Date: 1890-08-15T00:00:00+00:00
Keywords: Church History

Letters of Athanasius with Two Ancient Chronicles of His Life

Saint Athanasius of Alexandria

Royal Archives

1890

Copyright

The source text and this English translation are in the public domain.

The cover design is © 2026 Royal Archives.

Published by Royal Archives

First published 1890

Source: Nicene and Post-Nicene Fathers, Series II (ed. Schaff & Wace, 1890–1900)

Edition identifier: urn:royalarchives:letters_of_athanasius_with_two_ancient_chronicles_of:en:1

Introduction

Letters of Athanasius,
with Two Ancient Chronicles of His Life.

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The Letters cannot be arranged in strict sequence of time without breaking into the homogeneity of the corpus of Easter Letters. Accordingly we divide them into two parts: (1) all that remain of the Easter or Festal Epistles: (2) Personal Letters. From the latter class we exclude synodical or encyclical documents, or treatises merely inscribed to a friend, such as those printed above pp. 91, 149, 173, 222, &c., &c., the ad Serapionem, ad Marcellinum, &c. There remain a number of highly interesting letters, the survivals of what must have been a large correspondence, all of which, excepting six (Nos. 52, 54, 56, 59, 60, 61), now appear in English for the first time. They are arranged as nearly as possible in strict chronological order, though this is in some cases open to doubt (e.g. 60, 64, &c.). They mostly belong to the later half of the episcopate of Athanasius, and are therefore placed after the Festal Collection, which however itself extends to the end of the Bishop’s life. The immemorial numbering of the latter collection is of course retained, although many of the forty-five are no longer to be found.

Prefixed to the Letters are two almost contemporary chronicles, the one preserved in the same ms. as Letters 46, 47, the other prefixed to the Syriac ms., which is our sole channel for the bulk of the Easter Letters. A memorandum appended to Letter 64 specifies certain fragments not included in this volume. The striking fragment Filiis suis has been conjecturally placed among the remains of Letter 29.

For the arrangement of the Letters, the reader is referred to the general Table of Contents to this volume. We now give
a. The Historia Acephala or Maffeian fragment, with short introduction.

b. The Chronicon Prævium or Festal Index, with introduction to it and to the Festal Letters.

The Historia Acephala.

Introduction

A.—The Historia Acephala.

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This most important document was brought to light in 1738 by the Marchese F. Scipio Maffei († 1755), from a Latin ms. (uncial parchment) in the Chapter Library at Verona. It was reprinted from Maffei’s Osservazioni Letterarie in the Padua edition of Athanasius; also in 1769 by Gallandi (Bibl. Patr. v. 222), from which edition (the reprint in Migne, xxvi. 1443 sqq. being full of serious misprints) the following version has been made. The Latin text (including letters 46, 47, and a Letter of the Council of Sardica) is very imperfect, but the annalist is so careful in his reckonings, and so often repeats himself, that the careful reader can nearly always use the document to make good its own gaps or wrong readings. Beyond this (except the insertion of the consuls for 372, §17 ad fin.) the present editor has not ventured[1] to go. The importance and value of the fragment must now be shewn.

The annalist evidently writes under the episcopate of Theophilus, to which he hurriedly brings down his chronology after the death of Athanasius (§19). At the fortieth anniversary of the episcopate of Athanasius, June 8, 368, he makes a pause (§17) in order to reckon up his dates. This passage is the key of the whole of his chronological data. He accounts for the period of forty years (thus placing the accession of Ath. at June 8, 328, in agreement with the Index), shewing how it is exactly made up by the periods of ‘exile’ and of ‘quiet’ previously mentioned. To ‘quiet’ he assigns ‘xxii years v months and x days,’ to ‘exile’ xvii years vi months xx days; total xl years. He then shews how the latter is made up by the several exiles he has chronicled. As the text stands we have the following sum:

Table A.

Now the exact result of the figures as they stand is 182 months, 9 days, i.e. 15 years 2 months and 9 days, or 2 years 4 months and 11 days too little. Moreover of the well-known ‘five exiles,’ only four are accounted for. An exile has thus dropped out, and an item of 2 years 4 months 11 days. Now this corresponds exactly with the interval from Epiphi 17 (July 11), 335 (departure for Tyre, Fest. Ind. viii), to Athyr 27 (Nov. 23), 337 (return to Alexandria F. I. x). The annalist then (followed apparently by Theodt. H. E. ii. 1) reckoned the first exile at the above figure. But what of the first figure in our table, xc months iii days? It again exactly coincides with the interval from Pharm. 21 (Apr. 16, Easter Monday), 339 to Paophi 24 (Oct. 21), 346, on which day (§1) Athan. returned from his second exile. This double coincidence cannot be an accident. It demonstrates beyond all dispute that the missing item of ‘ann. ii, mens. iv, d. xii’ has dropped out after ‘Treveris in Galliis,’ and that ‘mens. xc, dies iii’ relates to the second exile, so that, in §1 also, the annalist wrote not ‘annos vi’ but ‘annos vii menses vi dies iii,’ which he repeats §17 by its equivalent ‘mens. xc, d. iii,’ while words have dropped out in §1 to the effect of what is supplied in brackets. (Hefele, ii. 50, Eng. Tr., is therefore in error here).

I would add that the same obvious principle of correcting a clearly corrupt figure by the writer’s own subsequent reference to it, enables us also to correct the last figures of §2 by those of §5, to correct the items by the sum total of §§6, 7, and lastly to correct the corrupt readings ‘Gregorius’ for Georgius, and ‘Constans’ for Constantius, by the many uncorrupt places which shew that the annalist himself was perfectly aware of the right names.

In one passage alone (§13 ‘Athyr’ twice for Mechir, cf. Fest. Ind. viii) is conjecture really needed; but even here the consuls are correctly given, and support the right date.

We are now in a position to construct tables of ‘exiles’ and ‘quiet’ periods from the Historia as corrected by itself.

Table B. Exiles &c., of Athanasius.

N.B. In the above Table, (a) denotes dates or figures directly implied in the existing text, (b) those implied by it in combination with other sources, (c) those based on conjectural emendation of the existing text. All unmarked data are expressly given.

Table B shews the deliberate and careful calculation which runs through the system of our annalist. Once or twice he indulges in a round figure, exiles 1 and 5 are each a day too long by the Egyptian calendar, and this is set off by his apparently reckoning the fifth quiet period as two days too short. But the writer clearly knew his own mind. In fact, the one just ground on which we might distrust his chronology is its systematic character. He has a thorough scheme of his own, which he carries out to a nicety. Now such a chronology is not necessarily untrustworthy. Its consistency may be artificial; on the other hand, it may be due to accurate knowledge of the facts. Whether this is so or not must be ascertained partly from a writer’s known opportunities and capacity, partly from his agreement or discrepancy with other sources of knowledge. Now our annalist wrote in the time of Theophilus (385–412), and may therefore rank as a contemporary of Athanasius (cf. Prolegg. ch. v.) His opportunities therefore were excellent. As to his capacity, his work bears every trace of care and skill. He is no historian, nor a stylist, but as an annalist he understood what he was doing. As to agreement with other data, we remark to begin with that it was the publication of this fragment in the 18th century that first shed a ray of light on the Erebus and Chaos of the chronology of the Council of Sardica and its adjacent events; that it at once justified the critical genius of Montfaucon, Tillemont and others, against the objections with which their date for the death of Athanasius[2] was assailed, and here again upset the confused chronological statements of the fifth-century historians in favour of the incidental evidence of many more primary authorities.[3] But most important of all is its confirmation by the evidence of the Festal Letters discovered in 1842, and especially by their Index, the so-called ‘Chronicon Athanasianum.’ It is evident at a glance that our annalist is quite independent of the Index, as he gives many details which it does not contain. But neither can the Index be a compilation from the annalist. Each writer had access to information not embodied in the other, and there is no positive evidence that either used the other in any way. When they agree, therefore, their evidence has the greatest possible weight. Their main heads of agreement are indicated in the Chronological Table, Prolegg. sub fin.

It remains to notice shortly the two digressions on the doings of Eudoxius and the Anomœans (§§2, 12 of Migne, paragraphs II, IX of Gallandi). Here the annalist is off his own ground, and evidently less well informed. In §2 we learn nothing of interest: but the ‘Ecthesis’ of the Anomœans in par. IX is of importance, and only too evidently authentic. It still awaits a critical examination, and it is not easy to give it its exact place in the history of the later Arianism. Apparently it belongs to the period 360–364, when the Anomœans were organising their schism (Gwatkin, pp. 226, 180) the names being those of the ultra-Arians condemned by the Homœans in 360 (Prolegg. ch. ii. §8 fin.).

The contrast between the vagueness of statement in these digressions, and the writer’s firmness of touch in dealing with Alexandrian affairs is most significant.

The fragment runs as follows:

[1] The corrections were made before he could obtain the essay and text of Sievers (Zeitsch. Hist. Theol. 1868), where he now finds them nearly all anticipated. Sievers’ discussion has been carefully and gratefully used, but his text is defective, especially from the accidental omission of one of the key-clauses of the whole (§17).

[2] But our annalist gives May 3, while Fest. Ind. gives May 2, the day solemnised in the Coptic Martyrologies (Mai, Script. Vett. vol. 4, part 2, pp. 29, 114), and doubtless the right one. Perhaps, if Athanasius died in the night of May 2–3, the former day might be chosen for his commemoration, while our annalist may still be literally exact.

[3] See Tillem. viii. 719 sqq.

The Historia Acephala

Historia Acephala.

I. 1. The Emperor Constantius also wrote concerning the return of Athanasius, and among the Emperor’s letters this one too is to be found.

2. And it came to pass after the death of Gregory that Athanasius returned from the city of Rome and the parts of Italy, and entered Alexandria Paophi xxiv, Coss. Constantius IV, Constans III (October 21, 346); that is after [vii] years vi [months and iii days,] and remained quiet at Alexandria ix[1] years iii[2] months [and xix days].

II. Now after his return, Coss. Limenius[3] and Catulinus (349), Theodore,[4] Narcissus,[5] and George, with others, came to Constantinople, wishing to persuade Paul to communicate with them, who received them not even with a word, and answered their greeting with an anathema. So they took to themselves Eusebius of Nicomedia,[6] and laid snares for the most blessed Paul, and lodging a calumny against him concerning Constans and Magnentius, expelled him from CP. that they might have room there, and sow the Arian heresy. Now the people of CP., desiring the most blessed Paul, raised continual riots to prevent his being taken from the city, for they loved his sound doctrine. The Emperor, however, was angry, and sent Count Hermogenes to cast him out; but the people, hearing this, dragged forth Hermogenes through the midst of the town. From which matter they obtained a pretext against the Bishop, and exiled him to Armenia. Theodore and the rest wishing to place in the See of that Town Eudoxius, an ally and partisan of the Arian heresy, ordained [Bishop] of Germanicia, while the people were stirred to riot, and would not allow any one to sit in the See of blessed Paul,—they took Macedonius, a presbyter of Paul, and ordained him bishop of the town of CP., whom the whole assembly of bishops condemned, since against his own father he had disloyally received laying on of hands from heretics.

However, after Macedonius had communicated with them and signed, they brought in pretexts of no importance, and removing him from the Church, they instal the aforesaid Eudoxius of Antioch,[7] whence [the partakers] in this secession are called Macedonians, making shipwreck concerning the Holy Spirit.

III. 3. After this time Athanasius, hearing that there was to be disturbance against him, the Emperor Constantius[8] being in residence at Milan (353), sent to court a vessel with v Bishops, Serapion of Thmuis, Triadelphus of Nicotas, Apollo of Upper Cynopolis, Ammonius of Pachemmon,…and iii Presbyters of Alexandria, Peter the Physician, Astericus, and Phileas. After their setting sail from Alexandria, Coss. Constantius VI Augustus, and Constantius[8] Cæsar II, Pachom xxiv (May 19, 353), presently four days after Montanus of the Palace entered Alexandria Pachom xxviii, and gave a letter of the same Constantius[8] Augustus to the bishop Athanasius, forbidding him to come to court, on which account the bishop was exceedingly desolate, and the whole people much troubled.[9] So Montanus, accomplishing nothing, set forth, leaving the bishop at Alexandria.

4. Now after a while Diogenes, Imperial Notary, came to Alexandria in the month of Mensor (August, 355) Coss. Arbetion and Lollianus: that is ii years and v months[10] from when Montanus left Alexandria. And Diogenes pressed every one urgently to compel the bishop to leave the town, and afflicted all not a little. Now on the vi day of the month Thoth, he made a sharp attempt to besiege the church, and he spent iv months in his efforts, that is from the month Mensor, or from the [first] day of those intercalated until the xxvi day of Choiac (Dec. 23). But as the people and the judges strongly resisted Diogenes, Diogenes returned without success on the xxvi day of the said month Choiac, Coss. Arbetion and Lollianus, after iv months as aforesaid.

IV. 5. Now Duke Syrianus, and Hilary the Notary, came from Egypt to Alexandria on the tenth day of Tybi (Jan. 6, 356) after Coss. Arbetion and Lollianus. And sending in front all the legions of soldiers throughout Egypt and Libya, the Duke and the Notary entered the Church of Theonas with their whole force of soldiers by night, on the xiii day of Mechir, during the night preceding the xiv. And breaking the doors of the Church of Theonas, they entered with an infinite force of soldiers. But bishop Athanasius escaped their hands, and was saved, on the aforesaid xiv of Mechir.[11] Now this happened ix years iii months and xix days from the Bishop’s return from Italy. But when the Bishop was delivered, his presbyters and people remained in possession of the Churches, and holding communion iv months, until there entered Alexandria the prefect Cataphronius and Count Heraclius in the month Pahyni xvi day, Coss. Constantius[8] VIII and Julianus Cæsar I (June 10, 356).

V. 6. And four days after they entered[12] the Athanasians were ejected from the Churches, and they were handed over to those who belonged to George,[13] and were expecting him as Bishop. So they received the Churches on the xxi day of Pahyni. Moreover George[13] arrived at Alexandria, Coss. Constantius[8] IX, and Julianus Cæsar II, Mechir xxx (Feb. 24, 357), that is, eight months and xi days from when his party received the Churches. So George[13] entered Alexandria, and kept the Churches xviii whole months: and then the common people attacked him in the Church of Dionysius, and he was hardly delivered with danger and a great struggle on the i day of the month Thoth, Coss. Tatianus and Cerealis (Aug. 29, 358). Now George[13] was ejected from Alexandria on the x[14] day after the riot, namely v of Paophi (Oct. 2). But they who belonged to Bishop Athanasius, ix days after the departure of George, that is on the xiv of Pa[ophi], cast out the men of George,[13] and held the Churches two months and xiv days; until there came Duke Sebastian from Egypt and cast them out, and again assigned the Churches to the party of George on the xxviii day of the month Choiac (Dec. 24).

7. Now ix whole months after the departure of George from Alexandria, Paulus the Notary arrived Pahyni xxix, Coss. Eusebius, Hypatius (June 23, 359), and published an Imperial Order on behalf of George, and coerced many in vengeance for him. And [ii years and] v months after, George came to Alexandria Athyr xxx (Coss. Taurus, and Florentius) from court (Nov. 26, 361), that is iii years and two months after he had fled. And at Antioch they of the Arian heresy, casting out the Paulinians from the Church, appointed Meletius. When he would not consent to their evil mind, they ordained Euzoius a presbyter of George[13] of Alexandria in his stead.

VI. 8. Now George, having entered Alexandria as aforesaid on the xxx Athyr, remained safely in the town iii days, that is [till] iii Choiac. For, on the iv day of that same month, the prefect Gerontius announced the death of the Emperor Constantius, and that Julianus alone held the whole Empire. Upon which news, the citizens of Alexandria and all shouted against George, and with one accord placed him under custody. And he was in prison bound with iron from the aforesaid iv day of Choiac, up to the xxvii of the same month, xxiv days. For on the xxviii day of the same month early in the morning, nearly all the people of that town led forth George from prison, and also the Count who was with him, the Superintendent of the building of the Church which is called Cæsareum, and killed them both, and carried their bodies round through the midst of the town, that of George on a camel, but that of Dracontius, men dragging it by ropes; and so having insulted them, at about the vii hour of the day, they burnt the bodies of each.

VII. 9. Now in the next.…day of Mechir the x day of the month, after Coss. Taurus and Florentius (Feb. 4, 362), an order of the Emperor Julian was published commanding those things to be restored to the idols and temple attendants and the public account, which in former times had been taken away from them.

10. But after iii days, Mechir xiv, an order was given of the same Emperor Julian, also of the Vicar Modestus, to Gerontius prefect, ordering all Bishops hitherto defeated by factions and exiled to return to their towns and provinces. Now this letter was published on the following day Mechir xv, while subsequently an edict also of the prefect Gerontius was published, by which the Bishop Athanasius was ordered to return to his Church. And xii days after the publication of this Edict Athanasius was seen at Alexandria, and entered the Church in the same month Mechir, xxvii day, so that there is from his flight which took place in the times of Syrianus and Hilary till his return, when Julianus.…Mechir xxvii. He remained in the Church until Paophi xxvi, Coss. Mamertinus and Nevitta (Oct. 23, 362), viii whole months.

11. Now on the aforesaid day, Paophi xxvii, he [the prefect] published an Edict of the Emperor Julianus, that Athanasius, Bishop, should retire from Alexandria, and no sooner was the Edict published, than the Bishop left the town and abode round about Thereu.[15] Soon after his departure Olympus the prefect, in obedience to the same[16] Pythiodorus, and those who were with him, most difficult persons, sent into exile Paulus and Astericius, presbyters of Alexandria, and directed them to live at the town of Andropolis.

VIII. 12. Now Olympus the same prefect, in the month Mensor, xxvi day, Coss. Julianus Augustus IV. and Sallustius (Aug. 20, 363), announced that Julian the Emperor was dead, and that Jovianus a Christian was Emperor. And in the following month, Thoth xviii, a letter of the Emperor Jovianus came to Olympus the prefect that only the most high God should be worshipped, and Christ, and that the peoples, holding communion in the Churches, should practise religion. Moreover Paulus and Astericius, the aforesaid presbyters, returned from exile at the town of Andropolis, and entered Alexandria, on the x day of Thoth, after x months.

13. Now Bishop Athanasius, having tarried as aforesaid at Thereon, went up to the higher parts of Egypt as far as Upper Hermopolis in the Thebaid, and as far as Antinoopolis. And while he was staying in these places, it was learned that the Emperor Julian was dead, and that Jovian a Christian was Emperor. So the Bishop entered Alexandria secretly, his arrival not being known to many, and went by sea to meet the Emperor Jovian, and afterwards, Church affairs being settled,[17] received a letter, and came to Alexandria and entered into the Church on the xix day of Athyr[18] Coss. Jovianus and Varronianus. From his leaving Alexandria according to the order of Julian until he arrived on the aforesaid xix day of Athyr[18] after one year and iii months, and xxii days.

IX. Now at CP. Eudoxius of Germanicia held the Church, and there was a division between him and Macedonius; but by means of Eudoxius there went forth another worse heresy from the spurious [teaching] of the Arians, Aetius and Patricius[19] of Nicæa, who communicated with Eunomius, Heliodorus, and Stephen. And Eudoxius adopting this, communicated with Euzoius, Bishop at Antioch, of the Arian sect, and they deposed on a pretext Seleucius[20] and Macedonius, and Hypatian,[21] and other xv Bishops belonging to them, since they would not receive ‘Unlike’ nor ‘Creature of the Uncreated.’ Now their Exposition is as follows:—

Exposition of Patricius[22] and Aetius, who communicated with Eunomius, Heliodorus, and Stephen.

These are the attributes of God, Unbegotten, without origin, Eternal, not to be commanded, Immutable, All-seeing, Infinite, Incomparable, Almighty, knowing the future without foresight; without beginning.[23] These do not belong to the Son, for He is commanded, is under command, is made from nothing, has an end, is not compared [with the Father], the Father surpasses Him…of Christ is found: as pertaining to the Father, He is ignorant of the future. He was not God, but Son of God; God of those who are after Him: and in this He possesses invariable likeness with the Father, namely He sees all things because all things…because He is not changed in goodness; [but] not like in the quality of Godhead, nor in nature. But if we said that He was born of the quality of Godhead, we say that He resembles the offspring of serpents,[24] and that is an impious saying: and like as a statue produces rust from itself, and will be consumed by the rust itself, so also the Son, if He is produced from the nature of the Father, will consume the Father. But from the work, and the newness of work, the Son is naturally God, and not from the Nature, but from another nature like as the Father, but not from Him. For He was made the image of God, and we are out of God, and from God. Inasmuch as all things are from God, and the Son also, as if from something [else]. Like as iron if it has rust will be diminished, like as a body if it produces worms is eaten up, like as a wound if it produce discharges will be consumed by them, so [thinks] he who says that the Son is from the Nature of the Father; now let him who does not say that the Son is like the Father be put outside the Church and be anathema. If we shall say that the Son of God is God, we bring in Two without beginning: we call Him Image of God; he who calls Him ‘out from God’ Sabellianises. And he who says that he is ignorant of the nativity of God Manicheanizes: if any one shall say that the Essence of the Son is like the Essence of the Father unbegotten, he blasphemes. For just as snow and white lead are similar in whiteness but dissimilar in kind, so also the Essence of the Son is other than the Essence of the Father. But snow has a different whiteness[25] …

Be pleased to hear that the Son is like the Father in His operations; like as Angels cannot comprehend the Nature of Archangels, let them please to understand, nor Archangels the Nature of a Cherubin, nor Cherubins the Nature of the Holy Spirit, nor the Holy Spirit the Nature of the Only-begotten, nor the Only-begotten the nature of the Unbegotten God.

14. Now when the Bishop Athanasius was about coming from Antioch to Alexandria, the Arians Eudoxius, Theodore, Sophronius, Euzoius and Hilary took counsel and appointed Lucius, a presbyter of George, to seek audience of the Emperor Jovian at the Palace, and to say what is contained in the copies.[26]Now here we have omitted some less necessary matter.

X. 15. Now after Jovian, Valentinian and Valens having been somewhat rapidly summoned to the throne, a decree of theirs, circulated everywhere, which also was delivered at Alexandria on Pachon x, Coss. Valentinian and Valens (May 5, 365), to the effect that the Bishops deposed and expelled from their Churches under Constantius, who had in the time of Julian’s reign reclaimed for themselves and taken back their Bishopric, should now be cast out anew from the Churches, a penalty being laid on the courts of a fine of ccc pounds of gold, unless that is they should have [ba]nished the Bishops from the Churches and towns. On which account at Alexandria great confusion and riot arose, insomuch that the whole Church was troubled, since also the officials were few in number with the prefect Flavian and his staff: and on account of the imperial order and the fine of gold they were urgent that the Bishops should leave the town; the Christian multitude resisting and gainsaying the officials and the judge, and maintaining that the Bishop Athanasius did not come under this definition nor under the Imperial order, because neither did Constantius banish him, but even restored him. Likewise also Julian persecuted him; he recalled all, and him for the sake of idolatry he cast out anew, but Jovian brought him back. This opposition and riot went on until the next month Payni, on the xiv day; for on this day the prefect Flavian made a report, declaring that he had consulted the Emperors on this very point which was stirred at Alexandria, and so they all became quiet in a short time.[27]

XI. 16. iv months and xxiv days after, that is on Paophi viii, the Bishop Athanasius left the Church secretly by night, and retired to a villa near the New River.[28] But the prefect Flavian and Duke Victorinus not knowing that he had retired, on the same night arrived at the Church of Dionysius with a force of soldiers: and having broken the back door, and entered the upper parts of the house in search of the Bishop’s apartment, they did not find him, for, not long before he had retired, and he remained, staying at the aforesaid property from the above day, Paophi viii, till Mechir vi, that is iv whole months (Oct. 5–Jan. 31). After this, the Imperial notary Bresidas, in the same month Mechir came to Alexandria with an Imperial letter, ordering the said Bishop Athanasius to return to Town, and hold the Churches as usual; and on the vii day of the month Mechir, after Coss. Valentinian and Valens, that is Coss. Gratian and Degalaifus, the said notary Bresidas with Duke Victorinus and Flavian the Prefect assembled at the palace and announced to the officers of the courts who were present, and the people, that the Emperors had ordered the Bishop to return to town, and straightway the said Bresidas the notary went forth with the officers of the courts, and a multitude of the people of the Christians to the aforesaid villa, and taking the Bishop Athanasius with the Imperial order, led him in to the Church which is called that of Dionysius on the vii day of the mouth Mechir.

XII. 17. From Coss. Gratian and Dagalaifus (366) to the next consulships of Lupicinus and Jovinus (367) and that of [Valentinian II. and] Valens II. on Payni xiv (June 8, 368) in [this] Consulship xl [years of the Bishopric] of Athanasius are finished. Out of which [years] he abode at Treveri in Gaul [ii years iv months xi days,[29] and in Italy and the West] xc months and iii days. At Alexandria [and] in uncertain places in hiding, when he was being harassed by Hilary the notary and the Duke, lxxii months and xiv days. In Egypt and Antioch upon journeys xv months and xxii days: upon the property near the new river iv months. The result will be exactly vi[30] months and xvii years and[31] xx days. Moreover, he remained in quiet at Alexandria xxii years and v months x days. But also, he twice stayed a little time outside Alexandria in his last journey and at Tyre and at CP. Accordingly, the result will be as I have stated above, xl years of the episcopate of Athanasius until Payni [x]iv, Coss. Valentinian and Valens. And in the following consulate of Valentinian and Victor, Payni xiv, i year, and in the following consulships of Valentinian [III] and Valens III Payni xiv, and in the following Consulships of Gratian and Probus, [and the next of Modestus and Arintheus], and another consulship of Valentinian [IV] and Valens IV, on Pachon viii he falls asleep (May 3, 373).

XIII. 18. Now in the aforesaid consulship of Lupicinus and Jovinus, Lucius being specially desirous to claim for himself the episcopate of the Arians a long time after he had left Alexandria, arrived in the aforesaid consulship, and entered the town secretly by night on the xxvi day of the month Thoth (Sept. 24, 367): and as it is said, abode in a certain small house keeping in hiding for that day. But next day he went to a house where his mother was staying; and his arrival being known at once all over the town, the whole people assembled and blamed his entry. And Duke Trajanus and the Prefect were extremely displeased at his irrational and bold arrival, and sent officials to cast him out of the town. So the officials came to Lucius, and considering all of them that the people were angry and very riotous against him they feared to bring him out of the house by themselves, lest he should be killed by the multitude. And they reported this to the judges. And presently the judges themselves, Duke Trajan, and the Prefect Tatianus [came] to the place with many soldiers, entered the house and brought out Lucius themselves at the vii hour of the day, on the xxvii day of Thoth. Now while Lucius was following the judges, and the whole people of the town after them, Christians and Pagans, and of divers religions, all alike with one breath, and with one mind, and of one accord, did not cease, from the house whence he was led, through the middle of the town, as far as the house of the Duke, from shouting, and hurling at him withal insults and criminal charges, and from crying, ‘Let him be taken out of the town.’ However, the Duke took him into his house, and he stayed with him for the remaining hours of the day, and the whole night, and on the following the xxviii of the same month, the Duke early in the morning, and taking him in charge as far as Nicopolis,[32] handed him over to soldiers to be escorted from Egypt.

19. Now whereas Athanasius died on the viii of the month Pachon, the v day before he fell asleep, he ordained Peter, one of the ancient presbyters, Bishop, who carried on the Episcopate, following him in all things. After whom Timothy his B[rother] succeeded to the Episcopate for iv years. After him Theophilus from [being] deacon was ordained Bishop (385). The End.

[1] Corrected from §§5, 17, infr.; text ‘xvi.’

[2] Corrected from §5; text ‘6 months.’

[3] Text ‘Hypatius.’

[4] Of Heraclea.

[5] Cf. Apol. Fug. 1, &c., &c.

[6] Bishop of CP. 338–341. On his death Paul was restored, but Maccdonius appointed by the Arians. This was in 341–2. The final expulsion and death of Paul was about the date given in the text; but the events of several years are lumped together without clear distinction.

[7] In 360.

[8] Text ‘Constans.’ This passage (3–5), is used by Soz. iv. 9.

[9] Fatigatus,’ Soz. ἐταράχθησαν

[10] Cf. Apol. Const. 22; read ii years ii months.

[11] Text throughout ‘Methir.’

[12] Supr. p. 290.

[13] Text ‘Gregory;’ §§6, 7 are used by Soz. iv. 10, §8 by Soz. v. 7.

[14] Read ‘34th.’

[15] Compare ‘Chereu’ in Vit. Ant. 86.

[16] The previous reference to him has dropped out; see Fest. Ind. xxxv.

[17] Used by Soz. vi. 5.

[18] Read Mechir, i.e. Feb. 14, 364.

[19] Can this be the Hypatius of Philst. ix. 19? For Heliodorus and Stephen, see Hist. Ar. p. 294; de Syn. 12; Theod. H. E. ii. 28 and Gwatkin, Studies, pp. 226, 180 note.

[20] i.e. Eleusius.

[21] i.e. Eustathius.

[22] Can this be the Hypatius of Philst. ix. 19? For Heliodorus and Stephen see Hist. Ar. p. 294; de Syn. 12; Theod. H. E. ii. 28 and Gwatkin, Studies, pp. 226, 180 note.

[23] Lat. ‘dominio’ for ἄρχῃ.

[24] Cf. Matt. 3:7

[25] Text imperfect, ‘Externo autem conniventes oculos egressi.’

[26] i.e. the memoranda printed as Appendix to Letter 56. §14 is used, but badly, by Soz. vi. 5.

[27] §§15, 16 are used by Soz. vi. 12.

[28] i.e. in the western suburb.

[29] i.e. July 11, 335, to Nov. 23, 337, see above, p. 496.

[30] Migne xi. (misprint).

[31] The following 14 words are left out by an error in Sievers.

[32] A short distance east of Alexandria, see Dict. Gr. and Rom. Geog. s.v.

The Festal Letters, and their Index.

Introduction

B.—The Festal Letters, and Their Index,

Or Chronicon Athanasianum.

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The latter document is from the hand, it would seem, of the original collector of the Easter Letters of Athanasius (yet see infr. note 6a). He gives, in a paragraph corresponding to each Easter in the episcopate of Athanasius, a summary of the calendar data for the year, a notice of the most important events, and especially particulars as to the Letter for the Easter in question, viz., Whether any peculiar circumstances attended its publication, and whether for some reason the ordinary Letter was omitted.

The variations of practice which had rendered the Paschal Feast a subject of controversy from very early times (see Dict. Christ. Antiq. Easter) had given rise to the custom of the announcement of Easter at a convenient interval beforehand by circular letters. In the third century the Bishops of Alexandria issued such letters (e.g. Dionysius in Eus. H. E. vii. 20), and at the Council of Nicæa, where the Easter question was dealt with (ad Afros. 2), the Alexandrian see was requested to undertake the duty of announcing the correct date to the principal foreign Churches as well as to its own suffragan sees. (This is doubted in the learned article Paschal Letters D.C.A. p. 1562, but the statement of Cyril. Alex. in his ‘Prologus Paschalis’ is express: cf. Ideler 2, 259. The only doubt is, whether the real reference is to Sardica, see Index xv. and Ep. 18.) This was probably due to the astronomical learning for which Alexandria was famous.[1] At any rate we have fragments of the Easter letters of Dionysius and of Theophilus, and a collection of the Letters of Cyril.[2]

The Easter letters of Athanasius were, until 1842, only known to us by allusions in Jerome (de V. illustr. 87) and others, and by fragments in Cosmas Indicopleustes purporting to be taken from the 2nd, 5th, 6th, 22nd, 24th, 28th, 29th, 40th, and 45th. Cardinal Mai had also shortly before the discovery of the ‘Corpus’ unearthed a minute fragment of the 13th. But in 1842 Archdeacon Tattam brought home from the Monastery of the Theotokos in the desert of Skete a large number of Syriac mss., which for over a century European scholars had been vainly endeavouring to obtain. Among these, when deposited in the British Museum, Cureton discovered a large collection of the Festal Letters of Athanasius, with the ‘Index,’ thus realising the suspicion of Montfaucon (Migne xxvi.) that the lost treasure might be lurking in some Eastern monastery. Another consignment of mss. from the same source produced some further portions, which were likewise included in the translation revised for the present volume.[3]

(1) Number of Festal Letters of Athanasius.—This question, which is of first-rate importance for the chronology of the period, must be regarded as settled, at any rate until some discovery which shall revolutionise all existing data. The number 45, which was the maximum known to antiquity,[4] is confirmed by the Index, and by the fact that the citations from Cosmas (see above) tally with the order of the Letters in this Syriac version in every case where the letter is preserved entire, while Letter 39, preserved by a different writer, also tallies with the reference to it in the Index. It is therefore unassailably established on our existing evidence that the last Easter letter of Ath. was his ‘45th,’ in other words that 45 is the full or normal number of his festal letters. This clinches the reckoning of the Index and Hist. Aceph. that he was bishop for 45 Easters (329–373 inclusive), i.e. for parts of 46 years (328–373 inclusive). Moreover it corroborates, and is rivetted firm by, the statement of Cyril. Alex. Ep. 1, that Athan. graced the see of Alexandria ‘fully 46 years.’ ‘Il le dit en voulant faire son eloge: de sorte qu’il y a tout lieu de croire qu’il n’a point passé les 46 ans: car pour peu qu’il fust entré dans la 47me année, S. Cyrille auroit dû naturellement luy donner 47 ans.[5]’ So Tillemont (viii. 719), whose opinion is all the more valuable from the fact that he is unable to harmonise it with his date for the accession of Ath., and accordingly forgets, p. 720 (sub. fin.), what he has said on the previous page.

But we observe that many of the 45 Letters are represented in the ‘corpus’ by blanks. This is doubtless often the result of accidental loss. But the Index informs us that in several years, owing to his adversities, ‘the Pope was unable to write.’ This however may be fairly understood to refer to the usual public or circular letter. Often when unable to write this, he sent a few cordial lines to some friend (Letter 12) or to the clergy (17, 18) or people (29? see notes there) of Alexandria, in order that the true Easter might be kept (cf. the Arian blunder in 340, Ind. xii, with the note to Serapion Letter 12 from Rome). But occasionally the Index is either corrupt or mistaken, e.g. No. xiii, where the Pope is stated to have written no letter, while yet the ‘Corpus’ contains one, apparently entire and of the usual public kind. We may therefore still hope for letters or fragments for any of the ‘missing’ years.

(2) The Festal Letters are fully worthy to rank with any extant writings of Athanasius. The same warmth, vigour, and simplicity pervades them as we find elsewhere in his writings, especially in such gems as the letter to Dracontius (Ep. 49). Their interest, however (apart from chronology), is mainly personal and practical. Naturally the use and abuse of Fast and Festival occupy a prominent place throughout. Repeatedly he insists on the joyfulness of Christian feasts, and on the fact that they are typical of, and intended to colour, the whole period of the Christian’s life. We gather from Ep. 12 that Lent was kept less strictly in Egypt than in some other Christian countries. He insists not only upon fasting, but upon purity and charity, especially toward the poor (Ep. 1. 11, cf. Ep. 47. 4, &c.). We trace the same ready command of Scripture, the same grave humour in the unexpected turn given to some familiar text (Ep. 39) as we are used to in Athanasius. The Eucharist is a feeding upon the Word (4. 3), and to be prepared for by amendment of life, repentance, and confession of sin (i.e. to God, Ep. 7. 10). Of special importance is the Canon of Holy Scripture in Ep. 39, on which see Prolegg. ch. iv § 4.

It should be observed that the interval before Easter at which notice was given varied greatly. Some letters (e.g. 1, 2, 20) by a natural figure of speech, refer to the Feast as actually come; but others (17, 18) were certainly written as early as the preceding Easter. Letter 4 was written not long before Lent, but was (§ 1) unusually late. The statement of Cassian referred to below (note to Ep. 17) is therefore incorrect at any rate for our period.

(3) The Index to the Festal Letters.—This chronicle, so constantly referred to throughout this volume, is of uncertain date, but probably (upon internal evidence) only ‘somewhat later’ (Hefele, E. Tr. vol. ii. p. 50) than Athanasius himself. Its special value is in the points where it agrees with the Hist. Aceph. (supr. Prolegg. ch. v.), where we recognise the accredited reckoning of the Alexandrian Church as represented by Cyril and Proterius (see Tillem. ubi supr.). The writer undoubtedly makes occasional slips (cf. Index iii. with Letter iv. and p. 512, note 1, Index xiii. with Letter[6] xiii.!), and the text would be a miracle if it had come down to us uncorrupt (see notes passim): but on the main dates he is consistent with himself, with the Chron. Aceph. and (so far as they come in contact) with the notices of the Alexandrian bishops above mentioned.

The writer’s method, however, must be attended to if we are to avoid a wrong impression as to his accuracy. Firstly, his year is not the Julian but the Egyptian year (infr. Table C) from Aug. 29 to Aug. 28. Each year is designated by the new consuls who come into office in the fifth month. Secondly, in each year he takes a leading event or events, round which he groups antecedent or consequent facts, which often belong to other years. Two or three examples will make this clear. (α) Year Aug. 30, 335–Aug. 28, 336: leading event, exile of Athanasius (he reaches CP. Oct. 30, 335, leaves for Gaul [Feb. 7], both in the same Egyptian year). Antecedent: His departure for Tyre July 11, 335, at end of previous Egyptian Year. (β) The ‘eventful’ year Aug. 337–Aug. 338: leading event, triumphant return of Athanasius from Gaul, Oct. 21, 337. Antecedent: death of Constantine on previous 22nd of May (i.e. 337[7]). (γ) Year 342–3: leading event, Council of Sardica (summons issued, at any rate, before end of Aug. 343). Consequent events: temporary collapse of Arian party and recantation of Ursacius and Valens (344–347? Further examples in Gwatkin, Studies, p. 105). Bearing this in mind, the discriminating student will derive most important help from the study of the Index: when its data agree with those derived from other good sources, they must be allowed first-rate authority. This is the principle followed in the Prolegomena (ch. v.) and throughout this volume. On the main points in dispute, as strewn above, we have to reckon with a compact uniform chronological system, checked and counter-checked by careful calculations (Hist. Aceph.), and transmitted by two independent channels; in agreement, moreover, as concerns the prior and posterior limits, with the reckoning adopted by the successors of Athanasius in the see.

N.B.—The translation of the Index and Festal Letters is revised by Miss Payne Smith from that contained in the Oxford ‘Library of the Fathers.’ A German translation by Larsow was published at Berlin 1852. The Latin Version (from an Italian translation) of Card. Mai is in Migne, xxvi. 1351 sqq.

The following Tables bear specially on the Festal Index.

Table C. The Egyptian Year.

After the final settlement of Egypt by Augustus as a province of the Roman Empire, the use of the Julian form of computation was established in Alexandria, the first day of the new Calendar being fixed to the 28th of August, the 1st of Thot of the year in which the innovation took place; from which period, six, instead of five, supplementary days were added at the end of every fourth year; so that the form of the Alexandrian year was as follows. The months from Phamenoth 5 (Mar. 1) onwards are unaffected by leap-year.

N.B.—In leap-years, the Diocletian year (see p. 503, note 4) began on the previous Aug. 30, which was accordingly the First of Thot, owing to the additional ‘epagomenon’ which preceded it. Accordingly all the months to Phamenoth inclusive begin a day late. Then, the Julian intercalary day coming in as Feb. 29, Pharmuthi and the succeeding months begin as shewn above. (See Ideler, vol. I, pp. 161, 164, also 140, 142.)

Table D. Of the Chronological Information Given in the Index to the Paschal Letters.

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N.B.—The Year of our Lord, the Golden Numbers, and Dominical Letter, and the date of Easter according to the Modern Reckoning, are added. The age of the Moon on Easter-day is apparently given from observations or reckoned by some lost system (see Index x. xxii.); in about one case out of three it varies from the modern reckoning, perhaps once or twice from corruption of text. The Epact is a day too little for 342, 344, 361, 362, 363 (see Galle in Larsow;. F.B. 48, sqq.).

[1] So Leo Magnus (Ep. ad Marcian. Imp.) ‘apud Ægyptios huius supputationis antiquitus tradita peritia.’

[2] We trace differences of opinion in spite of the authority of the Alexandrian Pope in ‘Index’ xii, xv, xxi, and Ep. 18.

[3] Further details in Migne, P.G. xxvi. 1339 sqq. and Preface (by Williams?) to Oxford Transl. of Fest. Epp. (Parker, 1854.)

[4] The very late Arabic Life of Ath. alone gives 47 (Migne xxv. p. ccli.), a statement which we may safely ignore in view of the general character of the document which is ‘crowded with incredible trivialities and follies’ (Montf.), outbidding by far the ‘unparalleled rubbish’ (id.) of the worst of the Greek biographies (see Migne xxv. p. liv. sq.).

[5] The italics are ours. Cf. Rufin. H. E. ii. 3, ‘xlvi anno sacerdotii sui.’

[6] Some phenomena might suggest (Hefele, ii. 88, note) that the Index was originally prefixed to another collection of the letters, and was copied by a collector or transcriber of our present corpus; cf. Index xiii., note 17b, and p. 527, note 1.

[7] Misunderstood by Hefele, vol. ii. p. 88 (E. Tra.).

Index

An Index of the months of each year, and of the days, and of the Indictions, and of the Consulates, and of the Governors in Alexandria, and of all the Epacts, and of those [days] which are named ‘of the Gods,[1]’ and the reason [any Letter] was not sent, and the returns from exile[2]—from the Festal Letters of Pope Athanasius.

The Festal Letters of Athanasius, Bishop of Alexandria, which he sent year by year, to the several cities and all the provinces subject to him; that is, from Pentapolis, and on to Libya, Ammoniaca, the greater and the lesser Oasis, Egypt, and Augustamnica, with the Heptanomis of[3] the upper and middle Thebais; [commencing] from the 44th[4] year of the Diocletian Era, in which the Paschal Festival was on xvi[5] Pharmuthi; xviii Kal. Mai; xviii Moon; when Alexander, his predecessor, having departed this life on xxii Pharmuthi,[6] he [Athan.] succeeded him after the Paschal festival on xiv Pauni, Indict. i, Januarius and Justus being Consuls, the governor Zenius of Italy being the Præfect of Egypt, Epact xxv; Gods, i.

I. (Aug. 29, 328, to Aug. 28, a.d. 329.) In this year, Easter-day was on xi Pharmuthi; viii. Id. Ap.; xxii Moon; Coss. Constantinus Aug. viii, Constantinus Cæs. IV; the same governor Zenius being Præfect of Egypt; Indict. ii; Epact vi; Gods, ii. This was the first Letter he [Athan.] sent; for he was ordained Bishop in the preceding year after the Paschal feast, Alexander, as is known, having despatched one for that year, before he was released from life. This was in the 45th of the Diocletian era.

II. (329–330.) In this year, Easter-day was on xxiv Pharmuthi; xiii Kal. Mai; xv Moon; Coss. Gallicianus, Symmachus; the governor Magninianus the Cappadocian being Præfect of Egypt; Indict. iii; Epact xvii; Gods, iii. In this year he went through the Thebais.

III. (330–331.) In this year, Easter-day was on xvi Pharmuthi; xviii Moon; iii Id. Ap.; Coss. Annius Bassus, Ablavius; the governor Hyginus[7] of Italy, Præfect of Egypt; Epact xxviii; Indict. iv. He sent this Letter while journeying on his return from the Imperial Court. For in this year he went to the Imperial Court to the Emperor Constantine the Great, having been summoned before him, on account of an accusation his enemies made, that he had been appointed when too young. He appeared, was thought worthy of favour and honour, and returned[8] when the fast was half finished.

IV. (331–332.) In this year, Easter-day was on xvii[9] Pharmuthi; xx Moon; iv Non. Apr.; Epact ix; Gods, vi; Coss. Pacatianus, Hilarianus; the same governor Hyginus, Præfect of Egypt; Indict. v. In this year he went through Pentapolis, and was in Ammoniaca.

V. (332–333.) In this year, Easter-day was on xx Pharmuthi; xv Moon; xvii Kal. Mai; Epact xx; Gods, vii; Coss. Dalmatius, Zenophilus; the governor Paternus,[10] Præfect of Egypt; Indict. vi.

VI. (333–334.) In this year, Easter-day was on xii Pharmuthi; xvii Moon; vii Id. Apr.; Indict. vii; Epact i; Gods, i; Coss. Optatus, Paulinus; the same governor Paternus[11] Præfect of Egypt. In this year he went through the lower country. In it he was summoned to a Synod, his enemies having previously devised mischief against him in Cæsarea of Palestine; but becoming aware of the conspiracy, he excused himself from attending.

VII. (334–335.) In this year, Easter-day was on xiv[12] Pharmuthi; xx Moon; iii Kal. Ap.; Indict. viii; Epact xii; Gods, ii; Coss. Constantius,[13] Albinus; the same governor Paternus, Præfect of Egypt.

VIII. (335–336.) In this year, Easter-day was on xxiii Pharmuthi, xx Moon; xiv Kal. Mai; Indict. ix; Epact xxiii; Gods, iv; Coss. Nepotianus, Facundus; the governor Philagrius, the Cappadocian, Præfect of Egypt. In this year he went to that Synod of his enemies which was assembled at Tyre. Now he journeyed from this place on xvii Epiphi,[14] but when a discovery was made of the plot against him, he removed thence and fled in an open boat to Constantinople. Arriving there on ii Athyr,[15] after eight days he presented himself before the Emperor Constantine, and spoke plainly. But his enemies, by various secret devices, influenced the Emperor, who suddenly condemned him to exile, and he set out on the tenth of Athyr[16] to Gaul, to Constans Cæsar, the son of Augustus. On this account he wrote no Festal Letter.

IX. (336–7.) In this year, Easter-day was on viii Pharmuthi; xvi Moon; iv[17] Non. Ap.; Indict. x; Epact iv; Gods, v; Coss. Felicianus, Titianus; the governor Philagrius, the Cappadocian, Præfect of Egypt. He was in Treviri of Gaul, and on this account was unable to write a Festal Letter.

X. (337–8.) In this year, Easter-day was on xxx Phamenoth; vii Kal. Ap.; xix[18] Moon, Indict. xi; Epact xv; Gods, vi; Coss. Ursus, Polemius; the governor Theodorus,[19] of Heliopolis, Præfect of Egypt. In this year, Constantine having died on xxvii Pachon,[20] Athanasius, now liberated, returned from Gaul triumphantly on xxvii[21] Athyr. In this year, too, there were many events. Antony, the great leader, came to Alexandria, and though he remained there only two days, shewed himself wonderful in many things, and healed many. He went away on the third of Messori.[22]

XI. (338–9.) In this year, Easter-day was on xx Pharmuthi; xx Moon; xvii Kal. Mai; Epact xxvi; Gods, vii; Indict. xii; Coss. Constantius II, Constans I;[23] the governor Philagrius, the Cappadocian, Præfect of Egypt. In this year, again, there were many tumults. On the xxii Phamenoth[24] he was pursued in the night, and the next day he fled from the Church of Theonas, after he had baptized many. Then, four days after, Gregorius the Cappadocian entered the city as Bishop.

XII. (339–340.) In this year, Easter-day was on xiv[25] Pharmuthi; xv Moon; iii Kal. Ap.; Epact vii; Gods, ii; Indict. xiii; Coss. Acyndinus, Proclus; the same governor Philagrius, Præfect of Egypt. Gregorius continued his acts of violence, and therefore [Ath.] wrote no Festal Letter. The Arians proclaimed [Easter] on xxvii Phamenoth, and were much ridiculed on account of this error. Then altering it in the middle of the fast, they kept it with us on iv[25] Pharmuthi, as above. He [Athanasius] gave notice of it to the presbyters of Alexandria in a short note, not being able to send a letter as usual, on account of his flight and the treachery.

