SOCRATES, the name of a famous 5th-century church his torian. The of Socrates, still extant in seven books, embracing the period from 306 to 439, was written in 439, or within a few years thereafter. He was born about 38o and brought up at Constantinople. He was a "scholasticus" or advocate. His work is dedicated to one Theodorus, who had urged him to write such a history. He had no thorough preparation for the task, and for the period down to the death of Constantius (361) was practically dependent on Rufinus. After his work was finished he became a student of Athanasius's writings and came to see how untrustworthy his guide had been. He accordingly rewrote his first two books (see H.E. ii. I) certainly before 450 and probably before 444 (see Geppert, p. 8), and it is only this revision that has reached us. The chief sources from which he drew were: (I) the Church History, the Life of Constantine and certain theological works of Eusebius; (2) the Church History of Rufinus; (3) certain works of Athanasius ; (4) the no longer extant Zuvwyc,o77) TOO crvvo&KOw of the Macedonian and semi Arian Sabinus—a collection of acts of councils with commentaries, brought down to the reign of Theodosius I. (this was a main source) ; (5) the Constantinopolitan Chronicle; (6) possibly a collection of imperial biographies; (7) lists of bishops; (8) col lections of letters by members of the Arian and orthodox parties.
The theological position of Socrates, so far as he can be said to have had one, is at once disclosed in his unlimited admiration for Origen. All the enemies of the great Alexandrian he regards merely as empty and vain obscurantists ; for the orthodoxy of his hero he appeals to Athanasius. Closely connected with his high regard for Origen are his appreciation of science generally and the moderation of his judgment on all dogmatic questions. According to him, `EXXnvocii rau5da is quite indispensable within the Church ; many Greek philosophers were not far from the knowl edge of God, as is proved by their triumphant arguments against atheists and gainsayers of divine providence. The apostles did not set themselves against the study of Greek literature and science; Paul had even made a thorough study of them himself. The Scriptures, it is true, contain all that appertains to faith and life, but give no clue to the art of confuting gainsayers. Greek science, therefore, must not be banished from the Church, and the tendency within the Church so to deal with it is wrong. This point of view was the common one of the majority of educated Christians at that period, and is not to be regarded as exceptionally liberal. The same holds true of the position of Socrates in regard to dogmatic questions.