Nicene and Post-Nicene Fathers, Series 2, Vol. 4 (Athanasius: Select Works and Letters)

of which devote special attention to Athanasius and the Arian controversy. This is particularly true of Schaff, Nicene Christianity, ii, pp. 616–678, 884–893, which includes a full bibliography. See also section § 3 above. Bright’s Notes on the Canons (Oxford, 1882) and Hefele, Vol. 2 (English translation) are most useful, as is Kaye’s Council of Nicaea (Works, Vol. V, 1888 edition). Cardinal Hergenröther’s Kirchengeschichte [Church History] (allowing for the writer's natural bias) is fair and capable, with good bibliographical references in the notes (1884 edition). By far the best modern historical monograph on the Arian period is Gwatkin’s Studies of Arianism (1882); it is constantly referred to in this volume and is indispensable. His Arian Controversy (1889) is an abridgment, but it contains supplementary discussions of importance on one or two points; both works have very useful bibliographies. (Cf. also below, Chap. v. § 1). Kölling’s Geschichte der Arianischen Häresie [History of the Arian Heresy] (1st vol. 1874, 2nd 1883) is pretentious and uncritical.

§ 5. HISTORY OF DOCTRINE. For ancient sources, see the articles "Heresiology" and "Person of Christ" in the Dictionary of Christian Biography, Vols. III and IV. Modern classics include the works of Petavius, De Trinitate [On the Trinity] (in Vols. II and III of his De dogmatibus theologicis [On Theological Dogmas]); Thomassinus, Dogmata Theologica [Theological Dogmas]; and Bull, Defensio fidei Nicenae [Defense of the Nicene Faith] (which maintains, against Petavius, the consistency of pre-Nicene doctrine). Under this heading, we include Newman’s Arians of the Fourth Century, an English classic that is unrivaled as a dogmatic and religious study of Arianism, though it is unsatisfactory on its purely historical side. (Obsolete chronology is retained in all editions.) General histories of doctrine are, of course, full on the subject of Arianism; for an enumeration of them, see Harnack, § 2 of his Prolegomena. In English, we have Shedd (New York, 1863; Edinburgh, 1884), Hagenbach (Clark's Foreign Theological Library), and the great work of Dorner (id.). The most important recent works are those of Harnack, Dogmengeschichte [History of Dogma] (1886; third vol. 1890), which is a most capable work and (allowing for the preconceptions of the Ritschl school) impartial and philosophical; and Loofs, Leitfaden zur Dogmengeschichte [Guide to the History of Dogma] (2nd ed., 1890), written along similar lines but studiously temperate and fair. Both works are used heavily in this volume (commonly quoted simply as "Harnack" or "Loofs." Harnack, Vol. I, is quoted from the first edition, but later editions provide comparative tables of the pages). For Councils and Creeds, in addition to the works of Hefele and Bright mentioned in § 4c, see Heurtley, Harmonia Symbolica; Hahn, Bibliothek der Symbole [Library of Symbols]; Hort, Two Dissertations (1876), which is indispensable for the history of the Nicene Creed; Swainson, Nicene and Apostles' Creed (1875); and Caspari, Ungedruckte, etc., Quellen zum Taufsymbol, etc. [Unprinted Sources for the Baptismal Symbol, etc.] (3 vols. in 2, Christiania, 1866–1875), and Alte und Neue Quellen [Old and New Sources] (1879)—one of the most important of modern patristic works.

§ 6. PATRISTIC MONOGRAPHS. (a) Among the very numerous works of this kind, the most useful for our purpose are Zahn, Marcellus von Ancyra (1867), which is very important for doctrinal history; Reinkens, Hilarius von Poitiers [Hilary of Poitiers] (1864); Fialon, St. Basile (1868); Ullmann, Gregorius von Nazianz [Gregory of Nazianzus] (2nd ed., 1867; part of an earlier edition was translated by Cox, 1855); and Krüger, Lucifer von Calaris (excellent, especially for the Council of 362). Under this head, we may mention the numerous excellent articles in the Dictionary of Christian Biography referred to in their respective contexts.

(b) On the doctrine of Athanasius. In addition to the works of Ceillier and Möhler referred to above: Atzberger, Die Logoslehre des heiligen Athanasius [The Logos-Doctrine of St. Athanasius] (Munich, 1880); Voigt, Die Lehre des Athanasius [The Doctrine of Athanasius] (Bremen, 1861); and Pell, Lehre des heiligen Athanasius von der Sünde und Erlösung [The Doctrine of St. Athanasius on Sin and Redemption] (Passau, 1888, a careful and meritorious analysis, candidly written from a Roman Catholic perspective; difficulties are not always faced).

The above list of authorities does not pretend to be complete, nor does it aim to enumerate sources for general secular or church history. However, in matters relating specifically to Athanasius, it is hoped that an approximation to these requirements has been achieved. Works bearing on more specialized points are referred to in their proper places. In particular, a special brief bibliography is prefixed to the Vita Antonii [Life of Anthony].

CHAPTER II.

LIFE OF ST. ATHANASIUS AND ACCOUNT OF ARIANISM.

A. §§ 1–3. TO THE COUNCIL OF NICAEA, 298–325.
§ 1. Early years, 298–319.
§ 2. The Arian controversy before Nicaea (319–325).
§ 3. (1) THE COUNCIL OF NICAEA (325).
§ 3. (2) Situation at the close of the Council (325–328).
a. NOVELTY OF ARIANISM. Its antecedents in the history of doctrine.
b. The 'Ὁμοούσιον' [Homoousion - of one substance].
c. Materials for reaction: (1) Persecuted Arians; (2) Eusebius and the Court; (3) Ecclesiastical conservatism; Marcellus and Photinus.

B. §§ 4–8. THE CONFLICT WITH ARIANISM (328–361).
§ 4. Early years of his Episcopate (328–335) and first troubles.
§ 5. The Council of Tyre and First Exile (335–337).
§ 6. Renewed troubles and Second Exile (337–346):
(1) At Alexandria (337–339).
(2) At Rome; Council of Antioch, etc. (339–342).
(3) Constans; Council of Sardica and its sequel (342–346).
§ 7. The Golden Decade (346–356):
(1) Athanasius as bishop.
(2) Sequel of the death of Constans.
§ 8. The Third Exile (356–361):
(1) Expulsion of Athanasius.
(2) STATE OF THE ARIAN CONTROVERSY: (a) 'Anomoeans' those who believed the Son was unlike the Father; (b) 'Homoeans' those who believed the Son was like the Father; (c) 'Semi-Arians.'
(3) Athanasius in his retirement.

C. §§ 9, 10. ATHANASIUS IN VICTORY (362–373).
§ 9. Under Julian and his successors; Fourth and Fifth Exiles (362–366).
§ 10. Last years: Basil, Marcellus, Apollinarius (366–373).