Chapter XXIV.—The Eunomians divide into Several Factions.

But neither did the followers of Eunomius remain without dissensions: for Eunomius⁸⁰⁷⁸⁰⁷    Cf. IV. 7 and 13. himself had long before this separated from Eudoxius who ordained him bishop of Cyzicus, taking occasion from that bishop’s refusal to restore to communion his master Aëtius who had been ejected. But those who derived their name from him were subsequently divided into several factions. For first Theophronius a Cappadocian, who had been instructed in the art of disputation by Eunomius, and had acquired a smat135tering of Aristotle’s Categories, and his Book of Interpretation, composed some treatises which he entitled, On the Exercise of the Mind. Having, however, drawn down upon himself the reprobation of his own sect, he was ejected as an apostate. He afterwards held assemblies apart from them, and left behind him a heresy which bore his own name. Furthermore at Constantinople a certain Eutychius from some absurd dispute, withdrew from the Eunomians, and still continues to hold separate meetings. The followers of Theophronius are denominated ‘Eunomiotheophronians’; and those of Eutychius have the appellation of ‘Eunomieutychians.’ What those nonsensical terms were about which they differed I consider unworthy of being recorded in this history, lest I should go into matters foreign to my purpose. I shall merely observe that they adulterated baptism: for they do not baptize in the name of the Trinity, but into the death of Christ.⁸⁰⁸⁸⁰⁸    Apost. Can.50 reads: ‘If any bishop or presbyter does not perform the one initiation with three immersions, but with one immersion only into the death of the Lord, let him be deposed.’ Also the Second General Synod (that of Constantinople, 381) in its 7th Canon passed the following: ‘But the Eunomians, who only baptize with one immersion, and the Montanists, who are here called Phrygians, and the Sabellians, who teach the doctrine of the Fatherhood of the Son…(if they wish to be joined to the Orthodox faith) we receive as heathen; on the first day we make them Christians, on the second, catechumens, &c.’ See Hefele, Hist. of the Church Councils, Vol. II. p. 367, 368. Among the Macedonians also there was for some time a division, when Eutropius a presbyter held separate assemblies, and Carterius did not agree with him. There are possibly in other cities sects which have emanated from these: but living at Constantinople, where I was born and educated, I describe more particularly what has taken place in that city; both because I have myself witnessed some of these transactions, and also because the events which have there occurred are of pre-eminent importance, and are therefore more worth of commemoration. Let it however be understood that what I have here related happened at different periods, and not at the same time. But if any one should be desirous of knowing the names of the various sects, he may easily satisfy himself, by reading a book entitled Ancoratus,⁸⁰⁹⁸⁰⁹    Epiphan. Ancoratus, 13. Photius calls the Ancoratus a synopsis of the treatise of Epiphanius on Heresies (Biblioth. 123). The subject here referred to was treated by Epiphanius in Hær. LXVI. and LXVIII. composed by Epiphanius, bishop of Cyprus: but I shall content myself with what I have already stated. The public affairs were again thrown into agitation from a cause I shall now refer to.