XIII. (340–341.) In this year, Easter-day was on xxiv Pharmuthi; xvi Moon; xiii. Kal. Mai; Epact xviii; Gods, iii; Indict. xiv; Coss. Marcellinus, Probinus; the governor Longinus, of Nicæa, Præfect of Egypt. Augustamnica was separated.[26] On account of Gregorius continuing in the city, and exercising violence, although this illness commenced, the Pope did not write a Festal Letter even this time.[27]

XIV. (341–2.) In this year, Easter-day was on xvi Pharmuthi; xx[28] Moon; iii Id. Ap.; Epact xxix; Gods, iv; Indict. xv; Coss. Constantius III, Constans II; the governor Longinus of Nicæa, Præfect of Egypt. Because Gregorius was in the city, [though] severely ill, the Pope was unable to send [any Letter].

XV. (342–3.) In this year, Easter-day was on i Pharmuthi; xv Moon; vi Kal. Ap.; Epact xi; Gods, v; Indict. i; Coss. Placidus, Romulus; the same governor Longinus, of Nicæa, Præfect of Egypt. In this year the Synod of Sardica was held;[29] and when the Arians had arrived, they returned to Philippopolis, for Philagrius gave them this advice there. In truth, they were blamed everywhere, and were even anathematised by the Church of Rome, and having written a recantation to Pope Athanasius, Ursacius and Valens were put to shame. There was an agreement made at Sardica respecting Easter, and a decree was issued to be binding for fifty years, which the Romans and Alexandrians everywhere announced in the usual manner. Again he [Athan.] wrote a Festal Letter.

XVI. (343–4.) In this year, Easter-day was on xx Pharmuthi; xix Moon; xvii Kal. Mai; Epact xxi; Gods, vi[i], Coss. Leontius, Sallustius; the governor Palladius, of Italy, Præfect of Egypt; Indict. ii. Being at Naissus on his return from the Synod, he there celebrated Easter.[30] Of this Easter-day he gave notice in few words to the presbyters of Alexandria, but he was unable to do so to the country.

XVII. (344–5.) In this year, Easter-day was on xii Pharmuthi; xviii Moon; vii. Id. Ap.; Epact ii; Gods, i; Indict. iii; Coss. Amantius, Albinus; the governor Nestorius of Gaza, Præfect of Egypt. Having travelled to Aquileia, he kept Easter there. Of this Easter-day, he gave notice in few words to the presbyters of Alexandria, but not to the country.

XVIII. (345–6.) In this year, Easter-day was on iv Pharmuthi; xxi[31] Moon; iii Kal. Ap.; Epact xiv; Gods, ii; Indict. iv; Coss. Constantius[32] Aug. IV, Constans Aug. III; the same governor Nestorius of Gaza, Præfect of Egypt. Gregorius having died on the second of Epiphi,[33] he returned from Rome and Italy, and entered the city and the Church. Moreover he was thought worthy of a grand reception, for on the xxiv Paophi,[34] the people and all those in authority met him a hundred miles distant, and he continued in honour. He had already sent the Festal Letter for this year, in few words, to the presbyters.

XIX. (346–7.) In this year, Easter-day was on xvii Pharmuthi xv. Moon; Prid. Id. Apr.; Epact xxv; Gods, iii; Indict. v; Coss. Rufinus, Eusebius; the same governor Nestorius of Gaza, Præfect of Egypt. He wrote this Letter while residing here in Alexandria, giving notice of some things which he had not been able to do before.

XX. (347–8.) In this year, Easter-day was on vii Pharmuthi; xviii Moon; iii Non. Ap.; Epact vi; Gods, v[35] Indict. vi; Coss. Philippus, Salia; the same governor Nestorius of Gaza, Præfect of Egypt. This Letter also he sent while residing in Alexandria.

XXI. (348–9.) In this year, Easter-day was on xxx Phamenoth;…xix Moon,…vii Kal. Ap.; Epact xvii; Gods, vi; Indict. vii. But because the Romans refused, for they said they held a tradition from the Apostle Peter not to pass the twenty-sixth day of Pharmuthi, nor..the thirtieth of Phamenoth, xxi Moon,………………,[36] vii Kal. Ap.; Coss. Limenius, Catullinus; the same governor Nestorius of Gaza, Præfect of Egypt. He sent this also while residing in Alexandria.

XXII. (349–50.) In this year, Easter-day was on xiii Pharmuthi; xix Moon, the second hour; vi Id. Ap.; Epact xxviii; Gods, vii; Indict. viii; Coss. Sergius, Nigrianus; the same governor Nestorius of Gaza, Præfect of Egypt. In this year, Constans was slain by Magnentius, and Constantius held the empire alone; then he wrote to the Pope [Athan.], telling him to fear nothing because of the death of Constans, but to confide in him as he had done in Constans while living.

XXIII. (350–1.) In this year, Easter day was on v Pharmuthi; Moon xviii; Prid. Kal. Ap.; Epact ix; Gods, i; Indict. ix; the Consulship after that of Sergius and Nigrianus; the same governor Nestorius of Gaza, again Præfect of Egypt.

XXIV. (351–2.) In this year, Easter-day was on xxiv Pharmuthi; xviii Moon; xiii Kal. Mai, Epact xx; Gods, iii; Indict. x, Coss. Constantius Aug. V, Constantius Cæsar I; the same governor Nestorius of Gaza, Præfect of Egypt. Gallus was proclaimed Cæsar,[37] and his name changed into Constantius.

XXV. (352–3.) In this year, Easter-day was on xvi Pharmuthi; xxi Moon; iii Id. Ap.; Epact i; Gods, iv; Indict. xi; Coss. Constantius Aug. VI, Constantius Cæsar II; the governor Sebastianus of Thrace, præfect of Egypt. In this year, Serapion,[38] Bishop of Thmuis, and Triadelphus of Nicion, and the presbyters Petrus and Astricius, with others, were sent to the emperor Constantius, through fear of mischief from the Arians. They returned, having effected nothing. In this year, Montanus, Silentiarius of the Palace, [was sent]…against [the][39] Bishop, but, a tumult having been excited, he retired, having failed to effect anything.

XXVI. (353–4.) In this year, Easter-day was on i[35] Pharmuthi; xvii Moon; vi Kal. Ap.; Epact xii; Gods, v; Indict. xii; Coss. Constantius Aug. VII, Constantius Cæsar III.; the same governor Sebastianus of Thrace, Præfect of Egypt.

XXVII. (354–5.) In this year, Easter-day was on xxi Pharmuthi; xviii Moon; xvi Kal. Mai; Epact xxiii; Gods, vi; Indict. xiii; Coss. Arbetion, Lollianus; the governor Maximus the Elder of Nicæa, Prefect of Egypt. In this year, Diogenes, the Secretary of the Emperor, entered with the design of seizing the Bishop. But he, too, having raged in vain, went away quietly.

XXVIII. (355–6.) In this year, Easter-day was on xii Pharmuthi; xvii Moon; vii Id. Ap.; Epact iv; Gods, i; Indict. xiv, Coss. Constantius Aug. VIII, Julianus Cæsar I; the same governor Maximus the Elder of Nicæa, Præfect of Egypt, who was succeeded by Cataphronius of Byblus. In this year, Syrianus Dux, having excited a tumult in the Church on the thirteenth of Mechir, on the fourteenth[40] at night entered Theonas with his soldiers; but he was unable to capture [Athanasius], for he escaped in a miraculous manner.

XXIX (356–7.) In this year, Easter-day was on xxvii Phamenoth; xvii Moon; x Kal. Ap., Epact xv; Gods, ii; Indict. xv; Coss. Constantius Aug. IX, Julianus Cæsar II; the same governor Cataphronius, of Byblus, Præfect of Egypt, to whom succeeded Parnassius. Then Georgius entered on the thirtieth of Mechir, and acted with excessive violence. But Athanasius, the Bishop, had fled, and was sought for in the city with much oppression, many being in danger on this account. Therefore no Festal Letter was written.[41]

XXX. (357–8.) In this year, Easter-day was on xvii Pharmuthi; Prid. Id. Ap.; xvii Moon; Epact xxvi; Gods, iii; Indict. i; Coss. Tatianus, Cerealis; the governor Parius of Corinth, Præfect of Egypt. Athanasius, the Bishop, lay concealed in the city of Alexandria. But Georgius left on the fifth of Paophi[42] being driven away by the multitude. On this account, neither this year was the Pope able to send a Festal Letter.

XXXI. (358–9.) In this year, Easter-day was on ix[43] Pharmuthi; Prid. Non. Ap.; xx Moon; Epact vii; Gods, iv; Indict. ii; Coss. Eusebius, Hypatius; the same governor Parius, who was succeeded by Italicianus of Italy for three months; after him Faustinus, of Chalcedon. Neither this year did the Pope write [any Letter].

XXXII. (359–60.) In this year, Easter-day was on xxviii Pharmuthi; ix Kal. Mai; xxi Moon; Epact xviii; Gods, vi; Indict. iii; Coss. Constantius Aug. X, Julianus Cæsar III; the governor Faustinus, of Chalcedon, Præfect of Egypt. This Præfect and Artemius Dux, having entered a private house and a small cell, in search of Athanasius the Bishop, bitterly tortured Eudæmonis, a perpetual virgin. On this account no [Letter] was written this year.

XXXIII. (360–1.) In this year, Easter-day was on xiii Pharmuthi, vi Id. Ap.; xvii Moon; Epact xxix; Gods, vii; Indict. iv; Coss. Taurus, Florentius; the same governor Faustinus,[44] Præfect of Egypt, who was succeeded by Gerontius the Armenian. He was unable to send [a Letter]. In this year, Constantius died,[45] and Julianus holding the empire alone, there was a cessation of the persecution against the Orthodox. For commands were issued everywhere from the emperor Julianus, that the Orthodox ecclesiastics who had been persecuted in the time of Constantius should be let alone.

XXXIV. (361–2.) In this year, Easter-day was on v[46] Pharmuthi; Prid. Kal. Ap.; xxv Moon; Epact x; Gods, i; Indict. v; Coss. Mamertinus, Nevitta; the same governor Gerontius, who was succeeded by Olympus of Tarsus. In this year, in Mechir, Athanasius the Bishop returned to the Church, after his flight, by the command of Julianus Augustus, who pardoned all the Bishops and Clergy in exile, as was before said. This year, then, he wrote [a Letter].

XXXV. (362–3.) In this year, Easter-day was on xxv Pharmuthi; xii Kal. Mai; xx Moon; Epact xxi; Gods, ii; Indict. vi; Coss. Julianus Augustus IV, Sallustius; the same governor Olympus, Præfect of Egypt. Pythiodorus Trico of Thebes, a Philosopher, brought a decree of Julianus on the twenty-seventh of Paophi, and set it in action against the Bishop first, and uttered many threats. So he [Athan.] left the city at once, and went up to the Thebais. And when after eight months Julianus died, and his death was announced, Athanasius returned secretly by night to Alexandria. Then on the eighth of Thoth, he embarked[47] at the Eastern Hierapolis, and met the emperor Jovian, by whom he was dismissed with honour. He sent this festal Letter to all the country, while being driven by persecution from Memphis to the Thebais, and it was delivered as usual.

XXXVI. (363–4). In this year, Easter-day was on ix Pharmuthi; Prid. Non. Ap.; xvi Moon; Epact iii; Gods, iv; Indict. vii; Coss. Jovianus Aug., Varronianus; the governor Aerius, of Damascus, Præfect; who was succeeded by Maximus of Rapheotis, and he again by Flavianus the Illyrian. In this year, the Pope returned to Alexandria and the Church on the twenty-fifth of Mechir. He sent the Festal Letter, according to custom, from Antioch to all the Bishops in all the province.

XXXVII. (364–5.) In this year, Easter-day was on i Pharmuthi; v[i] Kal. Ap.; xix Moon; Epact xiv; Gods, v; Indict. viii; Coss. Valentinianus Aug. I, Valens Aug.; the same Flavianus, the Illyrian, being governor. We received the Cæsareum; but again, the Pope being persecuted[48] with accusations, withdrew[49] to the garden of the new river. But a few days[50] after, Barasides, the notary, came to him with the Præfect and obtained an entrance for him into the Church. Then, an earthquake happening on the twenty-seventh of Epiphi,[51] the sea returned from the East, and destroyed many persons, and much damage was caused.

XXXVIII. (365–6.) In this year, Easter-day was on xxi Pharmuthi; xvi Kal. Mai; xx Moon; Epact xxv; Gods, vi; Indict. ix; in the first year of the Consulship of Gratianus, the son of Augustus, and Daglaiphus; the same governor Flavianus, Præfect. On the twenty-seventh of Epiphi, the heathen made an attack, and the Cæsareum was burnt and consequently many of the citizens suffered great distress, while the authors of the calamity were condemned and exiled. After this, Proclianus the Macedonian, became chief.

XXXIX. (366–7.) In this year, Easter-day was on vi[52] Pharmuthi; Kal. Ap.; xvi Moon; Epact vi; Gods, vii; Indict. x; Coss. Lupicinus, Jovinus; the same Proclianus being governor, who was succeeded by Tatianus of Lycia. In this year, when Lucius had attempted an entrance on the twenty-sixth of Thoth,[53] and lay concealed by night in a house on the side of the enclosure of the Church; and when Tatianus the Præfect and Trajanus Dux brought him out, he left the city, and was rescued in a wonderful manner, while the multitude sought to kill him. In this year he [Ath.] wrote, forming a Canon of the Holy Scriptures.

XL. (367–8.) In this year, Easter-day was on xxv Pharmuthi; xii Kal. Mai; xvi Moon; Epact xvii; Gods, ii; Indict. xi; Coss. Valentinianus Aug. II, Valens Aug. II; the same governor Tatianus, Præfect. He [Athan.] began to build anew the Cæsareum, on the 6th of Pachon, having been honoured with an imperial command by Trajanus Dux. He also discovered the incendiaries, and immediately cleared away the rubbish of the burnt ruins, and restored the edifice in the month Pachon.

XLI. (368–9.) In this year, Easter-day was on xvii[54] Pharmuthi; Prid. Id. Ap.; xv Moon; Epact xxviii; Gods, iii; Indict. xii; Coss. Valentinianus (son of Augustus) I, Victor; the same Tatianus being governor. The Pope began to build that Church in Mendidium which bears his name, on the twenty-fifth[55] of the month Thoth, at the beginning of the eighty-fifth year of the Diocletian Era.

XLII. (369–70.) In this year, Easter-day was on ii Pharmuthi; v[35] Kal. Ap.; xv Moon; Epact ix; Gods, iv; Indict. xiii; Coss. Valentinianus Aug. III, Valens Aug. III; the same Tatianus being governor, who was succeeded by Olympius Palladius, of Samosata. The Pope finished the Church, called after his name, at the close of the eighty-sixth year of the Diocletian Era; in which also he celebrated the dedication, on the fourteenth[56] of Mesori.

XLIII. (370–1.) In this year, Easter-day was on xxii Pharmuthi; xv Kal. Mai; xvi Moon; Epact xx; Gods, v; Indict. xiv; Coss. Gratianus Aug. II, Probus; the same Palladius being governor; who was succeeded as Præfect of Egypt by Ælius Palladius, of Palestine, who was called Cyrus.

XLIV. (371–2.) In this year, Easter-day was on xiii Pharmuthi; vi Id. Ap.; xix Moon; Epact i; Gods, vii,[57] Indict. xv; Coss. Modestus, Arintheus; the same Ælius Palladius the governor, called Cyrus, Præfect of Egypt.

XLV. (372–3.) In this year, Easter-day was on v Pharmuthi; Prid. Kal. Ap.; xxi Moon; Epact xii; Gods, i; Indict. i; Coss. Valentinianus IV, Valens IV; the same governor Ælius Palladius, Præfect of Egypt. At the close of this year, on the seventh of Pachon,[58] he [Athan.] departed this life in a wonderful manner.

The end of the heads of the Festal Letters of holy Athanasius, Bishop of Alexandria.

[1] The ‘Gods’ correspond to the Concurrentes,’ i.e. to the days of the week upon which Mar. 24 occurs in the year in question. (See Table, and Ideler, 2. 261), and so to the ‘Sunday letters,’ which follow the ‘gods’ in inverse order, ‘a’ corresponding to years when there were 6 ‘gods,’ b to 5, &c., f to 1, g to 7.

[2] The meaning of these words is doubtful. Larslow renders them ‘the answers from abroad.’

[3] Read ‘and.’

[4] i.e. the year beginning Aug. 30, 327 (328 being leap-year). The ‘Diocletian’ era, or era ‘of the martyrs,’ was that used by the Egyptian Christians. It is incorrectly described in D.C.A. s.v. Era; see Ideler, ut supr.

[5] Read xix (April 14). The corruption is easy in Syriac.

[6] April 17.

[7] The heading to Ep. 3 gives Florentius.

[8] This ought to have been placed under iv; but see p. 512, note 7.

[9] Read vii.

[10] Vid. Ep. Fest. v. n. 2.

[11] The headings of Letters 6, 7, give Philagrius.

[12] Read iv, as below, No. xii.

[13] i.e. Julius C.; the Syr. has Constantinus, by an error.

[14] July 11, 335.

[15] Oct. 30, 335.

[16] Read ‘Mechir,’ Feb. 5, 336 (Gwatkin, p. 137, the correction is due to Sievers).

[17] Read iii.

[18] ‘xviii½,’ heading of Letter 10.

[19] Superseded by Philagrius (see heading, and Prolegg. ch. ii. §6 (1) note).

[20] May 22, 337.

[21] Nov. 23, 337.

[22] July 27, 338, supr. p. 214.

[23] The Syriac has erroneously Constantius I., Constans II.

[24] Mar. 18, 339.

[25] Read iv. as above, No. vii.

[26] i.e. ‘made a separate province.’ This had been known (Gothofr. in Cod. Th. xii. i. 34) to fall between 325 and 342; and Augustamnica is not mentioned as a province in 338–9, supr. p. 101.

[27] This and the similar notice at the end of xiv are incorrect. The Index may have been written for a collection which lacked Letters 13, 14.

[28] The Syriac has xvi, which is an error.

[29] The summons for the Council was issued ‘in this year,’ i.e. before August, 343, but the proceedings fall in the autumn and winter, i.e. in the next Egyptian year, and the sequel (about Ursac. and Valens) refers to what took place about 347.

[30] Easter, i.e. Apr. 15, 344, at Nish, or Nissa, in Servia.

[31] The Syriac in this place has xxiv. But we find xxi in the heading to the Letter itself.

[32] The Syriac has Constantinus.

[33] June 26 of the previous year (345).

[34] Oct. 21, 346.

[35] Text ‘iv.’

[36] The text is imperfect and apparently very corrupt; ‘xix Moon’ fits Pharm. 28 (Apr. 23), which was the true Easter, and probably observed at Alexandria, while the Romans, refusing to go beyond Apr. 21, kept Easter on Pham. 30 (Mar. 26), on which day the Moon was really xxi days old. See Table D, and Letter 18. Letter 21 is lost.

[37] In the previous year, Mar. 15, 351.

[38] Cf. Letters 49, 54.

[39] Text corrupt.

[40] Feb. 8–9, 356.

[41] But see Letter 29, note 1.

[42] Oct. 2, 358.

[43] Text ‘xix.’

[44] Or Pausanias. This name is written vaguely in the Syriac, varying in all the three places in which it occurs.

[45] Nov. 23, 361.

[46] Text ‘xv.’

[47] Prolegg. ch. v. §3, h.

[48] May 5, 365.

[49] Oct. 5, 365.

[50] Feb. i. 366.

[51] July 21, 365; so also Chron. Pasch. and Amm. Marc. xxvi. 10, specially mentioning Alexandria.

[52] Text ‘xvi.’

[53] Sep. 24, 367; cf. Hist. Aceph.

[54] Text ‘xxvii.’

[55] Sept. 22, 368.

[56] Aug. 7, 370.

[57] The Syr. has ‘and not one,’ which must be incorrect.

[58] [May 2, 373.]

Festal Letters.

For 329. Easter-day Xi Pharmuthi; Viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II

I. Festal Letters.

Letter I.—For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II.

Of Fasting, and Trumpets, and Feasts.

Come, my beloved, the season calls us to keep the feast. Again, ‘the Sun of Righteousness,[1] causing His divine beams to rise upon us, proclaims beforehand the time of the feast, in which, obeying Him, we ought to celebrate it, lest when the time has passed by, gladness likewise may pass us by. For discerning the time is one of the duties most urgent on us, for the practice of virtue; so that the blessed Paul, when instructing his disciple, teaches him to observe the time, saying, ‘Stand (ready) in season, and out of season[2]’—that knowing both the one and the other, he might do things befitting the season, and avoid the blame of unseasonableness. For thus the God of all, after the manner of wise Solomon,[3] distributes everything in time and season, to the end that, in due time, the salvation of men should be everywhere spread abroad. Thus the ‘Wisdom of God,[4]’ our Lord and Saviour Jesus Christ, not out of season, but in season, ‘passed upon holy souls, fashioning the friends of God and the prophets;[5]’ so that although very many were praying for Him, and saying, ‘O that the salvation of God were come out of Sion![6]’—the Spouse also, as it is written in the Song of Songs, was praying and saying, ‘O that Thou wert my sister’s son, that sucked the breasts of my mother![7]’ that Thou wert like the children of men, and wouldest take upon Thee human passions for our sake!—nevertheless, the God of all, the Maker of times and seasons, Who knows our affairs better than we do, while, as a good physician, He exhorts to obedience in season—the only one in which we may be healed—so also does He send Him not unseasonably, but seasonably, saying, ‘In an acceptable time have I heard Thee, and in the day of salvation I have helped Thee.[8]’

2. And, on this account, the blessed Paul, urging us to note this season, wrote, saying, ‘Behold, now is the accepted time; behold, now is the day of salvation.[9]’ At set seasons also He called the children of Israel to the Levitical feasts by Moses, saying, ‘Three times in a year ye shall keep a feast to Me[10]’ (one of which, my beloved, is that now at hand), the trumpets of the priests sounding and urging its observance; as the holy Psalmist commanded, saying, ‘Blow with the trumpet in the new moon, on the [solemn] day of your feast.[11]’ Since this sentence enjoins upon us to blow both on the new moons, and on the solemn[12] days, He hath made a solemn day of that in which the light of the moon is perfected in the full; which was then a type, as is this of the trumpets. At one time, as has been said, they called to the feasts; at another time to fasting and to war. And this was not done without solemnity, nor by chance, but this sound of the trumpets was appointed, so that every man should come to that which was proclaimed. And this ought to be learned not merely from me, but from the divine Scriptures, when God was revealed to Moses, and said, as it is written in the book of Numbers; ‘And the Lord spake unto Moses, saying, Make to thee two trumpets; of silver shalt thou make them, and they shall be for thee to call the congregation;[13]’—very properly for those who here love Him. So that we may know that these things had reference to the time of Moses—yea, were to be observed so long as the shadow lasted, the whole being appointed for use, ‘till the time of reformation.[14]’ ‘For’ (said He) ‘if ye shall go out to battle in your land against your enemies that rise up against you[15]’ (for such things as these refer to the land, and no further), ‘then ye shall proclaim with the trumpets, and shall be remembered before the Lord, and be delivered from your enemies.’ Not only in wars did they blow the trumpet, but under the law, there was a festal trumpet also. Hear him again, going on to say, ‘And in the day of your gladness, and in your feasts, and your new moons, ye shall blow with the trumpets.[16]’ And let no man think it a light and contemptible matter, if he hear the law command respecting trumpets; it is a wonderful and fearful thing. For beyond any other voice or instrument, the trumpet is awakening and terrible; so Israel received instruction by these means, because he was then but a child. But in order that the proclamation should not be thought merely human, being superhuman, its sounds resembled those which were uttered when they trembled before the mount;[17] and they were reminded of the law that was then given them, and kept it.

3. For the law was admirable, and the shadow was excellent, otherwise, it would not have wrought fear, and induced reverence in those who heard; especially in those who at that time not only heard but saw these things. Now these things were typical, and done as in a shadow. But let us pass on to the meaning, and henceforth leaving the figure at a distance, come to the truth, and look upon the priestly trumpets of our Saviour, which cry out, and call us, at one time to war, as the blessed Paul saith; ‘We wrestle not with flesh and blood, but with principalities, with powers, with the rulers of this dark world, with wicked spirits in heaven.[18]’ At another time the call is made to virginity, and self-denial, and conjugal harmony, saying, To virgins, the things of virgins; and to those who love the way of abstinence, the things of abstinence; and to those who are married,[19] the things of an honourable marriage; thus assigning to each its own virtues and an honourable recompense. Sometimes the call is made to fasting, and sometimes to a feast. Hear again the same [Apostle] blowing the trumpet, and proclaiming, ‘Christ our Passover is sacrificed; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness.[20]’ If thou wouldest listen to a trumpet much greater than all these, hear our Saviour saying; ‘In that last and great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink.[21]’ For it became the Saviour not simply to call us to a feast, but to ‘the great feast;’ if only we will be prepared to hear, and to conform to the proclamation of every trumpet.

4. For since, as I before said, there are divers proclamations, listen, as in a figure, to the prophet blowing the trumpet; and further, having turned to the truth, be ready for the announcement of the trumpet, for he saith, ‘Blow ye the trumpet in Sion: sanctify a fast.[22]’ This is a warning trumpet, and commands with great earnestness, that when we fast, we should hallow the fast. For not all those who call upon God, hallow God, since there are some who defile Him; yet not Him—that is impossible—but their own mind concerning Him; for He is holy, and has pleasure in the saints.[23] And therefore the blessed Paul accuses those who dishonour God; ‘Transgressors of the law dishonour God.[24]’ So then, to make a separation from those who pollute the fast, he saith here, ‘sanctify a fast.’ For many, crowding to the fast, pollute themselves in the thoughts of their hearts, sometimes by doing evil against their brethren, sometimes by daring to defraud. And, to mention nothing else, there are many who exalt themselves above their neighbours, thereby causing great mischief. For the boast of fasting did no good to the Pharisee, although he fasted twice in the week,[25] only because he exalted himself against the publican. In the same manner the Word blamed the children of Israel on account of such a fast as this, exhorting them by Isaiah the Prophet, and saying, ‘This is not the fast and the day that I have chosen, that a man should humble his soul; not even if thou shouldest bow down thy neck like a hook, and shouldest strew sackcloth and ashes under thee; neither thus shall ye call the fast acceptable.[26]’ That we may be able to shew what kind of persons we should be when we fast, and of what character the fast should be, listen again to God commanding Moses, and saying, as it is written in Leviticus,[27] ‘And the Lord spake unto Moses, saying, In the tenth day of this seventh month, there shall be a day of atonement; a convocation, and a holy day shall it be to you; and ye shall humble your souls, and offer whole burnt-offerings unto the Lord.’ And afterwards, that the law might be defined on this point, He proceeds to say; ‘Every soul that shall not humble itself, shall be cut off from the people.[28]’

5. Behold, my brethren, how much a fast can do, and in what manner the law commands us to fast. It is required that not only with the body should we fast, but with the soul. Now the soul is humbled when it does not follow wicked opinions, but feeds on becoming virtues. For virtues and vices are the food of the soul, and it can eat either of these two meats, and incline to either of the two, according to its own will. If it is bent toward virtue, it will be nourished by virtues, by righteousness, by temperance, by meekness, by fortitude, as Paul saith; ‘Being nourished by the word of truth.[29]’ Such was the case with our Lord, who said, ‘My meat is to do the will of My Father which is in heaven.[30]’ But if it is not thus with the soul, and it inclines downwards, it is then nourished by nothing but sin. For thus the Holy Ghost, describing sinners and their food, referred to the devil when He said, ‘I have given him to be meat to the people of Æthiopia.[31]’ For this is the food of sinners. And as our Lord and Saviour Jesus Christ, being heavenly bread, is the food of the saints, according to this; ‘Except ye eat My flesh, and drink My blood;[32]’ so is the devil the food of the impure, and of those who do nothing which is of the light, but work the deeds of darkness. Therefore, in order to withdraw and turn them from vices, He commands them to be nourished with the food of virtue; namely, humbleness of mind, lowliness to endure humiliations, the acknowledgment of God. For not only does such a fast as this obtain pardon for souls, but being kept holy, it prepares the saints, and raises them above the earth.

6. And indeed that which I am about to say is wonderful, yea it is of those things which are very miraculous; yet not far from the truth, as ye may be able to learn from the sacred[33] writings. That great man Moses, when fasting, conversed with God, and received the law. The great and holy Elijah, when fasting, was thought worthy of divine visions, and at last was taken up like Him who ascended into heaven. And Daniel, when fasting, although a very young man, was entrusted with the mystery, and he alone understood the secret things of the king, and was thought worthy of divine visions. But because the length of the fast of these men was wonderful, and the days prolonged, let no man lightly fall into unbelief; but rather let him believe and know, that the contemplation of God, and the word which is from Him, suffice to nourish those who hear, and stand to them in place of all food. For the angels are no otherwise sustained than by beholding at all times the face of the Father, and of the Saviour who is in heaven. And thus Moses, as long as he talked with God, fasted indeed bodily, but was nourished by divine words. When he descended among men, and God was gone up from him, he suffered hunger like other men. For it is not said that he fasted longer than forty days—those in which he was conversing with God. And, generally, each one of the saints has been thought worthy of similar transcendent nourishment.

7. Wherefore, my beloved, having our souls nourished with divine food, with the Word, and according to the will of God, and fasting bodily in things external, let us keep this great and saving feast as becomes us. Even the ignorant Jews received this divine food, through the type, when they ate a lamb in the passover. But not understanding the type, even to this day they eat the lamb, erring in that they are without the city and the truth. As long as Judæa and the city existed, there were a type, and a lamb, and a shadow, since the law thus commanded:[34] These things shall not be done in another city; but in the land of Judæa, and in no place without [the land of Judæa]. And besides this, the law commanded them to offer whole burnt-offerings and sacrifices, there being no other altar than that in Jerusalem. For on this account, in that city alone was there an altar and temple built, and in no other city were they permitted to perform these rites, so that when that city should come to an end, then those things that were figurative might also be done away.

8. Now observe; that city, since the coming of our Savior, has had an end, and all the land of the Jews has been laid waste; so that from the testimony of these things (and we need no further proof, being assured by our own eyes of the fact) there must, of necessity, be an end of the shadow. And not from me should these things be learned, but the sacred voice of the prophet foretold, crying; ‘Behold upon the mountains the feet of Him that bringeth good tidings, and publisheth peace;[35]’ and what is the message he published, but that which he goes on to say to them, ‘Keep thy feasts, O Judah; pay to the Lord thy vows. For they shall no more go to that which is old; it is finished; it is taken away: He is gone up who breathed upon the face, and delivered thee from affliction.[36]’ Now who is he that went up? a man may say to the Jews, in order that even the boast of the shadow may be done away; neither is it an idle thing to listen to the expression, ‘It is finished; he is gone up who breathed.’ For nothing was finished before he went up who breathed. But as soon as he went up, it was finished. Who was he then, O Jews, as I said before? If Moses, the assertion would be false; for the people were not yet come to the land in which alone they were commanded to perform these rites. But if Samuel, or any other of the prophets, even in that case there would be a perversion of the truth; for hitherto these things were done in Judæa, and the city was standing. For it was necessary that while that stood, these things should be performed. So that it was none of these, my beloved, who went up. But if thou wouldest hear the true matter, and be kept from Jewish fables, behold our Saviour who went up, and ‘breathed upon the face, and said to His disciples, Receive ye the Holy Ghost.[37]’ For as soon as these things were done, everything was finished, for the altar was broken, and the veil of the temple was rent; and although the city was not yet laid waste, the abomination was ready to sit in the midst of the temple, and the city and those ancient ordinances to receive their final consummation.

9. Since then we have passed beyond that time of shadows, and no longer perform rites under it, but have turned, as it were, unto the Lord; ‘for the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty;[38]’—as we hear the sacred trumpet, no longer slaying a material lamb, but that true Lamb that was slain, even our Lord Jesus Christ; ‘Who was led as a sheep to the slaughter, and was dumb as a lamb before her shearers;[39]’ being purified by His precious blood, which speaketh better things than that of Abel, having our feet shod with the preparation of the Gospel, holding in our hands the rod and staff of the Lord, by which that saint was comforted, who said,[40] ‘Thy rod and Thy staff they comfort me;’ and to sum up, being in all respects prepared, and careful for nothing, because, as the blessed Paul saith, ‘The Lord is at hand;[41]’ and as our Saviour saith, ‘In an hour when we think not, the Lord cometh;—Let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Putting off the old man and his deeds, let us put on the new man,[42] which is created in God,’ in humbleness of mind, and a pure conscience; in meditation of the law by night and by day. And casting away all hypocrisy and fraud, putting far from us all pride and deceit, let us take upon us love towards God and towards our neighbour, that being new [creatures], and receiving the new wine, even the Holy Spirit, we may properly keep the feast, even the month of these new [fruits].[43]

10. We[44] begin the holy fast on the fifth day of Pharmuthi (March 31), and adding to it according to the number of those six holy and great days, which are the symbol of the creation of this world, let us rest and cease (from fasting) on the tenth day of the same Pharmuthi (April 5), on the holy sabbath of the week. And when the first day of the holy week dawns and rises upon us, on the eleventh day of the same month (April 6), from which again we count all the seven weeks one by one, let us keep feast on the holy day of Pentecost—on that which was at one time to the Jews, typically, the feast of weeks, in which they granted forgiveness and settlement of debts; and indeed that day was one of deliverance in every respect. Let us keep the feast on the first day of the great week, as a symbol of the world to come, in which we here receive a pledge that we shall have everlasting life hereafter. Then having passed hence, we shall keep a perfect feast with Christ, while we cry out and say, like the saints, ‘I will pass to the place of the wondrous tabernacle, to the house of God; with the voice of gladness and thanksgiving, the shouting of those who rejoice;[45]’ whence pain and sorrow and sighing have fled, and upon our heads gladness and joy shall have come to us! May we be judged worthy to be partakers in these things.

11. Let us remember the poor, and not forget kindness to strangers; above all, let us love God with all our soul, and might, and strength, and our neighbour as ourselves. So may we receive those things which the eye hath not seen, nor the ear heard, and which have not entered into the heart of man, which God hath prepared for those that love Him,[46] through His only Son, our Lord and Saviour, Jesus Christ; through Whom, to the Father alone, by the Holy Ghost, be glory and dominion for ever and ever. Amen.

Salute one another with a kiss. All the brethren who are with me salute you.

Here endeth the first Festal Letter of holy Athanasius.

[1] Mal. 4:2.

[2] 2 Tim. 4:2. The due celebration of the feast is spoken of as producing a permanent beneficial effect on the Christian. Cf. Letter 4.

[3] Eccl. 3:7. Cf. S. Cyril. Homil. Pasch. V.

[4] 1 Cor. 1:24.

[5] Wisd. 7:27.

[6] Ps. 14:7.

[7] Cant. 8:1.

[8] Isa. 49:8.

[9] 2 Cor. 6:2.

[10] Exod. 23:14.

[11] Ps. 81:3, cf. Num. 10:8.

[12] Or appointed, and so passim.

[13] Num. 10:1, 2.

[14] Heb. 9:10.

[15] Numb. 10:9.

[16] Ib. 10:10.

[17] Exod. 19:16.

[18] Eph. 6:12.

[19] Cf. 1 Cor. 7:2, 5.

[20] Ib. 5:7, 8.

[21] John 7:37.

[22] Joel 2:15.

[23] Ps. 16:3.

[24] Rom. 2:23.

[25] Luke 18:12.

[26] Is. 58:5.

[27] Levit. 23:26, sq.

[28] Ib. 23:29.

[29] 1 Tim. 4:6.

[30] John 4:34.

[31] Ps. 74:14, LXX.

[32] John 6:53.

[33] The word in the Syriac is ‘priestly.’ But in this and in other places, it appears to be for the Greek ῾Ιερός. Cf. τὰ ἱερὰ γράμματα. 2 Tim. 3:15.

[34] Deut. 12:11, 13, 14.

[35] Nah. 1:15.

[36] Nah. 1:15; ii. 1, LXX.

[37] John 20:22.

[38] 2 Cor. 3:17.

[39] Is. 53:7.

[40] Ps. 23:4.

[41] Phil. 4:5.

[42] Luke 12:40; 1 Cor. 5:8; Ephes. 4:22–24.

[43] Alluding to Deut. 16:1, LXX.

[44] We should not have much difficulty in fixing upon many of the phrases and expressions used by S. Athan. towards the close of his Epistles, by referring to the concluding sentences in the Paschal Letters of S. Cyril, who seems herein to have closely imitated his illustrious predecessor in the Patriarchate. The Syriac translator must frequently have had before him the following expressions: ἀρχόμενοι τῆς ἁγίας τεσσαρακοστῆς—ἐπισυνάπτοντες—συνάπτοντες ἐξῆς— περιλύοντες τὰς νηστείας—καταπαύοντες τὰς νηστείας—ἑσπέρᾳ βαθεί& 139· σαββάτου—τῇ ἐπιφωσκούσῃ κυριακῇ.

[45] Ps. 42:4.

[46] 1 Cor. 2:9; Is. 64:4.

For 330. Easter-day Xxiv Pharmuthi; Xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. Iii

Again, my brethren, is Easter come and gladness; again the Lord hath brought us to this season; so that when, according to custom, we have been nourished with His words, we may duly keep the feast. Let us celebrate it then, even heavenly joy, with those saints who formerly proclaimed a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. ‘Be ye therefore followers of me,[1]’ he wrote to the Corinthians. Now the apostolic precept exhorts us all, for those commands which he sent to individuals, he at the same time enjoined upon every man in every place, for he was ‘a teacher of all nations in faith and truth.[2]’ And, generally, the commands of all the saints urge us on similarly, as Solomon makes use of proverbs, saying, ‘Hear, my children, the instruction of a father, and attend to know understanding; for I give you a good gift, forsake ye not my word: for I was an obedient son to my father, and beloved in the sight of my mother.[3]’ For a just father brings up [his children] well, when he is diligent in teaching others in accordance with his own upright conduct, so that when he meets with opposition, he may not be ashamed on hearing it said, ‘Thou therefore that teachest others, teachest thou not thyself?[4]’ but rather, like the good servant, may both save himself and gain others; and thus, when the grace committed to him has been doubled, he may hear, ‘Thou good and faithful servant, thou hast been faithful in a little, I will set thee over much: enter into the joy of thy Lord.[5]’

2. Let us[6] then, as is becoming, as at all times, yet especially in the days of the feast, be not hearers only, but doers of the commandments of our Saviour; that having imitated the behaviour of the saints, we may enter together into the joy of our Lord which is in heaven, which is not transitory, but truly abides; of which evil doers having deprived themselves, there remains to them as the fruit of their ways, sorrow and affliction, and groaning with torments. Let a man see what these become like, that they bear not the likeness[7] of the conversation of the saints, nor of that right understanding, by which man at the beginning was rational, and in the image of God. But they are compared to their disgrace to beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses;[8] also, for their craftiness, and errors, and sin laden with death, they are called a ‘generation of vipers,’ as John saith.[9] Now having thus fallen, and grovelling in the dust like the serpent,[10] having their minds set on nothing beyond visible things, they esteem these things good, and rejoicing in them, serve their own lusts and not God.

3. Yet even in this state, the man-loving Word, who came for this very reason, that He might seek and find that which was lost, sought to restrain them from such folly, crying and saying, ‘Be ye not as the horse and the mule which have no understanding, whose cheeks ye hold in with bit and bridle.[11]’ Because they were careless and imitated the wicked, the prophet prays in spirit and says, ‘Ye are to me like merchant-men of Phœnicia.[12]’ And the avenging Spirit protests against them in these words, ‘Lord, in Thy city Thou wilt despise their image.[13]’ Thus, being changed into the likeness of fools, they fell so low in their understanding, that by their excessive reasoning, they even likened the Divine Wisdom to themselves, thinking it to be like their own arts. Therefore, ‘professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the corruptible image of man, and birds, and four-footed beasts, and creeping things. Wherefore God gave them over to a reprobate mind, to do those things which are not convenient.[14]’ For they did not listen to the prophetic voice that reproved them (saying), ‘To what have ye likened the Lord, and with what have ye compared Him?[15]’ neither to David, who prayed concerning such as these, and sang, ‘All those that make them are like unto them, and all those who put their trust in them.[16]’ Being blind to the truth, they looked upon a stone as God, and hence, like senseless creatures, they walked in darkness, and, as the prophet cried, ‘They hear indeed, but they do not understand; they see indeed, but they do not perceive; for their heart is waxen fat, and with their ears they hear heavily.[17]’

4. Now those who do not observe the feast, continue such as these even to the present day, feigning indeed and devising names of feasts,[18] but rather introducing days of mourning than of gladness; ‘For there is no peace to the wicked, saith the Lord.[19]’ And as Wisdom saith, ‘Gladness and joy are taken from their mouth.[20]’ Such are the feasts of the wicked. But the wise servants of the Lord, who have truly put on the man which is created in God,[21] have received gospel words, and reckon as a general commandment that given to Timothy, which saith, ‘Be thou an example to the believers in word, in conversation, in love, in faith, in purity.[22]’ So well do they keep the Feast, that even the unbelievers, seeing their order,[23] may say, ‘God is with them of a truth.[24]’ For as he who receives an apostle receives Him who sent him,[25] so he who is a follower of the saints, makes the Lord in every respect his end and aim, even as Paul, being a follower of Him, goes on to say, ‘As I also of Christ.[26]’ For there were first our Saviour’s own words, who from the height of His divinity, when conversing with His disciples, said, ‘Learn of Me, for I am meek and lowly in heart, and ye shall find rest to your souls.[27]’ Then too when He poured water into a basin, and girded Himself with a towel, and washed His disciples’ feet, He said to them, ‘Know what I have done. Ye call Me Master and Lord, and ye say well, for so I am. If therefore I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet: for I have given you an example, that as I have done to you, ye also should do.[28]’

5. Oh! my brethren, how shall we admire the loving-kindness of the Saviour? With what power, and with what a trumpet should a man cry out, exalting these His benefits! That not only should we bear His image, but should receive from Him an example and pattern of heavenly conversation; that as He hath begun, we should go on, that suffering, we should not threaten, being reviled, we should not revile again, but should bless them that curse, and in everything commit ourselves to God who judgeth righteously.[29] For those who are thus disposed, and fashion themselves according to the Gospel, will be partakers of Christ, and imitators of apostolic conversation, on account of which they shall be deemed worthy of that praise from him, with which he praised the Corinthians, when he said, ‘I praise you that in everything ye are mindful of me.[30]’ Afterwards, because there were men who used his words, but chose to hear them as suited their lusts, and dared to pervert them, as the followers of Hymenæus and Alexander, and before them the Sadducees, who as he said, ‘having made shipwreck of faith,’ scoffed at the mystery of the resurrection, he immediately proceeded to say, ‘And as I have delivered to you traditions, hold them fast.[31]’ That means, indeed, that we should think not otherwise than as the teacher has delivered.

6. For not only in outward form did those wicked men dissemble, putting on as the Lord says sheep’s clothing, and appearing like unto whited sepulchres; but they took those divine words in their mouth, while they inwardly cherished evil intentions. And the first to put on this appearance was the serpent, the inventor of wickedness from the beginning—the devil,—who, in disguise, conversed with Eve, and forthwith deceived her. But after him and with him are all inventors of unlawful heresies, who indeed refer to the Scriptures, but do not hold such opinions as the saints have handed down, and receiving them as the traditions of men, err, because they do not rightly know them nor their[32] power. Therefore Paul justly praises the Corinthians,[30] because their opinions were in accordance with his traditions. And the Lord most righteously reproved the Jews, saying, ‘Wherefore do ye also transgress the commandments of God on account of your traditions.[33]’ For they changed the commandments they received from God after their own understanding, preferring to observe the traditions of men. And about these, a little after, the blessed Paul again gave directions to the Galatians who were in danger thereof, writing to them, ‘If any man preach to you aught else than that ye have received, let him be accursed.[34]’

7. For there is no fellowship whatever between the words of the saints and the fancies of human invention; for the saints are the ministers of the truth, preaching the kingdom of heaven, but those who are borne in the opposite direction have nothing better than to eat, and think their end is that they shall cease to be, and they say, ‘Let us eat and drink, for to-morrow we die.[35]’ Therefore blessed Luke reproves the inventions of men, and hands down the narrations of the saints, saying in the beginning of the Gospel, ‘Since many have presumed to write narrations of those events of which we are assured, as those who from the beginning were witnesses and ministers of the Word have delivered to us; it hath seemed good to me also, who have adhered to them all from the first, to write correctly in order to thee, O excellent Theophilus, that thou mayest know the truth concerning the things in which thou hast been instructed.[36]’ For as each of the saints has received, that they impart without alteration, for the confirmation of the doctrine of the mysteries. Of these the (divine) word would have us disciples, and these should of right be our teachers, and to them only is it necessary to give heed, for of them only is ‘the word faithful and worthy of all acceptation;[37]’ these not being disciples because they heard from others, but being eye-witnesses and ministers of the Word, that which they had heard from Him have they handed down.

Now some have related the wonderful signs performed by our Saviour, and preached His eternal Godhead. And others have written of His being born in the flesh of the Virgin, and have proclaimed the festival of the holy passover, saying, ‘Christ our Passover is sacrificed;[38]’ so that we, individually and collectively, and all the churches in the world may remember, as it is written, ‘That Christ rose from the dead, of the seed of David, according to the Gospel.[39]’ And let us not forget that which Paul delivered, declaring it to the Corinthians; I mean His resurrection, whereby ‘He destroyed him that had the power of death, that is, the devil;[40]’ and raised us up together with Him, having loosed the bands of death, and vouchsafed a blessing instead of a curse, joy instead of grief, a feast instead of mourning, in this holy joy of Easter, which being continually in our hearts, we always rejoice, as Paul commanded; ‘We pray without ceasing; in everything we give thanks.[41]’ So we are not remiss in giving notice of its seasons, as we have received from the Fathers. Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto Him, and being followers of the saints, ‘we shall make our praise in the Lord all the day,[42]’ as the Psalmist says. So, when we rightly keep the feast, we shall be counted worthy of that joy which is in heaven.

8. We begin the fast of forty days on the 13th of the month Phamenoth (Mar. 9). After we have given ourselves to fasting in continued succession, let us begin the holy Paschal[43] week on the 18th of the month Pharmuthi (April 13). Then resting on the 23rd of the same month Pharmuthi (April 18), and keeping the feast afterwards on the first of the week, on the 24th (April 19), let us add to these the seven weeks of the great Pentecost, wholly rejoicing and exulting in Christ Jesus our Lord, through Whom to the Father be glory and dominion in the Holy Ghost, for ever and ever. Amen.

The brethren which are with me salute you. Salute one another with a holy kiss.[44]

Here endeth the second Festal Letter of the holy lord Athanasius, Bishop of Alexandria.

[1] 1 Cor. 4:16.

[2] 1 Tim. 2:7. Cf. Letter iii.

[3] Prov. 4:1.

[4] Rom. 2:21.

[5] Mat. 25:21.

[6] We have here the first fragment extant of the original Greek text. It is to be found in Cosmas Indicopleustes. p. 316.

[7] Syr. εἰκών.

[8] Jer. 5:8.

[9] i.e. the Baptist, Matt. 3:7; Luke 3:7.

