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Rh by some that Osius subscribed the second formula of Sirmium; now, to understand the fall of Liberius, it is necessary to have a knowledge of the three formulas of faith composed in Sirmium. Noel Alexander says that there was but one formula of Sirmium, and that the others were published elsewhere; but Baronius, and the generality of writers, hold that the whole three formulas were promulgated in the councils, or rather cabals, of Sirmium. There is no probability of the truth of what Socrates says, that the whole three formulas were promulgated in one and the same council. The Arians, when they got Liberius to sign one of the formulas, boasted, as Orsi says, that there was a union of faith between them, and that Liberius professed their faith. On the other hand, Orsi persuades himself that Liberius was innocent altogether, and supposes that he was liberated and allowed to return to Rome, on account of a promise made by Constantius to the Roman ladies, or to put an end to the disturbances which at that time distracted the city. The most generally received opinion, however, is that Liberius committed a great error, but that he did not fall into heresy. To make the matter clear we must investigate the Sirmium formula which he subscribed.

37. The first formula of Sirmium was adopted in the year 351, and in this, Photinus, Bishop of Sirmium, was again condemned, for he denied to Jesus Christ not only consubstantiality with the Father, but his Divinity, likewise; asserting, with Cerinthus, Ebion, and Paul of Samosata, that the Son of God had no existence before Mary. Photinus was previously condemned in the Council of Sardis; but he obtained from the Emperor the right of appeal to this Council of Sirmium, at which Constantius himself was present. Here his doctrine was condemned a second time, even by the Arians themselves, and the first formula, relating to the Arian heresy, was drawn up in Greek, and two anathemas were attached to it, as Noel Alexander tells us, on the authority of St. Athanasius and St. Hilary. The first was to this effect: "The Holy and Catholic Church does not recognize as belonging to her, those who say that the Son existed from any creation or substance, and not from God, or that there was a time when he did not exist." The second was that "if any one denied that Christ-God, the Son of God, was before all ages, and by whom all things were made, and that it was only from the time he was born of Mary that he was called Christ and the Son, and that it was only then his Deity commenced, let him be anathema." Noel Alexander thus Latinises the original Greek. "Eos qui dicunt: ex non ente, aut ex alio subsistente, et non ex Deo Filium extitisse, aut quod tempus, aut ætas fuit, quando ille non erat, alienos a se censet Sancta et Catholics Ecclesia. Si quis Christum Deum, Filium Dei ante secula,