The Four Classes of Samaritans.
The Gorthenes celebrate their feasts at other times than Sebyaeans.
The Sebyaeans differ from the Gorthenes by reason of their feasts.
The Seven Heresies of the Jews.
Thus far the summary of the thirteen heresies contained in the second part of Book II.
The following belong to this third part, in which thirteen heresies are contained:
Thus far for the eighteen heresies of the fourth part of Book II.
The following five heresies are contained in the fifth part of Book II:
Thus far the five heresies of the fifth part of Book II.
The following seven heresies are contained in the first part of Book III:
Thus far similarly the seven heresies of the first part of Book III.
In the second part of Book III there are four heresies:
The Aetians come from Aetius, a Cilician who was ordained deacon by the Arian bishop of Alexandria, George. They are also called Anomoeans and, by some, Eunomians after a certain Eunomius who was a disciple of Aetius. Eudoxius also was one of them, but it would seem that he dissociated himself out of fear of Emperor Constantine, so that only Aetius was banished. At any rate, Eudoxius continued to be Arian-minded—although not, indeed, after the fashion of Aetius. These Anomoeans, or Aetians, completely separate Christ and the Holy Ghost from God the Father. They aver that Christ is a creature, and say that He has not even a similarity to the Father. By means of Aristotelian syllogisms and geometric proofs they attempt to explain the nature of God and in the same way try to show that Christ cannot, as they pretend, be from God. The Eunomians, who stem from them, rebaptize all those who come to them— not only [non-Arians] but even those that come from the Arians. As a strong rumor has it, they put the feet of those being baptized up in the air and baptize them on the head. They say that it is nothing serious to have erred in any way, whether by fornication or some other sin, since God requires nothing else save that one adhere to this faith which they hold.
Ἀετιανοὶ οἱ ἀπὸ Ἀετίου τοῦ Κίλικος διακόνου γενομένου ὑπὸ Γεωργίου τοῦ τῶν Ἀρειανῶν ἐπισκόπου τῆς Ἀλεξανδρείας, οἱ καὶ Ἀνόμοιοι καλούμενοι, παρά τισι δὲ Εὐνομιανοὶ δι' Εὐνόμιόν τινα μαθητὴν Ἀετίου γενόμενον: οἷς συνῆν καὶ Εὐδόξιος, ἀλλὰ δῆθεν διὰ τὸν πρὸς τὸν βασιλέα Κωνσταντῖνον φόβον ἀφώρισεν ἑαυτόν, καὶ μόνον τὸν Ἀέτιον ἐξώρισεν. Ἔμεινε μέντοι ὁ Εὐδόξιος ἀρειανίζων, οὐ μέντοι γε κατὰ τὸν Ἀέτιον. Οὗτοι οἱ Ἀνόμοιοι καὶ οἱ Ἀετιανοὶ παντάπασι Χριστὸν καὶ τὸ ἅγιον πνεῦμα ἀπαλλοτριοῦσι θεοῦ πατρός, κτιστὸν αὐτὸν διαβεβαιούμενοι, καὶ οὐδὲ ὁμοιότητά τινα ἔχειν λέγουσιν. Ἐκ συλλογισμῶν Ἀριστοτελικῶν καὶ γεωμετρικῶν τὸν θεὸν παριστᾶν βούλονται, καὶ Χριστὸν δῆθεν μὴ δύνασθαι εἶναι ἐκ θεοῦ διὰ τοιούτων τρόπων. Οἱ δὲ ἀπ' αὐτῶν Εὐνομιανοὶ ἀναβαπτίζουσι πάντας τοὺς πρὸς αὐτοὺς ἐρχομένους, οὐ μόνον δέ, ἀλλὰ καὶ τοὺς ἀπὸ Ἀρειανῶν κατὰ κεφαλῆς ἄνω τοὺς πόδας στρέφοντες τῶν βαπτιζομένων, ὡς πολὺς ᾄδεται λόγος. Τὸ δὲ σφαλῆναι ἔν τινι, πορνείᾳ ἢ ἑτέρᾳ ἁμαρτίᾳ οὐδὲν δεινὸν εἶναί φασιν: οὐδὲν γὰρ ζητεῖ ὁ θεός, ἀλλ' ἢ τὸ εἶναί τινα ἐν ταύτῃ μόνον τῇ νομιζομένῃ αὐτῶν πίστει.