[10] Cf. Vit. Anton. supr. p. 202.

[11] Ps. 32:9. Cf. Orat. iii. 18.

[12] Is. 23:2, LXX.

[13] Ps. 73:20.

[14] Rom. 1:22, 28, and cf. c. Gent. 19. 2.

[15] Is. 40:18.

[16] Ps. 115:8.

[17] Is. 6:9.

[18] Syr. σχηματισάμενος. The allusion in this sentence is evidently to the conduct of Jeroboam, as recorded 1 Kings 12:32, 33. The phraseology of the Syriac resembles that of the Syr. version in v. 33.

[19] Is. 48:22.

[20] Vid. Letter iii. note.

[21] Eph. 4:24.

[22] 1 Tim. 4:12.

[23] τάξις, Syr. Cf. Col. 2:5, βλέπων ὑμῶν τὴν τάξιν.

[24] 1 Cor. 14:25.

[25] Matt. 10:40.

[26] 1 Cor. 11:1.

[27] Matt. 11:29.

[28] John 13:12.

[29] 1 Pet. 2:21–23

[30] 1 Cor. 11:2.

[31] 1 Tim. 1:19; 2 Tim. 2:18; 1 Cor. 11:2

[32] Matt. 22:29.

[33] Matt. 15:3.

[34] Gal. 1:9.

[35] Is. 22:13.

[36] Luke 1:1.

[37] 1 Tim. 1:15.

[38] 1 Cor. 5:7.

[39] 2 Tim. 2:8.

[40] Heb. 2:14.

[41] 1 Thess. 5:17.

[42] Ps. 35:28.

[43] In Syriac there is but one word ‘pescha’ to express the Passover and Easter feasts, it is therefore sometimes rendered Easter, and sometimes Passover, in the following pages.

[44] The twenty-fifth Paschal Letter of S. Cyril ends with the same words. This is the usual form in which our author concludes his Paschal Letters. S. Cyril employs it but once, as above.

For 331. Easter-day Xvi Pharmuthi; Iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. Iv

Again, my beloved brethren, the day of the feast draws near to us, which, above all others, should be devoted to prayer, which the law commands to be observed, and which it would be an unholy thing for us to pass over in silence. For although we have been held under restraint by those who afflict us, that, because of them, we should not announce to you this season; yet thanks be to ‘God, who comforteth the afflicted,[1]’ that we have not been overcome by the wickedness of our accusers and silenced; but obeying the voice of truth, we together with you cry aloud in the day of the feast. For the God of all hath commanded, saying, ‘Speak,[2] and the children of Israel shall keep the Passover.’ And the Spirit exhorts in the Psalm; ‘Blow the trumpet in the new moons,[3] in the solemn day of your feast.’ And the prophet cries; ‘Keep thy feasts, O Judah.[4]’ I do not send word to you as though you were ignorant; but I publish it to those who know it, that ye may perceive that although men have separated us, yet God having made us companions, we approach the same feast, and worship the same Lord continually. And we do not keep the festival as observers of days, knowing that the Apostle reproves those who do so, in those words which he spake; ‘Ye observe days, and months, and times, and years.[5]’ But rather do we consider the day solemn because of the feast; so that all of us, who serve God in every place, may together in our prayers be well-pleasing to God. For the blessed Paul, announcing the nearness of gladness like this, did not announce days, but the Lord, for whose sake we keep the feast, saying, ‘Christ, our Passover, is sacrificed;[6]’ so that we all, contemplating the eternity of the Word, may draw near to do Him service.

2. For what else is the feast, but the service of the soul? And what is that service, but prolonged prayer to God, and unceasing thanksgiving?[7] The unthankful departing far from these are rightly deprived of the joy springing therefrom: for ‘joy and gladness are taken from their mouth.[8]’ Therefore, the [divine] word doth not allow them to have peace; ‘For there is no peace to the wicked, saith the Lord,[9]’ they labour in pain and grief. So, not even to him who owed ten thousand talents did the Gospel grant forgiveness in the sight of the Lord.[10] For even he, having received forgiveness of great things, was forgetful of kindness in little ones, so that he paid the penalty also of those former things. And justly indeed, for having himself experienced kindness, he was required to be merciful to his fellow servant. He too that received the one talent, and bound it up in a napkin, and hid it in the earth, was in consequence cast out for unthankfulness, hearing the words, ‘Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed; thou oughtest therefore to have put my money to the exchangers, and on my return, I should have received mine own. Take therefore the talent from him, and give it to him that hath ten talents.[11]’ For, of course, when he was required to deliver up to his lord that which belonged to him, he should have acknowledged the kindness of him who gave it, and the value of that which was given. For he who gave was not a hard man, had he been so, he would not have given even in the first instance; neither was that which was given unprofitable and vain, for then he had not found fault. But both he who gave was good, and that which was given was capable of bearing fruit. As therefore ‘he who withholdeth corn in seed-time is cursed,[12]’ according to the divine proverb, so he who neglects grace, and hides it without culture, is properly cast out as a wicked and unthankful person. On this account, he praises those who increased [their talents], saying, ‘Well done, good and faithful servant; thou hast been faithful in a little, I will place thee over much; enter into the joy of thy Lord.[13]’

3. This was right and reasonable; for, as the Scripture declares, they had gained as much as they had received. Now, my beloved, our will ought to keep pace with the grace of God, and not fall short; lest while our will remains idle, the grace given us should begin to depart, and the enemy finding us empty and naked, should enter [into us], as was the case with him spoken of in the Gospel, from whom the devil went out; ‘for having gone through dry places, he took seven other spirits more wicked than himself; and returning and finding the house empty, he dwelt there, and the last state of that man was worse than the first.[14]’ For the departure from virtue gives place for the entrance of the unclean spirit. There is, moreover, the apostolic injunction, that the grace given us should not be unprofitable; for those things which he wrote particularly to his disciple, he enforces on us through him,[15] saying, ‘Neglect not the gift that is in thee. For he who tilleth his land shall be satisfied with bread; but the paths of the slothful are strewn with thorns;’ so that the Spirit forewarns a man not to fall into them, saying, ‘Break up your fallow ground, sow not among thorns.[16]’ For when a man despises the grace given him; and forthwith falls into the cares of the world, he delivers himself over to his lusts; and thus in the time of persecution he is offended,[17] and becomes altogether unfruitful. Now the prophet points out the end of such negligence, saying, ‘Cursed is he who doeth the work of the Lord carelessly.[18]’ For a servant of the Lord should be diligent and careful, yea, moreover, burning like a flame, so that when, by an ardent spirit, he has destroyed all carnal sin, he may be able to draw near to God who, according to the expression of the saints, is called ‘a consuming fire.[19]’

4. Therefore, the God of all, ‘Who maketh His angels [spirits],’ is a spirit, ‘and His ministers a flame of fire.[20]’ Wherefore, in the departure from Egypt, He forbade the multitude to touch the mountain, where God was appointing them the law, because they were not of this character. But He called blessed Moses to it, as being fervent in spirit, and possessing unquenchable grace, saying, ‘Let Moses alone draw near.[21]’ He entered into the cloud also, and when the mountain was smoking, he was not injured; but rather, through ‘the words of the Lord, which are choice silver purified in the earth,[22]’ he descended purified. Therefore the blessed Paul, when desirous that the grace of the Spirit given to us should not grow cold, exhorts, saying, ‘Quench not the Spirit.[23]’ For so shall we remain partakers of Christ,[24] if we hold fast to the end the Spirit given at the beginning. For he said, ‘Quench not;’ not because the Spirit is placed in the power of men, and is able to suffer anything from them; but because bad and unthankful men are such as manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds. ‘For the holy Spirit of discipline will flee deceit, nor dwell in a body that is subject unto sin; but will remove from thoughts that are without understanding.[25]’ Now they being without understanding, and deceitful, and lovers of sin, walk still as in darkness, not having that ‘Light which lighteth every man that cometh into the world.[26]’ Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire, and he said, ‘I pass away from every place, and am not able to endure it.[27]’ And our Lord Jesus Christ, being good and a lover of men, came that He might cast this upon earth, and said, ‘And what? would that it were already kindled![28]’ For He desired, as He testified in Ezekiel,[29] the repentance of a man rather than his death; so that evil should be entirely consumed in all men, that the soul, being purified, might be able to bring forth fruit; for the word which is sown by Him will be productive, some thirty, some sixty, some an hundred.[30] Thus, for instance, those who were with Cleopas,[31] although infirm at first from lack of knowledge, yet afterwards were inflamed with the words of the Saviour, and brought forth the fruits of the knowledge of Him. The blessed Paul also, when seized by this fire, revealed it not to flesh and blood, but having experienced the grace, he became a preacher of the Word. But not such were those nine lepers who were cleansed from their leprosy, and yet were unthankful to the Lord who healed them; nor Judas, who obtained the lot of an apostle, and was named a disciple of the Lord, but at last, ‘while eating bread with the Saviour, lifted up his heel against Him, and became a traitor.[32]’ But such men have the due reward of their folly, since their expectation will be vain through their ingratitude; for there is no hope for the ungrateful, the last fire, prepared for the devil and his angels, awaits those who have neglected divine light. Such then is the end of the unthankful.

5. But the faithful and true servants of the Lord, knowing that the Lord loves the thankful, never cease to praise Him, ever giving thanks unto the Lord. And whether the time is one of ease or of affliction, they offer up praise to God with thanksgiving, not reckoning these things of time, but worshipping the Lord, the God of times.[33] Thus of old time, Job, who possessed fortitude above all men, thought of these things when in prosperity; and when in adversity, he patiently endured, and when he suffered, gave thanks. As also the humble David, in the very time of affliction sang praises and said, ‘I will bless the Lord at all times.[34]’ And the blessed Paul, in all his Epistles, so to say, ceased not to thank God. In times of ease, he failed not, and in afflictions he gloried, knowing that ‘tribulation worketh patience, and patience experience, and experience hope, and that hope maketh not ashamed.[35]’ Let us, being followers of such men, pass no season without thanksgiving, but especially now, when the time is one of tribulation, which the heretics excite against us, will we praise the Lord, uttering the words of the saints; ‘All these things have come upon us, yet have we not forgotten Thee.[36]’ For as the Jews at that time, although suffering an assault from the tabernacles[37] of the Edomites, and oppressed by the enemies of Jerusalem, did not give themselves up, but all the more sang praises to God; so we, my beloved brethren, though hindered from speaking the word of the Lord, will the more proclaim it, and being afflicted, we will sing Psalms,[38] in that we are accounted worthy to be despised, and to labour anxiously for the truth. Yea, moreover, being grievously vexed, we will give thanks. For the blessed Apostle, who gave thanks at all times, urges us in the same manner to draw near to God saying, ‘Let your requests, with thanksgiving, be made known unto God.[39]’ And being desirous that we should always continue in this resolution, he says, ‘At all times give thanks; pray without ceasing.[40]’ For he knew that believers are strong while employed in thanksgiving, and that rejoicing they pass over the walls of the enemy, like those saints who said, ‘Through Thee will we pierce through our enemies, and by my God I will leap over a wall.[41]’ At all times let us stand firm, but especially now, although many afflictions overtake us, and many heretics are furious against us. Let us then, my beloved brethren, celebrate with thanksgiving the holy feast which now draws near to us, ‘girding up the loins of our minds,[42]’ like our Saviour Jesus Christ, of Whom it is written, ‘Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.[43]’ Each one of us having in his hand the staff which came out of the root of Jesse, and our feet shod with the preparation of the Gospel,[44] let us keep the feast as Paul saith, ‘Not with the old leaven, but with the unleavened bread of sincerity and truth;[45]’ reverently trusting that we are reconciled through Christ, and not departing from faith in Him, nor do we defile ourselves together with heretics, and strangers to the truth, whose conversation and whose will degrade them. But rejoicing in afflictions, we break through the furnace of iron and darkness, and pass, unharmed, over that terrible Red Sea. Thus also, when we look upon the confusion of heretics, we shall, with Moses, sing that great song of praise, and say, ‘We will sing unto the Lord, for He is to be gloriously praised.[46]’ Thus, singing praises, and seeing that the sin which is in us has been cast into the sea, we pass over to the wilderness. And being first purified by the fast of forty days, by prayers, and fastings, and discipline, and good works, we shall be able to eat the holy Passover in Jerusalem.

6. The beginning of the fast of forty days is on the fifth of Phamenoth (Mar. 1); and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of Pharmuthi (Apr. 5), in which, my beloved brethren, we should use more prolonged prayers, and fastings, and watchings, that we may be enabled to anoint our lintels with precious blood, and to escape the destroyer.[47] Let us rest then, on the fifteenth of the month Pharmuthi (Apr. 10), for on the evening of that Saturday we hear the angels’ message, ‘Why seek ye the living among the dead? He is risen.[48]’ Immediately afterwards that great Sunday receives us, I mean on the sixteenth of the same month Pharmuthi (April 11), on which our Lord having risen, gave us peace towards our neighbours. When then we have kept the feast according to His will, let us add from that first day in the holy week, the seven weeks of Pentecost, and as we then receive the grace of the Spirit, let us at all times give thanks to the Lord; through Whom to the Father be glory and dominion, in the Holy Ghost, for ever and ever. Amen.

Salute one another with a holy kiss. The brethren who are with me salute you. I pray, brethren beloved and longed for, that ye may have health, and that ye may be mindful of us in the Lord.

Here endeth the third Festal Letter of holy Athanasius.

[1] 2 Cor. 7:6. The historical reference is not quite certain, but the Index iii. is clearly right in its statement that Ath. was absent at this time, as well as in 332.

[2] ‘Εἶπον, καὶ,’ as LXX. not Peshito.

[3] Cf. S. Cyril. Hom. Pasch. xxx. near the beginning.

[4] Numb. 9:2; Ps. 81:3; Nah. 1:15

[5] Gal. 4:10.

[6] 1 Cor. 5:7.

[7] Cf. Clemens Alex. Strom. 7. 1. ἀδιάλειπτος ἀγάπη. Also 1 Thess. 5:16, 17, both in the Greek and in the Syriac vers. and Letter 11.

[8] Apparently a quotation from Scripture, perhaps from Jer. 7. the phraseology of v. 28. being transferred to the sentiment of v. 34. The expression has already occurred, Letter 2. 4.

[9] Is. 48:22.

[10] Matt. 18:24.

[11] Matt. 25:26.

[12] Prov. 11:26.

[13] Matt. 25:23.

[14] Ib. 12:43–45.

[15] Cf. Letter 2, near beginning.

[16] 1 Tim. 4:14; Prov. 12:11; Ib. xv. 19; Jer. 4:3.

[17] σκανδαλίζεται, Matt. 13:21.

[18] Jer. 48:10.

[19] Deut. 4:24; ix. 3; and Heb. 12:29.

[20] Ps. 104:4.

[21] Exod. 24:2.

[22] Ps. 12:6.

[23] 1 Thess. 5:19.

[24] Conf. S. Athan. Expos. in Psalmos, t. i. p, 863. πῦρ ὥσπερ νοητόν, τὴν τοῦ ἁγίου Πνεύματος μέθεξιν ἐμβαλών.

[25] Wisd. 1:5.

[26] John 1:9.

[27] Jer. 20:9, cf. Letter 49. 5.

[28] Luke 12:49.

[29] Ezek. 18:23, 32.

[30] Mark 4:20.

[31] Luke 24.

[32] Ps. 41:9; John 13:18.

[33] Cf. Letter 1. 1, note 12.

[34] Ps. 34:1.

[35] Rom. 5:3.

[36] Ps. 44:17.

[37] Compare Ps. 83:6.

[38] Cf. James 5:13

[39] Phil. 4:6.

[40] 1 Thess. 5:17.

[41] Ps. 18:29.

[42] 1 Pet. 1:13.

[43] Is. 11:5.

[44] Ib. xi. 1; Eph. 6:15.

[45] 1 Cor. 5:8.

[46] Exod. 15:1.

[47] Exod. 12:7, 23.

[48] Luke 24:5.

For 332. Easter-day Vii Pharmuthi, Iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus; Indict. V

He sent this Letter from the Emperor’s Court by a soldier.[1]

I send unto you, my beloved, late and beyond the accustomed time;[2] yet I trust you will forgive the delay, on account of my protracted journey, and because I have been tried with illness. Being hindered by these two causes, and unusually severe storms having occurred, I have deferred writing to you. But notwithstanding my long journeys, and my grievous sickness, I have not forgotten to give you the festal notification, and, in discharge of my duty, I now announce to you the feast. For although the date of this letter is later[3] than that usual for this announcement, it should still be considered well-timed, since our enemies having been put to shame and reproved by the Church, because they persecuted us without a cause,[4] we may now sing a festal song of praise, uttering the triumphant hymn against Pharaoh; ‘We will sing unto the Lord, for He is to be gloriously praised; the horse and his rider He hath cast into the sea.[5]’

2. It is well, my beloved, to proceed from feast to feast; again festal meetings, again holy vigils arouse our minds, and compel our intellect to keep vigil unto contemplation of good things. Let us not fulfil these days like those that mourn, but, by enjoying spiritual food, let us seek to silence our fleshly lusts.[6] For by these means we shall have strength to overcome our adversaries, like blessed Judith,[7] when having first exercised herself in fastings and prayers, she overcame the enemies, and killed Olophernes. And blessed Esther, when destruction was about to come on all her race, and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the ruin of her people into safety.[8] Now as those days are considered feasts for Israel, so also in old time feasts were appointed when an enemy was slain, or a conspiracy against the people broken up, and Israel delivered. Therefore blessed Moses of old time ordained the great feast of the Passover, and our celebration of it, because, namely, Pharaoh was killed, and the people were delivered from bondage. For in those times it was especially, when those who tyrannized over the people had been slain, that temporal feasts and holidays were observed in Judæa.[9]

3. Now, however, that the devil, that tyrant against the whole world, is slain, we do not approach a temporal feast, my beloved, but an eternal and heavenly. Not in shadows do we shew it forth, but we come to it in truth. For they being filled with the flesh of a dumb lamb, accomplished the feast, and having anointed their door-posts with the blood, implored aid against the destroyer.[10] But now we, eating of the Word of the Father, and having the lintels of our hearts sealed with the blood of the New Testament,[11] acknowledge the grace given us from the Saviour, who said, ‘Behold, I have given unto you to tread upon serpents and scorpions, and over all the power of the enemy.[12]’ For no more does death reign; but instead of death henceforth is life, since our Lord said, ‘I am the life;[13]’ so that everything is filled with joy and gladness; as it is written, ‘The Lord reigneth, let the earth rejoice.’ For when death reigned, ‘sitting down by the rivers of Babylon, we wept,[14]’ and mourned, because we felt the bitterness of captivity; but now that death and the kingdom of the devil is abolished, everything is entirely filled with joy and gladness. And God is no longer known only in Judæa, but in all the earth, ‘their voice hath gone forth, and the knowledge of Him hath filled all the earth.[15]’ What follows, my beloved, is obvious; that we should approach such a feast, not with filthy raiment, but having clothed our minds with pure garments. For we need in this to put on our Lord Jesus,[16] that we may be able to celebrate the feast with Him. Now we are clothed with Him when we love virtue, and are enemies to wickedness, when we exercise ourselves in temperance and mortify lasciviousness, when we love righteousness before iniquity, when we honour sufficiency, and have strength of mind, when we do not forget the poor, but open our doors to all men, when we assist humble-mindedness, but hate pride.

4. By these things Israel of old, having first, as in a figure, striven for the victory, came to the feast, for these things were then foreshadowed and typified. But we, my beloved, the shadow having received its fulfilment, and the types being accomplished, should no longer consider the feast typical, neither should we go up to Jerusalem which is here below, to sacrifice the Passover, according to the unseasonable observance of the Jews, lest, while the season passes away, we should be regarded as acting unseasonably;[17] but, in accordance with the injunction of the Apostles, let us go beyond the types, and sing the new song of praise. For perceiving this, and being assembled together with the Truth,[18] they drew near, and said unto our Saviour, ‘Where wilt Thou that we should make ready for Thee the Passover?[19]’ For no longer were these things to be done which belonged to Jerusalem which is beneath; neither there alone was the feast to be celebrated, but wherever God willed it to be. Now He willed it to be in every place, so that ‘in every place incense and a sacrifice might be offered to Him.[20]’ For although, as in the historical account, in no other place might the feast of the Passover be kept save only in Jerusalem, yet when the things pertaining to that time were fulfilled, and those which belonged to shadows had passed away, and the preaching of the Gospel was about to extend everywhere; when indeed the disciples were spreading the feast in all places, they asked the Saviour, ‘Where wilt Thou that we shall make ready?’ The Saviour also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying, ‘Take, eat and drink; this is My body, and My blood.[21]’ When we are thus nourished by these things, we also, my beloved, shall truly keep the feast of the Passover.

5. We begin on the first of Pharmuthi (Mar. 27), and rest on the sixth of the same month (Apr. 1), on the evening of the seventh day; and the holy first day of the week having risen upon us on the seventh of the same Pharmuthi (Apr. 2), celebrate we too the days of holy Pentecost following thereon, shewing forth through them the world to come,[22] so that henceforth we may be with Christ for ever, praising God over all in Christ Jesus, and through Him, with all saints, we say unto the Lord, Amen. Salute one another with a holy kiss. All the brethren who are with me salute you. We have sent this letter from the Court, by the hand of an attendant officer,[23] to whom it was given by Ablavius,[24] the Præfect of the Prætorium, who fears God in truth. For I am at the Court, having been summoned by the emperor Constantine to see him. But the Meletians, who were present there, being envious, sought our ruin before the Emperor. But they were put to shame and driven away thence as calumniators, being confuted by many things. Those who were driven away were Callinicus, Ision, Eudæmon, and Gelœus[25] Hieracammon, who, on account of the shame of his name, calls himself Eulogius.

Here endeth the fourth Festal Letter of holy Athanasius.

[1] See note 6 at the end of the Letter.

[2] In the index it is stated that the third, but not that the fourth, Letter was sent late, but see Letter 3, note 1.

[3] i.e. too late to give notice of the beginning of Lent, infr. §5, and Letter 5, §6.

[4] Constantine, in his letter, supr. p. 133, speaks of the envy of the accusers of Athan. and of their unsuccessful efforts to criminate him.

[5] Exod. 15:1.

[6] τοῖς τῆς σαρκὸς ἐπιτιμῶντες πάθεσιν. S. Cyril. Hom. Pasch. xx.

[7] Judith 13:8.

[8] Esther 4:16.

[9] Cf. Esther 9:20–28; Judith 9. 15.

[10] Conf. S. Cyril. Hom. Pasch. xxiv. p. 293. Ed. Paris, 1638.

[11] Matt. 26:28.

[12] Luke 10:19, Vit. Ant. 30.

[13] John 14:6.

[14] Ps. 97:1; cxxxvii. 1.

[15] Ib. 76:1; 19:4.

[16] Cf. Rom. 13:14.

[17] Cf. Letter i. (beginning)

[18] σὺν τῇ ἀληθεί& 139·. I understand this as referring to Christ. Vid. John 14:6.

[19] Matt. 26:17.

[20] Mal. 1:11.

[21] Matt. 26:26–28

[22] Cf. Bingham, xx. ch. 6; Cass. Coll. xxi. 11; Cyril uses the same comparison towards the end of his 26th Paschal discourse.

[23] ‘Officilius.’ Cureton considers this may be an error for the Latin Officialis.

[24] Ablavius, Præfect of the East, the minister and favourite of Constantine the Great, was murdered after the death of the latter. He was consul in the preceding year. Zozimus ii. 40. (Smith’s Dict. of Gr. and Rom. Biography.)

[25] The name means ‘Laughable.’

For 333. Easter-day, Coss. Dalmatius and Zenophilus; Præfect, Paternus; Vi Indict.; Xvii Kal. Maii, Xx Pharmuthi; Xv Moon; Vii Gods; Æra Dioclet. 49

We duly proceed, my brethren, from feasts to feasts, duly from prayers to prayers, we advance from fasts to fasts, and join holy-days to holy-days. Again the time has arrived which brings to us a new beginning,[1] even the announcement of the blessed Passover, in which the Lord was sacrificed. We eat, as it were, the food of life, and constantly thirsting we delight our souls at all times, as from a fountain, in His precious blood. For we continually and ardently desire; He stands ready for those who thirst; and for those who thirst there is the word of our Saviour, which, in His loving-kindness, He uttered on the day of the feast; ‘If any man thirst, let him come to Me and drink.[2]’ Nor was it then alone when any one drew near to Him, that He cured his thirst; but whenever any one seeks, there is free access for him to the Saviour. For the grace of the feast is not limited to one time, nor does its splendid brilliancy decline; but it is always near, enlightening the minds of those who earnestly desire it.[3] For therein is constant virtue, for those who are illuminated in their minds, and meditate on the divine Scriptures day and night, like the man to whom a blessing is given, as it is written in the sacred Psalms; ‘Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters. But his delight is in the law of the Lord, and in His law doth he meditate day and night.[4]’ For it is not the sun, or the moon, or the host of those other stars which illumines him, but he glitters with the high effulgence of God over all.

2. For it is God, my beloved, even the God Who at first established the feast for us, Who vouchsafes the celebration of it year by year. He both brought about the slaying of His Son for salvation, and gave us this reason for the holy feast, to which every year bears witness, as often as at this season the feast is proclaimed. This also leads us on from the cross through this world to that which is before us, and God produces even now from it the joy of glorious salvation, bringing us to the same assembly, and in every place uniting all of us in spirit; appointing us common prayers, and a common grace proceeding from the feast. For this is the marvel of His loving-kindness, that He should gather together in the same place those who are at a distance; and make those who appear to be far off in the body, to be near together in unity of spirit.

3. Wherefore then, my beloved, do we not acknowledge the grace as becometh the feast? Wherefore do we not make a return to our Benefactor? It is indeed impossible to make an adequate return to God; still, it is a wicked thing for us who receive the gracious gift, not to acknowledge it. Nature itself manifests our inability; but our own will reproves our unthankfulness. Therefore the blessed Paul, when admiring the greatness of the gift of God, said, ‘And who is sufficient for these things?[5]’ For He made the world free by the blood of the Saviour; then, again, He has caused the grave to be trodden down by the Saviour’s death, and furnished a way to the heavenly gates free from obstacles to those who are going up.[6] Wherefore, one of the saints, while he acknowledged the grace, but was insufficient to repay it, said, ‘What shall I render unto the Lord for all He has done unto me?[7]’ For instead of death he had received life, instead of bondage,[8] freedom, and instead of the grave, the kingdom of heaven. For of old time, ‘death reigned from Adam to Moses;’ but now the divine voice hath said, ‘To-day shalt thou be with Me in Paradise.’ And the saints, being sensible of this, said, ‘Except the Lord had helped me, my soul had almost dwelt in hell..[9]’ Besides all this, being powerless to make a return, he yet acknowledged the gift, and wrote finally, saying, ‘I will take the cup of salvation, and call on the name of the Lord; precious in His sight is the death of His saints.[10]’

With regard to the cup, the Lord said, ‘Are ye able to drink of that cup which I am about to drink of?’ And when the disciples assented, the Lord said, ‘Ye shall indeed drink of My cup; but that ye should sit on My right hand, and on My left, is not Mine to give; but to those for whom it is prepared.[11]’ Therefore, my beloved, let us be sensible of the gift, though we are found insufficient to repay it. As we have ability, let us meet the occasion. For although nature is not able, with things unworthy of the Word, to return a recompense for such benefits, yet let us render Him thanks while we persevere in piety. And how can we more abide in piety than when we acknowledge God, Who in His love to mankind has bestowed on us such benefits? (For thus we shall obediently keep the law, and observe its commandments. And, further, we shall not, as unthankful persons, be accounted transgressors of the law, or do those things which ought to be hated, for the Lord loveth the thankful); when too we offer ourselves to the Lord, like the saints, when we subscribe ourselves entirely [as] living henceforth not to ourselves, but to the Lord Who died for us, as also the blessed Paul did, when he said, ‘I am crucified with Christ, yet I live; yet not I, but Christ liveth in me.[12]’

4. Now our life, my brethren, truly consists in our denying all bodily things, and continuing stedfast in those only of our Saviour. Therefore the present season requires of us, that we should not only utter such words, but should also imitate the deeds of the saints. But we imitate them, when we acknowledge Him who died, and no longer live unto ourselves, but Christ henceforth lives in us; when we render a recompense to the Lord to the utmost of our power, though when we make a return we give nothing of our own, but those things which we have before received from Him, this being especially of His grace, that He should require, as from us, His own gifts. He bears witness to this when He says, ‘My offerings are My own gifts.[13]’ That is, those things which you give Me are yours, as having received them from Me, but they are the gifts of God. And let us offer to the Lord every virtue, and that true holiness which is in Him, and in piety let us keep the feast to Him with those things which He has hallowed for us. Let us thus engage in the holy fasts, as having been prescribed by Him, and by means of which we find the way to God. But let us not be like the heathen, or the ignorant Jews, or as the heretics and schismatics of the present time. For the heathen think the accomplishment of the feast is in the abundance of food; the Jews, erring in the type and shadow, think it still such; the schismatics keep it in separate places, and with vain imaginations. But let us, my brethren, be superior to the heathen, in keeping the feast with sincerity of soul, and purity of body; to the Jews, in no longer receiving the type and the shadow, but as having been gloriously illumined with the light of truth, and as looking upon the Sun of Righteousness;[14] to the schismatics, in not rending the coat of Christ, but in one house, even in the Catholic Church, let us eat the Passover of the Lord, Who, by ordaining His holy laws, guided us towards virtue, and counselled the abstinence of this feast. For the Passover is indeed abstinence from evil for exercise of virtue, and a departure from death unto life. This may be learnt even from the type of old time. For then they toiled earnestly to pass from Egypt to Jerusalem, but now we depart from death to life; they then passed from Pharaoh to Moses, but now we rise from the devil to the Saviour. And as, at that time, the type of deliverance bore witness every year, so now we commemorate our salvation. We fast meditating on death, that we may be able to live; and we watch, not as mourners, but as they that wait for the Lord, when He shall have returned from the wedding, so that we may vie with each other in the triumph, hastening to announce the sign of victory over death.

5. Would therefore, O my beloved, that as the word requires, we might here so govern ourselves at all times and entirely, and so live, as never to forget the noble acts of God, nor to depart from the practice of virtue! As also the Apostolic voice exhorts; ‘Remember Jesus Christ, that He rose from the dead.[15]’ Not that any limited season of remembrance was appointed, for at all times He should be in our thoughts. But because of the slothfulness of many, we delay from day to day. Let us then begin in these days. To this end a time of remembrance is permitted, that it may show forth to the saints the reward of their calling, and may exhort the careless while reproving them.[16] Therefore in all the remaining days, let us persevere in virtuous conduct, repenting as is our duty, of all that we have neglected, whatever it may be; for there is no one free from defilement, though his course may have been but one hour on the earth, as Job, that man of surpassing fortitude, testifies. But, ‘stretching forth to those things that are to come,[17]’ let us pray that we may not eat the Passover unworthily, lest we be exposed to dangers. For to those who keep the feast in purity, the Passover is heavenly food; but to those who observe it profanely and contemptuously, it is a danger and reproach. For it is written, ‘Whosoever shall eat and drink unworthily, is guilty of the death of our Lord.[18]’ Wherefore, let us not merely proceed to perform the festal rites, but let us be prepared to draw near to the divine Lamb, and to touch heavenly food. Let us cleanse our hands, let us purify the body. Let us keep our whole mind from guile; not giving up ourselves to excess, and to lusts, but occupying ourselves entirely with our Lord, and with divine doctrines; so that, being altogether pure, we may be able to partake of the Word.[19]

6. We begin the holy fast on the fourteenth of Pharmuthi (Apr. 9), on the [first] evening of the week;[20] and having ceased on the nineteenth of the same month Pharmuthi (Apr. 14), the first day of the holy week dawns upon us on the twentieth of the same month Pharmuthi (Apr. 15), to which we join the seven weeks of Pentecost; with prayers, and fellowship with our neighbour, and love towards one another, and that peaceable will which is above all. For so shall we be heirs of the kingdom of heaven, through our Lord Jesus Christ, through Whom to the Father be glory and dominion for ever and ever. Amen. All the brethren who are with me salute you. Salute one another with a holy kiss.

Here endeth the fifth Festal Letter of holy Athanasius.

[1] Cf. Rev. 3:14, c. Apoll. i. 20.

[2] John 7:37. The Syriac is rather obscure here.

[3] Vid. note 2, to Letter 1.

[4] Ps. 1:1, 2.

[5] 2 Cor. 2:17.

[6] This sentence is preserved in the original Greek in Cosmas, Topogr. Christ. p. 316.

[7] Ps. 116:12.

[8] Pseudo-Ath. in Matt. xxi. 9. (Migne xxviii. 1025), after quoting the same passage from the Epistle to the Romans, says, ἀλλ᾽ ἐπεδήμησεν ὁ Κύριος ἡμῶν ᾽Ιησοῦς Χριστὸς λυτρούμενος τοὺς αἰχμαλώτους, καὶ ζωοποιῶν τοὺς τεθανατωμένους

[9] Rom. 5:14; Luke 23:43; Ps. 94:17

[10] Ps. 116:13, 15.

[11] Matt. 20:22, 23.

[12] Gal. 2:20.

[13] Num. 28:2, LXX.

[14] Mal. 4:2.

[15] 2 Tim. 2:8.

[16] The reasoning of Athan. is to this effect. The due observance of such festival will have its effect in quickening our habitual meditation on the resurrection. The same mode of reasoning might be applied to all the other Christian festivals.

[17] Job 14:4 (LXX.); Phil. 3:13.

[18] 1 Cor. 11:27.

[19] Cf. 2 Pet. 1:4

[20] Syr. ‘sabbath.’

For 334. Easter-day, Xii Pharmuthi, Vii Id. April; Xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; Vii Indict

Now again, my beloved, has God brought us to the season of the feast, and through His loving-kindness we have reached the period of assembly for it. For that God who brought Israel out of Egypt, even He at this time calls us to the feast, saying by Moses, ‘Observe the month of new fruits,[1] and keep the Passover to the Lord thy God:[2]’ and by the prophet, ‘Keep thy feasts, O Judah; pay to the Lord thy vows.[3]’ If then God Himself loves the feast, and calls us to it, it is not right, my brethren, that it should be delayed, or observed carelessly; but with alacrity and zeal we should come to it, so that having begun joyfully here, we may also receive an earnest of that heavenly feast. For if we diligently celebrate the feast here, we shall doubtless receive the perfect joy which is in heaven, as the Lord says; ‘With desire I have desired to eat this Passover with you before I suffer. For I say unto you, that I will not eat it, until it is fulfilled with you in the kingdom of God.[4]’ Now we eat it if, understanding the reason of the feast, and acknowledging the Deliverer, we conduct ourselves in accordance with His grace, as Paul saith; ‘So that we may keep the Feast, not with old leaven, neither with the leaven of wickedness; but with the unleavened bread of sincerity and truth.[5]’ For the Lord died in those days, that we should no longer do the deeds of death. He gave His life, that we might preserve our own from the snares of the devil. And, what is most wonderful, the Word became flesh, that we should no longer live in the flesh, but in spirit should worship God, who is Spirit. He who is not so disposed, abuses the days, and does not keep the feast, but like an unthankful person finds fault with the grace, and honours the days overmuch, while he does not supplicate the Lord who in those days redeemed him. Let him by all means hear, though fancying that he keeps the feast, the Apostolic voice reproving him; ‘Ye observe days, and months, and times, and years: I fear lest I have laboured among you in vain.[6]’

2. For the feast is not on account of the days; but for the Lord’s sake, who then suffered for us, we celebrate it, for ‘our Passover Christ, is sacrificed.[7]’ Even as Moses, when teaching Israel not to consider the feast as pertaining to the days, but to the Lord, said, ‘It is the Lord’s Passover.[8]’ To the Jews, when they thought they were keeping the Passover, because they persecuted the Lord, the feast was useless; since it no longer bore the name of the Lord, even according to their own testimony. It was not the Passover of the Lord, but that of the Jews.[9] The Passover was named after the Jews, my brethren, because they denied the Lord of the Passover. On this account, the Lord, turning away His face from such a doctrine of theirs, saith, ‘Your new moons and your sabbaths My soul hateth.[10]’

3. So now, those who keep the Passover in like manner, the Lord again reproves, as He did those lepers who were cleansed, when He loved the one as thankful, but was angry with the others as ungrateful, because they did not acknowledge their Deliverer, but thought more of the cure of the leprosy than of Him who healed them. ‘But one of them when he saw that he was healed, turned back, and with a loud voice glorified God, and fell on his face at the feet of Jesus giving Him thanks; and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but those nine—whence are there none found who returned to give glory to God, but this stranger?[11]’ And there was more given to him than to the rest; for being cleansed from his leprosy, he heard from the Lord, ‘Arise, go thy way, thy faith hath saved thee.[12]’ For he who gives thanks, and he who glorifies, have kindred feelings, in that they bless their Helper for the benefits they have received. So the Apostle exhorts all men to this, saying, ‘Glorify God with your body;’ and the prophet commands, saying, ‘Give glory to God.’ Although testimony was borne by Caiaphas[13] against our Redeemer, and He was set at nought by the Jews, and was condemned by Pilate in those days, yet exalted exceedingly and most mighty was the voice of the Father which came to Him; ‘I have glorified, and will glorify again.[14]’ For those things which He suffered for our sake have passed away; but those which belong to Him as the Saviour remain for ever.

4. But in our commemoration of these things, my brethren, let us not be occupied with meats, but let us glorify the Lord, let us become fools for Him who died for us, even as Paul said; ‘For if we are foolish, it is to God; or if we are sober-minded, it is to you; since because one died for all men, therefore all were dead to Him; and He died for all, that we who live should not henceforth live to ourselves, but to Him who died for us, and rose again.[15]’ No longer then ought we to live to ourselves, but, as servants to the Lord. And not in vain should we receive the grace, as the time is especially an acceptable one,[16] and the day of salvation hath dawned, even the death of our Redeemer.[17] For even for our sakes the Word came down, and being incorruptible, put on a corruptible body for the salvation of all of us. Of which Paul was confident, saying, ‘This corruptible must put on incorruption.[18]’ The Lord too was sacrificed, that by His blood He might abolish death. Full well did He once, in a certain place, blame those who participated vainly in the shedding of His blood, while they did not delight themselves in the flesh of the Word, saying, ‘What profit is there in my blood, that I go down to corruption?[19]’ This does not mean that the descent of the Lord was without profit, for it gained the whole world; but rather that after He had thus suffered, sinners would prefer to suffer loss than to profit by it. For He regarded our salvation as a delight and a peculiar gain; while on the contrary He looked upon our destruction as loss.

5. Also in the Gospel, He praises those who increased the grace twofold, both him who made ten talents of five, and him who made four talents of two, as those who had profited, and turned them to good account; but him who hid the talent He cast out as wanting, saying to him, ‘Thou wicked servant! oughtest thou not to have put My money to the exchangers? then at My coming I should have received Mine own with interest. Take, therefore, from him the talent, and give it to him that hath ten talents. For to every one that hath shall be given, and he shall have more abundantly; but from him that hath not, shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth.[20]’ For it is not His will that the grace we have received should be unprofitable; but He requires us to take pains to render Him His own fruits, as the blessed Paul saith; ‘The fruit of the Spirit is love, joy, and peace.[21]’ Having therefore this right resolution, and owing no man anything, but rather giving everything to every man, he was a teacher of the like rightness of principle, saying, ‘Render to all their dues.[22]’ He was like those sent by the householder to receive the fruits of the vineyard from the husbandmen;[23] for he exhorted all men to render a return. But Israel despised and would not render, for their will was not right, nay moreover they killed those that were sent, and not even before the Lord of the vineyard were they ashamed, but even He was slain by them. Verily, when He came and found no fruit in them, He cursed them through the fig-tree, saying, ‘Let there be henceforth no fruit from thee;[12]’ and the fig-tree was dead and fruitless so that even the disciples wondered when it withered away.

6. Then was fulfilled that which was spoken by the prophet; ‘I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of myrrh, and the light of a lamp, and the whole land shall be destroyed.[24]’ For the whole service of the law has been abolished from them, and henceforth and for ever they remain without a feast. And they observe not the Passover; for how can they? They have no abiding place, but they wander everywhere. And they eat unleavened bread contrary to the law, since they are unable first to sacrifice the lamb, as they were commanded to do when eating unleavened bread. But in every place they transgress the law, and as the judgments of God require, they keep days of grief instead of gladness. Now the cause of this to them was the slaying of the Lord, and that they did not reverence the Only-Begotten. At this time the altogether wicked heretics and ignorant schismatics are in the same case; the one in that they slay the Word, the other in that they rend the coat. They too remain expelled from the feast, because they live without godliness and knowledge, and emulate the conduct shewn in the matter of Bar-Abbas the robber, whom the Jews desired instead of the Saviour. Therefore the Lord cursed them under the figure of the fig-tree. Yet even thus He spared them in His loving-kindness, not destroying them root and all. For He did not curse the root, but [said], that no man should eat fruit of it thenceforth. When He did this, He abolished the shadow, causing it to wither; but preserved the root, so that we might [not][25] be grafted upon it; ‘they too, if they abide not in unbelief, may attain to be grafted into their own olive tree.[26]’ Now when the Lord had cursed them because of their negligence, He removed from them the new moons, the true lamb, and that which is truly the Passover.

7. But to us it came: there came too the solemn day, in which we ought to call to the feast with a trumpet,[27] and separate ourselves to the Lord with thanksgiving, considering it as our own festival.[28] For we are bound to celebrate it, not to ourselves but to the Lord; and to rejoice, not in ourselves but in the Lord, who bore our griefs and said, ‘My soul is sorrowful unto death.[29]’ For the heathen, and all those who are strangers to our faith, keep feasts according to their own wills, and have no peace, since they commit evil against God. But the saints, as they live to the Lord also keep the feast to Him, saying, ‘I will rejoice in Thy salvation,’ and, ‘my soul shall be joyful in the Lord.’ The commandment is common to them, ‘Rejoice, ye righteous, in the Lord[30]’—so that they also may be gathered together, to sing that common and festal Psalm, ‘Come, let us rejoice,[31]’ not in ourselves, but, ‘in the Lord.’

8. For thus the patriarch Abraham rejoiced not to see his own day, but that of the Lord; and thus looking forward ‘he saw it, and was glad.[32]’ And when he was tried, by faith he offered up Isaac, and sacrificed his only-begotten son—he who had received the promises. And, in offering his son, he worshipped the Son of God. And, being restrained from sacrificing Isaac, he saw the Messiah in the ram,[33] which was offered up instead as a sacrifice to God. The patriarch was tried, through Isaac, not however that he was sacrificed, but He who was pointed out in Isaiah; ‘He shall be led as a lamb to the slaughter, and as a sheep before her shearers he shall be speechless;[34]’ but He took away the sin of the world. And on this account [Abraham] was restrained from laying his hand on the lad, lest the Jews, taking occasion from the sacrifice of Isaac, should reject the prophetic declarations concerning our Saviour, even all of them, but more especially those uttered by the Psalmist; ‘Sacrifice and offering Thou wouldest not; a body Thou hast prepared Me;[35]’ and should refer all such things as these to the son of Abraham.

9. For the sacrifice was not properly the setting to rights[36] of Isaac, but of Abraham who also offered, and by that was tried. Thus God accepted the will of the offerer, but prevented that which was offered from being sacrificed. For the death of Isaac did not procure freedom to the world, but that of our Saviour alone, by whose stripes we all are healed.[37] For He raised up the falling, healed the sick, satisfied those who were hungry, and filled the poor, and, what is more wonderful, raised us all from the dead; having abolished death, He has brought us from affliction and sighing to the rest and gladness of this feast, a joy which reacheth even to heaven. For not we alone are affected by this, but because of it, even the heavens rejoice with us, and the whole church of the firstborn, written in heaven,[38] is made glad together, as the prophet proclaims, saying, ‘Rejoice, ye heavens, for the Lord hath had mercy upon Israel. Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the Lord hath redeemed Jacob, and Israel hath been glorified.[39]’ And again; ‘Rejoice, and be glad, ye heavens; let the hills melt into gladness, for the Lord hath had mercy on His people, and comforted the oppressed of the people.[40]’

10. The whole creation keeps a feast, my brethren, and everything that hath breath praises the Lord,[41] as the Psalmist [says], on account of the destruction of the enemies, and our salvation. And justly indeed; for if there is joy in heaven over one sinner that repenteth,[42] what should there not be over the abolition of sin, and the resurrection of the dead? Oh what a feast and how great the gladness in heaven! how must all its hosts joy and exult, as they rejoice and watch in our assemblies, those that are held continually, and especially those at Easter? For they look on sinners while they repent; on those who have turned away their faces, when they become converted; on those who formerly persisted in lusts and excess, but who now humble themselves by fastings and temperance; and, finally, on the enemy who lies weakened, lifeless, bound hand and foot, so that we may mock at him; ‘Where is thy victory, O Death? where is thy sting, O Grave?[43]’ Let us then sing unto the Lord a song of victory.

11. Who then will lead us to such a company of angels as this? Who, coming with a desire for the heavenly feast, and the angelic holiday, will say like the prophet, ‘I will pass to the place of the wondrous tabernacle, unto the house of God; with the voice of joy and praise, with the shouting of those who keep festival?[44]’ To this course the saints also encourage us, saying, ‘Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob.[45]’ But not for the impure is this feast, nor is the ascent thereto for sinners; but it is for the virtuous and diligent; and for those who live according to the aim of the saints; for, ‘Who shall ascend to the hill of the Lord? or who shall stand in His holy place, but he that hath clean hands, and a pure heart; who hath not devoted his soul to vanity, nor sworn deceitfully to his neighbour. For he,’ as the Psalmist adds, when he goes up, ‘shall receive a blessing from the Lord.[46]’ Now this clearly also refers to what the Lord gives to them at the right hand, saying, ‘Come, ye blessed, inherit the kingdom prepared for you.[47]’ But the deceitful, and he that is not pure of heart, and possesses nothing that is pure (as the Proverb saith, ‘To a deceitful man there is nothing good[48]’), shall assuredly, being a stranger, and of a different race from the saints, be accounted unworthy to eat the Passover, for ‘a foreigner shall not eat of it.[49]’ Thus Judas, when he thought he kept the Passover, because he plotted deceit against the Saviour, was estranged from the city which is above, and from the apostolic company. For the law commanded the Passover to be eaten with due observance; but he, while eating it, was sifted of the devil,[50] who had entered his soul.

12. Wherefore let us not celebrate the feast after an earthly manner, but as keeping festival in heaven with the angels. Let us glorify the Lord, by chastity, by righteousness, and other virtues. And let us rejoice, not in ourselves, but in the Lord, that we may be inheritors with the saints. Let us keep the feast then, as Moses. Let us watch like David who rose seven times, and in the middle of the night gave thanks for the righteous judgments of God. Let us be early, as he said, ‘In the morning I will stand before Thee, and Thou wilt look upon me: in the morning Thou wilt hear my voice.[51]’ Let us fast like Daniel; let us pray without ceasing, as Paul commanded; all of us recognising the season of prayer, but especially those who are honourably married; so that having borne witness to these things, and thus having kept the feast, we may be able to enter into the joy of Christ in the kingdom of heaven.[52] But as Israel, when going up to Jerusalem, was first purified in the wilderness, being trained to forget the customs of Egypt, the Word by this typifying to us the holy fast of forty days, let us first be purified and freed from defilement,[53] so that when we depart hence, having been careful of fasting, we may be able to ascend to the upper chamber[54] with the Lord, to sup with Him; and may be partakers of the joy which is in heaven. In no other manner is it possible to go up to Jerusalem, and to eat the Passover, except by observing the fast of forty days.

