Hist. i. 19.), and assigns some ingenious and probable reasons for his supposition. [`Danius' was the Bishop of Caesarea in Cappad., he also signs at Philippopolis. See D.C.B. under Dianius and Basil.] Flacillus, Arian Bishop of Antioch, as Athan. names him, is called Placillus (in S. Jerome's Chronicon, p. 785.), Placitus (Soz. iii. 5.), Flacitus (Theod. Hist. i. 21.). Theodorus was Arian Bishop of Heraclea, whose Comments on the Psalms are supposed to be those which bear his name in Corderius's Catena. [He was not a thorough Arian.]
69 Some of the topics contained in the Eusebian Letter are specified in Julius's answer. It acknowledged, besides, the high dignity of the [church] of Rome, as being a "School (frontisthrion) of Apostles and a Metropolis of orthodoxy from the beginning," but added that "doctors came to it from the east; and they ought not themselves to hold the second place, for they were superior in virtue, though not in their Church." And they said that they would hold communion with Julius if he would agree to their depositions and substitutions in the Eastern Sees. Soz. iii. 8.
71 As this determination does not find a place among the now received Canons of the Council, the passage in the text becomes of great moment in the argument in favour of the twenty Canons extant in Greek being but a portion of those passed at Nicaea. vid. Alber. Dissert. in Hist. Eccles. vii. Abraham Ecchellensis has argued on the same side (apud Colet. Concil. t. ii. p. 399. Ed. Ven. 1728), also Baronius, though not so strongly, Ann. 325. nn. 157 &c. and Montfaucon in loc. Natalis Alexander, Saec. 4. Dissert. 28 argues against the larger number, and Tillemont, Mem. vi. 674. [But it is far more likely that Julius is making a free use of Can. Nic. 5; the Arabic canons are apparently referred to in the above note: no one now defends them.]
72 The number of the Fathers at the Nicene Council is generally considered to have been 318, the number of Abraham's servants, Gen. xiv. 14. Anastasius (Hodeg. 3. fin.) referring to the first three Ecumenical Councils, speaks of the faith of the 318, the 150, and the 200. [Prolegg. ch. ii. §3 (1).]
76 Cf. Ep. Aeg. 7, 19, Hist. Ar. 63.
77 Vid. also Hilar. Fragm. iii. 20.
78 The instance of Novatian makes against the Eusebians, because for some time after Novatian was condemned in the West, his cause was abandoned in the East. Tillemont, Mem. t. 7. p. 277.
83 The Persian war. Hist. Arian. §11.
92 Spring of 339 a.d. to autumn of 340.
94 Or rather, halts, monai. They are enumerated in the Itinerary of Antoninus, and are set down on Montfaucon's plate. The route passes over the Delta to Pelusium, and then coasts all the way to Antioch. These monai were day's journeys, Coustant in Hilar. Psalm 118, Lit. 5. 2. or half a day's journey, Herman. ibid; and were at unequal intervals, Ambros. in Psalm 118, Serm. 5. §5. Gibbon says that by the government conveyances, "it was easy to travel an 100 miles in a day along the Roman roads." ch. ii. Monh or mansio properly means the building, where soldiers or other public officers rested at night (hence its application to monastic houses). Such buildings included granaries, stabling, &c. vid. Con. Theod. ed. Gothofr. 1665. t. 1. p. 47, t. 2: p. 507. Du Cange Gloss. t. 4. p. 426. Col. 2.
96 Athan. only suggests this, supr. Encyc. 3. S. Hilary says the same of the conduct of the Arians at Toulouse; "Clerks were beaten with clubs; Deacons bruised with lead; nay, even on Christ Himself (the Saints understand my meaning) hands were laid." Contr. Constant. 11.
97 Julius here acquits Marcellus; but he is considered heretical by S. Epiphanius, loc. cit. S. Basil. Epp. 69, 125, 263, 265. S. Chyrsostom in Hebr. Hom. ii. 2. Theodoret, Haer. ii. 10. vid. Petav. de Trin. i. 13. who condemns him, and Bull far more strongly, Def. F. N. ii. 1. §9. Montfaucon defends him (in a special Dissertation, Collect. Nov. tom. 2.) and Tillemont. Mem. tom. 7. P. 513, and Natalis Alex. Saec. iv. Dissert. 30. [Prolegg. ch. ii. §3 (2) c.]
98 Vid. Epipb. Haer. 72. 2, 3. and §47. infr.