13. We begin the fast of forty days on the first day of the month Phamenoth (Feb. 25); and having prolonged it till the fifth of Pharmuthi (Mar. 31), suspending it upon the Sundays and the Saturdays[55] preceding them, we then begin again on the holy days of Easter, on the sixth of Pharmuthi (Apr, 1), and cease on the eleventh of the same month (Apr. 6), late in the evening[56] of the Saturday, whence dawns on us the holy Sunday, on the twelfth of Pharmuthi (Apr. 7), which extends its beams, with unobscured grace, to all the seven weeks of the holy Pentecost. Resting on that day, let us ever keep Easter joy in Christ Jesus our Lord, through Whom, to the Father, be glory and dominion for ever and ever. Amen. All the brethren who are with me salute you. Salute one another with a holy kiss.

Here endeth the sixth Festal Letter of the holy and God-clad Athanasius.

[1] Cf. i. 9, n. 12.

[2] Deut. 16:1.

[3] Nahum 1:15.

[4] Luke 22:15, 16.

[5] 1 Cor. 5:8.

[6] Gal. 4:10, 11.

[7] 1 Cor. 5:7.

[8] Exod. 12:11.

[9] Cf. John 6:4. ‘And the passover, a feast of the Jews, was nigh.’ Cf. Origenis Comment. in Joannem, tom. x. §11. p. 172. ed. 1759.

[10] Is. 1:14.

[11] Luke 17:15, &c.

[12] Ib. 19

[13] 1 Cor. 6:20; Is. 42:12; Matt. 26:65.

[14] John 12:28.

[15] 2 Cor. 5:13–15

[16] Ib. 6:1, 2.

[17] Cf. S. Cyril. Hom. Pasch. xxiv. sub init.

[18] 1 Cor. 15:53.

[19] Ps. 30:9.

[20] Matt. 25:26–30

[21] Gal. 5:22.

[22] Rom. 13:7.

[23] Matt. 21:33.

[24] Jer. 25:10.

[25] The negative (which is here placed within brackets) is found in the Syriac text; but there is little doubt that it is an error.

[26] Rom. 11:23.

[27] Cf. Letter i. S. Cyril, Hom. i. de Festis Pasch. vol. v. pt. 2, p. 6.

[28] The Passover is no longer to be a feast of the Jews: it is to be celebrated by Christians as a festival of the Lord. Vid. §2. n. 10.

[29] Matt. 26:38.

[30] Ps. 9:14, xxxv. 9; Ib. xxxiii. 1.

[31] Ps. 95:1.

[32] John 8:56; Heb. 11:17.

[33] Gen. 22:15. The Syriac, here rendered by ‘ram,’ is the usual word for sheep, common gender. It is the same word that is used directly after in the quotation from Isaiah, and rendered ‘lamb.’

[34] Is. 53:7.

[35] Ps. 40:6.

[36] The phrase ‘setting to rights’ is used for want of one that would better express the meaning. The Syriac noun is that used to render διόρθωσις in Heb. 9:10, from a verb ‘to make straight, set upright, or right.’

[37] Is. 53:5.

[38] Heb. 12:23.

[39] Is. 44:23.

[40] Is. 49:13.

[41] Ps. 150:6.

[42] Luke 15:7.

[43] 1 Cor. 15:55. Cf. Incarn. 27.

[44] Ps. 42:4.

[45] Is. 2:3.

[46] Ps. 24:3.

[47] Matt. 25:34.

[48] Prov. 13:13, LXX.

[49] Exod. 12:43.

[50] Cf. Luke 22:31.

[51] Ps. 5:3.

[52] A line or two is preserved here in the original Greek in Cosmas Topog. Christ. p. 316.

[53] Gregory Nazianzen speaks of the Lenten fast as κάθαρσις προεόρτιος, vol. i. p. 715. §30. ed. Ben. fol. Par. 1778.

[54] Cf. Luke 14:15

[55] The Saturdays and Sundays during Lent were not observed as fasts, with the exception of the day before Easter-day. S. Ambrose says, Quadragesima tot’s præter Sabbatum et Dominicam jejunatur diebus. vol. i. p. 545, §34. ed. Par. 1686–90.

[56] Cf. Dionys Alex. ad Basilid. in Routh Rell. Sac. iii. 226.

For 335. Easter-day Iv Pharmuthi, Iii Kal. April; Xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the Brother of Augustus, Rufinus Albinus; Præfect, the Same Philagrius; Viii Indict

The blessed Paul[1] wrote to the Corinthians[2] that he always bore in his body the dying of Jesus, not as though he alone should make that boast, but also they and we too, and in this let us be followers of him, my brethren. And let this be the customary boast of all of us at all times. In this David participated, saying in the Psalms, ‘For thy sake we die all the day; we are accounted as sheep for the slaughter.[3]’ Now this is becoming in us, especially in the days of the feast, when a commemoration of the death of our Saviour is held. For he who is made like Him in His death, is also diligent in virtuous practices, having mortified his members which are upon the earth,[4] and crucifying the flesh with the affections and lusts, he lives in the Spirit, and is conformed to the Spirit.[5] He is always mindful of God, and forgets Him not, and never does the deeds of death. Now, in order that we may bear in our body the dying of Jesus, he immediately adds the way of such fellowship, saying, ‘we having the same spirit of faith, as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak.[6]’ He adds also, speaking of the grace that arises from knowledge; ‘For He that raised up Jesus, will also raise us up with Jesus, and will present us before Him with you.[7]’

2. When by such faith and knowledge the saints have embraced this true life, they receive, doubtless, the joy which is in heaven; for which the wicked not caring, are deservedly deprived of the blessedness arising from it. For, ‘let the wicked be taken away, so that he shall not see the glory of the Lord.[8]’ For although, when they shall hear the universal proclamation of the promise, ‘Awake, thou that sleepest, and arise from the dead,[9]’ they shall rise and shall come even to heaven, knocking and saying, ‘Open to us;[10]’ nevertheless the Lord will reprove them, as those who put the knowledge of Himself far from them, saying, ‘I know you not.’ But the holy Spirit cries against them, ‘The wicked shall be turned into hell, even all the nations that forget God..[11]’ Now we say that the wicked are dead, but not in an ascetic life opposed to sin; nor do they, like the saints, bear about dying in their bodies. But it is the soul which they bury in sins and follies, drawing near to the dead, and satisfying it with dead nourishment; like young eagles which, from high places, fly upon the carcases of the dead, and which the law prohibited, commanding figuratively, ‘Thou shalt not eat the eagle, nor any other bird that feedeth on a dead carcase;[12]’ and it pronounced unclean whatsoever eateth the dead. But these kill the soul with lusts, and say nothing but, ‘let us eat and drink, for to morrow we die.[13]’ And the kind of fruit those have who thus love pleasures, he immediately describes, adding, ‘And these things are revealed in the ears of the Lord of Hosts, that this sin shall not be forgiven you until ye die.[14]’ Yea, even while they live they shall be ashamed, because they consider their belly their lord; and when dead, they shall be tormented, because they have made a boast of such a death. To this effect also Paul bears witness, saying, ‘Meats for the belly, and the belly for meats; but God shall destroy both it and them.[15]’ And the divine word declared before concerning them; ‘The death of sinners is evil, and those who hate the righteous commit sin.[16]’ For bitter is the worm, and grievous the darkness, which wicked men inherit.

3. But the saints, and they who truly practise virtue, ‘mortify their members which are upon the earth, fornication, uncleanness passions, evil concupiscence;[4]’ and, as the result of this, are pure and without spot, confiding in the promise of our Saviour, who said, ‘Blessed are the pure in heart, for they shall see God.[17]’ These, having become dead to the world, and renounced the merchandise of the world, gain an honourable death; for, ‘precious in the sight of the Lord is the death of His saints.[18]’ They are also able, preserving the Apostolic likeness, to say, ‘I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me.[19]’ For that is the true life, which a man lives in Christ; for although they are dead to the world, yet they dwell as it were in heaven, minding those things which are above, as he who was a lover of such a habitation said, ‘While we walk on earth, our dwelling is in heaven.[20]’ Now those who thus live, and are partakers in such virtue, are alone able to give glory to God, and this it is which essentially constitutes a feast and a holiday.[21] For the feast does not consist in pleasant intercourse at meals, nor splendour[22] of clothing, nor days of leisure, but in the acknowledgment of God, and the offering of thanksgiving and of praise to Him.[23] Now this belongs to the saints alone, who live in Christ; for it is written, ‘The dead shall not praise Thee, O Lord, neither all those who go down into silence; but we who live will bless the Lord, from henceforth even for ever.[24]’ So was it with Hezekiah, who was delivered from death, and therefore praised God, saying, ‘Those who are in hades cannot praise Thee; the dead cannot bless Thee; but the living shall bless Thee, as I also do.[25]’ For to praise and bless God belongs to those only who live in Christ, and by means of this they go up to the feast; for the Passover is not of the Gentiles, nor of those who are yet Jews in the flesh; but of those who acknowledge the truth in Christ,[26] as he declares who was sent to proclaim such a feast; ‘Our Passover, Christ, is sacrificed.[27]’

4. Therefore, although wicked men press forward to keep the feast, and as at a feast praise God, and intrude into the Church of the saints, yet God expostulates, saying to the sinner, ‘Why dost thou talk of My ordinances?’ And the gentle Spirit rebukes them, saying, ‘Praise is not comely in the mouth of a sinner.[28]’ Neither hath sin any place in common with the praise of God; for the sinner has a mouth speaking perverse things, as the Proverb saith, ‘The mouth of the wicked answereth evil things.[29]’ For how is it possible for us to praise God with an impure mouth? since things which are contrary to each other cannot coexist. For what communion has righteousness with iniquity? or, what fellowship is there between light and darkness? So exclaims Paul, a minister of the Gospel.[30]

Thus it is that sinners, and all those who are aliens from the Catholic Church, heretics, and schismatics, since they are excluded from glorifying (God) with the saints, cannot properly even continue observers of the feast. But the righteous man, although he appears dying to the world, uses boldness of speech, saying, ‘I shall not die, but live, and narrate all Thy marvelous deeds.[31]’ For even God is not ashamed to be called the God[32] of those who truly mortify their members which are upon the earth,[33] but live in Christ; for He is the God of the living, not of the dead. And He by His living Word quickeneth all men, and gives Him to be food and life to the saints; as the Lord declares, ‘I am the bread of life.[34]’ The Jews, because they were weak in perception, and had not exercised the senses of the soul in virtue, and did not comprehend this discourse about bread, murmured against Him, because He said, ‘I am the bread which came down from heaven, and giveth life unto men.[35]’

5. For sin has her own special bread, of her death, and calling to those who are lovers of pleasure and lack understanding, she saith, ‘Touch with delight secret bread, and sweet waters which are stolen;[36]’ for he who merely touches them knows not that that which is born from the earth perishes with her. For even when the sinner thinks to find pleasure, the end of that food is not pleasant, as the Wisdom of God saith again, ‘Bread of deceit is pleasant to a man; but afterwards his mouth shall be filled with gravel.[37]’ And, ‘Honey droppeth from the lips of a whorish woman, which for a time is sweet to thy palate; but at the last thou shalt find it more bitter than gall, and sharper than a two-edged sword.[38]’ Thus then he eats and rejoices for a little time; afterwards he spurneth it when he hath removed his soul afar. For the fool knoweth not that those who depart far from God shall perish. And besides, there is the restraint of the prophetic admonition which says, ‘What hast thou to do in the way of Egypt, to drink the waters of Gihon? And what hast thou to do in the way of Asshur, to drink the waters of the rivers?[39]’ And the Wisdom of God which loves mankind forbids these things, crying, ‘But depart quickly, tarry not in the place, neither fix thine eye upon it; for thus thou shalt pass over strange waters, and depart quickly from the strange river.[40]’ She also calls them to herself, ‘For wisdom hath builded her house, and supported it on seven pillars; she hath killed her sacrifices, and mingled her wine in the goblets, and prepared her table; she hath sent forth her servants, inviting to the goblet with a loud proclamation, and saying, Whoso is foolish, let him turn in to me; and to them that lack understanding she saith, Come, eat of my bread, and drink of the wine I have mingled for you.[41]’ And what hope is there instead of these things? ‘Forsake folly that ye may live, and seek understanding that ye may abide.[42]’ For the bread of Wisdom is living fruit, as the Lord said; ‘I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever.[43]’ For when Israel ate of the manna, which was indeed pleasant and wonderful, yet he died, and he who ate it did not in consequence live for ever, but all that multitude died in the wilderness. The Lord teaches, saying, ‘I am the bread of life: your fathers did eat manna in the wilderness, and are dead. This is the bread which came down from heaven, that a man should eat thereof, and not die.[44]’

6. Now wicked men hunger for bread like this, for effeminate souls will hunger; but the righteous alone, being prepared, shall be satisfied, saying, ‘I shall behold Thy face in righteousness; I shall be satisfied when Thy glory is seen by me.[45]’ For he who partakes of divine bread always hungers with desire; and he who thus hungers has a never-failing gift, as Wisdom promises, saying, ‘The Lord will not slay the righteous soul with famine.’ He promises too in the Psalms, ‘I will abundantly bless her provision; I will satisfy her poor with bread.’ We may also hear our Saviour saying, ‘Blessed are they who hunger and thirst after righteousness, for they shall be filled.[46]’ Well then do the saints and those who love the life which is in Christ raise themselves to a longing after this food. And one earnestly implores, saying, ‘As the hart panteth after the fountains of waters, so panteth my soul after Thee, O God! My soul thirsteth for the living God, when shall I come and see the face of God?’ And another; ‘My God, my God, I seek Thee early; my soul thirsteth for Thee; often does my flesh, in a dry and pathless land, and without water. So did I appear before Thee in holiness to see Thy power and Thy glory.[47]’

7. Since these things are so, my brethren, let us mortify our members which are on the earth,[4] and be nourished with living bread, by faith and love to God, knowing that without faith it is impossible to be partakers of such bread as this. For our Saviour, when He called all men to him, and said, ‘If any man thirst, let him [come] to Me and drink,[48]’ immediately spoke of the faith without which a man cannot receive such food; ‘He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water.[49]’ To this end He continually nourished His believing disciples with His words, and gave them life by the nearness of His divinity, but to the Canaanitish woman, because she was not yet a believer, He deigned not even a reply, although she stood greatly in need of food from Him. He did this not from scorn, far from it (for the Lord is loving to men and good, and on that account He went into the coasts of Tyre and Sidon); but because of her unbelief, and because she was of those who had not the word. And He did it righteously, my brethren; for there would have been nothing gained by her offering her supplication before believing, but by her faith she would support her petition; ‘For He that cometh to God, must first believe that He is, and that He is a rewarder of them that seek Him;’ and that ‘without faith it is impossible for a man to please Him.[50]’ This Paul teaches. Now that she was hitherto an unbeliever, one of the profane, He shews, saying, ‘It is not meet to take the children’s bread, and to cast it to dogs.[51]’ She then, being convinced by the power of the word, and having changed her ways, also gained faith; for the Lord no longer spoke to her as a dog, but conversed with her as a human being, saying, ‘O woman, great is thy faith![52]’ As therefore she believed, He forthwith granted to her the fruit of faith, and said, ‘Be it to thee as thou desirest. And her daughter was healed in the self-same hour.’

8. For the righteous man, being nurtured in faith and knowledge, and the observance of divine precepts, has his soul always in health. Wherefore it is commanded to ‘receive to ourselves him who is weak in the faith,[53]’ and to nourish him, even if he is not yet able to eat bread, but herbs, ‘for he that is weak eateth herbs.’ For even the Corinthians were not able to partake of such bread, being yet babes, and like babes they drank milk. ‘For every one that partaketh of milk is unskilful in the word of righteousness,[54]’ according to the words of that divine man. The Apostle exhorts his beloved son Timothy, in his first Epistle, ‘to be nourished with the word of faith, and the good doctrine whereto he had attained.’ And in the second, ‘Preserve thou the form of sound words which thou hast heard of me, in faith and love which are in Christ Jesus.[55]’ And not only here, my brethren, is this bread the food of the righteous, neither are the saints on earth alone nourished by such bread and such blood; but we also eat them in heaven, for the Lord is the food even of the exalted spirits, and the angels, and He is the joy of all the heavenly host.[56] And to all He is everything, and He has pity upon all according to His loving-kindness. Already hath the Lord given us angels’ food,[57] and He promises to those who continue with Him in His trials, saying, ‘And I promise to you a kingdom, as My Father hath promised to Me; that ye shall eat and drink at My table in My kingdom, and sit on twelve thrones, judging the twelve tribes of Israel.[58]’ O what a banquet is this, my brethren, and how great is the harmony and gladness of those who eat at this heavenly table! For they delight themselves not with that food which is cast out, but with that which produces life everlasting. Who then shall be deemed worthy of that assembly? Who is so blessed as to be called, and accounted worthy of that divine feast? Truly, ‘blessed is he who shall eat bread in Thy kingdom.[59]’

9. Now he who has been counted worthy of the heavenly calling, and by this calling has been sanctified, if he grow negligent in it, although washed becomes defiled: ‘counting the blood of the covenant by which he was sanctified a profane thing, and despising the Spirit of grace,’ he hears the words, ‘Friend, how camest thou in hither, not having wedding garments?’ For the banquet of the saints is spotless and pure; ‘for many are called, but few chosen.[60]’ Judas to wit, though he came to the supper, because he despised it went out from the presence of the Lord, and having abandoned his Life,[61] hanged himself. But the disciples who continued with the Redeemer shared in the happiness of the feast. And that young man who went into a far country, and there wasted his substance, living in dissipation, if he receive a desire for this divine feast, and, coming to himself, shall say, ‘How many hired servants of my father have bread to spare, while I perish here with hunger!’ and shall next arise and come to his father, and confess to him, saying, ‘I have sinned against heaven and before thee, and am not worthy to be called thy son; make me as one of thy hired servants;[62]’—when he shall thus confess, then he shall be counted worthy of more than he prayed for. For the father does not receive him as a hired servant, neither does he look upon him as a stranger, but he kisses him as a son, he brings him back to life as from the dead, and counts him worthy of the divine feast, and gives him his former and precious robe. So that, on this account, there is singing and gladness in the paternal home.

10. For this is the work of the Father’s loving-kindness and goodness, that not only should He make him alive from the dead, but that He should render His grace illustrious through the Spirit. Therefore, instead of corruption, He clothes him with an incorruptible garment; instead of hunger, He kills the fatted calf; instead of far journeys, [the Father] watched for his return, providing shoes for his feet; and, what is most wonderful, placed a divine signet-ring upon his hand; whilst by all these things He begot him afresh in the image of the glory of Christ. These are the gracious gifts of the Father, by which the Lord honours and nourishes those who abide with Him, and also those who return to Him and repent. For He promises, saying, ‘I am the bread of life; he that cometh unto Me shall not hunger, and he that believeth on Me shall never thirst.[63]’ We too shall be counted worthy of these things, if at all times we cleave to our Saviour, and if we are pure, not only in these six days of Easter,[64] but consider the whole course of our life as a feast,[65] and continue near and do not go far off, saying to Him, ‘Thou hast the words of eternal life, and whither shall we go?[66]’ Let those of us who are far off return, confessing our iniquities, and having nothing against any man, but by the spirit mortifying the deeds of the body.[67] For thus, having first nourished the soul here, we shall partake with angels at that heavenly and spiritual table; not knocking and being repulsed like those five foolish virgins,[68] but entering with the Lord, like those who were wise and loved the bridegroom; and shewing the dying of Jesus in our bodies,[2] we shall receive life and the kingdom from Him.

11. We begin the fast of forty days on the twenty-third of Mechir (Feb. 17), and the holy fast of the blessed feast on the twenty-eighth of Phamenoth (Mar. 24); and having joined to these six days after them, in fastings and watchings, as each one is able, let us rest on the third of the month Pharmuthi (Mar. 29), on the evening of the seventh day. Also that day which is holy and blessed in everything, which possesses the name of Christ, namely the Lord’s day,[69] having risen upon us on the fourth of Pharmuthi (Mar. 30), let us afterwards keep the holy feast of Pentecost. Let us at all times worship the Father in Christ, through Whom to Him and with Him be glory and dominion by the Holy Ghost for ever and ever. Amen. All the brethren who are with me salute you: salute one another with a holy kiss.

There is no eighth or ninth, for he did not send them, for the reason before mentioned.[70]

Here endeth the seventh Festal Letter of holy Athanasius the Patriarch.

[1] The twentieth Letter, as far as it is extant, bears a great resemblance with this. In both, the comparison between natural and spiritual food is enlarged upon, and several of the same quotations are adduced in them, to illustrate the character of sinners and their food, as contrasted with righteous, and the nourishment they derive from God.

[2] 2 Cor. 4:10.

[3] Ps. 44:22.

[4] Col. 3:5.

[5] Gal. 5:25.

[6] 2 Cor. 4:13.

[7] Ib. 14, reading with R.V. marg. and Vulg. against Text. Rec. and Pesh.

[8] Is. 26:10 (LXX.).

[9] Eph. 5:14.

[10] Matt. 25:11.

[11] Luke 13:25; Ps. 9:17.

[12] Lev. 11:13.

[13] Is. 22:13.

[14] Ib. 14

[15] 1 Cor. 6:13.

[16] Ps. 34:21.

[17] Matt. 5:8.

[18] Ps. 116:15.

[19] Gal. 2:20.

[20] The quotation is uncertain, but see ad Diognet. v. 9; cf. also Phil. 3:20, with which the passage in the text is coupled, and ascribed to ‘the Apostle,’ in the probably spurious Homily on Matt. 21:2 (Migne xxviii. p. 177).

[21] Cf. Letter iii. ‘What else is the feast, but the service of God?’

[22] Cf. 1 Tim. 2:9 sub fin.

[23] Cf. Letter vi. 3, note 14.

[24] Ps. 115:17, 18.

[25] Is. 38:18.

[26] Vid. Letter vi. 2, note 10.

[27] 1 Cor. 5:7.

[28] Ps. 50:16; Ecclus. 15:9. These two texts are also quoted in juxta-position, supr. p. 224.

[29] Prov. 15:28.

[30] 2 Cor. 6:14.

[31] Ps. 118:17.

[32] Cf. Heb. 11:16

[33] Cf. Col. 3:5

[34] John 6:48.

[35] Ib. 51

[36] Prov. 9:17.

[37] Ib. 20:17.

[38] Ib. 5:3.

[39] Jer. 2:18.

[40] Prov. 9:18, LXX.

[41] Prov. 9:1–5.

[42] Ib. 6

[43] John 6:51.

[44] Ib. 48–51.

[45] Ps. 17:15.

[46] Prov. 10:3; Matt. 5:6; Ps. 132:15, he notices the various reading of the LXX, on the latter, Exp. in Ps. in loc.

[47] Ps. 42:1; lxiii. 1, 2.

[48] John 7:37.

[49] Ib. 38

[50] Heb. 11:6.

[51] Matt. 15:26.

[52] Ib. 28

[53] Rom. 14:1.

[54] 1 Cor. 3:1; Heb. 5:13.

[55] 1 Tim. 4:6; 2 Tim. 1:13.

[56] Cf. Letter i. 6.

[57] Cf. Ps. 78:25.

[58] Luke 22:29, 30.

[59] Ib. 14:15.

[60] Heb. 10:29; Matt. 22:12; Ib. 14.

[61] Cf. Col. 3:4

[62] Luke 15:17.

[63] John 6:35.

[64] Vid. Suicer. Thes. in. voc. ἀποκρέως, and the notes of Valesius on Euseb. Orat. in laud. Constant. ch. ix. With us, Easter-week includes the six days following Easter-Sunday; with the Greeks, the ἐβδομὰς τῶν πασχῶν was applied to the preceding six days, as here.

[65] Vid. supr. Letters 5. 1, 7, 3. init.

[66] John 6:68.

[67] Rom. 8:13.

[68] Matt. 25:1–12.

[69] κυριώνυμος—κυριακὴ L. Vid. Suicer Thes. sub. voc. κυριακὴ. Expos. in Psalm. cxvii. 24.

[70] See the Index. This notice suggests that the present collection of letters has undergone a recension since its union with the Index.

For 338. Coss. Ursus and Polemius; Præf. the Same Theodorus, of Heliopolis, and of the Catholics. After Him, for the Second Year, Philagrius; Indict. Xi; Easter-day, Vii Kal. Ap. Xxx Phamenoth; Moon 18½; Æra Dioclet. 54

[1]Although I have travelled all this distance from you, my brethren, I have not forgotten the custom which obtains among you, which has been delivered to us by the fathers,[2] so as to be silent without notifying to you the time of the annual holy feast, and the day for its celebration. For although I have been hindered by those afflictions of which you have doubtless heard, and severe trials have been laid upon me, and a great distance has separated us; while the enemies of the truth have followed our tracks, laying snares to discover a letter from us, so that by their accusations, they might add to the pain of our wounds; yet the Lord, strengthening and comforting us in our afflictions, we have not feared, even when held fast in the midst of such machinations and conspiracies, to indicate and make known to you our saving Easter-feast, even from the ends of the earth. Also when I wrote to the presbyters of Alexandria, I urged that these letters might be sent to you through their instrumentality, although I knew the fear imposed on them by the adversaries. Still, I exhorted them to be mindful of the apostolic boldness of speech, and to say, ‘Nothing separates us from the love of Christ; neither affliction, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword.[3]’ Thus, keeping the feast myself, I was desirous that you also, my beloved, should keep it; and being conscious that an announcement like this is due from me, I have not delayed to discharge this duty, fearing to be condemned by the Apostolic counsel; ‘Render to every man his due.[4]’

2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast,[5] Who is also the Bestower of the Spirit,[6] brings us together in mind, in harmony, and in the bond of peace.[7] For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that ‘when two or three are gathered together in His name, He is in the midst of them,[8]’ it is plain that being in the midst of those who in every place are gathered together, He unites them, and receives the prayers of all of them, as if they were near, and listens to all of them, as they cry out the same Amen.[9] I have[10] borne affliction like this, and all those trials which I mentioned, my brethren, when I wrote to you.

3. And that we may not distress you at all, I would now (only) briefly remind you of these things, because it is not becoming in a man to forget, when more at ease, the pains he experienced in tribulation; lest, like an unthankful and forgetful person, he should be excluded from the divine assembly. For at no time should a man freely praise God, more than when he has passed through afflictions; nor, again, should he at any time give thanks more than when he finds rest from toil and temptations. As Hezekiah, when the Assyrians perished, praised the Lord, and, gave thanks, saying, ‘The Lord is my salvation;[11] and I will not cease to bless Thee with harp all the days of my life, before the house of the Lord.[12]’ And those valiant and blessed three who were tried in Babylon, Hananiah, Mishael, and Azariah, when they were in safety and the fire became to them as dew, gave thanks, praising and ‘saying words of glory to God.[13]’ I too like them have written, my brethren, having these things in mind; for even in our time, God hath made possible those things which are impossible to men. And those things which could not be accomplished by man, the Lord has shewn to be easy of accomplishment, by bringing us to you. For He does not give us as a prey to those who seek to swallow us up. For it is not so much us, as the Church, and the faith and godliness which they planned to overwhelm with wickedness.

4. But God, who is good, multiplied His loving-kindness towards us, not only when He granted the common salvation of us all through His Word, but now also, when enemies have persecuted us, and have sought to seize upon us. As the blessed Paul saith in a certain place, when describing the incomprehensible riches of Christ: ‘But God, being rich in mercy, for the great love wherewith He loved us, even when we were dead in follies and sins, quickened us with Christ.[14]’ For the might of man and of all creatures, is weak and poor; but the Might which is above man, and uncreated, is rich and incomprehensible, and has no beginning, but is eternal. He does not then possess one method only of healing, but being rich, He works in divers manners for our salvation by means of His Word, Who is not restricted or hindered in His dealings towards us; but since He is rich and manifold, He varies Himself according to the individual capacity of each soul. For He is the Word and the Power and the Wisdom of God, as Solomon testifies concerning Wisdom, that ‘being one, it can do all things, and remaining in itself, it maketh all things new; and passing upon holy souls, fashioneth the friends of God and the prophets.[15]’ To those then who have not yet attained to the perfect way He becomes like a sheep giving milk, and this was administered by Paul: ‘I have fed you with milk, not with meat.[16]’ To those who have advanced beyond the full stature of childhood, but still are weak as regards perfection, He is their food, according to their capacity, being again administered by Paul,[17] ‘Let him that is weak eat herbs.’ But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, ‘Strong meat is for those who are of full age, for those who, by reason of their capacity, have their senses exercised.[18]’ And further, when the word is sown it does not yield a uniform produce of fruit in this human life, but one various and rich; for it bringeth forth, some an hundred, and some sixty, and some thirty,[19] as the Saviour teaches—that Sower of grace, and Bestower of the Spirit.[20] And this is no doubtful matter, nor one that admits no confirmation; but it is in our power to behold the field which is sown by Him; for in the Church the word is manifold and the produce[21] rich. Not with virgins alone is such a field adorned; nor with monks alone, but also with honourable matrimony and the chastity of each one. For in sowing, He did not compel the will beyond the power. Nor is mercy confined to the perfect, but it is sent down also among those who occupy the middle and the third ranks, so that He might rescue all men generally to salvation. To this intent He hath prepared many mansions[22] with the Father, so that although the dwelling-place is various in proportion to the advance in moral attainment, yet all of us are within the wall, and all of us enter within the same fence, the adversary being cast out, and all his host expelled thence. For apart from light there is darkness, and apart from blessing there is a curse, the devil also is apart from the saints, and sin far from virtue. Therefore the Gospel rebukes Satan, saying, ‘Get thee behind Me, Satan.[23]’ But us it calls to itself, saying, ‘Enter ye in at the strait gate.’ And again, ‘Come, blessed of My Father, inherit the kingdom which is prepared for you.[24]’ So also the Spirit cried aforetime in the Psalms, saying, ‘Enter into His gates with psalms.[25]’ For through virtue a man enters in unto God, as Moses did into the thick cloud where God was. But through vice a man goes out from the presence of the Lord; as Cain[26] when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, ‘And I will go in to the altar of God, even to the God that delighteth my youth.[27]’ But of the devil the Scripture beareth witness, that the devil went out from before God, and smote Job[28] with sore boils. For this is the characteristic of those who go out from before God—to smite and to injure the men of God. And this is the characteristic of those who fall away from the faith—to injure and persecute the faithful. The saints on the other hand, take such to themselves and look upon them as friends; as also the blessed David, using openness of speech, says, ‘Mine eyes are on the faithful of the earth, that they may dwell with me.’ But those that are weak in the faith,[29] Paul urges that we should especially take to ourselves. For virtue is philanthropic,[30] just as in men of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David, whereas David, though he had a good opportunity, did not kill Saul. Esau too persecuted Jacob, while Jacob overcame his wickedness by meekness. And those eleven sold Joseph, but Joseph, in his loving-kindness, had pity on them.

5. But what need we many words? Our Lord and Saviour, when He was persecuted by the Pharisees, wept for their destruction. He was injured, but He threatened[31] not; not when He was afflicted, not even when He was killed. But He grieved for those who dared to do such things. He, the Saviour, suffered for man, but they despised and cast from them life, and light, and grace. All these were theirs through that Saviour Who suffered in our stead. And verily for their darkness and blindness, He wept. For if they had understood the things which are written in the Psalms, they would not have been so vainly daring against the Saviour, the Spirit having said, ‘Why do the heathen rage, and the people imagine a vain thing?’ And if they had considered the prophecy of Moses, they would not have hanged Him Who was their Life.[32] And if they had examined with their understanding the things which were written, they would not have carefully fulfilled the prophecies which were against themselves, so as for their city to be now desolate, grace taken from them, and they themselves without the law, being no longer called children, but strangers. For thus in the Psalms was it before declared, saying, ‘The strange children have acted falsely by Me.’ And by Isaiah the prophet; ‘I have begotten and brought up children, and they have rejected Me.[33]’ And they are no longer named the people of God, and a holy nation, but rulers of Sodom, and people of Gomorrah; having exceeded in this even the iniquity of the Sodomites, as the prophet also saith, ‘Sodom is justified before thee.[34]’ For the Sodomites raved against angels, but these against the Lord and God and King of all, and these dared to slay the Lord of angels, not knowing that Christ, who was slain by them, liveth. But those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things, and having fallen away from those which are eternal. They were ignorant of this—that the immortal promise has not respect to temporal enjoyment, but to the hope of those things which are everlasting. For through many tribulations, and labours, and sorrows, the saint enters into the kingdom of heaven; but when he arrives where sorrow, and distress, and sighing, shall flee away, he shall thenceforward enjoy rest; as Job, who, when tried here, was afterwards the familiar friend of the Lord. But the lover of pleasures, rejoicing for a little while, afterwards passes a sorrowful life; like Esau, who had temporal food, but afterwards was condemned thereby.

6. We may take as a type of this distinction, the departure of the children of Israel and the Egyptians from Egypt. For the Egyptians, rejoicing a little while in their injustice against Israel, when they went forth, were all drowned in the deep; but the people of God, being for a time smitten and injured, by the conduct of the taskmasters, when they came out of Egypt, passed through the sea unharmed, and walked in the wilderness as an inhabited place. For although the place was unfrequented by man and desolate, yet, through the gracious gift of the law, and through converse with angels, it was no longer desert, but far more than an inhabited country. As also Elisha,[35] when he thought he was alone in the wilderness, was with companies of angels; so in this case, though the people were at first afflicted and in the wilderness, yet those who remained faithful afterwards entered the land of promise. In like manner those who suffer temporal afflictions here, finally having endured, attain comfort, while those who here persecute are trodden under foot, and have no good end. For even the rich man,[36] as the Gospel affirms, having indulged in pleasure here for a little while, suffered hunger there, and having drunk largely here, he there thirsted exceedingly. But Lazarus, after being afflicted in worldly things, found rest in heaven, and having hungered for bread ground from corn, he was there satisfied with that which is better than manna, even the Lord who came down and said, ‘I am the bread which came down from heaven, and giveth life to mankind.[37]’

7. Oh! my dearly beloved, if we shall gain comfort from afflictions, if rest from labours, if health after sickness, if from death immortality, it is not right to be distressed by the temporal ills that lay hold on mankind. It does not become us to be agitated because of the trials which befall us. It is not right to fear if the gang that contended with Christ, should conspire against godliness; but we should the more please God through these things, and should consider such matters as the probation and exercise of a virtuous life. For how shall patience be looked for, if there be not previously labours and sorrows? Or how can fortitude be tested with no assault from enemies? Or how shall magnanimity be exhibited, unless after contumely and injustice? Or how can long-suffering be proved, unless there has first been the calumny of Antichrist?[38] And, finally, how can a man behold virtue with his eyes, unless the iniquity of the very wicked has previously appeared? Thus even our Lord and Saviour Jesus Christ comes before us, when He would shew men how to suffer, Who when He was smitten bore it patiently, being reviled He reviled not again, when He suffered He threatened not, but He gave His back to the smiters, and His cheeks to buffetings, and turned not His face from spitting;[39] and at last, was willingly led to death, that we might behold in Him the image of all that is virtuous and immortal, and that we, conducting ourselves after these examples, might truly tread on serpents and scorpions, and on all the power of the enemy.[40]

8. Thus too Paul, while he conducted himself after the example of the Lord, exhorted us, saying, ‘Be ye followers of me, as I also am of Christ.[41]’ In this way he prevailed against all the divisions of the devil, writing, ‘I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Jesus Christ.[42]’ For the enemy draws near to us in afflictions, and trials, and labours, using every endeavour to ruin us. But the man who is in Christ, combating those things that are contrary, and opposing wrath by long-suffering, contumely by meekness, and vice by virtue, obtains the victory, and exclaims, ‘I can do all things through Christ Who strengtheneth me;’ and, ‘In all these things we are conquerors through Christ Who loved us.[43]’ This is the grace of the Lord, and these are the Lord’s means of restoration for the children of men. For He suffered to prepare freedom from suffering for those who suffer in Him, He descended that He might raise us up, He took on Him the trial of being born, that we might love Him Who is unbegotten, He went down to corruption, that corruption might put on immortality, He became weak for us, that we might rise with power, He descended to death, that He might bestow on us immortality, and give life to the dead. Finally, He became man, that we who die as men might live again, and that death should no more reign over us; for the Apostolic word proclaims, ‘Death shall not have the dominion over us.[44]’

9. Now because they did not thus consider these matters, the Ario-maniacs,[45] being opponents of Christ, and heretics, smite Him who is their Helper with their tongue, and blaspheme Him who set [them] free, and hold all manner of different opinions against the Saviour. Because of His coming down, which was on behalf of man, they have denied His essential Godhead; and seeing that He came forth from the Virgin, they doubt His being truly the Son of God, and considering Him as become incarnate in time, they deny His eternity; and, looking upon Him as having suffered for us, they do not believe in Him as the incorruptible Son from the incorruptible Father. And finally, because He endured for our sakes, they deny the things which concern His essential eternity; allowing the deed of the unthankful, these despise the Saviour, and offer Him insult instead of acknowledging His grace. To them may these words justly be addressed: Oh! unthankful opponent of Christ, altogether wicked, and the slayer of his Lord, mentally blind, and a Jew in his mind, hadst thou understood the Scriptures, and listened to the saints, who said, ‘Cause Thy face to shine, and we shall be saved;’ or again, ‘Send out Thy light and Thy truth;[46]’—then wouldest thou have known that the Lord did not descend for His own sake, but for ours; and for this reason, thou wouldest the more have admired His loving kindness. And hadst thou considered what the Father is, and what the Son, thou wouldest not have blasphemed the Son, as of a mutable nature.[47] And hadst thou understood His work of loving-kindness towards us, thou wouldest not have alienated the Son from the Father, nor have looked upon Him as a stranger,[48] Who reconciled us to His Father. I know these [words] are grievous, not only to those who dispute with Christ,[49] but also to the schismatics; for they are united together, as men of kindred feelings. For they have learned to rend the seamless coat[50] of God: they think it not strange to divide the indivisible Son from the Father.[51]

10. I know indeed, that when these things are spoken, they will gnash their teeth upon us, with the devil who stirs them up, since they are troubled by the declaration of the true glory concerning the Redeemer. But the Lord, Who always has scoffed at the devil, does the same even now, saying, ‘I am in the Father, and the Father in Me.[52]’ This is the Lord, Who is manifested in the Father, and in Whom also the Father is manifested; Who, being truly the Son of the Father, at last became incarnate for our sakes, that He might offer Himself to the Father in our stead, and redeem us through His oblation and sacrifice. This is He Who once brought the people of old time out of Egypt; but Who afterwards redeemed all of us, or rather the whole race of men, from death, and brought them up from the grave. This is He Who in old time was sacrificed as a lamb, He being signified in the lamb; but Who afterwards was slain for us, for ‘Christ our Passover is sacrificed.[53]’ This is He Who delivered us from the snare of the hunters, from the opponents of Christ, I say, and from the schismatics, and again rescued us His Church. And because we were then victims of deceit, He has now delivered us by His own self.

11. What then is our duty, my brethren, for the sake of these things, but to praise and give thanks to God, the King of all? And let us first exclaim in the words of the Psalms, ‘Blessed be the Lord, Who hath not given us over as a prey to their teeth.[54]’ Let us keep the feast in that way which He hath dedicated for us unto salvation—the holy day Easter—so that we may celebrate the feast which is in heaven with the angels. Thus anciently, the people of the Jews, when they came out of affliction into a state of ease, kept the feast, staging a song of praise for their victory. So also the people in the time of Esther, because they were delivered from the edict of death, kept a feast to the Lord,[55] reckoning it a feast, returning thanks to the Lord, and praising Him for having changed their condition. Therefore let us, performing our vows to the Lord, and confessing our sins, keep the feast to the Lord, in conversation, moral conduct, and manner of life; praising our Lord, Who hath chastened us a little, but hath not utterly failed nor forsaken us, nor altogether kept silence from us. For if, having brought us out of the deceitful and famous Egypt of the opponents of Christ, He hath caused us to pass through many trials and afflictions, as it were in the wilderness, to His holy Church, so that from hence, according to custom, we can send to you, as well as receive letters from you; on this account especially I both give thanks to God myself, and exhort you to thank Him with me and on my behalf, this being the Apostolic custom, which these opponents of Christ, and the schismatics, wished to put an end to, and to break off. The Lord did not permit it, but both renewed and preserved that which was ordained by Him through the Apostle, so that we may keep the feast together, and together keep holy-day, according to the tradition and commandment of the fathers.

12. We begin the fast of forty days on the nineteenth of the month Mechir (Feb. 13); and the holy Easter-fast on the twenty-fourth of the month Phamenoth (Mar. 20). We cease from the fast on the twenty-ninth of the month Phamenoth (Mar. 25), late in the evening of the seventh day. And we thus keep the feast on the first day of the week which dawns on the thirtieth of the month Phamenoth (Mar. 26); from which, to Pentecost, we keep holy-day, through seven weeks, one after the other. For when we have first meditated properly on these things, we shall attain to be counted worthy of those which are eternal, through Christ Jesus our Lord, through Whom to the Father be glory and dominion for ever and ever. Amen. Greet one another with a holy kiss, remembering us in your holy prayers. All the brethren who are with me salute you, at all times remembering you. And I pray that ye may have health in the Lord, my beloved brethren, whom we love above all.

Here endeth the tenth Letter of holy Athanasius.

[1] See Prolegg. ch. v. §3 b. The letter may have been finished (see §§3, 11) after Ath. had returned home, but the language of §1 seems to be applicable only to his residence at Treveri, and §11 may be reconciled to this supposition. In this case (§1 sub. fin.) it was probably begun as early as the Easter of 337; cf. Letters 17 and 18.

[2] See above, p. 500.

[3] Rom. 8:35.

[4] Rom. 13:7; cf. Ep. iii. init.

[5] Cf. 1 Cor. 5:7

[6] Cf. Orat. i. 50; ii. 18; Luke 11:13.

[7] Cf. Eph. 4:3

[8] Matt. 18:20.

[9] Cf. Apol. Const. 16.

[10] Thus far Athan. has been referring to the circumstances attending his exile for the last two years. The principal subject of the remaining part consists of the duty incumbent on us to praise and thank God for deliverance from affliction, and to exercise forgiveness towards our enemies. He several times (e.g. §§3, 10) speaks of his restoration to the Church of Alexandria.

[11] The Syriac translator must have found in the Greek copy the reading of the Codex Alex. Κύριε—the rendering of ‘Jehovah,’ not that of the Vatican text. Θεέ

[12] Is. 38:20.

[13] ‘Song of Three Children,’ 25–28.

[14] Eph. 2:4, 5.

[15] Wisd. 7:27; cf. Ep. i.

[16] 1 Cor. 3:2.

[17] Rom. 14:2. The sense in the last few lines, and in those that follow, is clear, though the construction appears somewhat obscure. Milks, herbs, and meat are severally mentioned in connection with the different advances made in the Christian course. The translation of Larsow is less satisfactory.

[18] Heb. 5:14.

[19] Matt. 13:8. In the Syriac text, as published by Mr. Cureton, as well as in the German translation by Larsow, there is a hiatus, here, the next two or three pages, as far as the words ‘He wept,’ (§5 init.) being wanting. Two more leaves were afterwards discovered among the fragments in the British Museum by the learned Editor. One of them belongs to this part; the other to the eleventh Letter.

[20] Vid. note 9, supr.

[21] Syr. ‘virtue,’ a letter (rish) having been inserted by mistake.

[22] John 14:2.

[23] Matt. 4:10.

[24] Matt. 7:13; xxv. 34.

[25] Ps. 100:4.

[26] Gen. 4:16; Exod. 19:9.

[27] Ps. 43:4.

[28] Job 2:7. In the ms. Jesus is written by mistake for Job.

[29] Ps. 101:6; Rom. 14:1.

[30] Cf. Letter xi. sub. init.

[31] The Syriac is ‘was persecuted’—which supplies no good sense.

[32] Ps. 2:1; Deut. 28:66.

[33] Ps. 18:45; Is. 1:2.

[34] Ezek. 16:48, cf. Lam. 4:6.

[35] The reference is to 2 Kings 6:13–17, though ‘the wilderness’ agrees better with the history of Elijah, 1 Kings 19:4–8.

[36] Luke 16:19.

[37] John 6:51.

[38] i.e. Arians. See Index to this vol. s.v.

[39] 1 Pet. 2:23; Isa. 50:6.

[40] Cf. Pseudo-Ath. de Pass. et Cruc. 19.

[41] 1 Cor. 11:1.

[42] Rom. 8:38, 39.

[43] Phil. 4:13; Rom. 8:37.

[44] Rom. 6:9, 14, cf. de Pass. et Cruc. 11.

[45] The Syriac mistranslates Arius and Manetes.

[46] Ps. 43:3, lxxx. 7.

[47] Cf. Orat. i. 35; ii. 6, and notes there.

[48] Cf. supr. p. 70.

[49] i.e. the Arians.

[50] Syr. χιτών. The words translated ‘rend’ and ‘seamless’ are cognate in the Syriac, and answer to σχίζειν and its derivatives.

[51] The Arians were thence called Διατομῖται. Vid. Damascen. de hæresib. apud Cotel. eccles. Gr. monum. p. 298.

[52] John 14:11.

[53] 1 Cor. 5:7.

[54] Ps. 124:6.

[55] Cf. Esth. 3:9; 9:21; Letter iv. p. 32.

For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the Second Time; Indict. Xii; Easter-day Xvii Kal. Mai, Xx Pharmuthi; Æra Dioclet. 55

The blessed Paul, being girt about with every virtue,[1] and called faithful of the Lord—for he was conscious of nothing in himself but what was a virtue and a praise,[2] or what was in harmony with love and godliness—clave to these things more and more, and was carried up even to heavenly places, and was borne to Paradise;[3] to the end that, as he surpassed the conversation of men, he should be exalted above men. And when he descended, he preached to every man; ‘We know in part, and we prophesy in part; here I know in part; but then shall I know even as also I am known.[4]’ For, in truth, he was known to those saints who are in heaven, as their fellow-citizen.[5] And in relation to all that is future and perfect, the things known by him here were in part; but with respect to those things which were committed and entrusted to him by the Lord, he was perfect; as he said, ‘We who are perfect, should be thus minded.[6]’ For as the Gospel of Christ is the fulfilment and accomplishment of the ministration which was supplied by the law of Israel, so future things will be the accomplishment of such as now exist, the Gospel being then fulfilled, and the faithful receiving those things which, not seeing now, they yet hope for, as Paul saith; ‘For what a man seeth, why doth he also hope for? But if we hope for those things we see [not], we then by patience wait for them.[7]’ Since then that blessed man was of such a character, and apostolic grace was committed to him, he wrote, wishing ‘that all men should be as he was.[8]’ For virtue is philanthropic,[9] and great is the company of the kingdom of heaven, for thousands of thousands and myriads of myriads there serve the Lord. And though a man enters it through a strait and narrow way, yet having entered, he beholds immeasurable space, and a place greater than any other, as they declare, who were eye-witnesses and heirs of these things. ‘Thou didst place afflictions before us.’ But afterwards, having related their afflictions, they say, ‘Thou broughtest us forth into a wide place;’ and again, ‘In affliction Thou hast enlarged us.[10]’ For truly, my brethren, the course of the saints here is straitened; since they either toil painfully through longing for those things which are to come, as he who said, ‘Woe is me that my pilgrimage is prolonged;[11]’ or they are distressed and spent for the salvation of other men, as Paul wrote to the Corinthians, saying, ‘Lest, when I come to you, God should humble me, and I should bewail many of those who have sinned already, and not repented for the uncleanness and fornication and lasciviousness which they have committed.[12]’ As Samuel bewailed the destruction of Saul, and Jeremiah wept for the captivity of the people. But after this affliction, and sorrow, and sighing, when they depart from this world, a certain divine gladness, and pleasure, and exultation receives them, from which misery and sorrow, and sighing, flee away.

2. Since we are thus circumstanced, my brethren, let us never loiter in the path of virtue; for hereto he counsels us, saying, ‘Be ye followers of me, as I also am of Christ.[13]’ For he gave this advice not to the Corinthians only, since he was not their Apostle only, but being ‘a teacher of the Gentiles in faith and verity,[14]’ he admonished us all through them; and in short, the things he wrote to each particular person are commandments common to all men.[15] On this account in writing to different people, some he exhorted as, for instance, in the Epistles to the Romans, and the Ephesians, and Philemon. Some he reproved, and was indignant with them, as in the case of the Corinthians and Galatians. To some he gave advice, as to the Colossians and Thessalonians. The Philippians he approved of, and rejoiced in them. The Hebrews he taught that the law was a shadow to them.[16] But to his elect sons, Timothy and Titus, when they were near, he gave instruction; when far away, he put them in remembrance. For he was all things to all men; and being himself a perfect man, he adapted his teaching to the need of every one, so that by all means he might rescue some of them. Therefore his word was not without fruit; but in every place it is planted and productive even to this day.

3. And wherefore, my beloved? For it is right that we should search into the apostolic mind. Not only in the beginning of the Epistles, but towards their close, and in the middle of them, he used persuasions and admonitions. I hope therefore that, by your prayers, I shall in no respect falsely represent the plan of that holy man. As he was well skilled in these divine matters, and knew the power of the divine teaching, he deemed it necessary, in the first place, to make known the word concerning Christ, and the mystery regarding Him; and then afterwards to point to the correction of habits, so that when they had learned to know the Lord, they might earnestly desire to do those things which He commanded. For when the Guide to the laws is unknown, one does not readily pass on to the observance of them. Faithful Moses, the minister of God, adopted this method; for when he promulgated the words of the divine dispensation of laws, he first proclaimed the matters relating to the knowledge of God: ‘Hear, O Israel, the Lord thy God is one Lord.[17]’ Afterwards, having shadowed Him forth to the people, and taught of Him in Whom they ought to believe, and informed their minds of Him Who is truly God, he proceeds to lay down the law relating to those things whereby a man may be well-pleasing to Him, saying, ‘Thou shalt not commit adultery; thou shalt not steal;’ together with the other commandments. For also, according to the Apostolic teaching, ‘He that draweth near to God must believe that He is, and that He is a rewarder of them that seek Him.[18]’ Now He is sought by means of virtuous deeds, as the prophet saith; ‘Seek ye the Lord, and when ye have found Him, call upon Him; when He is near to you, let the wicked forsake his ways, and the lawless man his thoughts.[19]’

4. It will also be well if a man is not offended at the testimony of the Shepherd, saying in the beginning of his book, ‘Before all things believe that there is one God, Who created and established all these things, and from non-existence called them into being.[20]’ And, further, the blessed Evangelists—who recorded the words of the Lord—in the beginning of the Gospels, wrote the things concerning our Saviour; so that, having first made known the Lord, the Creator, they might be believed when narrating the events that took place. For how could they have been believed, when writing respecting him who [was blind] from his mother’s womb, and those other blind men who recovered their sight, and those who rose from the dead, and the changing of water into wine, and those lepers who were cleansed; if they had not taught of Him as the Creator, writing, ‘In the beginning was the Word?[21]’ Or, according to Matthew, that He Who was born of the seed of David, was Emmanuel, and the Son of the living God? He from Whom the Jews, with the Arians, turn away their faces, but Whom we acknowledge and worship. The Apostle therefore, as was meet, sent to different people, but his own son he especially reminded, ‘that he should not despise the things in which he had been instructed by him,’ and enjoined on him, ‘Remember Jesus Christ, who rose from the dead, of the seed of David, according to my Gospel.[22]’ And speaking of these things being delivered to him, to be always had in remembrance, he immediately writes to him, saying, ‘Meditate on these things: be engaged in them.[23]’ For constant meditation, and the remembrance of divine words, strengthens piety towards God, and produces a love to Him inseparable and not merely formal;[24] as he, being of this mind, speaks about himself and others like-minded, saying boldly, ‘Who shall separate us from the love of God?[25]’ For[26] such men, being confirmed in the Lord, and possessing an unshaken disposition towards Him, and being one in spirit (for[27] ‘he who is joined to the Spirit is one spirit’), are sure ‘as the mount Sion;’ and although ten thousand trials may rage against them, they are founded upon a rock, which is Christ.[28] In Him the careless take no delight; and having no continuous purpose of good, they are sullied by temporal attacks, and esteem nothing more highly than present things, being unstable and deserving reproof as regards the faith. For ‘either the care of this world, or the deceitfulness of riches, chokes them;[29]’ or, as Jesus said in that parable which had reference to them, since they have not established the faith that has been preached to them, but continue only for a time, immediately, in time of persecution, or when affliction ariseth through the word, they are offended. Now those who meditate evil we say, [think] not truth, but falsehood and not righteousness, but iniquity, for their tongue learns to speak lies. They have done evil, and have not ceased that they might repent. For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbours, and, instead of loving them, devise evil against them, as the saint testifies, saying, ‘And those who seek me evil have spoken vanity, and imagined deceit all the day.[30]’ But that the cause of such meditation is none other than the want of instruction, the divine proverb has already declared; ‘The son that forsaketh the commandment of his father meditateth evil words.[31]’ But such meditation, because it is evil, the Holy Spirit blames in these words, and reproves too in other terms, saying, ‘Your hands are polluted with blood, your fingers with sins; your lips have spoken lawlessness, and your tongue imagineth iniquity: no man speaketh right things, nor is there true judgment.[32]’ But what the end is of such perverse imagining, He immediately declares, saying, ‘They trust in vanities and speak falsehood; for they conceive mischief, and bring forth lawlessness. They have hatched the eggs of an asp, and woven a spider’s web; and he who is prepared to eat of their eggs, when he breaks them finds gall, and a basilisk therein.[33]’ Again, what the hope of such is, He has already announced. ‘Because righteousness does not overtake them, when they waited for light, they had darkness; when they waited for brightness, they walked in a thick cloud. They shall grope for the wall like the blind, and as those who have no eyes shall they grope; they shall fall at noon-day as at midnight; when dead, they shall groan. They shall roar together as a bear, or as a dove.[34]’

This is the fruit of wickedness, these rewards are given to its familiars, for perverseness does not deliver its own. But in truth, against them it sets itself, and it tears them first, and on them especially it summons ruin. Woe to them against whom these are brought; for ‘it is sharper than a two-edged sword,[35]’ slaying beforehand and very swiftly those who will lay hold of it. For their tongue, according to the testimony of the Psalmist, is a ‘sharp sword, and their teeth spears and arrows.[36]’ But the wonderful part is that while often he against whom men imagine [harm] suffers nothing, they are pierced by their own spears: for they possess, even in themselves, before they reach others, anger, wrath, malice, guile, hatred, bitterness. Although they may not be able to bring these upon others, they forthwith return upon and against themselves, as he prays, saying, ‘Let their sword enter into their own heart.’ There is also such a proverb as this: ‘The wicked is held fast by the chain of his sins.[37]’

5. The Jews in their imaginings, and in their agreeing to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. Therefore does the Word lament for them, saying, ‘Why do the people exalt themselves, and the nations imagine vain things?[38]’ For vain indeed was the imagination of the Jews, meditating death against the Life,[39] and devising unreasonable things against the ‘Word of the Father.[40]’ For who that looks upon their dispersion, and the desolation of their city, may not aptly say, ‘Woe unto them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us.[41]’ And full well is it so, my brethren; for when they erred concerning the Scriptures, they knew not that ‘he who diggeth a pit for his neighbour falleth therein; and he who destroyeth a hedge, a serpent shall bite him.[42]’ And if they had not turned their faces from the Lord, they would have feared what was written before in the divine Psalms: ‘The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken.[43]’ Let them observe this, and how that ‘the snare they know not shall come upon them, and the net they hid take them.[44]’ But they understood not these things, for had they done so, ‘they would not have crucified the Lord of glory.[45]’

6. Therefore the righteous and faithful servants of the Lord, who ‘are made disciples for the kingdom of heaven, and bring forth from it things new and old;’ and who ‘meditate on the words of the Lord, when sitting in the house, when lying down or rising up, and when walking by the way;[46]’—since they are of good hope because of the promise of the Spirit which said, ‘Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters; but his delight is in the law of the Lord, and in His law doth he meditate day and night;[47]’—being grounded in faith, rejoicing in hope, fervent in spirit, they have boldness to say, ‘My mouth shall speak wisdom, and the meditation of my heart shall be of understanding.’ And again, ‘I have meditated on all Thy works, and on the work of Thy hands has been my meditation.’ And, ‘If I have remembered Thee on my bed, and in the morning have meditated on Thee.[48]’ Afterwards, advancing in boldness, they say, ‘The meditation of my heart is before Thee at all times.[49]’ And what is the end of such an one? He cites immediately; ‘The Lord is my Helper and my Redeemer.[50]’ For to those who thus examine themselves, and conform their hearts to the Lord, nothing adverse shall happen; for indeed, their heart is strengthened by confidence in the Lord, as it is written, ‘They who trust in the Lord are as mount Sion: he who dwelleth in Jerusalem shall not be moved for ever.[51]’ For if at any time, the crafty one shall be presumptuously bold against them, chiefly that he may break the rank of the saints, and cause a division among brethren; even in this the Lord is with them, not only as an avenger on their behalf, but also when they have already been beaten, as a deliverer for them. For this is the divine promise; ‘The Lord shall fight for you.[52]’ Henceforth, although afflictions and trials from without overtake them, yet, being fashioned after the apostolic words, and ‘being stedfast in tribulations, and persevering in prayers[53]’ and in meditation on the law, they stand against those things which befall them, are well-pleasing to God, and give utterance to the words which are written, ‘Afflictions and distresses are come upon me; but Thy commandments are my meditation.[54]’

7. And whereas, not only in action, but also in the thoughts of the mind, men are moved to deeds of virtue, he afterwards adds, saying, ‘Mine eyes prevent the dawn, that I might meditate on Thy words.[55]’ For it is meet that the spiritual meditations of those who are whole should precede their bodily actions. And does not our Saviour, when intending to teach this very thing begin with the thoughts of the mind? saying, ‘Whosoever looketh on a woman to lust after her, hath already committed adultery:’ and, ‘Whosoever shall be angry with his brother, is guilty of murder.[56]’ For where there is no wrath, murder is prevented; and where lust is first removed, there can be no accusation of adultery. Hence meditation on the law is necessary, my beloved, and uninterrupted converse with virtue, ‘that the saint may lack nothing, but be perfect to every good work.[57]’ For by these things is the promise of eternal life, as Paul wrote to Timothy, calling constant meditation exercise, and saying, ‘Exercise thyself unto godliness; for bodily exercise profiteth little; but godliness is profitable for all things, since it has the promise of the present life, and of that which is eternal.[58]’

8. Worthy of admiration is the virtue of that man, my brethren! for through Timothy he enjoins upon all,[59] that they should have regard to nothing more than to godliness, but above everything to adjudge the chief place to faith in God. For what grace has the unrighteous man, though he may feign to keep the commandments? Nay rather, the unrighteous man is unable even to keep a portion of the law, for as is his mind, such of necessity must be his actions; as the Spirit says, reproving such; ‘The fool hath said in his heart, there is no God.’ After this the Word, shewing that actions correspond with thoughts, says, ‘They are corrupt; they are profane in their machinations.[60]’ The unrighteous man then, in every respect corrupts his body; stealing, committing adultery, cursing, being drunken, and doing such like things. Even as Jeremiah, the prophet, convicts Israel of these things, crying out and saying, ‘Oh, that I had a lodge far off in the wilderness! then would I leave my people and depart from them: for they are all adulterers, an assembly of oppressors, who draw out their tongue as a bow; lying and not truth has prevailed upon the earth, and they proceed from iniquities to iniquities; but Me they have not known.[61]’ Thus, for wickedness and falsehood, and for deeds, in which they [proceed] from iniquity to iniquity, he reproves their practices; but, because they knew not the Lord, and were faithless, he charges them with unrighteousness.

9. For faith and godliness are allied to each other, and sisters; and he who believes in Him is godly, and he also who is godly, believes the more.[62] He therefore who is in a state of wickedness, undoubtedly also wanders from the faith; and he who falls from godliness, falls from the true faith. Paul, for instance, bearing testimony to the same point, advises his disciple, saying, ‘Avoid profane conversations; for they increase unto more ungodliness, and their word takes hold as doth a canker, of whom are Hymenæus and Philetus.[63]’ In what their wickedness consisted he declares, saying, ‘Who have erred from the faith, saying that the resurrection is already past.[64]’ But again, desirous of shewing that faith is yoked with godliness, the Apostle says, ‘And all those who will live godly in Jesus Christ shall suffer persecution.[65]’ Afterwards, that no man should renounce godliness through persecution, he counsels them to preserve the faith, adding, ‘Thou, therefore, continue in the things thou hast learned, and hast been assured of.[66]’ And as when brother is helped by brother, they become as a wall to each other; so faith and godliness, being of like growth, hang together, and he who is practised in the one, of necessity is strengthened by the other. Therefore, wishing the disciple to be exercised in godliness unto the end, and to contend for the faith, he counsels them, saying, ‘Fight the good fight of faith, and lay hold on eternal life.[67]’ For if a man first put away the wickedness of idols, and rightly confesses Him Who is truly God, he next fights by faith with those who war against Him.

10. For of these two things we speak of—faith and godliness—the hope is the same, even everlasting life; for he saith, ‘Fight the good fight of faith; lay hold on eternal life.’ And, ‘exercise thyself unto godliness, for it hath the promise of the life that now is, and of that which is to come.[58]’ For this cause, the Ario-maniacs, who now have gone out from the Church, being opponents of Christ, have digged a pit of unbelief, into which they themselves have been thrust; and, since they have advanced in ungodliness, they ‘overthrow the faith of the simple;[68]’ blaspheming the Son of God, and saying that He is a creature, and has His being from things which are not. But as then against the adherents of Philetus and Hymenæus, so now the Apostle forewarns all men against ungodliness like theirs, saying, ‘The foundation of God standeth sure, having this seal, The Lord knoweth them that are His; and, Let every one that nameth the name of the Lord depart from iniquity.[69]’ For it is well that a man should depart from wickedness and deeds of iniquity, that he may be able properly to celebrate the feast; for he who is defiled with the pollutions of the wicked is not able to sacrifice the Passover to the Lord our God. Hence, the people who were then in Egypt said, ‘We cannot sacrifice the Passover in Egypt to the Lord our God.[70]’ For God, Who is over all, willed that they should go far away from the servants of Pharaoh, and from the furnace of iron; so that being set free from wickedness, and having carefully put away from them all strange notions, they might receive the knowledge of God and of virtuous actions. For He saith, ‘Go far from them: depart from the midst of them, and touch not the unclean things.[71]’ For a man will not otherwise depart from sin, and lay hold on virtuous deeds, than by meditation on his acts; and when he has been practised by exercise in godliness, he will lay hold on the confession of faith,[72] which also Paul, after he had fought the fight, possessed, namely, the crown of righteousness which was laid up; which the righteous Judge will give, not to him alone, but to all who are like him.

11. For such meditation and exercise in godliness, being at all times the habit of the saints, is urgent on us at the present time, when the divine word desires us to keep the feast with them if we are in this disposition. For what else is the feast, but the constant worship of God, and the recognition of godliness, and unceasing prayers from the whole heart with agreement? So Paul wishing us to be ever in this disposition, commands, saying, ‘Rejoice evermore; pray without ceasing; in everything give thanks.[73]’ Not therefore separately, but unitedly and collectively, let us all keep the feast together, as the prophet exhorts, saying, ‘O come, let us rejoice in the Lord; let us make a joyful noise unto God our Saviour.[74]’ Who then is so negligent, or who so disobedient to the divine voice, as not to leave everything, and run to the general and common assembly of the feast? which is not in one place only, for not one place alone keeps the feast; but ‘into all the earth their song has gone forth, and to the ends of the world their words.’ And the sacrifice is not offered in one place, but ‘in every nation, incense and a pure sacrifice is offered unto God.[75]’ So when in like manner from all in every place, praise and prayer shall ascend to the gracious and good Father, when the whole Catholic Church which is in every place, with gladness and rejoicing, celebrates together the same worship to God, when all men in common send up a song of praise and say, Amen;[76] how blessed will it not be, my brethren! who will not, at that time, be engaged, praying rightly? For the walls of every adverse power, yea even of Jericho especially, falling down, and the gift[77] of the Holy Spirit being then richly poured upon all men, every man perceiving the coming of the Spirit shall say, ‘We are all filled in the morning with Thy favour, and we rejoice and are made glad in our days.[78]’

12. Since this is so, let us make a joyful noise with the saints, and let no one of us fail of his duty in these things; counting as nothing the affliction or the trials which, especially at this time, have been enviously directed against us by the party of Eusebius. Even now they wish to injure us, and by their accusations to compass our death, because of that godliness, whose helper is the Lord. But, as faithful servants of God, knowing that He is our salvation in the time of trouble:—for our Lord promised beforehand, saying, ‘Blessed are ye when men revile you and persecute you, and say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad, for your reward is great in heaven.[79]’ Again, it is the Redeemer’s own word, that affliction shall not befall every man in this world, but only those who have a holy fear of Him:—on this account, the more the enemies hem us in, the more let us be at liberty; although they revile us, let us come together; and the more they would turn us aside from godliness, let us the more boldly preach it saying, ‘All these things are come upon us, yet have we not forgotten Thee,[80]’ and we have not done evil with the Ario-maniacs, who say that Thou hast existence from those things that exist not. The Word which is eternally with the Father, is also from Him.

13. Let us therefore keep the feast, my brethren, celebrating it not at all as an occasion of distress and mourning, neither let us mingle with heretics through temporal trials brought upon us by godliness. But if anything that would promote joy and gladness should offer, let us attend to it; so that our heart may not be sad, like that of Cain; but that, like faithful and good servants of the Lord, we may hear the words, ‘Enter into the joy of thy Lord.[81]’ For we do not institute days of mourning and sorrow, as some may consider these of Easter to be, but we keep the feast, being filled with joy and gladness. We keep it then, not regarding it after the deceitful error of the Jews, nor according to the teaching of the Arians, which takes away the Son from the Godhead, and numbers Him among creatures; but we look to the correct doctrine we derive from the Lord. For the guile of the Jews, and the unbounded impiety of the Arians, cause nothing but sad reflections, for the former at the beginning slew the Lord; but these latter take away His position of having conquered that death to which the Jews brought Him, in that they say He is not the Creator, but a creature. For if He were a creature, He would have been holden by death; but if He was not holden by death, according to the Scriptures, He is not a creature, but the Lord of the creatures, and the subject[82] of this immortal feast.

14. For the Lord of death would abolish death, and being Lord, what He would was accomplished; for we have all passed from death unto life. But the imagination of the Jews, and of those who are like them, was vain, since the result was not such as they contemplated, but turned out adverse to themselves; and ‘at both of them He that sitteth in the heaven shall laugh: the Lord shall have them in derision.[83]’ Hence, when our Saviour was led to death, He restrained the women who followed Him weeping, saying, ‘Weep not for Me;[84]’ meaning to shew that the Lord’s death is an event, not of sorrow but of joy, and that He Who dies for us is alive. For He does not derive His being from those things which are not, but from the Father. It is truly a subject of joy, that we can see the signs of victory against death, even our own incorruptibility, through the body of the Lord. For since He rose gloriously, it is clear that the resurrection of all of us will take place; and since His body remained without corruption, there can be no doubt regarding our incorruption.[85] For as by one man,[86] as saith Paul (and it is the truth), sin passed upon all men, so by the resurrection of our Lord Jesus Christ, we shall all rise. ‘For,’ he says, ‘this corruptible must put on incorruption, and this mortal must put on immortality.[87]’ Now this came to pass in the time of the Passion, in which our Lord died for us, for ‘our Passover, Christ, is sacrificed.[88]’ Therefore, because He was sacrificed, let each of us feed upon Him, and with alacrity and diligence partake of His sustenance; since He is given to all without grudging, and is in every one ‘a well of water flowing to everlasting life.[89]’

15. We begin the fast of forty days on the ninth of the month Phamenoth (Mar. 5); and having, in these days, served the Lord with abstinence, and first purified ourselves,[90] we commence also the holy Easter on the fourteenth of the month Pharmuthi (April 9). Afterwards, extending the fast to the seventh day, on the seventeenth[91] of the month, let us rest late in the evening. And the light of the Lord having first dawned upon us, and the holy Sunday on which our Lord rose shining upon us, we should rejoice and be glad with the joy which arises from good works, during the seven weeks which remain—to Pentecost—giving glory to the Father, and saying, ‘This is the day which the Lord hath made: we will rejoice and be glad in it,[92]’ through our Lord and Saviour Jesus Christ, through Whom to the same, and to His Father, be glory and dominion for ever and ever. Amen. Salute one another with a holy kiss. All the brethren who are with me salute you. That ye may have health in the Lord, I pray, brethren beloved.

Here endeth the eleventh Letter of holy Athanasius.

[1] Cf. Eph. 6:14

[2] Cf. 1 Cor. 4:4

[3] 2 Cor. 12:4.

[4] 1 Cor. 13:9, 12.

[5] Cf. Eph. 2:19

[6] Phil. 3:15.

[7] Rom. 8:24, 25.

[8] 1 Cor. 7:7.

[9] Cf. Letter 10, §4.

[10] Ps. 66:11, 12; iv. 1.

[11] Ib. 120:5, LXX.

[12] 2 Cor. 12:21.

[13] 1 Cor. 11:1.

[14] 1 Tim. 2:7.

[15] Cf. Letter ii. §1, and Letter iii. §5.

[16] Vid. Letter vii. 8, note 17.

[17] Deut. 6:4.

[18] Heb. 11:6.

[19] Is. 55:6, 7.

[20] Herm. Mand. 1.

[21] John 1:1.

[22] 2 Tim. 3:14; ii. 8.

[23] 1 Tim. 4:15.

[24] The Syriac word here rendered not merely formal is one which stems to take no other meaning than ‘inexpiable’—a sense scarcely admissible in this place. The Greek was probably ἀγαπὴν πρὸς αὐτὸν ἀχώριστον καὶ οὐκ ἀφοσιουμένην. This supposition would account for the Syriac misapprehension of the word.

[25] Rom. 8:35.

[26] The Syriac text from here to the words, ‘There is also such a proverb as this’ (end of §), was discovered after Cureton’s edition of the Syriac, and is absent in Larsow.

[27] 1 Cor. 6:17.

[28] Ps. 125:1; 1 Cor. 10:4; Matt. 7:25

[29] Matt. 13:22.

[30] Ps. 38:12.

[31] Prov. 19:27, LXX.

[32] Is. 59:3, 4.

[33] Ib. 59:4, 5.

[34] Ib. 59:9–11.

[35] Heb. 4:12.

[36] Ps. 57:4.

[37] Ib. xxxvii. 15; Prov. 5:22.

[38] Ps. 2:1.

[39] The parallel clause of this sentence would seem to determine that by ‘Life’ here we must understand Christ.

[40] ἄλογα κατὰ τοῦ Λόγου τοῦ Πατρός. Cf. Suicer. Thes. s.v. ῎Αλογος tom. i. p. 199.

[41] Is. 3:9, 10, LXX.; cf. Wisd. 2:12.

[42] Eccl. 10:8.

[43] Ps. 9:15.

[44] Ib. 35:8.

[45] 1 Cor. 2:8.

[46] Matt. 13:52; Deut. 6:7.

[47] Ps. 1:1.

[48] Ib. 49:3; 143:5; 63:6.

[49] Ib. 19:14.

[50] Ib

[51] Ib. 125:1, LXX.

[52] Exod. 14:14.

[53] Rom. 12:12.

[54] Ps. 119:143.

[55] Ib. 119:148.

[56] Matt. 5:28, 22.

[57] 2 Tim. 3:17.

[58] 1 Tim. 4:7, 8.

[59] Cf. Letter 3, §3, note 17; Apol. Const. 26.

[60] Ps. 14:1, 2.

[61] Jer. 9:2.

[62] Cf. John 7:17

[63] 2 Tim. 2:16, 17.

[64] Ib. 2:18.

[65] Ib. 3:12.

[66] Ib. 3:14.

[67] 1 Tim. 4:7.

[68] Rom. 16:18.

[69] 2 Tim. 2:19.

[70] Exod. 8:26.

[71] 2 Cor. 6:17.

[72] The Syriac appears to be a translation of κρατήσει τῆς ὁμολογίας τῆς πίστεως (cf. Heb. 4:14).

[73] 1 Thess. 5:16–18

[74] Ps. 95:1.

[75] Ib. xix. 4; Mal. 1:11.

[76] For a parallel passage to this, vid. Letter x. 2.

[77] Cf. Letter x. 2, note 9. Vid. also John 7:39; Rom. 5:5; John 20:22

[78] Ps. 90:14, LXX.

[79] Matt. 5:11, 12.

[80] Ps. 44:17.

[81] Matt. 25:21.

[82] Syr. ὑπόθεσις. Cf. Letter x. 2, note 8.

[83] Ps. 2:4.

[84] Luke 23:28.

[85] Cf. de Incarn. §50.

[86] Rom. 5:12.

[87] 1 Cor. 15:53.

[88] Ib. 5:7.

[89] John 4:14.

[90] Cf. Letter vi. 11.

[91] Read ‘nineteenth.

[92] Ps. 118:24.

(Probably for 340 A.D.) To the Beloved Brother, and Our Fellow Minister Serapion

*XII.—(Probably for 340 a.d.) To the Beloved Brother, and our fellow Minister Serapion.[1]

Thanks be to Divine Providence for those things which, at all times, it vouchsafes to us; for it has vouchsafed to us now to come to the season of the festival. Having, therefore, according to custom, written the Letter respecting the festival, I have sent it to you, my beloved; that through you all the brethren may be able to know the day of rejoicing. But because some Meletians, being come from Syria, have boasted that they had received what does not belong to them, I mean, that they also were reckoned in the Catholic Church; on this account, I have sent to you a copy of one letter of our fellow-ministers who are of Palestine, that when it reaches you, you may know the fraud of the pretenders in this matter. For because they boasted, as I have said before, it was necessary for me to write to the Bishops who are in Syria, and immediately those of Palestine sent us a reply, having agreed in[2] the judgment against them, as you may learn from this example. That you may not have to consider the letters of all the Bishops one after the other, I have sent you one, which is of like character with the rest, in order that from it you may know the purport of all of them. I know also that when they are convicted in this matter, they will incur perfect odium at the hands of all men. And thus far concerning the pretenders. But I have further deemed it highly necessary and very urgent, to make known to your modesty—for I have written this to each one—that you should proclaim the fast of forty days to the brethren, and persuade them to fast, lest, while all the world is fasting, we who are in Egypt should be derided, as the only people who do not fast, but take our pleasure in these days. For if, on account of the Letter [not] being yet read, we do not fast, we should take away this pretext, and it should be read before the fast of forty days, so that they may not make this an excuse for neglect or fasting. Also, when it is read, they may be able to learn about the fast. But O, my beloved, whether in this way or any other, persuade and teach them to fast the forty days. For it is a disgrace that when all the world does this, those alone who are in Egypt, instead of fasting, should find their pleasure. For even I being grieved because men deride us for this, have been constrained to write to you. When therefore you receive the letters, and have read them and given the exhortation, write to me in return, my beloved, that I also may rejoice upon learning it.

2. But I have also thought it necessary to inform[3] you of the fact, that Bishops have succeeded those who have fallen asleep. In Tanis in the stead of Elias,[4] is Theodorus. In Arsenoitis, Silvanus[5] instead of Calosiris. In Paralus, Nemesion is instead of Nonnus.[6] In Bucolia[7] is Heraclius. In Tentyra, Andronicus is instead of Saprion,[8] his father. In Thebes, Philon instead of Philon. In Maximianopolis, Herminus instead of Atras. In the lower Apollon is Sarapion instead of Plution. In Aphroditon, Serenus is in the place of Theodorus. In Rhinocoruron, Salomon. In Stathma, Arabion, and in Marmarica. In the eastern Garyathis, Andragathius[9] in the place of Hierax. In the southern Garyathis, Quintus[9] instead of Nicon.[10] So that to these you may write, and from these receive the canonical Letters.

Salute one another with a holy kiss. All the brethren who are with me salute you.

He wrote this from Rome. There is no twelfth Letter.

[1] This Letter being introduced (as it is in the ms.) after the eleventh, with the remark at the end of it, that there is no twelfth; together with the exhortations concerning fasting contained in it, was probably written in lieu of a twelfth. Serapion was doubtless the Bishop of Thmuis (see Letter 54).

[2] Or, ‘fulfilled the judgment.’ Cureton.

[3] There is a similar notification of the appointment of fresh Bishops appended to the nineteenth Letter.

[4] Larsow writes ‘Ilius.’ Tanis is situate in Augustamnica Prima. Vid. Quatremère Mémoires geogr. et histor. sur l’Egypte, tom. i. p. 284, &c. (L.) The word Τάνις is the LXX. rendering of ‘Zoan.’ In the Apol. c. Ar. 50, we have a list of ninety-four Egyptian Bishops, among others, who subscribed to the letter of the Council of Sardica. A reference to this list explains some names which otherwise would have been obscure. For a list of the Egyptian Bishoprics, the reader is referred to Neale’s Hist. of the Holy Eastern Church. Gen. Introd. vol. i. pp. 115, 116. To the list there given must be added the names of Bucolia, Stathma, the Eastern Garyathis, the Southern Garyathis. There were two Egyptian Bishops named Elias who subscribed their names to the letter of the Council of Sardica.

[5] Silvanus was succeeded by Andreas, as we learn from the postscript to the nineteenth Letter.

[6] An Egyptian Bishop named Nonnus was present at the Synod of Tyre. Apol. c. Ar. §79.

[7] For a dissertation on the situation of Bucolia, see the treatise by Quatremère, already referred, to (tom. i. pp. 224–233). In p. 233, he writes; La contrée de l’Elearchie ou des Bucolies est, si je ne me trompe, parfaitement identique avec la province de Baschmour.

[8] An Egyptian Bishop of the name of Saprion was at the Synod of Tyre. Apol. c. Ar. §79. He is ‘Serapion’ in Vit. Pach. 20.

[9] Apol. Ar. 50.

[10] Apol. Ar. 79.

(For 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. Xiv; Easter-day, Xiii Kal. Maii, Xxiv Pharmuthi; Æra Dioclet. 57

Again, my beloved brethren, I am ready to notify to you the saving feast,[1] which will take place according to annual custom. For although the opponents of Christ[2] have oppressed you together with us with afflictions and sorrows; yet, God having comforted us by our mutual faith,[3] behold, I write to you even from Rome. Keeping the feast here with the brethren, still I keep it with you also in will and in spirit, for we send up prayers in common to God, ‘Who hath granted us not only to believe in Him, but also now to suffer for His sake.[4]’ For troubled as we are, because we are so far from you, He moves us to write, that by a letter we might comfort ourselves, and provoke one another to good.[5] For, indeed, numerous afflictions and bitter persecutions directed against the Church have been against us. For heretics, corrupt in their mind, untried in the faith, rising against the truth, violently persecute the Church, and of the brethren, some are scourged and others torn with stripes, and hardest of all, their insults reach even to the Bishops. Nevertheless, it is not becoming, on this account, that we should neglect the feast. But we should especially remember it, and not at all forget its commemoration from time to time. Now the unbelievers do not consider that there is a season for feasts, because they spend all their lives in revelling and follies; and the feasts which they keep are an occasion of grief rather than of joy. But to us in this present life they are above all an uninterrupted passage [to heaven]—it is indeed our season. For such things as these serve for exercise and trial, so that, having approved ourselves zealous and chosen servants of Christ, we may be fellow-heirs with the saints.[6] For thus Job: ‘The whole world is a place of trial to men upon the earth.[7]’ Nevertheless, they are proved in this world by afflictions, labours, and sorrows, to the end that each one may receive of God such reward as is meet for him, as He saith by the prophet, ‘I am the Lord, Who trieth the hearts, and searcheth the reins, to give to every one according to his ways.[8]’

2. Not that He first knows the things of a man on his being proved (for He knows them all before they come to pass), but because He is good and philanthropic, He distributes to each a due reward according to his actions, so that every man may exclaim, Righteous is the judgment of God! As the prophet says again, ‘The Lord trieth the just, and discerneth the reins.[9]’ Again, for this cause He tries each one of us, either that to those who know it not, virtue may be manifested by means of those who are proved, as was said respecting Job; ‘Thinkest thou that I was revealed to thee for any other cause, than that thou shouldest be seen righteous?[10]’ or that, when men come to a sense of their deeds, they may be able to know of what manner they are, and so may either repent of their wickedness, or abide confirmed in the faith. Now the blessed Paul, when troubled by afflictions, and persecutions, and hunger and thirst, ‘in everything was a conqueror, through Jesus Christ, Who loved us.[11]’ Through suffering he was weak indeed in body, yet, believing and hoping, he was made strong in spirit, and his strength was made perfect in weakness.[12]

3. The other saints also, who had a like confidence in God, accepted a like probation with gladness, as Job said, ‘Blessed be the name of the Lord.[13]’ But the Psalmist, ‘Search me, O Lord, and try me: prove my reins and my heart.[14]’ For since, when the strength is proved, it convinceth the foolish, they perceiving the cleansing and the advantage resulting from the divine fire, were not discouraged in trials like these, but they rather delighted in them, suffering no injury at all from the things which happened, but being seen to shine more brightly, like gold from the fire,[15] as he said, who was tried in such a school of discipline as this; ‘Thou hast tried my heart, Thou hast visited me in the night-season; Thou hast proved me, and hast not found iniquity in me, so that my mouth shall not speak of the works of men.[16]’ But those whose actions are not restrained by law, who know of nothing beyond eating and drinking and dying, account trials as danger. They soon stumble at them, so that, being untried in the faith, they are given over to a reprobate mind, and do those things which are not seemly.[17] Therefore the blessed Paul, when urging us to such exercises as these, and having before measured himself by them, says, ‘Therefore I take pleasure in afflictions, in infirmities.’ And again, ‘Exercise thyself unto godliness.[18]’ For since he knew the persecutions that befel those who chose to live in godliness, he wished his disciples to meditate beforehand on the difficulties connected with godliness; that when trials should come, and affliction arise, they might be able to bear them easily, as having been exercised in these things. For in those things wherewith a man has been conversant in mind, he ordinarily experiences a hidden joy. In this way, the blessed martyrs, becoming at first conversant with difficulties, were quickly perfected in Christ, regarding as nought the injury of the body, while they contemplated the expected rest.

4. But all those who ‘call their lands by their own names,[19]’ and have wood, and hay, and stubble[20] in their thoughts; such as these, since they are strangers to difficulties, become aliens from the kingdom of heaven. Had they however known that ‘tribulation perfecteth patience, and patience experience, and experience hope, and hope maketh not ashamed,’ they would have exercised themselves, after the example of Paul, who said, ‘I keep under my body and bring it into subjection, lest when I have preached to others, I myself should be a castaway.[21]’ They would easily have borne the afflictions which were brought upon them to prove them from time to time, if the prophetic admonition[22] had been listened to by them; ‘It is good for a man to take up Thy yoke in his youth; he shall sit alone and shall be silent, because he hath taken Thy yoke upon him. He will give his cheek to him who smiteth him; he will be filled with reproaches. Because the Lord does not cast away for ever; for when He abases, He is gracious, according to the multitude of His tender mercies.[23]’ For though all these things should proceed from the enemies, stripes, insults, reproaches, yet shall they avail nothing against the multitude of God’s tender mercies; for we shall quickly recover from them since they are merely temporal, but God is always gracious, pouring out His tender mercies on those who please [Him]. Therefore, my beloved brethren, we should not look at these temporal things, but fix our attention on those which are eternal. Though affliction may come, it will have an end, though insult and persecution, yet are they nothing to the hope which is set [before us]. For all present matters are trifling compared with those which are future; the sufferings of this present time not being worthy to be compared with the hope that is to come.[24] For what can be compared with the kingdom? or what is there in comparison with life eternal? Or what is all we could give here, to that which we shall inherit yonder? For we are ‘heirs of God, and joint-heirs with Christ.[25]’ Therefore it is not right, my beloved, to consider afflictions and persecutions, but the hopes which are laid up for us because of persecutions.

5. Now to this the example of Issachar, the patriarch, may persuade, as the Scripture[26] saith, ‘Issachar desires that which is good, resting between the heritages; and when he saw that the rest was good, and the land fertile,[27] he bowed his shoulder to labour, and became a husbandman.’ Being consumed by divine love, like the spouse in the Canticles, he gathered abundance from the holy Scriptures, for his mind was captivated not by the old alone, but by both the heritages. And hence as it were, spreading his wings, he beheld afar off ‘the rest’ which is in heaven, and,—since this ‘land’ consists of such beautiful works,—how much more truly the heavenly [country] must also [consist] of such;[28] for the other is ever new, and grows not old. For this ‘land’ passes away, as the Lord said; but that which is ready to receive the saints is immortal. Now when Issachar, the patriarch, saw these things, he joyfully made his boast of afflictions and toils, bowing his shoulders that he might labour. And he did not contend with those who smote him, neither was he disturbed by insults; but like a strong man triumphing the more by these things, and the more earnestly tilling his land, he received profit from it. The Word scattered the seed, but he watchfully cultivated it, so that it brought forth fruit, even a hundred-fold.

6. Now what does this mean, my beloved, but that we also, when the enemies are arrayed against us, should glory in afflictions,[29] and that when we are persecuted, we should not be discouraged, but should the rather press after the crown of the high calling[30] in Christ Jesus our Lord? and that being insulted, we should not be disturbed, but should give our cheek to the smiter, and bow the shoulder? For the lovers of pleasure and the lovers of enmity are tried, as saith the blessed Apostle James, ‘when they are drawn away by their own lusts and enticed.[31]’ But let us, knowing that we suffer for the truth, and that those who deny the Lord smite and persecute us, ‘count it all joy, my brethren,’ according to the words of James, ‘when we fall into trials of various temptations, knowing that the trial of our faith worketh patience.[32]’ Let us rejoice as we keep the feast, my brethren, knowing that our salvation is ordered in the time of affliction. For our Saviour did not redeem us by inactivity, but by suffering for us He abolished death. And respecting this, He intimidated to us before, saying, ‘In the world ye shall have tribulation.[33]’ But He did not say this to every man, but to those who diligently and faithfully perform good service to Him, knowing beforehand, that they should be persecuted who would live godly toward Him.

7. ‘But evil-doers and sorcerers will wax worse and worse, deceiving and being deceived.[34]’ If therefore, like those expounders of dreams and false prophets who professed to give signs, these ignorant men being drunk, not with wine, but with their own wickedness, make a profession of priesthood, and glory in their threats, believe them not; but since we are tried, let us humble ourselves, not being drawn away by them. For so God warned His people by Moses, saying, ‘If there shall rise up among you a prophet, or a dreamer of dreams, and shall give signs and tokens, and the sign or the token shall come to pass which he spake to thee, saying, Let us go and serve strange gods, which ye have not known; ye shall not hearken unto the words of that prophet or that dreamer of dreams. For the Lord your God trieth you, that He may know whether you will love the Lord your God with all your heart.[35]’ So we, when we are tried by these things, will not separate ourselves from the love of God. But let us now keep the feast, my beloved, not as introducing a day of suffering, but of joy in Christ, by Whom we are fed every day. Let us be mindful of Him Who was sacrificed in the days of the Passover; for we celebrate this, because Christ the Passover was sacrificed.[36] He Who once brought His people out of Egypt, and hath now abolished death, and him that had the power of death, that is the devil,[37] will likewise now turn him to shame, and again grant aid to those who are troubled, and cry unto God day and night.[38]

8. We begin the fast of forty days on the thirteenth of Phamenoth (9 Mar.), and the holy week of Easter on the eighteenth of Pharmuthi (Apr. 13); and resting on the seventh day, being the twenty-third (Apr. 18), and the first of the great week having dawned on the twenty-fourth of the same month Pharmuthi (Apr. 19), let us reckon from it till Pentecost. And at all times let us sing praises, calling on Christ, being delivered from our enemies by Christ Jesus our Lord, through Whom to the Father be glory and dominion for ever and ever. Amen. Greet one another with a holy kiss. All those who are here with me salute you. I pray, my beloved brethren, that ye may have health in the Lord.

He wrote this also from Rome. Here endeth the thirteenth Letter.

[1] Vid. Letter x. 1.

[2] The Arians (οἱ χριστόμαχοι).

[3] Cf. Rom. 1:12

[4] Phil. 1:29.

[5] Cf. Heb. 10:24

[6] Cf. Col. 1:12

[7] Job 7:1. not LXX.

[8] Jer. 17:10.

[9] Ib. 20:12.

[10] Job 40:8, 9, (3, 4, LXX.).

[11] Rom. 8:37.

[12] 2 Cor. 12:9.

[13] Job 1:21.

[14] Ps. 26:2.

[15] Cf. Mal. 3:3; 1 Pet. 1:7.

[16] Ps. 17:3, 4, LXX.

[17] Rom. 1:28.

[18] 2 Cor. 12:10; 1 Tim. 4:7.

[19] Ps. 49:11 (Larsow mistakes the reference)

[20] Cf. 1 Cor. 3:12.

[21] Rom. 5:3; 1 Cor. 9:27.

[22] Lam. 3:27.

[23] Cf. Serapion Epistola ad Monachos, in Mai Spicileg. Rom. tom. iv. p. li. (L.)

[24] Cf. Rom. 8:18; 2 Cor. 4:17.

[25] Rom. 8:17.

[26] Gen. 49:14.

[27] Jarchi interprets the passage figuratively of Issachar being strong to bear the yoke of the law. The Jerusalem Targum thus paraphrases the verse. ‘And he saw the rest of the world to come, that it was good, and the portion of the land of Israel, that it was pleasant; therefore he inclined his shoulders to work in the law, and his brethren brought gifts unto him.

[28] Larsow’s rendering of the above is followed.

[29] Rom. 5:3.

[30] Cf. Phil. 3:14 τὸ βραβεῖον τῆς ἄνω κλήσεως.

[31] James 1:14.

[32] Ib. 1:2.

[33] John 16:33.

[34] 2 Tim. 3:13.

[35] Deut. 13:1–3.

[36] 1 Cor. 5:7.

[37] Heb. 2:14.

[38] Luke 18:7.

(For 342.) Coss. Augustus Constantius III, Constans II, Præf. the Same Longinus; Indict. Xv; Easter-day Iii Id. Apr., Xvi Pharmuthi; Æra Dioclet. 58

The gladness of our feast, my brethren, is always near at hand, and never fails those who wish to celebrate it.[1] For the Word is near, Who is all things on our behalf, even our Lord Jesus Christ, Who, having promised that His habitation with us should be perpetual, in virtue thereof cried, saying, ‘Lo, I am with you all the days of the world.[2]’ For as He is the Shepherd, and the High Priest, and the Way and the Door, and everything at once to us, so again, He is shewn to us as the Feast, and the Holy day, according to the blessed Apostle; ‘Our Passover, Christ, is sacrificed.[3]’ He it was who was expected, He caused a light to shine at the prayer of the Psalmist, who said, ‘My Joy, deliver me from those who surround me;[4]’ this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, whereto a man attains by thoroughly adopting an upright conversation, and being approved in his mind of godly submission towards God.[5] For thus the saints all their lives long were like men rejoicing at a feast. One found rest in prayer to God, as blessed David,[6] who rose in the night, not once but seven times. Another gave glory in songs of praise, as great Moses, who sang a song of praise for the victory over Pharaoh, and those task-masters.[7] Others performed worship with unceasing diligence, like great Samuel and blessed Elijah; who have ceased from their course, and now keep the feast in heaven, and rejoice in what they formerly learnt through shadows, and from the types recognise the truth.

2. But what sprinklings shall we now employ, while we celebrate the feast? Who will be our guide, as we haste to this festival? None can do this, my beloved, but Him Whom you will name with me, even our Lord Jesus Christ Who said, ‘I am the Way.’ For it is He Who, according to the blessed John, ‘taketh away the sin of the world.[8]’ He purifies our souls, as Jeremiah the prophet says in a certain place, ‘Stand in the ways and see, and enquire, and look which is the good path, and ye shall find in it cleansing for your souls.[9]’ Of old time, the blood of he-goats and the ashes of a heifer, sprinkled upon those who were unclean, were fit only to purify the flesh;[10] but now, through the grace of God the Word, every man is thoroughly cleansed. Following Him, we may, even here, as on the threshold of the Jerusalem which is above, meditate beforehand on the feast which is eternal, as also the blessed Apostles, together following the Saviour Who was their Leader, have now become teachers of a like grace, saying, ‘Behold, we have left all, and followed Thee.[11]’ For the following of the Lord, and the feast which is of the Lord, is not accomplished by words only, but by deeds, every enactment of laws and every command involving a distinct performance. For as great Moses, when administering the holy laws, exacted a promise from the people,[12] respecting the practice of them, so that having promised, they might not neglect them, and be accused as liars, thus also, the celebration of the least of the Passover raises no question, and demands no reply; but when the word is given, the performance of it follows, for He saith, ‘And the children of Israel shall keep the Passover;[13]’ intending that there should be a ready performance of the commandment, while the command should aid its execution. But respecting these matters, I have confidence in your wisdom, and your care for instruction. Such points as these have been touched upon by us often and in various Letters.

3. But now, which is above all things most necessary, I wish to remind you, and myself with you, how that the command would have us come to the Paschal feast not profanely and without preparation, but with sacramental and doctrinal rites, and prescribed observances, as indeed we learn from the historical account, ‘A man who is of another nation, or bought with money, or uncircumcised, shall not eat the Passover.[14]’ Neither should it be eaten in ‘any’ house, but He commands it to be done in haste; inasmuch as before we groaned and were made sad by the bondage to Pharaoh, and the commands of the task-masters. For when in former time the children of Israel acted in this way, they were counted worthy to receive the type, which existed for the sake of this feast, nor is the feast now introduced on account of the type. As also the Word of God, when desirous of this, said to His disciples, ‘With desire I have desired to eat this Passover with you.[15]’ Now that is a wonderful account, for a man might have seen them at that time girded as for a procession or a dance, and going out with staves, and sandals, and unleavened bread. These things, which took place before in shadows, were typical. But now the Truth is nigh unto us, ‘the Image of the invisible God,[16]’ our Lord Jesus Christ, the true Light, Who instead of a staff, is our sceptre, instead of unleavened bread, is the bread which came down from heaven, Who, instead of sandals, hath furnished us with the preparation of the Gospel,[17] and Who, to speak briefly, by all these hath guided us to His Father. And if enemies afflict us and persecute us, He again, instead of Moses, will encourage us with better words, saying, ‘Be of good cheer; I have overcome the wicked one.[18]’ And if after we have passed over the Red Sea heat should again vex us or some bitterness of the waters befall us, even thence again the Lord will appear to us, imparting to us of His sweetness, and His life-giving fountain, saying, ‘If any man thirst, let him come to Me, and drink.[19]’

4. Why therefore do we tarry, and why do we delay, and not come with all eagerness and diligence to the feast, trusting that it is Jesus who calleth us? Who is all things for us, and was laden in ten thousand ways for our salvation; Who hungered and thirsted for us, though He gives us food and drink in His saving gifts.[20] For this is His glory, this the miracle of His divinity, that He changed our sufferings for His happiness. For, being life, He died that He might make us alive, being the Word, He became flesh, that He might instruct the flesh in the Word, and being the fountain of life, He thirsted our thirst, that thereby He might urge us to the feast, saying, ‘If any man thirst, let him come to Me, and drink.[21]’ At that time, Moses proclaimed the beginning of the feast, saying, ‘This month is the beginning of months to you.[22]’ But the Lord, Who came down in the end of the ages,[23] proclaimed a different day, not as though He would abolish the law, far from it, but that He should establish the law, and be the end of the law. ‘For Christ is the end of the law to every one that believeth in righteousness;’ as the blessed Paul saith, ‘Do we make void the law by faith? far from it: we rather establish the law.[24]’ Now these things astonished even the officers who were sent by the Jews, so that wondering they said to the Pharisees, ‘No man ever thus spake.[25]’ What was it then that astonished those officers, or what was it which so affected the men as to make them marvel? It was nothing but the boldness and authority of our Saviour. For when of old time prophets and scribes studied the Scriptures, they perceived that what they read did not refer to themselves, but to others. Moses, for instance, ‘A prophet will the Lord raise up unto you of your brethren, like unto me; to him hearken in all that he commands you.’ Isaiah again, ‘Behold, a virgin shall conceive and bear a son, and ye shall call his name Emmanuel.[26]’ And others prophesied in different and various ways, concerning the Lord. But by the Lord, of Himself, and of no other, were these things prophesied; to Himself He limited them all, saying, ‘If any man thirst, let him come to Me[21]’—not to any other person, but to ‘Me.’ A man may indeed hear from those concerning My coming, but he must not henceforth drink from others, but from Me.

5. Therefore let us also, when we come to the feast, no longer come as to old shadows, for they are accomplished, neither as to common feasts, but let us hasten as to the Lord, Who is Himself the feast,[27] not looking upon it as an indulgence and delight of the belly, but as a manifestation of virtue. For the feasts of the heathen are full of greediness, and utter indolence, since they consider they celebrate a feast when they are idle;[28] and they work the works of perdition when they feast. But our feasts consist in the exercise of virtue and the practice of temperance; as the prophetic word testifies in a certain place, saying, ‘The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth [month], shall be to the house of Judah for gladness, and rejoicing, and for pleasant feasts.[29]’ Since therefore this occasion for exercise is set before us, and such a day as this is come, and the prophetic voice has gone forth that the feast shall be celebrated, let us give all diligence to this good proclamation, and like those who contend on the race course, let us vie with each other in observing the purity of the fast,[30] by watchfulness in prayers, by study of the Scriptures, by distributing to the poor, and let us be at peace with our enemies. Let us bind up those who are scattered abroad, banish pride, and return to lowliness of mind, being at peace with all men, and urging the brethren unto love. Thus also the blessed Paul was often engaged in fastings and watchings, and was willing to be accursed for his brethren. Blessed David again, having humbled himself by fastings, used boldness, saying, ‘O Lord my God, if I have done this, if there is any iniquity in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man.[31]’ If we do these things, we shall conquer death; and receive an earnest[32] of the kingdom of heaven.

6. We begin the holy Easter feast on the tenth of Pharmuthi (April 5), desisting from the holy fasts on the fifteenth of the same month Pharmuthi (April 10), on the evening of the seventh day. And let us keep the holy feast on the sixteenth of the same month Pharmuthi (April 11); adding one by one [the days] till the holy Pentecost, passing on to which, as through a succession of feasts, let us keep the festival to the Spirit, Who is even now near us, in Jesus Christ, through Whom and with Whom to the Father be glory and dominion for ever and ever. Amen.

The fifteenth and sixteenth are wanting.

[1] Cf. Letter v. 1.

[2] Matt. 28:20.

[3] 1 Cor. 5:7.

[4] Ps. 31:7, LXX.

[5] Cf. Letter iii. 2.

[6] Ps. 119:62, 164.

[7] Exod. 15.

[8] John 14:6; i. 29.

[9] Jer. 6:16.

[10] Heb. 9:13.

[11] Mark 10:28.

[12] Exod. 19:8.

[13] Ib. 12:47.

[14] Ib. 12:43–48.

[15] Luke 22:15.

[16] Col. 1:15.

[17] Eph. 6:15.

[18] John 16:33; cf. 1 John 2:13.

[19] Ib. 7:37.

[20] Cf. supr. p. 88.

[21] John 7:37.

[22] Exod. 12:2.

[23] Heb. 9:26.

[24] Rom. 10:4; iii. 31.

[25] John 7:46.

[26] Deut. 18:15; Is. 7:14. These two texts are also quoted together in Orat. i. §54.

[27] Cf. 1 Cor. 5:7

[28] Cf. Letter vii. 3.

[29] Zech. 8:19.

[30] Cf. 1 Cor. 9:24–27.

[31] Rom. 9:3; Ps. 7:3, 4, LXX.

[32] Syr. ᾽Αῤ& 191·αβών. Cf. Eph. 1:13, 14, &c.

(For 345.) Coss. Amantius, Albinus; Præf. Nestorius of Gaza; Indict. Iii; Easter-day, Vii Id. Apr., Xii Pharmuthi; Moon 19; Æra Dioclet. 61

Athanasius to the Presbyters and Deacons of Alexandria, and to the beloved brethren, greeting in Christ.

According to custom, I give you notice respecting Easter, my beloved, that you also may notify the same to the districts of those who are at a distance, as is usual. Therefore, after this present festival,[1] I mean this which is on the twentieth of the month Pharmuthi, the Easter-day following will be on the vii Id. April, or according to the Alexandrians on the twelfth of Pharmuthi. Give notice therefore in all those districts, that Easter-day will be on the vii Id. April, or according to the Alexandrian reckoning on the twelfth of Pharmuthi. That you may be in health in Christ, I pray, my beloved brethren.

[1] Observe that Athan. gives notice at Easter, a.d. 344, upon what day Easter is to be observed in a.d. 345, and not immediately after the succeeding Epiphany, as Cassian asserts to have been the custom of the Patriarch of Alexandria. (Cassian. Collat. x. 1.) Cf. Letters 2, 4, 10, 18, &c.

(For 346.) Coss. Augustus Constantius IV, Constans III; Præf. the Same Nestorius; Indict. Iv; Easter-day Iii Kal. Apr., Iv Pharmuthi; Moon 21; Æra Dioclet. 62

Athanasius, to the Presbyters and Deacons of Alexandria, brethren beloved in the Lord, greeting.

You have done well, dearly beloved brethren, that you have given the customary notice of the holy Easter in those districts; for I have seen and acknowledged your exactness. By other letters I have also given you notice, that when this year is finished, ye may know concerning the next. Yet now I have thought it necessary to write the same things that, when you have it exactly, you also may write with care. Therefore, after the conclusion of this feast, which is now drawing to its close, on the twelfth of the month Pharmuthi, which is on the vii Id. Apr.,[1] Easter-day will be on the iii Kal, April; the fourth of Pharmuthi, according to the Alexandrians. When therefore the feast is finished, give notice again in these districts, according to early custom, thus: Easter Sunday is on the iii Kal. April, which is the fourth of Pharmuthi, according to the Alexandrian reckoning. And let no man hesitate concerning the day, neither let any one contend, saying, It is requisite that Easter should be held on the twenty-seventh of the month Phamenoth; for it was discussed in the holy Synod,[2] and all there settled it to be on the iii Kal. April. I say then that it is on the fourth of the month Pharmuthi; for the week before this is much too early.[3] Therefore let there be no dispute, but let us act as becometh us. For I have thus written to the Romans also. Give notice then as it has been notified to you, that it is on the iii Kal. April; the fourth of Pharmuthi, according to the Alexandrian reckoning.

That ye may have health in the Lord, I pray, my dearly beloved brethren.

[1] The number vii is omitted in the ms.

[2] Sardica, in 343.

[3] The 14th day of the Moon, reckoning from the time of mean New Moon, took place on Sunday the 23rd. According to the rule which obtained in later times and continued in use until the Gregorian reformation of the Calendar, the 14th day of the Ecclesiastical Moon took place on Saturday the 22nd, which would make Easter-day happen on the 23rd. It would seem, therefore, that the decision of the Synod referred to, brought the Ecclesiastical Moon into closer accordance with that of the heavens, than the later Calendar would have done. In 357 Easter was apparently kept on Mar. 23.

(For 347.) Coss. Rufinus, Eusebius; Præf. the Same Nestorius; Indict. V; Easter-day, Prid. Id. Apr., Pharmuthi Xvii; Æra Dioclet. 63; Moon 15

‘Blessed is God, the Father of our Lord Jesus Christ,[1]’ for such an introduction is fitting for an Epistle, and more especially now, when it brings thanksgiving to the Lord, in the Apostle’s words, because He hath brought us from a distance, and granted us again to send openly to you, as usual, the Festal Letters. For this is the season of the feast, my brethren, and it is near; being not now proclaimed by trumpets, as the history records,[2] but being made known and brought near to us by the Saviour, Who suffered on our behalf and rose again, even as Paul preached, saying, ‘Our Passover, Christ, is sacrificed.[3]’ Henceforth the feast of the Passover is ours, not that of a stranger, nor is it any longer of the Jews.[4] For the time of shadows is abolished, and those former things have ceased, and now the month of new things[5] is at hand, in which every man should keep the feast, in obedience to Him who said, ‘Observe the month of new things, and keep the Passover to the Lord thy God.[6]’ Even the heathen fancy they keep festival, and the Jews hypo-critically feign to do so. But the feast of the heathen He reproves, as the bread[7] of mourners, and He turns His face from that of the Jews, as being outcasts, saying, ‘Your new moons and your sabbaths My soul hateth.[8]’

2. For actions not done lawfully and piously, are not of advantage, though they may be reputed to be so, but they rather argue hypocrisy in those who venture upon them. Therefore, although such persons feign to offer sacrifices, yet they hear from the Father, ‘Your whole burnt-offerings are not acceptable, and your sacrifices do not please Me; and although ye bring fine flour, it is vanity, incense also is an abomination unto Me.[9]’ For God does not need anything;[10] and, since nothing is unclean to Him, He is full in regard to them, as He testifies, by Isaiah, saying, ‘I am full.[11]’ Now there was a law given about these things, for the instruction of the people, and to prefigure things to come, for Paul saith to the Galatians; ‘Before faith came, we were kept guarded under the law, being shut up in the faith which should afterwards be revealed unto us; wherefore the law was our instructor in Christ, that we might be justified by faith.[12]’ But the Jews knew not, neither did they understand, therefore they walked in the daytime as in darkness, feeling for, but not touching, the truth we possess, which [was contained] in the law; conforming to the letter, but not submitting to the spirit. And when Moses was veiled, they looked on him, but turned away their faces from him when he was uncovered. For they knew not what they read, but erroneously substituted one thing for another. The prophet, therefore, cried against them, saying, ‘Falsehood and faithlessness have prevailed among them.’ The Lord also therefore said concerning them, ‘The strange children have dealt falsely with Me; the strange children have waxen old.[13]’ But how gently does He reprove them, saying, ‘Had ye believed Moses, ye would have believed Me, for he wrote of Me.[14]’ But being faithless, they went on to deal falsely with the law, affirming things after their own pleasure, but not understanding the Scripture; and, further, as they had hypocritically made a pretence of the plain text of Scripture, and had confidence in this, He is angry with them, saying by Isaiah, ‘Who hath required these of your hands?[15]’ And by Jeremiah, since they were very bold, he threatens, ‘Gather together your whole burnt-offerings with your sacrifices, and eat flesh, for I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning whole burnt-offerings and sacrifices.[16]’ For they did not act as was right, neither was their zeal according to law, but they rather sought their own pleasure in such days, as the prophet accuses them, beating down their bondsmen, and gathering themselves together for strifes and quarrels, and they smote the lowly with the fist, and did all things that tended to their own gratification. For this cause, they continue without a feast until the end, although they make a display now of eating flesh, out of place and out of season. For, instead of the legally-appointed lamb, they have learned to sacrifice to Baal; instead of the true unleavened bread, ‘they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they may make cakes to the host of heaven, and pour out libations to strange gods, that they may provoke Me to anger, saith the Lord.[17]’ They have the just reward of such devices, since, although they pretend to keep the Passover, yet joy and gladness is taken from their mouth, as saith Jeremiah, ‘There hath been taken away from the cities of Judah, and the streets of Jerusalem, the voice of those who are glad, and the voice of those who rejoice; the voice of the bridegroom, and the voice of the bride.[18]’ Therefore now, ‘he who among them sacrificeth an ox, is as he who smiteth a man, and he who sacrificeth a lamb is as he who killeth a dog, he that offereth fine flour, is as [if he offered] swine’s blood, he that giveth frankincense for a memorial, is as a blasphemer.[19]’ Now these things will never please God, neither thus hath the word required of them. But He saith, ‘These have chosen their own ways; and their abominations are what their soul delighteth in.[20]’

3. And what does this mean my brethren? For it is right for us to investigate the saying of the prophet, and especially on account of heretics who have turned their mind against the law. By Moses then, God gave commandment respecting sacrifices, and all the book called Leviticus is entirely taken up with the arrangement of these matters, so that He might accept the offerer. So through the Prophets, He blames him who despised these things, as disobedient to the commandment saying, ‘I have not required these at your hands. Neither did I speak to your fathers respecting sacrifices, nor command them concerning whole burnt-offerings.[21]’ Now it is the opinion of some, that the Scriptures do not agree together, or that God, Who gave the commandment, is false. But there is no disagreement whatever, far from it, neither can the Father, Who is truth, lie; ‘for it is impossible that God should lie,[22]’ as Paul affirms. But all these things are plain to those who rightly consider them, and to those who receive with faith the writings of the law. Now it appears to me—may God grant, by your prayers, that the remarks I presume to make may not be far from the truth—that not at first were the commandment and the law concerning sacrifices, neither did the mind of God, Who gave the law, regard whole burnt-offerings, but those things which were pointed out and prefigured by them. ‘For the law contained a shadow of good things to come.’ And, ‘Those things were appointed until the time of reformation.[23]’

4. Therefore, the whole law did not treat of sacrifices, though there was in the law a commandment concerning sacrifices, that by means of them it might begin to instruct men and might withdraw them from idols, and bring them near to God, teaching them for that present time. Therefore neither at the beginning, when God brought the people out of Egypt, did He command them concerning sacrifices or whole burnt-offerings, nor even when they came to mount Sinai. For God is not as man, that He should be careful about these things beforehand; but His commandment was given, that they might know Him Who is truly God, and His Word, and might despise those which are falsely called gods, which are not, but appear in outward show. So He made Himself known to them in that He brought them out of Egypt, and caused them to pass through the Red Sea. But when they chose to serve Baal, and dared to offer sacrifices to those that have no existence, and forgot the miracles which were wrought in their behalf in Egypt, and thought of returning thither again; then indeed, after the law, that commandment concerning sacrifices was ordained as law; so that with their mind, which at one time had meditated on those which are not, they might turn to Him Who is truly God, and learn not, in the first place, to sacrifice, but to turn away their faces from idols, and conform to what God commanded. For when He saith, ‘I have not spoken concerning sacrifices, neither given commandment concerning whole burnt-offerings,’ He immediately adds, ‘But this is the thing which I commanded them, saying, Obey My voice, and I will be to you a God, and ye shall be to Me a people, and ye shall walk in all the ways that I command you.[24]’ Thus then, being before instructed and taught, they learned not to do service to any one but the Lord. They attained to know what time the shadow should last, and not to forget the time that was at hand, in which no longer should the bullock of the herd be a sacrifice to God, nor the ram of the flock, nor the he-goat,[25] but all these things should be fulfilled in a purely spiritual manner, and by constant prayer, and upright conversation, with godly words; as David sings, ‘May my meditation be pleasing to Him. Let my prayer be set forth before Thee as incense, and the lifting up of my hands as the evening sacrifice.[26]’ The Spirit also, who is in him, commands, saying, ‘Offer unto God the sacrifice of praise, and pay to the Lord thy vows. Offer the sacrifice of righteousness, and put your trust in the Lord.[27]’

5. Samuel, that great man, no less clearly reproved Saul, saying, ‘Is not the word better than a gift?[28]’ For hereby a man fulfils the law, and pleases God, as He saith, ‘The sacrifice of praise shall glorify Me.’ Let a man ‘learn what this means, I will have mercy, and not sacrifice,[29]’ and I will not condemn the adversaries. But this wearied them, for they were not anxious to understand, ‘for had they known, they would not have crucified the Lord of glory.[30]’ And what their end is, the prophet foretold, crying, ‘Woe unto their soul, for they have devised an evil thought, saying, let us bind the just man, because he is not pleasing to us.[31]’ The end of such abandonment as this can be nothing but error, as the Lord, when reproving them, saith, ‘Ye do err, not knowing the Scriptures.[32]’ Afterwards when, being reproved, they should have come to their senses, they rather grew insolent, saying, ‘We are Moses’ disciples; and we know that God spake to Moses;[33]’ dealing the more falsely by that very expression, and accusing themselves. For had they believed him to whom they hearkened, they would not have denied the Lord, Who spake by Moses, when He was present. Not so did the eunuch in the Acts, for when he heard, ‘Understandest thou what thou readest?[34]’ he was not ashamed to confess his ignorance, and implored to be taught. Therefore, to him who became a learner, the grace of the Spirit was given. But as for those Jews who persisted in their ignorance; as the proverb saith, ‘Death came upon them. For the fool dies in his sins.[35]’

6. Like these too, are the heretics, who, having fallen from true discernment, dare to invent to themselves atheism. ‘For the fool saith in his heart, There is no God. They are corrupt, and become abominable in their doings.[36]’ Of such as are fools in their thoughts, the actions are wicked, as He saith, ‘can ye, being evil, speak good things;[37]’ for they were evil, because they thought wickedness. Or how can those do just acts, whose minds are set upon fraud? Or how shall he love, who is prepared beforehand to hate? How shall he be merciful, who is bent upon the love of money? How shall he be chaste, who looks upon a woman to lust after her? ‘For from the heart proceed evil thoughts, fornications, adulteries, murders.[38]’ By them the fool is wrecked, as by the waves of the sea, being led away and enticed by his fleshly pleasures; for this stands written, ‘All flesh of fools is greatly tempest-tossed.[39]’ While he associates with folly, he is tossed by a tempest, and perishes, as Solomon says in the Proverbs, ‘The fool and he who lacketh understanding shall perish together, and shall leave their wealth to strangers.[40]’ Now they suffer such things, because there is not among them one sound of mind to guide them. For where there is sagacity, there the Word, who is the Pilot of souls, is with the vessel; ‘for he that hath understanding shall possess guidance;[41]’ but they who are without guidance fall like the leaves. Who has so completely fallen away as Hymenæus and Philetus, who held evil opinions respecting the resurrection, and concerning faith in it suffered shipwreck? And Judas being a traitor, fell away from the Pilot, and perished with the Jews.[42] But the disciples since they were wise, and therefore remained with the Lord, although the sea was agitated, and the ship covered with the waves, for there was a storm, and the wind was contrary, yet fell not away. For they awoke the Word, Who was sailing with them,[43] and immediately the sea became smooth at the command of its Lord, and they were saved. They became preachers and teachers at the same time; relating the miracles of our Saviour, and teaching us also to imitate their example. These things were written on our account and for our profit, so that through these signs we may acknowledge the Lord Who wrought them.

7. Let us, therefore, in the faith of the disciples, hold frequent converse with our Master. For the world is like the sea to us, my brethren, of which it is written, ‘This is the great and wide sea, there go the ships; the Leviathan, which Thou hast created to play therein.[44]’ We float on this sea, as with the wind, through our own free-will, for every one directs his course according to his will, and either, under the pilotage of the Word, he enters into rest, or, laid hold on by pleasure, he suffers shipwreck, and is in peril by storm. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials. The unbelieving therefore ‘when affliction or persecution ariseth is offended,[45]’ as the Lord said. For not being confirmed in the faith, and having his regard towards temporal things, he cannot resist the difficulties which arise from afflictions. But like that house, built on the sand by the foolish man, so he, being without understanding,[46] falls before the assault of temptations, as it were by the winds. But the saints, having their senses exercised in self-possession,[47] and being strong in faith, and understanding the word, do not faint under trials; but although, from time to time, circumstances of greater trial are set against them, yet they continue faithful, and awaking the Lord Who is with them, they are delivered. So, passing through water and fire, they find relief and duly keep the feast, offering up prayers with thanksgiving to God Who has redeemed them. For either being tempted they are known, like Abraham, or suffering they are approved, like Job, or being oppressed and deceitfully treated, like Joseph, they patiently endure it, or being persecuted, they are not overtaken; but as it is written, through God they ‘leap over the wall[48]’ of wickedness, which divides and separates between brethren, and turns them from the truth. In this manner the blessed Paul, when he took pleasure in infirmities, in reproach, in necessities, in persecutions, and in distresses for Christ, rejoiced, and wished all of us to rejoice saying, ‘Rejoice always; in everything give thanks.[49]’

8. For what is so fitting for the feast, a turning from wickedness, and a pure conversation, and prayer offered without ceasing to God, with thanksgiving? Therefore let us, my brethren, looking forward to celebrate the eternal joy in heaven, keep the feast here also, rejoicing at all times, praying incessantly, and in everything giving thanks to the Lord. I give thanks to God, for those other wonders He has done, and for the various helps that have now been granted us, in that though He hath chastened us sore, He did not deliver us over to death, but brought us from a distance even as from the ends of the earth, and hath united us again with you. I have been mindful while I keep the feast, to give you also notice of the great feast of Easter, that so we may go up together, as it were, to Jerusalem, and eat the Passover, not separately but as in one house;[50] let us not as sodden in water, water down the word of God; neither let us, as having broken its bones, destroy the commands of the Gospel. But as roasted with fire, with bitterness, being fervent in spirit, in fastings and watchings, with lying on the ground, let us keep it with penitence and thanksgiving.

9. We begin the fast of forty days on the sixth day of Phamenoth (Mar. 2); and having passed through that properly, with fasting and prayers, we may be able to attain to the holy day. For he who neglects to observe the fast of forty days, as one who rashly and impurely treads on holy things, cannot celebrate the Easter festival. Further, let us put one another in remembrance, and stimulate one another not to be negligent, and especially that we should fast those days, so that fasts may receive us in succession, and we may rightly bring the feast to a close.

10. The fast of forty days begins then, as was already said, on the sixth of Phamenoth (Mar. 2), and the great week of the Passion on the eleventh of Pharmuthi (Apr. 6). And let us rest from the fast on the sixteenth of it (Apr. 11), on the seventh day, late in the evening. Let us keep the feast when the first of the week dawns upon us, on the seventeenth of the same month Pharmuthi (Apr. 12). Let us then add, one after the other, the seven holy weeks of Pentecost, rejoicing and praising God, that He hath by these things made known to us beforehand, joy and rest everlasting, prepared in heaven for us and for those who truly believe in Christ Jesus our Lord; through Whom, and with Whom, be glory and dominion to the Father, with the Holy Ghost, for ever and ever. Amen.

Salute one another with a holy kiss. The brethren who are with me salute you.

[51]I have also thought it necessary to inform you of the appointment of Bishops, which has taken place in the stead of our blessed fellow-ministers, that ye may know to whom to write, and from whom ye should receive letters. In Syene, therefore, Nilammon, instead of Nilammon of the same name. In Latopolis, Masis, instead of Ammonius. In Coptos, Psenosiris,[52] instead of Theodorus.[53] In Panopolis, because Artemidorus[54] desired it, on account of his old age, and weakness of body, Arius is appointed coadjutor. In Hypsele, Arsenius, having become reconciled to the Church. In Lycopolis, Eudæmon[55] in the stead of Plusianus.[56] In Antinoöpolis, Arion,[55] instead of Ammonius and Tyrannus.[57] In Oxyrynchus, Theodorus, instead of Pelagius. In Nilopolis, instead of Theon, Amatus,[58] and Isaac, who are reconciled to each other. In Arsenoitis, Andreas,[59] instead of Silvanus.[60] In Prosopitis, Triadelphus, instead of Serapammon.[61] In Diosphacus, on the river side, Theodorus, instead of Serapammon. In Sais, Paphnutius, instead of Nemesion. In Xois, Theodorus, instead of Anubion; and there is also with him Isidorus, who is reconciled to the Church. In Sethroitis, Orion,[58] instead of Potammon.[62] In Clysma, Tithonas,[63] instead of Jacob; and there is with him Paulus, who has been reconciled to the Church.

[1] Eph. 1:3.

[2] Cf. Letter i. 1.

[3] 1 Cor. 5:7, cf. Letter i.

[4] Cf. Letter 6, §2, and note.

[5] Deut. 16:1, LXX.

[6] Deut. 16:1, LXX., cf. Letter 1, §9, and note.

[7] Hos. 9:4.

[8] Is. 1:14.

[9] Ib. i. 13; Jer. 6:20.

[10] Orat.ii. 28, 29.

[11] Is. 1:11.

[12] Gal. 3:23, 24. Athan. reads into S. Paul’s words the thought that the Law itself, however misunderstood by the Jews, involved the faith of Christ.

[13] Ps. 18:44, 45, LXX.

[14] John 5:46.

[15] Is. 1:12.

[16] Jer. 7:21, 22.

[17] Ib. 7:18.

[18] Ib. 7:34.

[19] Is. 66:3.

[20] Ib

[21] Is. 1:12; Jer. 7:22.

[22] Heb. 6:18.

[23] Ib. 10:1; 9:10.

[24] Jer. 7:22, 23.

[25] Exod. 12:5.

[26] Ps. 104:34; cxli. 2.

[27] Ib. 50:14; 4:5.

[28] Ecclus. 18:17.

[29] Ps. 50:23; Hosea 6:6; Matt. 9:13

[30] 1 Cor. 2:8.

[31] Is. 3:9, 10; Wisd. 2:12.

[32] Matt. 22:29.

[33] John 9:28, 29.

[34] Acts 8:30.

[35] Prov. 24:9, LXX., cf. Ps. 55:15.

[36] Ps. 14:1.

[37] Matt. 12:34.

[38] Ib. 15:19.

[39] Prov. 26:10, LXX.

[40] Not Proverbs, but Ps. 49:10.

[41] Prov. 1:5, LXX.

[42] Supr. Letter 7, §9.

[43] Mark 4:37–41

[44] Ps. 104:25, 26.

[45] Mark 4:17.

[46] Luke 6:49.

[47] Heb. 5:14.

[48] Ps. 18:29.

[49] 1 Thess. 5:18.

[50] Exod. 12:8, 9, 46.

[51] Vid. Letter 2, note.

[52] Supr.p. 127?

[53] Supr.p. 142.

[54] Supr.p. 136, &c.

[55] p. 127?

[56] p. 136.

[57] p. 142.

[58] p. 127.

[59] Cf. Tom. ad Ant. 10.

[60] Supr. Letter 12.

[61] pp. 127, 273.

[62] p. 273.

[63] Tithoes, p. 127.

(For 348.) Coss. Philippus, Salia; Præfect the Same Nestorius; Indict. Vi; Easter-day Iii Non. Apr., Viii Pharmuthi; Æra Dioclet. 64; Moon 18

Let us now keep the feast, my brethren, for as our Lord then gave notice to His disciples, so He now tells us beforehand, that ‘after some days is the Passover,[1]’ in which the Jews indeed betrayed the Lord, but we celebrate His death as a feast, rejoicing because we then obtained rest from our afflictions. We are diligent in assembling ourselves together, for we were scattered in time past and were lost, and are found. We were far off, and are brought nigh, we were strangers, and have become His, Who suffered for us, and was nailed on the cross, Who bore our sins, as the prophet[2] saith, and was afflicted for us, that He might put away from all of us grief, and sorrow, and sighing. When we thirst, He satisfies us on the feast-day itself; standing and crying, ‘If any man thirst, let him come to Me, and drink.[3]’ For such is the love of the saints at all times, that they never once leave off, but offer the uninterrupted, constant sacrifice to the Lord, and continually thirst, and ask of Him to drink;[4] as David sang, ‘My God, my God, early will I seek Thee, my soul thirsteth for Thee; many times my heart and flesh longeth for Thee in a barren land, without a path, and without water. Thus was I seen by Thee in the sanctuary.[5]’ And Isaiah the prophet says, ‘From the night my spirit seeketh Thee early, O God, because Thy commandments are light.[6]’ And another says, ‘My soul fainteth for the longing it hath for Thy judgments at all times.’ And again he says, ‘For Thy judgments I have hoped, and Thy law will I keep at all times.[7]’ Another boldly cries out, saying, ‘Mine eye is ever towards the Lord.’ And with him one says, ‘The meditation of my heart is before Thee at all times.’ And Paul further advises, ‘At all times give thanks; pray without ceasing.[8]’ Those who are thus continually engaged, are waiting entirely on the Lord, and say, ‘Let us follow on to know the Lord: we shall find Him ready as the morning, and He will come to us as the early and the latter rain for the earth.[9]’ For not only does He satisfy them in the morning; neither does He give them only as much to drink as they ask; but He gives them abundantly according to the multitude of His lovingkindness, vouchsafing to them at all times the grace of the Spirit. And what it is they thirst for He immediately adds, saying, ‘He that believeth on Me.’ For, ‘as cold waters are pleasant to those who are thirsty,[10]’ according to the proverb, so to those who believe in the Lord, the coming of the Spirit is better than all refreshment and delight.

2. It becomes us then in these days of the Passover, to rise early with the saints, and approach the Lord with all our soul, with purity of body, with confession and godly faith in Him; so that when we have here first drunk, and are filled with these divine waters which [flow] from Him, we may be able to sit at table with the saints in heaven, and may share in the one voice of gladness which is there. From this sinners, because it wearied them, are rightly cast out, and hear the words, ‘Friend, how camest thou in hither, not having a wedding garment?[11]’ Sinners indeed thirst, but not for the grace of the Spirit; but being inflamed with wickedness, they are wholly set on fire by pleasures, as saith the Proverb, ‘All day long he desires evil desires.’ But the Prophet cries against them, saying, ‘Wo unto those who rise up early, and follow strong drink; who continue until the evening, for wine inflameth them.[12]’ And since they run wild in wantonness, they dare to thirst for the destruction of others. Having first drunk of lying and unfaithful waters, those things have come upon them, which are stated by the Prophet; ‘My wound,’ saith he, ‘is grievous, whence shall I be healed; it hath surely been to me like deceitful waters, in which there is no trust.[13]’ Secondly, while they drink with their companions, they lead astray and disturb the right mind, and turn away the simple from it. And what does he cry? ‘Wo unto him who causeth his neighbour to drink turbid destruction, and maketh him drunk, that he may look upon his caverns.[14]’ But those who dissemble, and steal away the truth, quench their hearts. Having first drunk of these things, they go on to say those things which the whore saith in the Proverbs, ‘Lay hold with delight on hidden bread, and sweet stolen waters.[15]’ They lay snares secretly, because they have not the freedom of virtue, nor the boldness of Wisdom,[16] who praises herself in the gates, and employs freedom of speech in the broad ways, preaching on high walls. For this reason, they are bidden to ‘lay hold with delight,[17]’ because, having the choice between faith and pleasures, they steal the sweetness of truth, and disguise their own bitter waters [to escape] from the blame of their wickedness, which would have been speedy and public. On this account, the wolf puts on the skin of the sheep, sepulchres deceive by their whitened exteriors.[18] Satan, that is[19]…

[1] Matt. 26:2.

[2] Isa. 53:4.

[3] John 7:37.

[4] Cf. Letter vii. 5–7. The striking similarity between the seventh and the twentieth Letters has been already noticed.

[5] Ps. 63:1, 2, LXX.

[6] Is. 26:9.

[7] Ps. 119:20, 43, 44.

[8] Ib. xxv. 15; xix. 14; 1 Thess. 5:17.

[9] Hos. 6:3.

[10] John 7:38; Prov. 25:25.

[11] Matt. 22:12.

[12] Prov. 21:26; Is. 5:11.

[13] Jer. 15:18.

[14] Hab. 2:15, LXX.

[15] Prov. 9:17.

[16] Ib. 8:2.

[17] Cf. Letter vii. §5.

[18] Matt. 7:15; xxiii. 27.

[19] The Syriac ms. (which is imperfect) ends here. The fragments that follow are derived from different sources, mention whereof is made in the notes.

(For 350.)

Where our Lord Jesus Christ, who took upon Him to die for all, stretched forth His hands, not somewhere on the earth beneath, but in the air itself, in order that the Salvation effected by the Cross might be shewn to be for all men everywhere: destroying the devil who was working in the air: and that He might consecrate our road up to Heaven, and make it free.

(For 352.)

And at that time when they went forth and crossed over Egypt, their enemies were the sport of the sea; but now, when we pass over from earth to Heaven, Satan himself henceforth falls like lightning from Heaven.

(For 355.) From the Twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of Which the Commencement is, ‘Again the Season of the Day of the Living Passover.’

For who is our joy and boast, but our Lord and Saviour Jesus Christ, Who suffered for us, and by Himself made known to us the Father? For He is no other than He Who of old time spoke by the Prophets; but now He saith to every man, ‘I Who speak am near.[1]’ Right well is this word spoken, for He does not at one time speak, at another keep silence; but continually and at all times, from the beginning without ceasing, He raises up every man, and speaks to every man in his heart.

[1] John 4:26.

(For 356.)

…In order that while He might become a sacrifice for us all, we, nourished up in the words of truth, and partaking of His living doctrine, might be able with the saints to receive also the joy of Heaven. For thither, as He called the disciples to the upper chamber, so does the Word call us with them to the divine and incorruptible banquet; having suffered for us here, but there, preparing the heavenly tabernacles for those who most readily hearken to the summons, and unceasingly, and [gazing] at the goal, pursue the prize of their high calling; where for them who come to the banquet, and strive with those who hinder them, there is laid up both a crown, and incorruptible joy. For even though, humanly speaking, the labour of such a journey is great, yet the Saviour Himself has rendered even it light and kindly.

Another Fragment

But let us, brethren, who have received the vineyard from the Saviour, and are invited to the heavenly banquet, inasmuch as the Feast is now drawing nigh, take the branches of the palm[1] trees, and proving conquerors of sin, let us too like those, who on that occasion went to meet the Saviour, make ourselves ready by our conduct, both to meet Him when He comes, and to go in with Him and partake of the immortal food, and from thenceforth live eternally in the heavens.

[1] John 12:13.

(For 357.) From the Twenty-ninth Letter, of Which the Beginning is, ‘Sufficient for This Present Time is That Which We Have Already Written.’

The Lord proved the disciples,[1] when He was asleep on the pillow, at which time a miracle was wrought, which is especially calculated to put even the wicked to shame. For when He arose, and rebuked the sea, and silenced the storm, He plainly shewed two things; that the storm of the sea was not from the winds, but from fear of its Lord Who walked upon it, and that the Lord Who rebuked it was not a creature, but rather its Creator, since a creature is not obedient to another creature. For although the Red Sea was divided before by Moses,[2] yet it was not Moses who did it, for it came to pass, not because he spoke, but because God commanded. And if the sun stood still in Gibeon,[3] and the moon in the valley of Ajalon, yet this was the work, not of the son of Nun, but of the Lord, Who heard his prayer. He it was Who both rebuked the sea, and on the cross caused the sun to be darkened.[4]

[1] Mark 4:37–41

[2] Exod. 14:21.

[3] Josh. 10:12.

[4] Matt. 27:45.

Another Fragment (23)

And whereas what is human comes to an end, what is divine does not. For which reason also when we are dead, and when our nature is tired out, he raises us up, and leads us up [though] born of earth to heaven.

Another Fragment (24)

Here begins a letter of S. Athanasius, Bishop of Alexandria, to his children. May God comfort you. I know moreover that not only this thing saddens you, but also the fact that while others have obtained the churches by violence, you are meanwhile cast out from your places. For they hold the places, but you the Apostolic Faith. They are, it is true, in the places, but outside of the true Faith; while you are outside the places indeed, but the Faith, within you. Let us consider whether is the greater, the place or the Faith. Clearly the true Faith. Who then has lost more, or who possesses more? He who holds the place, or he who holds the Faith? Good indeed is the place, when the Apostolic Faith is preached there, holy is it if the Holy One dwell there. (After a little:) But ye are blessed, who by faith are in the Church, dwell upon the foundations of the faith, and have full satisfaction, even the highest degree of faith which remains among you unshaken. For it has come down to you from Apostolic tradition, and frequently has accursed envy wished to unsettle it, but has not been able. On the contrary, they have rather been cut off by their attempts to do so. For this is it that is written, ‘Thou art the Son of the Living God,[1]’ Peter confessing it by revelation of the Father, and being told, ‘Blessed art thou Simon Barjona, for flesh and blood did not reveal it to thee,’ but ‘My Father Who is in heaven,’ and the rest. No one therefore will ever prevail against your Faith, most beloved brethren. For if ever God shall give back the churches (for we think He will) yet without[2] such restoration of the churches the Faith is sufficient for us. And lest, speaking without the Scriptures, I should [seem to] speak too strongly, it is well to bring you to the testimony of Scriptures, for recollect that the Temple indeed was at Jerusalem; the Temple was not deserted, aliens had invaded it, whence also the Temple being at Jerusalem, those exiles went down to Babylon by the judgment of God, who was proving, or rather correcting them; while manifesting to them in their ignorance punishment [by means] of blood-thirsty enemies.[3] And aliens indeed had held the Place, but knew not the Lord of the Place, while in that He neither gave answer nor spoke, they were deserted by the truth. What profit then is the Place to them?

For behold they that hold the Place are charged by them that love God with making it a den of thieves, and with madly making the Holy Place a house of merchandise, and a house of judicial business for themselves to whom it was unlawful to enter there. For this and worse than this is what we have heard, most beloved, from those who are come from thence. However really, then, they seem to hold the church, so much the more truly are they cast out. And they think themselves to be within the truth, but are exiled, and in captivity, and [gain] no advantage by the church alone. For the truth of things is judged…

[1] Matt. 16:16, 17.

[2] Text corrupt.

[3] Lat. somewhat obscure.

(For 367.) Of the Particular Books and Their Number, Which Are Accepted by the Church. From the Thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal Festival; Wherein He Defines Canonically What Are the Divine Books Which Are Accepted by the Church

…1. They have[1] fabricated books which they call books of tables,[2] in which they shew stars, to which they give the names of Saints. And therein of a truth they have inflicted on themselves a double reproach: those who have written such books, because they have perfected themselves in a lying and contemptible science; and as to the ignorant and simple, they have led them astray by evil thoughts concerning the right faith established in all truth and upright in the presence of God.

…2. But[3] since we have made mention of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation; and since I fear lest, as Paul wrote to the Corinthians,[4] some few of the simple should be beguiled from their simplicity and purity, by the subtilty of certain men, and should henceforth read other books—those called apocryphal—led astray by the similarity of their names with the true books; I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church.

3. In proceeding to make mention of these things, I shall adopt, to commend my undertaking, the pattern of Luke the Evangelist, saying on my own account: ‘Forasmuch as some have taken in hand,[5]’ to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon, and handed down, and accredited as Divine; to the end that any one who has fallen into error may condemn those who have led him astray; and that he who has continued stedfast in purity may again rejoice, having these things brought to his remembrance.

4. There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second[6] are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and[7] the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.

5. Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John.

6. These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, ‘Ye do err, not knowing the Scriptures.’ And He reproved the Jews, saying, ‘Search the Scriptures, for these are they that testify of Me.[8]’

7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.

[1] This section is preserved in the Coptic (Memphitic) Life of S. Theodore (Amélineau Ann. du Musée Guimet. xvii. p. 239). Its contents and the context in which it is quoted appear decisive for its identification as part of Letter 39. But the Letter from which the fragment comes is stated in the context to have been received by Theodore in the spring previous to his death. If Theodore died in 364, as seems probable on other grounds (see p. 569, note 3), the speech from which our fragment comes must have been written for him by his biographer. This is not unlikely, nor does it throw any suspicion on the genuineness of the fragment itself.

[2] Copt. ἀπογράμμων: astrological charts or tables appear to be meant.

[3] The remainder of the thirty-ninth Letter has long been before the world, having been preserved, with the heading of the Letter, in the original Greek, by Theodorus Balsamon. It may be found in the first volume of the Benedictine edition of the works of S. Athan. tom. i. p. 767. ed. 1777. [Migne, ubi supra]. A Syriac translation of it was discovered by Cureton in an anonymous Commentary on the Scriptures in the collection of the British Museum (Cod. 12, 168). This translation commences only at the quotation from S. Luke. The Syriac is apparently the work of a different translator.

[4] 2 Cor. 11:3.

[5] Luke 1:1.

[6] i.e. Ezra and Nehemiah.

[7] i.e. Baruch 6.—The Syriac has the conjunction, which is rejected by the Benedictine editors.

[8] Matt. 22:29; John 5:39.

(For 368.)

‘Ye are they that have continued with Me in My temptations; and I appoint unto you a kingdom, as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom.[1]’ Being called, then, to the great and heavenly Supper, in that upper room which has been swept, let us ‘cleanse ourselves,’ as the Apostle exhorted, ‘from all filthiness of the flesh and spirit, perfecting holiness in the fear of God;[2]’ that so, being spotless within and without,—without, clothing ourselves with temperance and justice; within, by the Spirit, rightly dividing the word of truth—we may hear, ‘Enter into the joy of thy Lord.[3]’

[1] Luke 22:28–30

[2] 2 Cor. 7:1.

[3] Matt. 25:21.

(For 370.)

For we have been called, brethren, and are now called together, by Wisdom, and according to the Evangelical parable, to that great and heavenly Supper, and sufficient for every creature; I mean, to the Passover,—to Christ, Who is sacrificed; for ‘Christ our Passover is sacrificed.’ (And afterwards:) They, therefore, that are thus prepared shall hear, ‘Enter into the joy of thy Lord.[1]’

[1] Ib. and 1 Cor. 5:7.

(For 371.)

Of us, then, whose also is the Passover, the calling is from above, and ‘our conversation is in heaven,’ as Paul says; ‘For we have here no abiding city, but we seek that which is to come,[1]’ whereto, also, looking forward, we properly keep the feast. (And again, afterwards:) Heaven truly is high, and its distance from us infinite; for ‘the heaven of heavens,’ says he, ‘is the Lord’s.[2]’ But not, on that account, are we to be negligent or fearful, as though the way thereto were impossible; but rather should we be zealous. Yet not, as in the case of those who formerly, removing from the east and finding a plain in Senaar, began [to build a tower], is there need for us to bake bricks with fire, and to seek slime for mortar; for their tongues were confounded, and their work was destroyed. But for us the Lord has consecrated a way through His blood, and has made it easy. (And again:) For not only has He afforded us consolation respecting the distance, but also in that He has come and opened the door for us which was once shut. For, indeed, it was shut from the time He cast out Adam from the delight of Paradise, and set the Cherubim and the flaming sword, that turned every way, to keep the way of the tree of life—now, however, opened wide. And He that sitteth upon the Cherubim having appeared with greater grace and loving-kindness, led into Paradise with himself the thief who confessed, and having entered heaven as our forerunner, opened the gates to all. (And again:) Paul also, ‘pressing toward the mark for the prize of the high calling,[3]’ by it was taken up to the third heaven, and having seen those things which are above, and then descended, he teaches us, announcing what is written to the Hebrews, and saying, ‘For ye are not come unto the mount that might be touched, and that burned with fire, and clouds, and darkness, and a tempest, and to the voice of words. But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and to the general assembly and Church of the first-born, which are written in heaven.[4]’ Who would not wish to enjoy the high companionship with these! Who not desire to be enrolled with these, that he may hear with them, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.[5]’

[1] Phil. 3:20; Heb. 13:14.

[2] Ps. 115:16.

[3] Phil. 3:14.

[4] Heb. 12:18–23

[5] Matt. 25:34.

(For 372.) And Again, From the Forty-fourth Letter, of Which the Commencement is, ‘All That Our Lord and Saviour Jesus Christ Did Instead of Us and for Us.’

When therefore the servants of the Chief Priests and the Scribes saw these things, and heard from Jesus, ‘Whosoever is athirst, let him come to Me and drink;[1]’ they perceived that this was not a mere man like themselves, but that this was He Who gave water to the saints, and that it was He Who was announced by the prophet Isaiah. For He was truly the splendour of the light,[2] and the Word of God. And thus as a river from the fountain he gave drink also of old to Paradise; but now to all men He gives the same gift of the Spirit, and says, ‘If any man thirst, let him come to Me and drink.’ Whosoever ‘believeth on Me, as saith the Scripture, rivers of living water shall flow out of his belly.[3]’ This was not for man to say, but for the living God, Who truly vouchsafes life, and gives the Holy Spirit.

[1] John 7:37.

[2] Cf. Heb. 1:3

[3] John 7:37, 38.

(For 373.)

Let us all take up our sacrifices, observing distribution to the poor, and enter into the holy place, as it is written; ‘whither also our forerunner Jesus is entered for us, having obtained eternal redemption.[1]’…(From the same:)…And this is a great proof that, whereas we were strangers, we are called friends; from being formerly aliens, we are become fellow-citizens with the saints, and are called children of the Jerusalem which is above, whereof that which Solomon built was a type. For if Moses made all things according to the pattern shewed him in the mount, it is clear that the service performed in the tabernacle was a type of the heavenly mysteries, whereto the Lord, desirous that we should enter, prepared for us the new and abiding way. And as all the old things were a type of the new, so the festival that now is, is a type of the joy which is above, to which coming with psalms and spiritual songs, let us begin the fasts.[2]

[1] Heb. 6:20; ix. 12.

[2] This fragment is the latest writing of Athanasius that we possess.

Personal Letters.

Letter to the Mareotis From Sardica, A.D. 343-4

II. Personal Letters.

Letter XLVI.—Letter This and the following letters were first printed by Scipio Maffei from a Latin ms. in the Chapter Library of Verona, along with the Historia Acephala. They were included in Galland, Bibl. Patr. vol. 5, and in Justiniani’s Ed. of Athanasius (Padua, 1777). The letters are printed in Migne, xxvi. 1333, sqq., along with one (from the same source) addressed by the Council to the Mareotic Churches. Hefele doubts their genuineness, but without reason (ii. 166, E. Tra.) The list of signatures (an independent source of information, supr. p. 147) alone proves the contrary. The two letters may be taken as a supplement to the documents given, Apol. c. Ar. 37–50 (see also p. 147), with which they have many points of resemblance. The Latin is very bad and occasionally without sense; it bears clear traces of being a rendering by an unskilful hand from Greek. to the Mareotis from Sardica, a.d. 343–4.

Athanasius to the presbyters and deacons and the people of the Catholic Church in the Mareotis, brethren beloved and longed for, greeting in the Lord.

The holy council has praised your piety in Christ. They have all acknowledged your spirit and fortitude in all things, in that ye did not fear threats, and though you had to bear insults and persecutions against your piety you held out. Your letters when read out to all produced tears and enlisted universal sympathy. They loved you though absent, and reckoned your persecutions as their own. Their letter to you is a proof of their affection: and although it would suffice to include you along with the holy Church of Alexandria,[1] yet the holy synod has written separately to you in order that ye may be encouraged not to give way on account of your sufferings, but to give thanks to God; because your patience shall have good fruit.

Formerly the character of the heretics was not evident. But now it is revealed and laid open to all. For the holy synod has taken cognisance of the calumnies these men have concocted against you, and has had them in abhorrence, and has deposed Theodore, Valens, Ursacius, in Alexandria[2] and the Mareotis by consent of all. The same notice has been given to other Churches also. And since the cruelty and tyranny practised by them against the Churches can no longer be borne, they have been cast out from the episcopate and expelled from the communion of all. Moreover of Gregory they were unwilling even to make mention, for since the man has lacked the very name of bishop, they thought it superfluous to name him. But on account of those who are deceived by him they have mentioned his name; not because he seemed worthy of mention, but that those deceived by him might thereby recognise his infamy and blush at the kind of man with whom they have communicated. You will learn what has been written about them from the previous document:[3] and though not all of the bishops came together to sign, yet it was drawn up by all, and they signed for all. Salute one another with a holy kiss. All the brethren salute you.

I, Protogenes,[4] bishop, desire that you may be preserved in the Lord, beloved and longed for.

I, Athenodorus*, bishop, desire that ye may be preserved in the Lord, most beloved brethren. [Other signatures] Julian, Ammonius, Aprianus, Marcellus, Gerontius*, Porphyrius*, Zosimus, Asclepius, Appian, Eulogius, Eugenius, Liodorus (26), Martyrius, Eucarpus, Lucius*, Caloes. Maximus: by letters from the Gauls I desire that ye may be preserved in the Lord, beloved. We, Arcidamus and Philoxenus, presbyters, and Leo a deacon, from Rome, desire that ye may be preserved. I, Gaudentius, bishop of Naissus, desire that ye may be preserved in the Lord. [Also] Florentius of Meria in Pannonia, Ammianus (9), of Castellum in Pannonia, Januarius of Beneventum, Prætextatus of Narcidonum in Pannonia, Hyperneris (48) of Hypata in Thessaly, Castus of Cæsaraugusta, Severus of Calcisus in Thessaly, Julian of Therae Heptapolis,[5] Lucius of Verona, Eugenius (35) of Hecleal Cycbinae,[6] Zosimus (92) of Lychni[6] Sunosion in Apulia,[7] Hermogenes of Syceon,[8] Thryphos of Magara, Paregorius* of Caspi, Caloes (21) of Castromartis, Ireneus of Syconis, Macedonius of Lypianum, Martyrius of Naupacti, Palladius of Dius, Broseus (87) of Lu[g]dunum in Gaul, Ursacius of Brixia, Amantius of Viminacium, by the presbyter Maximus, Alexander of Gypara in Achaia, Eutychius of Mothona, Aprianus of Petavio in Pannonia, Antigonus of Pallene in Macedonia, Dometius* of Acaria Constantias, Olympius of Enorodope,[9] Zosimus of Oreomarga, Protasius of Milan, Mark of Siscia on the Save, Eucarpus of Opûs in Achaia, Vitalis* of Vertara in Africa, Helianus of Tyrtana, Symphorus of Herapythae in Crete, Mosinius (64) of Heracla, Eucissus of Chisamus,[10] Cydonius of Cydonia.[11]

[1] In the letter referred to in note 1.

[2] i.e. has given notice to those places of their deposition.

[3] The letter of the Council.

[4] For the probably correct names and sees, see p. 147, sq. The asterisk denotes signatories of the letter of the Council to the Mareotis, the numbers in brackets denote those of the list on pp. 147, sq.

[5] Thera was divided into seven districts. Herod. iv. 153.

[6] These two sees are a puzzle.

[7] Probably Canusium, the name of Stercorius being lost, lurks in this corruption.

[8] In Galatia?

[9] Æni in Thrace. D.C.B. iv. 75 (3).

[10] In Crete, near Cydonia.

[11] 59 signatures, to which add Stercorius (note 8) and Athanasius, making 61.

To the Church of Alexandria on the Same Occasion

Athanasius to all the presbyters and deacons of the holy Catholic Church at Alexandria and the Parembola, brethren most beloved, greeting.

In writing this I must begin my letter, most beloved brethren, by giving thanks to Christ. But now this is especially fitting, since both many things and great, done by the Lord, deserve our thanks,[1] and those who believe in Him ought not to be ungrateful for His many benefits. We thank the Lord therefore, who always manifests us to all in the faith, who also has at this time done many wonderful things for the Church. For what the heretical party of Eusebius and heirs of Arius have maintained and spread abroad, all the bishops who assembled have pronounced false and fictitious. And the very men who are thought terrible by many, like those who are called giants, were counted as nothing, and rightly so, for just as the darkness is illuminated when light comes, so, iniquity is unveiled by the coming of the just, and when the good are present, the worthless are exposed.

For you yourselves, beloved, are not ignorant what the successors of the ill-named heresy of Eusebius did, namely Theodore, Narcissus, Valens, Ursacius, and the worst of them all, George, Stephen, Acacius, Menophantus, and their colleagues, for their madness is manifest to all; nor has it escaped your observation what they committed against the Churches. For you were the first they injured, your Church the first they tried to corrupt. But they who did so many great things, and were, as I said above, terrible to the minds of all, have been so frightened as to pass all imagination. For not only did they fear the Roman Synod, not only when invited to it did they excuse themselves, but, now also having arrived at Sardica, so conscience-stricken were they, that when they had seen the judges, they were astonished. So they fainted in their minds. Verily, one might say to them: ‘Death, where is thy sting, Death, where is thy victory?’ For neither did it go as they wished, for them to give judgment as they pleased; this time they could not over-reach whom they would. But they saw faithful men, that cared for justice, nay rather, they saw our Lord Himself among them, like the demons of old from the tombs; for being sons of falsehood, they could not bear to see the truth. So Theodore, Narcissus, and Ursacius, with their friends said as follows:[2] ‘Stay, what have we to do with you, men of Christ? We know that you are true, and fear to be convicted: we shrink from confessing our calumnies to your face. We have nothing to do with you; for you are Christians, while we are foes to Christ; and while with you truth is powerful, we have learned to over-reach. We thought our deeds were hid; we did not think that we were now coming to judgment; why do you expose our deeds before their time; and by exposing us vex us before the day?’ and although they are of the worst character and walk in darkness, yet they have learnt at last that there is no agreement between light and darkness, and no concord between Christ and Belial. Accordingly, beloved brethren, since they knew what they had done, and saw their victims[3] ready as accusers, and the witnesses before their eyes, they followed the example of Cain and fled like him; in that they greatly wandered,[4] for they imitated his flight, and so have received his condemnation. For the holy council knows their works; it has heard our blood crying aloud, heard from themselves the voices of the wounded. All the Bishops know how they have sinned, and how many things they have done against our Churches and others; and accordingly they have expelled these men from the Churches like Cain. For who did not weep when your letter was read? who did not groan to see whom those men had exiled? Who did not reckon your tribulations his own? Most beloved brethren, you suffered formerly when they were committing evil against you, and perhaps it is no long time since the war has ceased. Now, however, all the Bishops who assembled and heard what you have suffered, grieved and lamented just as you did when you suffered the injuries and[5] they shared your grief at that time.…

On account of these deeds then, and all the others which they have committed against the Churches, the holy general council has deposed them all, and not only has judged them aliens from the Church, but has held them unworthy to be called Christians. For how can men be called Christians who deny Christ? And how can men be admitted to church who do evil against the Churches? Accordingly, the holy council has sent to the Churches everywhere, that they may be marked among all, so that they who were deceived by them may now return to full assurance and truth. Do not therefore fail, beloved brethren; like servants of God, and professors of the faith of Christ, be tried in the Lord, and let not tribulation cast you down, neither let troubles caused by the heretics who plot against you make you sad. For you have the sympathy of the whole world in your grief, and what is more, it bears you all in mind. Now I think that those deceived by them will, when they see the severe sentence of the Council, turn aside from them and reject their impiety. If, however, even after this their hand is lifted up, do you not be astonished, nor fear if they rage; but pray and raise your hands to God, and be sure that the Lord will not tarry but will perform all things according to your will. I could wish indeed to write you a longer letter with a detailed account of what has taken place, but since the presbyters and deacons are competent to tell you in person of all they have seen, I have refrained from writing much. One thing alone I charge you, considering it a necessity, that having the fear of the Lord before your eyes you will put Him first, and carry on all things with your wonted concord as men of wisdom and understanding. Pray for us, bearing in mind the necessities of the widows,[6] especially since the enemies of truth have taken away what belongs to them. But let your love overcome the malice of the heretics. For we believe that according to your prayers the Lord will be gracious and permit me to see you speedily. Meanwhile you will learn the proceedings at the Synod by what all the Bishops have written to you, and from the appended letter you will perceive the deposition of Theodore, Narcissus, Stephen, Acacius, George, Menophantus, Ursacius and Valens. For Gregory they did not wish to mention: since they thought it superfluous to name a man who lacked the very name of bishop. Yet for the sake of those deceived by him they have mentioned his name, not that his name was worthy of mention, but in order that those deceived by him may learn his infamy and blush for the sort of man they have communicated with.[7]…I pray that you may be preserved in the Lord, brethren most beloved and longed for.

[1] Latin hardly translateable.

[2] Cf. Hist. Ar. and Introd. Fialon, p. 209, remarks on the uncritical adoption (by Fleury and his plagiarist Rohrbacher) of these satirical colloquies as an authentic account of what was actually said.

[3] Lat. ‘quæcunque miserrimos videntes accusatores, testes præ oculis habentes:’ apparently a barbarous rendering of ἴδοντες καὶ τοὺς παρ᾽ αὐτῶν παθόντας, τοὺς κατηγόρους, τοὺς ἐλέγχους πρὸ ὀφθαλμῶν ἔχοντες, as in Apol. Ar. 45.

[4] ‘Granditer erraverunt,’ either for μακρὰν ἀπέφυγον, or for σφόδρα ἐπλημμέλησαν: no verb elsewhere used in this connection in Athanasius exactly corresponds to ‘erraverunt,’ nor is the flight to Philippopolis elsewhere compared, as here, to that of Cain. But the latter comparison is often used by Ath. in other connections.

[5] illis…erat dolor communis illo tempore quo processistis. The Latin has quite lost the sense.

[6] For the φιλοπτωχία of Athanasius, cf. Hist. Ar. 61, Vit. Ant. 17, 30, and the stress laid on the hardship of the ἄρτοι (as here) in Encycl. 4, Hist. Ar. ubi supr. and 72.

[7] ….‘tamen, et hoc cum illis.’

Letter to Amun. Written Before 354 A.D

All things made by God are beautiful and pure, for the Word of God has made nothing useless or impure. For ‘we are a sweet savour of Christ in them that are being saved,[1]’ as the Apostle says. But since the devil’s darts are varied and subtle, and he contrives to trouble those who are of simpler mind, and tries to hinder the ordinary exercises of the brethren, scattering secretly among them thoughts of uncleanness and defilement; come let us briefly dispel the error of the evil one by the grace of the Saviour, and confirm the mind of the simple. For ‘to the pure all things are pure,’ but both the conscience and all that belongs to the unclean are defiled.[2] I marvel also at the craft of the devil, in that, although he is corruption and mischief itself, he suggests thoughts under the show of purity; but with the result of a snare rather than a test. For with the object, as I said before, of distracting ascetics from their customary and salutary meditation, and of appearing to overcome them, he stirs some such buzzing thoughts as are of no profit in life, vain questions and frivolities which one ought to put aside. For tell me, beloved and most pious friend, what sin or uncleanness there is in any natural secretion,—as though a man were minded to make a culpable matter of the cleanings of the nose or the sputa from the mouth? And we may add also the secretions of the belly, such as are a physical necessity of animal life. Moreover if we believe man to be, as the divine Scriptures say, a work of God’s hands, how could any defiled work proceed from a pure Power? and if, according to the divine Acts of the Apostles,[3] ‘we are God’s offspring,’ we have nothing unclean in ourselves. For then only do we incur defilement, when we commit sin, that foulest of things. But when any bodily excretion takes place independently of will, then we experience this, like other things, by a necessity of nature. But since those whose only pleasure is to gainsay what is said aright, or rather what is made by God, pervert even a saying in the Gospels, alleging that ‘not that which goeth in defileth a man, but that which goeth out,[4]’ we are obliged to make plain this unreasonableness,—for I cannot call it a question—of theirs. For firstly, like unstable persons, they wrest the Scriptures[5] to their own ignorance. Now the sense of the divine oracle is as follows. Certain persons, like these of today, were in doubt about meats. The Lord Himself, to dispel their ignorance, or it may be to unveil their deceitfulness, lays down that, not what goes in defiles the man, but what goes out. Then he adds exactly whence they go out, namely from the heart. For there, as he knows, are the evil treasures of profane thoughts and other sins. But the Apostle teaches the same thing more concisely, saying, ‘But meat shall not bring us before God.[6]’ Moreover, one might reasonably say no natural secretion will bring us before him for punishment. But possibly medical men (to put these people to shame even at the hands of outsiders) will support us on this point, telling us that there are certain necessary passages accorded to the animal body, to provide for the dismissal of the superfluity of what is secreted in our several parts; for example, for the superfluity of the head, the hair and the watery discharges from the head, and the purgings of the belly, and that superfluity again of the seminative channels. What sin then is there in God’s name, elder most beloved of God, if the Master who made the body willed and made these parts to have such passages? But since we must grapple with the objections of evil persons, as they may say, ‘If the organs have been severally fashioned by the Creator, then there is no sin in their genuine use,’ let us stop them by asking this question: What do you mean by use? That lawful use which God permitted when He said, ‘Increase and multiply, and replenish the earth,[7]’ and which the Apostle approves in the words, ‘Marriage is honourable and the bed undefiled,[8]’ or that use which is public, yet carried on stealthily and in adulterous fashion? For in other matters also which go to make up life, we shall find differences according to circumstances. For example, it is not right to kill, yet in war it is lawful and praiseworthy to destroy the enemy; accordingly not only are they who have distinguished themselves in the field held worthy of great honours, but monuments are put up proclaiming their achievements. So that the same act is at one time and under some circumstances unlawful, while under others, and at the right time, it is lawful and permissible. The same reasoning applies to the relation of the sexes. He is blessed who, being freely yoked in his youth, naturally begets children. But if he uses nature licentiously, the punishment of which the Apostle[8] writes shall await whoremongers and adulterers.

For there are two ways in life, as touching these matters. The one the more moderate and ordinary, I mean marriage; the other angelic and unsurpassed, namely virginity. Now if a man choose the way of the world, namely marriage, he is not indeed to blame; yet he will not receive such great gifts as the other. For he will receive, since he too brings forth fruit, namely thirtyfold.[9] But if a man embrace the holy and unearthly way, even though, as compared with the former, it be rugged and hard to accomplish, yet it has the more wonderful gifts: for it grows the perfect fruit, namely an hundredfold. So then their unclean and evil objections had their proper solution long since given in the divine Scriptures. Strengthen then, father, the flocks[10] under you, exhorting them from the Apostolic writings, guiding them from the Evangelical, counselling them from the Psalms, and saying, ‘quicken me according to Thy Word;[11]’ but by ‘Thy Word,’ is meant that we should serve Him with a pure heart. For knowing this, the Prophet says, as if interpreting himself, ‘Make me a clean heart, O God,[12]’ lest filthy thoughts trouble me. David again, ‘And stablish me with Thy free spirit,[13]’ that even if ever thoughts disturb me, a certain strong power from Thee may stablish me, acting as a support. Giving then this and the like advice, say with regard to those who are slow to obey the truth, ‘I will teach Thy ways unto the wicked,’ and, confident in the Lord that you will persuade them to desist from such wickedness, sing ‘and sinners shall be converted unto Thee.[14]’ And be it granted, that they who raise malicious questions may cease from such vain labour, and that they who doubt in their simplicity may be strengthened with a ‘free spirit;’ while as many of you as surely know the truth, hold it unbroken and unshaken in Christ Jesus our Lord, with whom be to the Father glory and might, together with the Holy Spirit, for ever and ever. Amen.

[1] 2 Cor. 2:15.

[2] Tit. 1:15.

[3] Acts 17:28.

[4] Matt. 15:11.

[5] 2 Pet. 3:16.

[6] 1 Cor. 8:8.

[7] Gen. 1:28.

[8] Heb. 13:4.

[9] See Mark 4:20, &c.

[10] This is a clear reference to the Monastic Societies which had now long existed in the Nitrian desert.

[11] Ps. 119:107.

[12] Ps. 51:10.

[13] Ib. 12

[14] Ib. 51:13.

Letter to Dracontius. Written A.D. 354 or 355

I am at a loss how to write. Am I to blame you for your refusal? or for having regard to the trials, and hiding for fear of the Jews?[1] In any case, however it may be, what you have done is worthy of blame, beloved Dracontius. For it was not fitting that after receiving the grace you should hide, nor that, being a wise man, you should furnish others with a pretext for flight. For many are offended when they hear it; not merely that you have done this, but that you have done it having regard to the times and to the afflictions which are weighing upon the Church. And I fear lest, in flying for your own sake, you prove to be in peril in the sight of the Lord on account of others. For if ‘he that offendeth one of the little ones, should rather choose that a mill stone were hanged about his neck, and that he were drowned in the depths of the sea,[2]’ what can be in store for you, if you prove an offence to so many? For the surprising unanimity about your election in the district[3] of Alexandria will of necessity be broken up by your retirement: and the episcopate of the district will be grasped at by many,—and many unfit persons, as you are well aware. And many heathen who were promising to become Christians upon your election will remain heathen, if your piety sets at nought the grace given you.

2. What defence will you offer for such conduct? With what arguments will you be able to wash away and efface such an impeachment? How will you heal those who on your account are fallen and offended? Or how will you be able to restore the broken peace? Beloved Dracontius, you have caused us grief instead of joy, groaning instead of consolation. For we expected to have you with us as a consolation; and now we behold you in flight, and that you will be convicted in judgment, and when upon your trial will repent it. And ‘Who shall have pity upon thee,[4]’ as the Prophet says, who will turn his mind to you for peace, when he sees the brethren for whom Christ died injured on account of your flight? For you must know, and not be in doubt, that while before your election you lived to yourself, after it, you live for your flock. And before you had received the grace of the episcopate, no one knew you; but after you became one, the laity expect you to bring them food, namely instruction from the Scriptures. When then they expect, and suffer hunger, and you are feeding yourself[5] only, and our Lord Jesus Christ comes and we stand before Him, what defence will you offer when He sees His own sheep hungering? For had you not taken the money, He would not have blamed you. But He would reasonably do so if upon taking it you dug and buried it,—in the words which God forbid that your piety should ever hear: ‘Thou oughtest to have given my money to the bankers, that when I came I might demand it of them.[6]’

3. I beseech you, spare yourself and us. Yourself, lest you run into peril; us, lest we be grieved because of you. Take thought of the Church, lest many of the little ones be injured on your account, and the others be given an occasion of withdrawing. Nay but if you feared the times and acted as you did from timidity, your mind is not manly; for in such a case you ought to manifest zeal for Christ, and rather meet circumstances boldly, and use the language of blessed Paul: ‘in all these things we are more than conquerors;[7]’ and the more so in that we ought to serve not the time, but the Lord.[8] But if the organising of the Churches is distasteful to you, and you do not think the ministry of the episcopate has its reward, why, then you have brought yourself to despise the Saviour that ordered these things. I beseech you, dismiss such ideas, nor tolerate those who advise you in such a sense, for this is not worthy of Dracontius. For the order the Lord has established by the Apostles abides fair and firm; but the cowardice of the brethren shall cease.[9]

4. For if all were of the same mind as your present advisers, how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit this state of mind, how will the Churches be able to hold together? Or do your advisers think that you have received nothing, that they despise it? If so surely they are wrong. For it is time for them to think that the grace of the Font is nothing, if some are found to despise it. But you have received it, beloved Dracontius; do not tolerate your advisers nor deceive yourself. For this will be required of you by the God who gave it. Have you not heard the Apostle say, ‘Neglect not the gift that is in thee?[10]’ or have you not read how he accepts the man that had doubled his money, while he condemned the one that had hidden it? But may it come to pass that you may quickly return, in order that you too may be one of those who are praised. Or tell me, whom do your advisers wish you to imitate? For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed it and took counsel because of his family,[11] or blessed Paul, who, the moment the stewardship was entrusted to him, ‘straightway conferred not with flesh and blood?[12]’ For although he said, ‘I am not worthy to be called an Apostle,[13]’ yet, knowing what he had received, and being not ignorant of the giver, he wrote, ‘For woe is me if I preach not the gospel.[14]’ But, as it was ‘woe to me’ if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown.[15] This explains why the saint[16] was zealous to preach as far as Illyricum, and not to shrink from proceeding to Rome,[17] or even going as far as the Spains,[18] in order that the more he laboured, he might receive so much the greater reward for his labour. He boasted then that he had fought the good fight, and was confident that he should receive the great crown.[19] Therefore, beloved Dracontius, whom are you imitating in your present action? Paul, or men unlike him? For my part, I pray that you, and myself, may prove an imitator of all the saints.

5. Or possibly there are some who advise you to hide, because you have given your word upon oath not to accept the office if elected. For I hear that they are buzzing in your ears to this effect, and consider that they are thus acting conscientiously. But if they were truly conscientious, they would above all have feared God, Who imposed this ministry upon you. Or if they had read the divine Scriptures, they would not have advised you contrary to them. For it is time for them to blame Jeremiah also, and to impeach the great Moses, in that they did not listen to their advice, but fearing God fulfilled their ministry, and prophesying were made perfect. For they also when they had received their mission and the grace of Prophecy, refused. But afterwards they feared, and did not set at nought Him that sent them. Whether then you be of stammering utterance, and slow of tongue, yet fear God that made you, or if you call yourself too young to preach, yet reverence Him Who knew you before you were made. Or if you have given your word (now their word was to the saints as an oath), yet read Jeremiah, how he too had said, ‘I will not name the Name of the Lord,[20]’ yet afterwards he feared the fire kindled within him, and did not do as he had said, nor hid himself as if bound by an oath, but reverenced Him that had entrusted to him his office, and fulfilled the prophetic call. Or are you not aware, beloved, that Jonah also fled, but met with the fate that befel him, after which he returned and prophesied?

6. Do not then entertain counsels opposite to this. For the Lord knows our case better than we ourselves, and He knows to whom He is entrusting His Churches. For even if a man be not worthy, yet let him not look at his former life, but let him carry out his ministry, lest, in addition to his life he incur also the curse of negligence. I ask you, beloved Dracontius, whether knowing this, and being a wise man, you are not pricked in your soul? Do you not feel anxious lest any of those entrusted to you should perish? Do you not burn, as with a fire in your conscience? Are you not in fear of the day of judgment, in which none of your present advisers will be there to aid you? For each shall give account of those entrusted to his hands. For how did his excuse benefit the man who hid the money? Or how did it benefit Adam to say, ‘The woman beguiled me?[21]’ Beloved Dracontius, even if you are really weak, yet you ought to take up the charge, lest, the Church being unoccupied, the enemies injure it, taking advantage of your flight. You should gird yourself up, so as not to leave us alone in the struggle; you should labour with us, in order to receive the reward also along with all.

7. Make haste then, beloved, and tarry no longer, nor suffer those who would prevent you: but remember Him that has given, and come hither to us who love you, who give you Scriptural advice, in order that you may both be installed by ourselves, and, as you minister in the churches make remembrance of us. For you are not the only one who has been elected from among monks, nor the only one to have presided over a monastery, or to have been beloved by monks. But you know that not only was Serapion a monk, and presided over that number of monks; you were not unaware of how many monks Apollos was father; you know Agathon, and are not ignorant of Ariston. You remember Ammonius who went abroad[22] with Serapion. Perhaps you have also heard of Muitus[23] in the upper Thebaid, and can learn about Paul[24] at Latopolis, and many others. And yet these, when elected, did not gainsay; but taking Elisha as an example, and knowing the story of Elijah, and having learnt all about the disciples and apostles, they grappled with the charge, and did not despise the ministry, and were not inferior to themselves, but rather look for the reward of their labour, advancing themselves, and guiding others onward. For how many have they turned away from the idols? How many have they caused to cease from their familiarity with demons by their warning? How many servants have they brought to the Lord, so as to cause those who saw such wonders to marvel at the sight? Or is it not a great wonder to make a damsel live as a virgin, and a young man live in continence, and an idolater come to know Christ?

8. Let not monks then prevent you, as though you alone had been elected from among monks; nor do you make excuses, to the effect that you will deteriorate. For you may even grow better if you imitate Paul, and follow up the actions of the Saints. For you know that men like those, when appointed stewards of the mysteries, all the more pressed forward to the mark of their high calling.[25] When did Paul meet martyrdom and expect to receive his crown, if not after being sent to teach? When did Peter make his confession, if not when he was preaching the Gospel, and had become a fisher of men?[26] When was Elijah taken up, if not after completing his prophetic career? When did Elisha gain a double share of the Spirit, if not after leaving all to follow Elijah? Or why did the Saviour choose disciples, if not to send them out as apostles?

9. So take these as an example, beloved Dracontius, and do not say, or believe those who say, that the bishop’s office is an occasion of sin, nor that it gives rise to temptations to sin. For it is possible for you also as a bishop to hunger and thirst,[27] as Paul did. You can drink no wine, like Timothy,[28] and fast constantly too, like Paul,[29] in order that thus fasting after his example you may feast others with your words, and while thirsting for lack of drink, water others by teaching. Let not your advisers, then, allege these things. For we know both bishops who fast, and monks who eat. We know bishops who drink no wine, as well as monks who do. We know bishops who work[30] wonders, as well as monks who do not. Many also of the bishops have not even married, while monks have been[31] fathers of children; just as conversely we know bishops who are fathers of children and monks ‘of the completest kind.[32]’ And again, we know clergy who suffer hunger, and monks who fast. For it is possible in the latter way, and not forbidden in the former. But let a man, wherever he is, strive earnestly; for the crown is given not according to position, but according to action.

10. Do not then suffer those who give contrary advice. But rather hasten and delay not; the more so as the holy festival is approaching; so that the laity may not keep the feast without you, and you bring great danger upon yourself. For who will in your absence preach them the Easter sermon? Who will announce to them the great day of the Resurrection, if you art in hiding? Who will counsel them, if you are in flight, to keep the feast fittingly? Ah, how many will be the better if you appear, how many be injured if you fly! And who will think well of you for this? and why do they advise you not to take up the bishop’s office, when they themselves wish to have presbyters?[33] For if you are bad, let them not associate with you. But if they know that you are good, let them not envy the others. For if, as they say, teaching and government is an occasion of sin, let them not be taught themselves, nor have presbyters, lest they deteriorate, both they and those who teach them. But do not attend to these human sayings, nor suffer those who give such advice, as I have often already said. But rather make haste and turn to the Lord, in order that, taking thought for his sheep, you may remember us also. But to this end I have bidden our beloved Hierax, the presbyter, and Maximus the reader go, and bid you by word of mouth also, that you may be able thus to learn both with what feelings I have written, and the danger that results from gainsaying the ordinance of the Church.

[1] Cf. Joh. 3:2; 19:38.

[2] Matt. 18:6.

[3] Hermupolis Parva was in the nome, or department, of Alexandria (anciently called the nome of Hermupolis in the Delta), and lay on a canal 44 miles east of the Capital; it is identified with Damanhur. Agathammon, a Meletian bishop of this ‘district,’ is mentioned in the list, Apol. Ar. 71, where the district of ‘Sais’ seems to include a much wider area than the ancient Saite nome (Maspero. Hist. Anc. 4, p. 24).

[4] Jer. 15:5.

[5] Cf. Ezek. 34:2.

[6] See Matt. 25:27, and Luke 19:23. It is not clear whether by the ‘money’ received by Drac. is meant his actual consecration, or merely his election.

[7] Rom. 8:37.

[8] Rom. 12:11, and Westcott and Hort on various reading.

[9] It should be observed that the fear of Dracontius was, not that he would suffer in dignity by becoming a bishop, but lest he should deteriorate spiritually (§8, init.). Cf. the dying soliloquy of Pope Eugenius IV.: ‘Gabriele, hadst thou never been Pope nor Cardinal it had been better for thy salvation.’ See also S. Bernard, de Consideratione.

[10] 1 Tim. 4:14.

[11] Luke 2:61.

[12] Gal. 1:16.

[13] 1 Cor. 15:9.

[14] Ib. 9:16.

[15] 1 Thes. 2:19.

[16] Reading τῷ ἁγί& 251· as proposed by Montf.

[17] Rom. 1:15.

[18] Ib. 15:19, 28.

[19] 2 Tim. 4:7, 8.

[20] Jer. 20:9.

[21] Gen. 3:12.

[22] In 353, see Fest. Ind. xxv.; Sozom. iv. 9.

[23] Perhaps the ‘Muis’ of the Sardican subscriptions (Apol. Ar.) and the ‘Move’ of Vit. Pachom. c. 72.

[24] Paulus, perhaps identical with the ‘Philo’ of Sard. subsc. and Vit. Pach. ubi supr. A ‘Philo’ and ‘Muius’ also occur close together in Apol. Fug. 7 (note 9).

[25] Phil. 3:14.

[26] Matt. 4:19.

[27] Phil. 4:12.

[28] 1 Tim. 5:23.

[29] 2 Cor. 11:27.

[30] σημεῖα. At the end of §7 this word can only be rendered ‘wonders.’ But here it appears at least probable that it has the different sense of ‘miracles.’

[31] Probably the reference is to married men who had subsequently become monks. Or else, as monks at this time lived in many cases in the world, not in communities, it may refer to married men leading an ascetic life.

[32] ἐξ ὁλοκλήρου γένους.

[33] This is not our earliest notice of ordained persons in monastic societies. see Apol. Ar. 67.

First Letter to Lucifer

To our lord, and most beloved brother the Bishop and Confessor Lucifer. Athanasius greeting in the Lord.

Being well in body by God’s favour, we have now sent our most beloved deacon Eutyches, that your most pious holiness, as is much desired by us, may be pleased to inform us of the safety of yourself and those with you. For we believe it is by the life of you Confessors and servants of God that the state of the Catholic Church is renewed; and that what heretics have assayed to rend in pieces, our Lord Jesus Christ by your means restores whole.

For although the forerunners of Antichrist have by the power of this world done everything to put out the lantern of truth, yet the Deity by your confession shews its light all the clearer, so that none can fail to see their deceit. Heretofore perhaps they were able to dissimulate: now they are called Antichrists. For who can but execrate them, and fly from their communion like a taint, or the poison of a serpent? The whole Church everywhere is mourning, every city groans, aged bishops are suffering in exile, and heretics dissembling, who while denying Christ have made themselves publicans, sitting in the Churches and exacting revenue.[1] O new kind of men and of persecution which the devil has devised, namely to use such cruelty, and even ministers as the agents of evil. But although they act thus, and have gone all lengths in pride and blasphemy, yet your confession, your piety and wisdom, will be the very greatest comfort and solace to the brotherhood. For it has been reported to us that your holiness has written to Constantius Augustus; and we wonder more and more that dwelling as it were among scorpions you yet preserve freedom of spirit, in order, by advice or teaching or correction, to bring those in error to the light of truth. I ask then, and all confessors join me in asking, that you will be good enough to send us a copy; so that all may perceive, not by hearsay only but by letters, the valour of your spirit, and the confidence and firmness of your faith. Those who are with me salute your holiness. I salute all those who are with you. May the deity ever keep you safe and sound and mindful of us, most beloved lord, and true man of God.

Upon receiving this letter, blessed Lucifer sent the books which he had addressed to Constantius; and when he had read them Athanasius sent the following letter:

[1] An exact description of George in 357 and 358.

Second Letter to Lucifer

To the most glorious lord and deservedly much-desired fellow-Bishop Lucifer, Athanasius greeting in the Lord.

Although I believe that tidings have reached your holiness also of the persecution which the enemies of Christ have just now attempted to raise, seeking our blood, yet our own most beloved messengers can tell your piety about it. For to such a length did they dare to carry their madness by means of the soldiers, that they not only banished the Clergy of the city, but also went out to the Hermits, and laid their fatal hands upon Solitaries. Hence I also withdrew far away, lest those who entertained me should suffer trouble at their hands. For whom do Arians spare, who have spared not even their own souls? Or how can they give up their infamous actions while they persist in denying Christ our Lord the only Son of God? This is the root of their wickedness; on this foundation of sand they build up the perversity of their ways, as we find it written in the thirteenth Psalm, ‘The fool said in his heart there is no God;’ and presently follows, ‘Corrupt are they and become abominable in their works.[1]’ Hence the Jews who denied the Son of God, deserved to be called ‘a sinful nation, a people laden with iniquity, a seed of evil doers, children without law.[2]’ Why ‘without law?’—because you have deserted the Lord. And so the most blessed Paul, when he had begun not only to believe in the Son of God, but also to preach His deity, wrote, ‘I know nothing against myself.[3]’ Accordingly we too, according to your confession of faith, desire to hold the Apostolic tradition, and to live according to the commands of the divine law, that we may be found along with you in that band in which now Patriarchs, Prophets, Apostles and Martyrs are rejoicing. So then, though the Arian madness, aided by external power, was so active that our brethren on account of their fury could not even see the open air with freedom, yet by God’s favour, according to your prayers, I have been able, though with trouble and danger, to see the brother who is wont to bring me necessaries and the letters of your holiness, along with those of others. And so we have received the books of your most wise and religious soul, in which we have seen the image of an Apostle, the confidence of a Prophet, the teaching of truth, the doctrine of true faith, the way of heaven, the glory of martyrdom, the triumphs against the Arian heresy, the unimpaired tradition of our Fathers, the right rule of the Church’s order. O truly Lucifer, who according to your name bring the light of truth, and have set it on a candlestick to give light to all. For who, except the Arians, does not clearly see from your teaching the true faith and the taint of the Arians. Forcibly and admirably, like light from darkness, you have separated the truth from the subtilty and dishonesty of heretics, defended the Catholic Church, proved that the arguments of the Arians are nothing but a kind of hallucination, and taught that the diabolical gnashings of the teeth are to be despised. How good and welcome are your exhortations to martyrdom; how highly to be desired have you shewn death to be on behalf of Christ the Son of the living God.[4] What love you have shewn for the world to come and for the heavenly life. You seem to be a true temple of the Saviour, Who dwells in you and utters these exact words through you, and has given such grace to your discourses. Beloved as you were before among all, now such passionate affection for you is settled in the minds of all, that they call you the Elijah of our times; and no wonder. For if they who seem to please God are called Sons of God, much more proper is it to give that name to the associates of the Prophets, namely the Confessors, and especially to you. Believe me, Lucifer, it is not you only who has uttered this, but the Holy Spirit with you. Whence comes so great a memory for the Scriptures? Whence an unimpaired sense and understanding of them? Whence has such an order of discourse been framed? Whence did you get such exhortations to the way of heaven, whence such confidence against the devil, and such proofs against heretics, unless the Holy Spirit had been lodged in you? Rejoice therefore to see that you are already there where also are your predecessors the martyrs, that is, among the band of angels. We also rejoice, having you as an example of valour, and patience, and liberty. For I blush to say anything of what you have written about my name,[5] lest I should appear a flatterer. But I know and believe that the Lord Himself, Who has revealed all knowledge to your holy and religious spirit, will reward you for this labour also with a reward in the kingdom of the heavens. Since then you are such a man, we ask the Lord in prayer that you may pray for us, that in His mercy He may now deign to look down upon the Catholic Church, and deliver all His servants from the hands of persecutors; in order that all they too who have fallen on account of temporal fear may at length be enabled to raise themselves and return to the way of righteousness, led away from which they are wandering, poor people, not knowing in what a pit they are. In particular I ask, if I have said anything amiss, you would be good enough to overlook it, for from so great a fountain my unskilfulness has not been able to draw what it might have done. But as to our brethren, I ask you again to overlook my not having been able to see them. For truth itself is my witness that I wished and longed to compass this, and was greatly grieved at being unable. For my eyes ceased not from tears, nor my spirit from groaning, because we are not permitted even to see the brethren. But God is my witness, that on account of their persecution I have not been able to see even the parents whom I have.[6] For what is there that the Arians leave undone? They watch the roads, observe those who enter and leave the city, search the vessels, go round the deserts, ransack houses, harass the brethren, cause unrest to everybody. But thanks be to God, in so doing they are more and more incurring the execration of all, and coming to be truly known for what your holiness has called them: slaves of Antichrist. And, poor wretches, hated as they are, they persist in their malice, until they shall be condemned to the death of their ancestor Pharaoh. Those with me salute your piety. Pray salute those who are with you. May God’s divine grace preserve you, mindful of us and ever blessed, worthily called man of God, servant of Christ, partner of the Apostles, comfort of the brotherhood, master of truth, and in all things most longed for.

[1] Ps. 14:1.

[2] Isa. 1:4.

[3] 1 Cor. 4:4.

[4] Lucifer had written among other books one called ‘Moriendum pro Dei Filio.’ His two books ‘pro sancto Athanasio’ are referred to below.

[5] Lucifer’s two books pro Athanasio.

[6] ‘Parentes quos habeo.’ Can this refer to literal parents? (1) he was now over 60 years old; (2) some 6 years later, under Valens, he hid, according to the tale in Socr. iv. 13, for four months in his father’s tomb (see Prolegg. ch. ii. §9).

First Letter to Monks. (Written 358-360)

1. To those in every place[1] who are living a monastic life, who are established in the faith of God, and sanctified in Christ, and who say, ‘Behold, we have forsaken all, and followed Thee,[2]’ brethren dearly beloved and longed for, heartiest greeting in the Lord.

1. In compliance with your affectionate request, which you have frequently urged upon me, I have written a short account of the sufferings which ourselves and the Church have undergone, refuting, according to my ability, the accursed heresy of the Arian madmen, and proving how entirely it is alien from the Truth. And I thought it needful to represent to your Piety what pains the writing of these things has cost me, in order that you may understand thereby how truly the blessed Apostle has said, ‘O the depth of the riches both of the wisdom and knowledge of God;[3]’ and may kindly bear with a weak man such as I am by nature. For the more I desired to write, and endeavoured to force myself to understand the Divinity of the Word, so much the more did the knowledge thereof withdraw itself from me; and in proportion as I thought that I apprehended it, in so much I perceived myself to fail of doing so. Moreover also I was unable to express in writing even what I seemed to myself to understand; and that which I wrote was unequal to the imperfect shadow of the truth which existed in my conception.

2. Considering therefore how it is written in the Book of Ecclesiastes, ‘I said, I will be wise, but it was far from me; That which is far off, and exceeding deep, who shall find it out?[4]’ and what is said in the Psalms, ‘The knowledge of Thee is too wonderful for me; it is high, I cannot attain unto it;[5]’ and that Solomon says, ‘It is the glory of God to conceal a thing;[6]’ I frequently designed to stop and to cease writing; believe me, I did. But lest I should be found to disappoint you, or by my silence to lead into impiety those who have made enquiry of you, and are given to disputation, I constrained myself to write briefly, what I have now sent[7] to your piety. For although a perfect apprehension of the truth is at present far removed from us by reason of the infirmity of the flesh, yet it is possible, as the Preacher himself has said, to perceive the madness of the impious, and having found it, to say that it is ‘more bitter than death.[8]’ Wherefore for this reason, as perceiving this and able to find it out, I have written, knowing that to the faithful the detection of impiety is a sufficient information wherein piety consists. For although it be impossible to comprehend what God is, yet it is possible to say what He is not.[9] And we know that He is not as man; and that it is not lawful to conceive of any originated nature as existing in Him. So also respecting the Son of God, although we are by nature very far from being able to comprehend Him; yet is it possible and easy to condemn the assertions of the heretics concerning Him, and to say, that the Son of God is not such; nor is it lawful even to conceive in our minds such things as they speak, concerning His Godhead; much less to utter them with the lips.

3. Accordingly I have written as well as I was able; and you, dearly beloved, receive these communications not as containing a perfect exposition of the Godhead of the Word, but as being merely a refutation of the impiety of the enemies of Christ, and as containing and affording to those who desire it, suggestions for arriving at a pious and sound faith in Christ. And if in anything they are defective (and I think they are defective in all respects), pardon it with a pure conscience, and only receive favourably the boldness of my good intentions in support of godliness. For an utter condemnation of the heresy of the Arians, it is sufficient for you to know the judgment given by the Lord in the death of Arius, of which you have already been informed by others. ‘For what the Holy God hath purposed, who shall scatter?[10]’ and whom the Lord condemned who shall justify?[11] After such a sign given, who do not now acknowledge, that the heresy is hated of God, however it may have men for its patrons? Now when you have read this account, pray for me, and exhort one another so to do. And immediately send it back to me, and suffer no one whatever to take a copy of it, nor transcribe it for yourselves.[12] But like good money-changers[13] be satisfied with the reading; but read it repeatedly if you desire to do so. For it is not safe that the writings of us babblers and private persons should fall into the hands of them that shall come after. Salute one another in love, and also all that come unto you in piety and faith. For ‘if any man’ as the Apostle has said, ‘love not the Lord, let him be anathema. The grace of our Lord Jesus Christ be with you.[14] Amen.’

[1] This appears inconsistent with the directions below, §3 (note 3). The heading is, therefore, of doubtful genuineness.

[2] Matt. 19:27.

[3] Rom. 11:33.

[4] Eccles. 7:23, 24.

[5] Ps. 139:6.

[6] Prov. 25:2.

[7] Probably a lost writing.

[8] Eccles. 7:26.

[9] Newman observes in loc. “This negative character of our knowledge, whether of the Father or of the Son, is insisted on by other writers..…‘All we can know about the Divine Nature is, that it is not to be known; and whatever positive statements we make concerning God, relate not to His Nature, but to the accompaniments of His Nature.’ Damasc. F.O. i. 4; S. Basil c. Eunom. i. 10, ‘Totum ab animo rejicite; quidquid occurrerit, negate.…dicite non est illud.’ August. Enarrat. 2. in Psalm xxvi. 8. Cyril, Catech. xi. 11. Anonym. in Append. Aug. Oper. t. 5. p. 383.” [Patr. Lat. xxxix. 2175.]

[10] Is. 14:27.

[11] Rom. 8:33, 34, so quoted Ep. Æg. 19.

[12] Letter 54, fin.

[13] “On this celebrated text, as it may be called, which is cited so frequently by the Fathers, vid. Coteler. in Const. Apol. ii. 36. in Clement Hom. ii. 51. Potter in Clem. Strom. i. p. 425. Vales. in Euseb. Hist. vii. 7.” [Westcott, Introd. to Study of Gospels, Appendix C.]

[14] 1 Cor. 16:22, 23.

Second Letter to Monks

Athanasius, Archbishop[1] of Alexandria, to the Solitaries.

Athanasius to those who practise a solitary life, and are settled in faith in God, most beloved brethren, greeting in the Lord.

I thank the Lord who hath given to you to believe in Him, that ye too may have with the saints eternal life. But because there are certain persons who hold with Arius and go about the monasteries with no other object save that under colour of visiting you, and returning from us they may deceive the simple; whereas there are certain who, while they affirm that they do not hold with Arius, yet compromise themselves and worship with his party; I have been compelled, at the instance of certain most sincere brethren, to write at once in order that keeping faithfully and without guile the pious faith which God’s grace works in you, you may not give occasion of scandal to the brethren. For when any sees you, the faithful in Christ, associate and communicate with such people, [or worshipping along with them], certainly they will think it a matter of indifference and will fall into the mire of irreligion. Lest, then, this should happen, be pleased, beloved, to shun those who hold the impiety [of Arius], and moreover to avoid those who, while they pretend not to hold with Arius, yet worship with the impious. And we are specially bound to fly from the communion of men whose opinions we hold in execration. [If then any come to you, and, as blessed John[2] says, brings with him right doctrine, say to him, All hail, and receive such an one as a brother.] But if any pretend that he confesses the right faith, but appear to communicate with those others, exhort him to abstain from such communion, and if he promise to do so, treat him as a brother, but if he persist in a contentious spirit, him avoid. [I might greatly lengthen my letter, adding from the divine Scriptures the outline of this teaching. But since, being wise men, you can anticipate those who write, and rather, being intent upon self-denial, are fit to instruct others also, I have dictated a short letter, as from one loving friend to others, in the confidence] that living as you do you will preserve a pure and sincere faith, and that those persons, seeing that you do not join with them in worship, will derive benefit, fearing lest they be accounted as impious, and as those who hold with them.

[1] This first heading is from the inscription mentioned above, note 1, and is important as recording a very early use of the title ‘archbishop.’ See also Letter 55, note 1, supr. p. 137, note 6, and Epiph. vol. ii. p. 188 c (Migne).

[2] 2 John 10.

To Serapion, Concerning the Death of Arius

Athanasius to Serapion,[1] a brother and fellow-minister, health in the Lord.

I have read the letters of your piety, in which you have requested me to make known to you the events of my times relating to myself, and to give an account of that most impious heresy of the Arians, in consequence of which I have endured these sufferings, and also of the manner of the death of Arius. With two out of your three demands I have readily undertaken to comply, and have sent to your Godliness what I wrote to the Monks; from which you will be able to learn my own history as well as that of the heresy. But with respect to the other matter, I mean the death, I debated with myself for a long time, fearing lest any one should suppose that I was exulting in the death of that man. But yet, since a disputation which has taken place amongst you concerning the heresy, has issued in this question, whether Arius died after previously communicating with the Church; I therefore was necessarily desirous of giving an account of his death, as thinking that the question would thus be set at rest, considering also that by making this known I should at the same time silence those who are fond of contention. For I conceive that when the wonderful circumstances connected with his death become known, even those who before questioned it will no longer venture to doubt that the Arian heresy is hateful in the sight of God.

2. I was not at Constantinople when he died, but Macarius the Presbyter was, and I heard the account of it from him. Arius had been invited by the Emperor Constantine, through the interest of Eusebius and his fellows; and when he entered the presence the Emperor enquired of him, whether he held the Faith of the Catholic Church? And he declared upon oath that he held the right Faith, and gave in an account of his Faith in writing, suppressing the points for which he had been cast out of the Church by the Bishop Alexander, and speciously alleging expressions out of the Scriptures. When therefore he swore that he did not profess the opinions for which Alexander had excommunicated him, [the Emperor] dismissed him, saying,[2] ‘If thy Faith be right, thou hast done well to swear; but if thy Faith be impious, and thou hast sworn, God judge of thee according to thy oath.’ When he thus came forth from the presence of the Emperor, Eusebius and his fellows, with their accustomed violence, desired to bring him into the Church. But Alexander, the Bishop of Constantinople of blessed memory, resisted them, saying that the inventor of the heresy ought not to be admitted to communion; whereupon Eusebius and his fellows threatened, declaring, ‘As we have caused him to be invited by the Emperor, in opposition to your wishes, so to-morrow, though it be contrary to your desire, Arius shall have communion with us in this Church.’ It was the Sabbath when they said this.

3. When the Bishop Alexander heard this, he was greatly distressed, and entering into the church, he stretched forth his hands unto God, and bewailed himself; and casting himself upon his face in the chancel, he prayed, lying upon the pavement. Macarius also was present, and prayed with him, and heard his words. And he besought these two things, saying, ‘If Arius is brought to communion to-morrow, let me Thy servant depart, and destroy not the pious with the impious; but if Thou wilt spare Thy Church (and I know that Thou wilt spare), look upon the words of Eusebius and his fellows, and give not thine inheritance to destruction and reproach,[3] and take off Arius, lest if he enter into the Church, the heresy also may seem to enter with him, and henceforward impiety be accounted for piety.’ When the Bishop had thus prayed, he retired in great anxiety; and a wonderful and extraordinary circumstance took place. While Eusebius and his fellows threatened, the Bishop prayed; but Arius, who had great confidence in Eusebius and his fellows, and talked very wildly, urged by the necessities of nature withdrew, and suddenly, in the language of Scripture, ‘falling headlong he burst asunder in the midst,[4]’ and immediately expired as he lay, and was deprived both of communion and of his life together.

4. Such has been the end of Arius: and Eusebius and his fellows, overwhelmed with shame, buried their accomplice, while the blessed Alexander, amidst the rejoicings of the Church, celebrated the Communion with piety and orthodoxy, praying with all the brethren, and greatly glorifying God, not as exulting in his death (God forbid!), for ‘it is appointed unto all men once to die,[5]’ but because this thing had been shewn forth in a manner transcending human judgments. For the Lord Himself judging between the threats of Eusebius and his fellows, and the prayer of Alexander, condemned the Arian heresy, shewing it to be unworthy of communion with the Church, and making manifest to all, that although it receive the support of the Emperor and of all mankind, yet it was condemned by the Church herself. So the antichristian gang of the Arian madmen has been shewn to be unpleasing to God and impious; and many of those who before were deceived by it changed their opinions. For none other than the Lord Himself who was blasphemed by them condemned the heresy which rose up against Him, and again shewed that howsoever the Emperor Constantius may now use violence to the Bishops in behalf of it, yet it is excluded from the communion of the Church, and alien from the kingdom of heaven. Wherefore also let the question which has arisen among you be henceforth set at rest; (for this was the agreement made among you), and let no one join himself to the heresy, but let even those who have been deceived repent. For who shall receive what the Lord condemned? And will not he who takes up the support of that which He has made excommunicate, be guilty of great impiety, and manifestly an enemy of Christ?

5. Now this is sufficient to confound the contentious; read it therefore to those who before raised this question, as well as what was briefly addressed to the Monks against the heresy, in order that they may be led thereby more strongly to condemn the impiety and wickedness of the Arian madmen. Do not however consent to give a copy of these to any one, neither transcribe them for yourself (I have signified the same to the Monks also); but as a sincere friend, if anything is wanting in what I have written, add it, and immediately send them back to me. For you will be able to learn from the letter which I have written to the Brethren, what pains it has cost me to write it, and also to perceive that it is not safe for the writings of a private person to be published (especially if they relate to the highest and chief doctrines), for this reason;—lest what is imperfectly expressed through infirmity or the obscurity of language, do hurt to the reader. For the majority of men do not consider the faith, or the aim of the writer, but either through envy or a spirit of contention, receive what is written as themselves choose, according to an opinion which they have previously formed, and misinterpret it to suit their pleasure. But the Lord grant that the Truth and a sound[6] faith in our Lord Jesus Christ may prevail among all, and especially among those to whom you read this. Amen.

[1] On this letter (Migne xxv. 686) in relation to other writings, see above, Letter 52, note 1, and pp. 267, 268. Serapion would seem to have been the right-hand man of Athan. among the bishops of Egypt. The dates of his birth and episcopate are not certain, but the tone of the letters to him imply that he is junior to Athanasius. The theory of Ceillier, based on a precarious inference from the words of an untrustworthy writer (Philip of Side) that this Serapion (the name was very common) had presided over the catechetical school before Peter, i.e. at the end of the third century, is quite out of the question. Moreover, no Serapion appears among the Egyptian bishops at Tyre in 335 (p. 142), but the name occurs among the Alexandrian presbyterate of the same date (pp. 139, 140), while two bishops of the name sign the Sardican decrees (p. 127). It is then not unlikely that Athan. selected Serapion for the very important (Amm. Marc. xxii. 16) see of Thmuis in the Delta between 337 and 339 (supr. Letter 12, note 1). In 353 the trusted suffragan is chosen for a difficult and perilous mission to Constantius (supr. pp. 497, 504). For some reason we miss his name from the list of exiles in 356–7 (pp. 257, 297), nor is he named as present at the ‘Council of Confessors’ in 362. During the third exile, however, Ath. addressed to him our present letter, and an important dogmatic treatise (Prolegg. ch. iii. §1, no. 22). Serapion was a friend and legatee of S. Antony (supr. p. 220). The date of Serapion’s death is not known, but he is said to have been living after 368 (Leont. adv. fraud. Apoll. in Galland. xii. 701, see Bright, Later Treat. p. 44). For further details, and for writings ascribed to him, see D.C.B. iv. 613 (9). On the death of Arius, see Prolegg, ch. ii. §5.

[2] Ep. Æg. 18.

[3] Joel 2:17.

[4] Acts 1:18.

[5] Heb. 9:27.

[6] ὑγιαινουσαν, vid. supr. p. 71, §5. fin.

Letter to Rufinianus

To our lord, son, and most desired fellow-minister Rufinianus.[1] Athanasius greeting in the Lord.

You write what is proper for a beloved son to write to a father: accordingly, I embraced you when you came near me in writing, most desired Rufinianus. And I, though I might write to you as a son both in the opening and the middle and the close, refrained, lest my commendation and testimony should be made known by writing. For you are my letter, as it is written,[2] known and read in the heart. That you then are in such case, believe, yea believe. I address you, and invite you to write. For by doing so you afford me the highest gratification. But since in an honourable and church-like spirit, such as becomes your piety, you ask me about those who were drawn away by necessity but not corrupted by error, and wish me to write what resolution has been come to about them, whether in synods or elsewhere; know, most desired Lord, that to begin with,[3] when violence was ceased, a synod[4] has been held, bishops from foreign parts being present; while others have been held by our fellow-ministers resident in Greece, as well as by those in Spain and Gaul:[5] and the same decision was come to here and everywhere, namely, in the case of those who had fallen and been leaders of impiety, to pardon them upon their repentance, but not to give them the position of clergy: but in the case of men not deliberate in impiety, but drawn away by necessity and violence, that they should not only receive pardon, but should occupy the position of clergy: the more so, in that they offered a plausible defence, and what had happened seemed due to a certain special purpose.[6] For they assured us that they had not gone over to impiety; but lest certain most impious persons should be elected and ruin the Churches they elected rather to acquiesce in the violence and to bear the burden, than to lose the people. But in saying this, they appeared to us to say what was plausible; for they alleged in excuse Aaron the brother of Moses, who in the wilderness acquiesced in the people’s transgression; and that he had had as his excuse the danger of the people returning to Egypt and abiding in idolatry. For there was reason in the view, that if they remained in the wilderness they might cease from their impiety: but if they went into Egypt they would become ruined and increase the impiety in their midst. For this reason, then, they have been allowed to rank as clergy, those who had been deceived and suffered violence being pardoned. I give this information to your piety in the confidence that you will both accept[7] what has been resolved upon, and not charge those who assembled, as I have said, with remissness. But be good enough to read it to the clergy and laity under you, that they may be informed, and may not blame you for being thus minded about such persons. For it would not be fitting for me to write, when your piety is able to do so, and to announce our mind with regard to them, and carry out all that remains to be done. Thanks to the Lord that filled you[8] with all utterance and with all knowledge. Let then those that repent openly anathematise by name the error of Eudoxius and Euzoius. For they blasphemed still, and wrote that He was a creature, ringleaders of the Arian heresy. But let them confess the faith confessed by the fathers at Nicæa, and that they put no other synod before that one. Greet the brotherhood with you. That with us greets you in the Lord.

[1] This letter (Migne xxvi. 1180) deals with one of the questions which occupied the council of 362 (supr. p. 481), and was probably written not long after, although the contents furnish no precise terminus ad quem. The personality and see of Rufinianus are uncertain. The latter must have been distant from Alexandria: the Coptic documents call him ‘Rufinus the archbishop,’ which seems to place him outside Egypt. The mention of Eudoxius and Euzoius sub. fin. possibly points to Syria. I suspect that he is the ‘Lucinianus’ associated with ‘Eusebius’ (of Vercellæ?) in the little fragment (4) quoted in note 7 below, which comes from a letter of Ath. dealing with the same subject. The Coptic ‘Acts’ of Revillout, p. 462 (as referred to supr. p. 188) give part of a letter of Rufinianus himself, which shews that the correspondence of which our letter is the principal relic bore on the Christological decision of the Council of 362: ‘Sound is the idea of perfection for the Divinity, as for the Economy of the Manhood: Sound is the doctrine of the Divinity in a single essence. Pure, and wholesome for the souls of the faithful, is the Confession of the Holy Triad. Perfect then is the Economy of the Manhood of the Saviour, and Perfect is His Soul also; nothing is lacking to Him. It is thus that It was manifested to us.’

[2] 2 Cor. 3:2.

[3] Immediately after the death of Constantius.

[4] At Alexandria, a.d. 362, see above p. 481.

[5] These unnamed councils are all connected with the general return of the exiled orthodox bishops on Julian’s accession. They are possibly the same as are referred to again in the opening of the letter to Epict. below, p. 570.

[6] οἰκονομία

[7] ‘Do you, then, who confess all this, abstain, I pray, from condemning those who confess the same. But explain the words they use, nor, ignoring the latter, repel their authors. Nay, entreat and advise them, that they be willing to come to one mind.’ ad Eus. Lucin., &c., supr. note 1.

[8] 1 Cor. 1:5.

To the Emperor Jovian

Copy of a letter of the Emperor Jovian, sent to Athanasius, the most holy Archbishop of Alexandria.

To the most religious and friend of God, Athanasius, Jovian.

Admiring exceedingly the achievements of your most honourable life, and of your likeness to the God of all, and of your affection toward our Saviour Christ, we accept you, most honoured bishop. And inasmuch as you have not flinched from all labour, nor from the fear of your persecutors, and, regarding dangers and threats of the sword as dung, holding the rudder of the orthodox faith which is dear to you, are contending even until now for the truth, and continue to exhibit yourself as a pattern to all the people of the faithful, and an example of virtue:—our imperial Majesty recalls you, and desires that you should return to the office of the teaching of salvation. Return then to the holy Churches, and tend the people of God, and send up to God with zeal your prayers for our clemency. For we know that by your supplication we, and all who hold with us [the Christian faith], shall have great assistance from the supreme God.

56. Letter of Athanasius to Jovian Cf. Prolegg, ch. ii. §9, and ch. v. §3, h. and supr. p. 487. Athanasius, on the first news of Julian’s death, by a secret and rapid journey, succeeded in meeting Jovian, when still beyond the Euphrates on his return from the East. He thus secured the ear of the new Emperor before the Arian deputation from Alexandria could reach him. The letter before us (Migne xxvi. 813) was drawn up at Antioch, as it would seem in response to a request from Jovian on a doctrinal statement. The short letter of Jovian prefixed to the Epistle is a formal authorisation for the bishop’s return to his see, with which, taught by his experience under Julian, he was careful to arm himself. The documents given as an appendix are notes made at Antioch, and carefully preserved, of the reception given by Jovian to the Arian deputation. They are probably the ‘exemplaria’ referred to in Hist. Aceph. §14 (see note there). They are characteristic, and interesting in many ways; among others, as shewing how accurately Jovian had been primed by Athanasius with the leading facts of his case. concerning the Faith.

1. A desire to learn and a yearning for heavenly things is suitable to a religious Emperor; for thus you will truly have ‘your heart’ also ‘in the hand of God.[1]’ Since then your Piety desired[2] to learn from us the faith of the Catholic Church, giving thanks for these things to the Lord, we counselled above all things to remind your Piety of the faith confessed by the Fathers at Nicæa. For this certain set at nought, while plotting against us in many ways, because we would not comply with the Arian heresy, and they have become authors of heresy and schisms in the Catholic Church. For the true and pious faith in the Lord has become manifest to all, being both ‘known and read[3]’ from the Divine Scriptures. For in it both the saints were made perfect and suffered martyrdom, and now are departed in the Lord; and the faith would have abode inviolate always had not the wickedness of certain heretics presumed to tamper with it. For a certain Arius and those with him attempted to corrupt it, and to introduce impiety in its place, affirming that the Son of God was from nought, and a creature, and a thing made and changeable. But with these words they deceived many, so that even ‘they that seemed to be somewhat were carried away,[4]’ with their blasphemy. And yet our holy Fathers, as we said before, came promptly together at the Synod at Nicæa, and anathematised them, and confessed in writing the faith of the Catholic Church, so that, this being everywhere preached, the heresy kindled by the heretics might be quenched. This faith then was everywhere in every Church sincerely known and preached. But since now certain who wish to renew the Arian heresy have presumed to set at nought this faith confessed at Nicæa by the Fathers, and while pretending to confess it, do in fact deny it, explaining away the ‘Coessential,[5]’ and blaspheming of their own accord[6] against the Holy Spirit, in affirming that It is a creature, and came into being as a thing made by the Son, we hasten as of bounden duty, in view of the injury resulting to the people from such blasphemy, to hand to your Piety the faith confessed at Nicæa; in order that thy religiousness may know what has been written with all accuracy, and how far wrong they are who teach contrary to it.

2. For know, most religious Augustus, that these things have been preached from time immemorial, and this faith the Fathers who met at Nicæa confessed; and to it have assented all the Churches in every quarter, both those in Spain, and Britain, and the Gauls, and all Italy and Dalmatia, Dacia and Mœsia, Macedonia and all Greece, and in all Africa and Sardinia, and Cyprus and Crete, as well as Pamphylia, Lycia and Isauria, and those in Egypt and the Libyas, Pontus and Cappadocia, and those near at hand to us,[7] and the Churches in the East, except a few who hold with Arius. For of all those above mentioned we have both learnt the opinion by experience, and we have letters. And you know, O most religious Augustus, that even if some few speak against this faith, they cannot create a demurrer,[8] inasmuch as the whole world[9] holds the Apostolic faith. For they having long been infected by the Arian heresy, now the more obstinately oppose the truth. And that your Piety may know, although you know already, yet we hasten to append the faith confessed by the Bishops at Nicæa. The faith then confessed at Nicæa by the Fathers is as follows:—

3. We believe,[10] &c., &c.

4. By this faith, Augustus, all must needs abide, as Divine and Apostolic, and none must unsettle it by plausibilities, and contentions about words, which is what the Arian madmen have done, saying that the Son of God is from nought, and that once there was when He was not, and that He is created, and made and changeable. For for this cause, as we said before, the Synod at Nicæa anathematised such heresy, but confessed the faith of the truth. For they have not merely said that the Son is like[11] the Father, lest He should be believed merely like God, instead of Very God from God; but they wrote ‘Coessential,’ which was peculiar to a genuine and true Son, truly and naturally from the Father. Nor yet did they make the Holy Spirit alien from the Father and the Son, but rather glorified Him together with the Father and the Son, in the one faith of the Holy Triad, because there is in the Holy Triad also one Godhead.

Appendix to Letter LVI.

Petition made at Antioch to Jovian the Emperor on the part of Lucius[12] and Bernicianus, and certain other Arians against Athanasius, Bishop of Alexandria.

First Petition which they made as the Emperor was departing to Camp, at the Roman Gate.

May it please your Might and your Majesty and your Piety to hear us. The Emperor: ‘Who are you and where from?’ The Arians: ‘Christians, my Lord.’ Emperor: ‘Where from, and from what city?’ The Arians: ‘Alexandria.’—Emperor: ‘What do you want?’ The Arians: ‘May it please your Might and your Majesty, give us a Bishop.’ Emperor: ‘I ordered the former one, whom you had before, Athanasius, to occupy the See.’ The Arians: ‘May it please your Might: he has been many years both in banishment, and under accusation.’ Suddenly a soldier answered in indignation: ‘May it please your Majesty, enquire of them who they are and where from, for these are the leavings and refuse of Cappadocia, the remains of that unholy George who desolated the city and the world.’ The Emperor on hearing this set spurs to his horse, and departed to the Camp.

Second Petition of the Arians.

‘We have accusations and clear proofs against Athanasius, in that ten and twenty years ago he was deprived by the ever memorable Constantine and Constantius, and incurred banishment under the most religious and philosophical and blessed Julian.’ Emperor: ‘Accusations ten, twenty, and thirty years old are now obsolete. Don’t speak to me about Athanasius, for I know why he was accused, and how he was banished.’

Third Petition of the Arians.

‘And now again, we have certain other accusations against Athanasius.’ Emperor: ‘The rights of the case will not appear by means of crowded numbers, and clamours, but choose two from yourselves, and from the party of the majority other two, for I cannot answer each one severally.’ Those from the majority: ‘These are the leavings from the unholy George, who desolated our province, and who would not allow a counsellor to dwell in the cities.’ The Arians: ‘May it please you, any one you will except Athanasius.’ Emperor: ‘I told you that the case of Athanasius was already settled,’ (and then angrily) ‘feri, feri![13]’ The Arians: ‘May it please you, if you send Athanasius, our city is ruined, and no one assembles with him.’ Emperor: ‘Yet I took pains, and ascertained that he holds right opinions and is orthodox, and teaches aright.’ The Arians: ‘With his mouth he utters what is right, but in his soul he harbours guile.’ Emperor: ‘That will do, you have testified of him, that he utters what is right and teaches aright, but if he teaches and speaks aright with his tongue, but harbours evil thoughts in his soul, it concerns him before God. For we are men, and hear what is said; but what is in the heart God knows.’ The Arians: ‘Authorise our holding communion together.’ Emperor: ‘Why, who prevents you?’ The Arians: ‘May it please you, he proclaims us as sectarians and dogmatisers.’ Emperor: ‘It is his duty, and that of those who teach aright.’ The Arians: ‘May it please your Might; we cannot bear this man, and he has taken away the lands of the Churches.’ Emperor: ‘Oh then, it is on account of property you are come here, and not on account of the faith’—then he added—‘go away, and keep the peace.’ Once more he added to the Arians: ‘Go away to the Church, to-morrow you have a Communion, and after the dismissal, there are Bishops here, and here is Nemesinus,[14] each one of you shall sign as he believes: Athanasius is here too; whoever does not know the word of faith, let him learn from Athanasius. You have to-morrow and the day after, for I am going out to Camp.’ And a certain lawyer[15] belonging to the Cynics petitioned the Emperor: ‘May it please your Majesty, on account of Bishop Athanasius, the Receiver-General[16] seized my houses.’ Emperor: ‘If the Receiver-General seized your houses what has that to do with Athanasius?’ Another lawyer, Patalas, said: ‘I have a complaint against Athanasius.’ Emperor: ‘And what have you to do with Christians, being a heathen?’ But certain of the majority of them of Antioch took Lucius and brought him to the Emperor, saying: ‘May it please your Might and your Majesty, look whom they wanted to make a Bishop!’

Another petition made at the porch of the palace In the New Town, on the island of the Orontes. on the part of Lucius:—‘May it please your Might, listen to me.’ The Emperor stopped and said: ‘I ask you, Lucius, how did you come here, by sea or by land?’ Lucius: ‘May it please you, by sea.’ Emperor: ‘Well, Lucius, may the God of the world, and the radiant sun, and moon, be angry with those men that made the voyage with you, for not casting you into the sea; and may that ship never again have fair winds, nor find a haven with her passengers when in a storm.’ And through Euzoius[17] the unbelieving Arians asked Probatius and his fellows, the successors of Eusebius[18] and Bardio as eunuchs, that they might be granted an audience. The Emperor learned this, and tortured the eunuchs and said: ‘If any one wants to make a petition against Christians let this be his fate.’ And so the Emperor dismissed them.

[1] Prov. 21:1. The letter as given by Theodoret adds, ‘and you will peacefully enjoy a long reign:’ probably the words were erased from our text on account of Jovian’s premature death. If genuine, they stamp the prediction supr. p. 487, as, at least in part, a vaticinium ex eventu.

[2] Very probably orally, see Prolegg. ubi supr.

[3] 2 Cor. 3:2.

[4] Gal. 2:6, 13.

[5] This reference is explained above, Prolegg. ch. ii. §9 sub fin.

[6] ᾽Αὐτοί, i.e. adding this, as a feature of their own, to the Arianism they shared with their predecessors. Acacius seems to be specially referred to; he had just signed the Homousios with explanations; cf. Pseudo-Ath. de Hypocr. Melet. et Euseb.

[7] This points to Antioch as the place of composition, which is fairly certain on other grounds.

[8] πρόκριμα, a ‘præjudicium’ or prima facie objection in their favour.

[9] A pardonable exaggeration, but its very use is significant; cf. de Syn. 33, and Bright’s note, Later Treatises, p. 20.

[10] Ut supr. p. 75; the other authorities for the text of the creed in Hahn §73, note. Cf. Hort, p. 54 sqq. The only important variant here not noticed by Hort is τὸν ἕνα κύριον.

[11] See above, pp. 83 and 84, note 4, also Prolegg. ii. §8 (2) b.

[12] Originally Arian deacon (p. 70), and presently bishop of the Arians at Alexandria; see Hist. Aceph. p. 499, and Prolegg ch. ii. §10.

[13] i.e. strike, strike! probably a direction to the guard to silence the petitioners.

[14] Possibly an imperial notary or registrar, see D.C.B. iv. 15.

[15] Σχολαστικός

[16] καθολικός

[17] Originally one of the Arian clergy of Alexandria (supr. p. 70), now Arian bishop of Antioch.

[18] Hist. Ar. 35, &c.

First Letter to Orsisius

‘And having spent a few days there, he saith to the Abbat Theodorus: Since the Passover is nigh, visit the brethren after your manner; and as the Lord shall dispose me, I will do. And he embraced him, and sent him away, having written a letter by him to the Abbat Orsisius and the brethren, to the following effect:’—

I have seen your fellow-worker and father of the brethren, Theodorus, and in him the master of our father Pachomius. And I rejoiced to see the sons of the Church, and they made me glad by their presence. But the Lord is their recompenser. And as Theodorus was about to leave me for you, he said to me: Remember me. And I said to him: If I forget thee, O Jerusalem, let my right hand be forgotten, yea let my tongue cleave to my throat if I remember thee not.[1]

[1] Ps. 137:6, LXX.

Second Letter to Orsisius

‘But the most holy Archbishop Athanasius, when he heard about our father Theodorus, was grieved, and sent this letter to the Abbat Orsisius and the brethren to console them for his decease, as follows:’—

Athanasius to Orsisius, Abbat, father of monks, and to all with him who practise the solitary life, and are settled in faith in God, beloved brethren most longed for in the Lord, greeting.

I have heard about the decease of the blessed Theodorus,[1] and the tidings caused me great anxiety, knowing as I did his value to you. Now if it had not been Theodorus, I should have used many words to you, with tears, considering what follows after death. But since it is Theodorus whom you and I have known, what need I say in my letter save ‘Blessed is’ Theodorus, ‘who hath not walked in the council of the ungodly?[2]’ But if ‘he is blessed that feareth the Lord,[3]’ we may now confidently call him blessed, having the firm assurance that he has reached as it were a haven, and has a life without care. Would that the same had also befallen each one of us; would that each of us in his running might thus arrive; would that each of us, on his voyage, might moor his own bark there in the stormless haven, so that, at rest with the fathers, he might say, ‘here will I dwell, for I have a delight therein.[4]’ Wherefore, brethren beloved and most longed-for, weep not for Theodorus, for he ‘is not dead, but sleepeth.[5]’ Let none weep when he remembers him, but imitate his life. For one must not grieve over one that is gone to the place where grief is not. This I write to you all in common; but especially to you, beloved and most longed for Orsisius, in order that now that he is fallen asleep, you may take up the whole charge, and take his place among the brethren. For while he survived, you two were as one, and when one was away, the work of both was carried on: and when both were there you were as one, discoursing to the beloved ones what made for their good. Thus act, then, and so doing write and tell me of the safety of yourself and of the brotherhood. And I exhort you all to pray together that the Lord may grant further peace to the Churches. For we now kept festival with joy, both Easter and Pentecost, and we rejoice in the benefits of the Lord. I write to you all. Greet all who fear the Lord. Those with me greet you. I pray that you may be well in the Lord, beloved and much-longed-for brethren.

[1] On Theodore see Amelineau, S. Pakhôme, &c., pp. xcv.–xcvii. The death of Theodore is fixed for April 27, 364, on the following grounds. He died (Vit. Pachom. 95) of a short and sudden illness, on Pachon 2 (April 27), and shortly after Easter. Moreover his death took place 18 years after that of Pachomius. But Ammon (as he tells us himself, supr. p. 487) became a Christian and a monk ‘a year and more’ after March 15, 351 (proclamation of Gallus as Cæsar), and six years after the death of Pachomius. (Ep. Amm. 4, 5.) This dates the latter event a little less than five years before March 15, 351. But Pachomius died, according to his Life, on Pachon 14 (May 9), of an epidemic which attacked the community after Easter. This double condition is satisfied by the year 346, in which Easter fell on Pharm. 4, forty days before the day of Pachomius’ decease. If then Pachomius died in 346, Theodore died in 364. Against this result we have (1) the fact that in that year April 27 was twenty-three days after Easter; but the Easter gathering of the monks would last over April 11 (Low Sunday), and the death of Theodore would come suddenly enough a fortnight later; (2) the fragment (supr. p. 551) probably belonging to Letter 39, which a coptic life of Theodore makes him state that he received before his last Easter. But this cannot be correct; for all known data forbid us to place the death of Theodore as late as 367. (Tillemont’s tentative opinion, vii. 691, 761, is bound up with an obsolete chronology of the exiles of Athan.) On the other hand Theodore cannot have died as early as 363. Athanasius was with him (supr. p. 487) in the summer of that year, and when our present letter was written Ath. had clearly kept Easter at home, which suits 364, but excludes 363.

[2] Ps. 1:1.

[3] Ps. 112:1.

[4] Ib. 132:14.

[5] Matt. 9:24.

To Epictetus

To my Lord, beloved brother, and most-longed-for fellow-minister Epictetus,[1] Athanasius greeting in the Lord. I thought that all vain talk of all heretics, many as they may be, had been stopped by the Synod which was held at Nicæa. For the Faith there confessed by the Fathers according to the divine Scriptures is enough by itself at once to overthrow all impiety, and to establish the religious belief in Christ. For this reason at the present time, at the assembling of diverse synods, both in Gaul and Spain, and great Rome,[2] all who came together, as though moved by one spirit, unanimously anathematised those who still were secretly holding with Arius, namely Auxentius of Milan, Ursacius, Valens, and Gaius of Pannonia. And they wrote everywhere, that, whereas the above-said were devising the names of synods to cite on their side, no synod should be cited in the Catholic Church save only that which was held at Nicæa, which was a monument of victory over all heresy, but especially the Arian, which was the main reason of the synod assembling when it did. How then, after all this, are some attempting to raise doubts or questions? If they belong to the Arians, this is not to be wondered at, that they find fault with what was drawn up against themselves, just as the Gentiles when they hear that ‘the idols of the heathen are silver and gold, the work of men’s hands,[3]’ think the doctrine of the divine Cross folly. But if those who desire to reopen everything by raising questions belong to those who think they believe aright, and love what the fathers have declared, they are simply doing what the prophet describes, giving their neighbour turbid confusion to drink,[4] and fighting about words to no good purpose, save to the subversion of the simple.

2. I write this after reading the memoranda submitted by your piety, which I could wish had not been written at all, so that not even any record of these things should go down to posterity. For who ever yet heard the like? Who ever taught or learned it? For ‘from Sion shall come forth the law of God, and the word of the Lord from Jerusalem;[5]’ but whence came forth this? What lower region has vomited the statement that the Body born of Mary is coessential with the Godhead of the Word? or that the Word has been changed into flesh, bones, hair, and the whole body, and altered from its own nature? Or who ever heard in a Church, or even from Christians, that the Lord wore a body putatively, not in nature; or who ever went so far in impiety as to say and hold, that this Godhead, which is coessential with the Father, was circumcised and became imperfect instead of perfect; and that what hung upon the tree was not the body, but the very creative Essence and Wisdom? Or who that hears that the Word transformed for Himself a passible body, not of Mary, but of His own Essence, could call him who said this a Christian? Or who devised this abominable impiety, for it to enter even his imagination, and for him to say that to pronounce the Lord’s Body to be of Mary is to hold a Tetrad instead of a Triad in the Godhead? Those who think thus, saying that the Body of the Saviour which He put on from Mary, is of the Essence of the Triad. Or whence again have certain vomited an impiety as great as those already mentioned; saying namely, that the body is not newer than the Godhead of the Word, but was coeternal with it always, since it was compounded of the Essence of Wisdom. Or how did men called Christians venture even to doubt whether the Lord, Who proceeded from Mary, while Son of God by Essence and Nature, is of the seed of David according to the flesh,[6] and of the flesh of the Holy Mary? Or who have been so venturesome as to say that Christ Who suffered in the flesh and was crucified is not Lord, Saviour, God, and Son of the Father?[7] Or how can they wish to be called Christians who say that the Word has descended upon a holy man as upon one of the prophets, and has not Himself become man, taking the body from Mary; but that Christ is one person, while the Word of God, Who before Mary and before the ages was Son of the Father, is another? Or how can they be Christians who say that the Son is one, and the Word of God another?

3. Such were the contents of the memoranda; diverse statements, but one in their sense and in their meaning; tending to impiety. It was for these things that men who make their boast in the confession of the fathers drawn up at Nicæa were disputing and quarrelling with one another. But I marvel that your piety suffered it, and that you did not stop those who said such things, and propound to them the right faith, so that upon hearing it they might hold their peace, or if they opposed it might be counted as heretics. For the statements are not fit for Christians to make or to hear, on the contrary they are in every way alien from the Apostolic teaching. For this reason, as I said above, I have caused what they say to be baldly inserted in my letter, so that one who merely hears may perceive the shame and impiety therein contained. And although it would be right to denounce and expose in full the folly of those who have had such ideas, yet it would be a good thing to close my letter here and write no more. For what is so manifestly shewn to be evil, it is not necessary to waste time in exposing further, lest contentious persons think the matter doubtful. It is enough merely to answer such things as follows: we are content with the fact that this is not the teaching of the Catholic Church, nor did the fathers hold this. But lest the ‘inventors of evil things[8]’ make entire silence on our part a pretext for shamelessness, it will be well to mention a few points from Holy Scripture, in case they may even thus be put to shame, and cease from these foul devices.

4. Whence did it occur to you, sirs, to say that the Body is of one Essence with the Godhead of the Word? For it is well to begin at this point, in order that by shewing this opinion to be unsound, all the others too may be proved to be the same. Now from the divine Scriptures we discover nothing of the kind. For they say that God came in a human body. But the fathers who also assembled at Nicæa say that, not the body, but the Son Himself is coessential with the Father, and that while He is of the Essence of the Father, the body, as they admitted according to the Scriptures, is of Mary. Either then deny the Synod of Nicæa, and as heretics bring in your doctrine from the side; or, if you wish to be children of the fathers, do not hold the contrary of what they wrote. For here again you may see how monstrous it is: If the Word is coessential with the body which is of earthly nature, while the Word is, by your own confession, coessential with the Father, it will follow that even the Father Himself is coessential with the body produced from the earth. And why any longer blame the Arians for calling the Son a creature, when you go off to another form of impiety, saying that the Word was changed into flesh and bones and hair and muscles and all the body, and was altered from its own nature? For it is time for you to say openly that He was born of earth; for from earth is the nature of the bones and of all the body. What then is this great folly of yours, that you fight even with one another? For in saying that the Word is coessential with the Body, you distinguish the one from the other,[9] while in saying that He has been changed into flesh, you imagine a change of the Word Himself. And who will tolerate you any longer if you so much as utter these opinions? For you have gone further in impiety than any heresy. For if the Word is coessential with the Body, the commemoration and the work of Mary are superfluous,[10] inasmuch as the body could have existed before Mary, just as the Word also is eternal: if, that is, it is as you say co-essential with the Body. Or what need was there even of the Word coming among us, to put on what was coessential with Himself, or to change His own nature and become a body? For the Deity does not take hold[11] of itself, so as to put on what is of its own Essence, any more than the Word sinned, in that it ransoms the sins of others, in order that changing into a body it should offer itself a sacrifice for itself, and ransom itself.

5. But this is not so, far be the thought. For he ‘takes hold of the seed of Abraham,[11]’ as the apostle said; whence it behoved Him to be made like His brethren in all things, and to take a Body like us. This is why Mary is truly presupposed, in order that He may take it from her, and offer it for us as His own. And this Isaiah pointed to in his prophecy, in the words: ‘Behold the Virgin,[12]’ while Gabriel is sent to her—not simply to a virgin, but ‘to a virgin betrothed to a man,[13]’ in order that by means of the betrothed man he might shew that Mary was really a human being. And for this reason Scripture also mentions her bringing forth, and tells of her wrapping Him in swaddling clothes; and therefore, too, the paps which He sucked were called blessed.[14] And He was offered as a sacrifice, in that He Who was born had opened the womb.[15] Now all these things are proofs that the Virgin brought forth. And Gabriel preached the Gospel to her without uncertainty, saying not merely ‘what is born in thee,’ lest the body should be thought to be extraneously induced upon her, but ‘of thee,’ that what was born might be believed to be naturally from her, inasmuch as Nature clearly shews that it is impossible for a virgin to produce milk unless she has brought forth, and impossible for a body to be nourished with milk and wrapped in swaddling clothes unless it has previously been naturally brought forth. This is the meaning of His being circumcised on the eighth day: of Symeon taking Him in his arms, of His becoming a young child, and growing when He was twelve years old, and of His coming to His thirtieth year. For it was not, as some suppose, the very Essence of the Word that was changed, and was circumcised, because it is incapable of alteration or change. For the Saviour Himself says, ‘Behold, behold, it is I, and I change not,[16]’ while Paul writes: ‘Jesus Christ, the same yesterday, and to-day, and for ever.[17]’ But in the Body which was circumcised, and carried, and ate and drank, and was weary, and was nailed on the tree and suffered, there was the impassible and incorporeal Word of God. This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison.[18]

6. And this above all shews the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha.[19] And so it is shewn to all that the Body was not the Word, but Body of the Word. And it was this that Thomas handled when it had risen from the dead, and saw in it the print of the nails, which the Word Himself had undergone, seeing them fixed in His own Body, and though able to prevent it, did not do so. On the contrary, the incorporeal Word made His own the properties of the Body, as being His own Body. Why, when the Body was struck by the attendant, as suffering Himself He asked, ‘Why smitest thou Me?[20]’ And being by nature intangible, the Word yet said, ‘I gave My back to the stripes, and My cheeks to blows, and hid not My face from shame and spitting.[21]’ For what the human Body of the Word suffered, this the Word, dwelling in the body, ascribed to Himself, in order that we might be enabled to be partakers of the Godhead of the Word.[22] And verily it is strange that He it was Who suffered and yet suffered not. Suffered, because His own Body suffered, and He was in it, which thus suffered; suffered not, because the Word, being by Nature God, is impassible. And while He, the incorporeal, was in the passible Body, the Body had in it the impassible Word, which was destroying the infirmities inherent in the Body. But this He did, and so it was, in order that Himself taking what was ours and offering it as a sacrifice, He might do away with it, and conversely might invest us with what was His, and cause the Apostle to say: ‘This corruptible must put on incorruption, and this mortal put on immortality.[23]’

7. Now this did not come to pass putatively, as some have supposed: far be the thought: but the Saviour having in very truth become Man, the salvation of the whole man was brought about. For if the Word were in the Body putatively, as they say, and by putative is meant imaginary, it follows that both the salvation and the resurrection of man is apparent only, as the most impious Manichæus held. But truly our salvation is not merely apparent, nor does it extend to the body only, but the whole man, body and soul alike, has truly obtained salvation in the Word Himself. That then which was born of Mary was according to the divine Scriptures human by nature, and the Body of the Lord was a true one; but it was this, because it was the same as our body, for Mary was our sister inasmuch as we all are from Adam. And no one can doubt of this when he remembers what Luke wrote. For after He had risen from the dead, when some thought that they did not see the Lord in the body derived from Mary, but were beholding a spirit instead, He said, ‘See My hands and My feet, and the prints of the nails, that it is I Myself: handle Me and see; for a spirit hath not flesh and bones as ye see Me to have. And when He had said thus, He shewed them His hands and His feet.[24]’ Whence they can be refuted who have ventured to say that the Lord was transformed into flesh and bones. For He did not say, ‘As ye see Me to be flesh and bone,’ but ‘as ye see Me to have,’ in order that it might not be thought that the Word Himself was changed into these things, but that He might be believed to have them after His resurrection as well as before His death.

8. These things being thus demonstrated, it is superfluous to touch upon the other points, or to enter upon any discussion relating to them, since the body in which the Word was is not coessential with the Godhead, but was truly born of Mary, while the Word Himself was not changed into bones and flesh, but came in the flesh. For what John said, ‘The Word was made flesh,[25]’ has this meaning, as we may see by a similar passage; for it is written in Paul: ‘Christ has become a curse for us.[26]’ And just as He has not Himself become a curse, but is said to have done so because He took upon Him the curse on our behalf, so also He has become flesh not by being changed into flesh, but because He assumed on our behalf living flesh, and has become Man. For to say ‘the Word became flesh,’ is equivalent to saying ‘the Word has become man;’ according to what is said in Joel: ‘I will pour forth of My Spirit upon all flesh;[27]’ for the promise did not extend to the irrational animals, but is for men, on whose account the Lord is become Man. As then this is the sense of the above text, they all will reasonably condemn themselves who have thought that the flesh derived from Mary existed before her, and that the Word, prior to her, had a human soul, and existed in it always even before His coming. And they too will cease who have said that the Flesh was not accessible to death, but belonged to the immortal Nature. For if it did not die, how could Paul deliver to the Corinthians ‘that Christ died for our sins, according to the Scriptures,[28]’ or how did He rise at all if He did not also die? Again, they will blush deeply who have even entertained the possibility of a Tetrad instead of a Triad resulting, if it were said that the Body was derived from Mary. For if (they argue) we say the Body is of one Essence with the Word, the Triad remains a Triad; for then the Word imports no foreign element into it; but if we admit that the Body derived from Mary is human, it follows, since the Body is foreign in Essence, and the Word is in it, that the addition of the Body causes a Tetrad instead of a Triad.

9. When they argue thus, they fail to perceive the contradiction in which they involve themselves. For even though they say that the Body is not from Mary, but is coessential with the Word, yet none the less (the very point they dissemble, to avoid being credited with their real opinion) this on their own premises can be proved to involve a Tetrad. For as the Son, according to the Fathers, is coessential with the Father, but is not the Father Himself, but is called coessential, as Son with Father, so the Body, which they call coessential with the Word, is not the Word Himself, but a distinct entity. But if so, on their own shewing, their Triad will be a Tetrad.[29] For the true, really perfect and indivisible Triad is not accessible to addition as is the Triad imagined by these persons. And how do these remain Christians who imagine another God in addition to the true one? For, once again, in their other fallacy one can see how great is their folly. For if they think because it is contained and stated in the Scriptures, that the Body of the Saviour is human and derived from Mary, that a Tetrad is substituted for a Triad, as though the Body created an addition, they go very far wrong, so much so as to make the creature equal to the Creator, and suppose that the Godhead can receive an addition. And they have failed to perceive that the Word is become Flesh, not by reason of an addition to the Godhead, but in order that the flesh may rise again. Nor did the Word proceed from Mary that He might be bettered, but that He might ransom the human race. How then can they think that the Body, ransomed and quickened by the Word, made an addition in respect of Godhead to the Word that had quickened it? For on the contrary, a great addition has accrued to the human Body itself from the fellowship and union of the Word with it. For instead of mortal it is become immortal; and, though an animal[30] body, it is become spiritual, and though made from earth it entered the heavenly gates. The Triad, then, although the Word took a body from Mary, is a Triad, being inaccessible to addition or diminution; but it is always perfect, and in the Triad one Godhead is recognised, and so in the Church one God is preached, the Father of the Word.

10. For this reason they also will henceforth keep silence, who once said that He who proceeded from Mary is not very Christ, or Lord, or God. For if He were not God in the Body, how came He, upon proceeding from Mary, straightway to be called ‘Emmanuel, which is being interpreted God with us?[31]’ Why again, if the Word was not in the flesh, did Paul write to the Romans ‘of whom is Christ after the flesh, Who is above all God blessed for ever. Amen?[32]’ Let them therefore confess, even they who previously denied that the Crucified was God, that they have erred; for the divine Scriptures bid them, and especially Thomas, who, after seeing upon Him the print of the nails, cried out ‘My Lord and my God![33]’ For the Son, being God, and Lord of glory,[34] was in the Body which was ingloriously nailed and dishonoured; but the Body, while it suffered, being pierced on the tree, and water and blood flowed from its side, yet because it was a temple of the Word was filled full of the Godhead. For this reason it was that the sun, seeing its creator suffering in His outraged body, withdrew its rays and darkened the earth. But the body itself being of mortal nature, beyond its own nature rose again by reason of the Word which was in it; and it has ceased from natural corruption, and, having put on the Word which is above man, has become incorruptible.

11. But with regard to the imagination of some, who say that the Word came upon one particular man, the Son of Mary, just as it came upon each of the Prophets, it is superfluous to discuss it, since their madness carries its own condemnation manifestly with it. For if He came thus, why was that man born of a virgin, and not like others of a man and woman? For in this way each of the saints also was begotten. Or why, if the Word came thus, is not the death of each one said to have taken place on our behalf, but only this man’s death? Or why, if the Word sojourned among us in the case of each one of the prophets, is it said only in the case of Him born of Mary that He sojourned here ‘once at the consummation of the ages?[35]’ Or why, if He came as He had come in the saints of former times, did the Son of Mary alone, while all the rest had died without rising as yet, rise again on the third day? Or why, if the Word had come in like manner as He had done in the other cases, is the Son of Mary alone called Emmanuel, as though a Body filled full of the Godhead were born of her? For Emmanuel is interpreted ‘God with us.’ Or why, if He came thus, is it not said that when each of the saints ate, drank, laboured, and died, that He (the Word) ate, drank, laboured, and died, but only in the case of the Son of Mary. For what that Body suffered is said to have been suffered by the Word. And while we are merely told of the others that they were born, and begotten, it is said in the case of the Son of Mary alone that ‘The Word was made Flesh.’

12. This proves that while to all the others the Word came, in order that they might prophesy, from Mary the Word Himself took flesh, and proceeded forth as man; being by nature and essence the Word of God, but after the flesh man of the seed of David, and made of the flesh of Mary, as Paul said.[36] Him the Father pointed out both in Jordan and on the Mount, saying, ‘This is My beloved Son in whom I am well pleased.[37]’ Him the Arians denied, but we recognising worship, not dividing the Son and the Word, but knowing that the Son is the Word Himself, by Whom all things are made, and by Whom we were redeemed. And for this reason we wonder how any contention at all has arisen among you about things so clear. But thanks to the Lord, much as we were grieved at reading your memoranda, we were equally glad at their conclusion. For they departed with concord, and peacefully agreed in the confession of the pious and orthodox faith. This fact has induced me, after much previous consideration, to write these few words; for I am anxious lest by my silence this matter should cause pain rather than joy to those whose concord occasions joy to ourselves. I therefore ask your piety in the first place, and secondly those who hear, to take my letter in good part, and if anything is lacking in it in respect of piety, to set that right, and inform me. But if it is written, as from one unpractised in speech, below the subject and imperfectly, let all allow for my feebleness in speaking. Greet all the brethren with you. All those with us greet you; may you live in good health in the Lord, beloved and truly longed for.

[1] Of Epictetus, bishop of Corinth, nothing else is known. This letter reflects the uncertainty, which attended the victory of the Nicene Creed, as to the relation of the Historical Christ to the Eternal Son. The questions raised at Corinth were those which troubled the Eastern Church generally, and which came to a head in the system of Apollinarius, whose distinctive tenet, however, is not mentioned in this letter. Persons anxious to place the Nicene doctrine in intelligible connection with the matter of the Gospel Narrative had debated the question before Epictetus, and with deference to his ruling. Their tentative solutions (§2 infr.) fall into two classes, both of which, in attempting to solve the problem, proceed upon the assumption incidentally combated by Athan., that the Manhood of Christ was a Hypostasis or Person, which if invested with Divine attributes, would introduce a fourth hypostatic entity into the Trinity. To avoid this, one class identified the Logos and the ῎Ανθρωπος, either by assuming that the Logos was changed into flesh, or that the flesh was itself non-natural and of the Divine Essence. The other class excluded the Man Jesus from the Trinity, explaining His relation to God on the lines of Photinus or the later Nestorians. Both alternatives are already glanced at (supr. p. 485) by the Council of 362. In the present case, both classes of suggestions seem to have been made tentatively and bona fide (§12). The letter must have been written before the two books against Apollinarianism, which (if genuine) fall about 372. Its more exact date depends on the identification of the Councils referred to in §1 (νῦν γενομένων), and is therefore very doubtful. At any rate Apollinarianism proper is not alluded to, and Apollinarius is said to have expressed to Serapion of Thmuis his high opinion of our Letter (see Letter 54, note 1). It was much quoted in the Christological controversies of the next 80 years, e.g. by the Councils of Ephesus and Chalcedon, by Theodoret, Cyril, and Leo the Great (see Migne xxvi. 1050; Bright, Later Treatises, pp. 43 sq., and D.C.B. s.v. Epictetus and Apollinaris the younger).

[2] Are these those referred to in the letter to Ruf., and held a.d. 362–3, or are they to be identified with one or other of those held under Damasus (see Introd. to ad Afros.)?

[3] Ps. 115:4.

[4] Hab. 2:15, LXX.

[5] Isa. 2:3; Mic. 4:2.

[6] Rom. 1:3.

[7] This opinion seems to belong to that next to be mentioned, the two, however, are separately dealt with below, cc. 10 and 11.

[8] Rom. 1:30.

[9] ἕτερον πρὸς ἕτερον σημαίνετε

[10] Letter 61, §3.

[11] Heb. 2:16.

[12] Isa. 7:14.

[13] Luke 1:27.

[14] Ib. 11:27.

[15] Ib. 2:23.

[16] Mal. 3:6.

[17] Heb. 13:8.

[18] 1 Pet. 3:19.

[19] Mark 15:46.

[20] John 18:23.

[21] Isa. 50:6.

[22] 2 Pet. 1:4, above, p. 65, note 5.

[23] 1 Cor. 15:53.

[24] Luke 24:39.

[25] Joh. 1:14.

[26] Gal. 3:13.

[27] Joel 2:28.

[28] 1 Cor. 15:3.

[29] The argument rests on the principle that the Trinity is a trinity of Persons, not of Essences: the opponents implicitly tax the Nicene doctrine with the consequence that if truly man, Christ is a distinct Personality from the Son.

[30] ψυχικόν.

[31] Matt. 1:23.

[32] Rom. 9:5.

[33] John 20:28.

[34] 1 Cor. 2:8.

[35] Heb. 9:26.

[36] Cf. Rom. 1:3; Gal. 4:4.

[37] Matt. 3:17, and xvii. 5.

To Adelphius, Bishop and Confessor: Against the Arians

We have read what your piety has written to us, and genuinely approve your piety toward Christ. And above all we glorify God, Who has given you such grace as not only to have right opinions, but also, so far as that is possible, not to be ignorant of the devices[1] of the devil. But we marvel at the perversity of the heretics, seeing that they have fallen into such a pit of impiety that they no longer retain even their senses, but have their understanding corrupted on all sides. But this attempt is a plot of the devil, and an imitation of the disobedient Jews. For as the latter, when refuted on all sides, kept devising excuses to their own hurt, if only they could deny the Lord and bring upon themselves what was prophesied against them, in like manner these men, seeing themselves proscribed on all hands, and perceiving that their heresy has become abominable to all, prove themselves ‘inventors of evil things,[2]’ in order that, not ceasing their fightings against the truth, they may remain consistent and genuine adversaries of Christ. For whence has this new mischief of theirs sprung forth? How have they even ventured to utter this new blasphemy against the Saviour? But the impious man, it seems, is a worthless object, and truly ‘reprobate concerning the Faith.[3]’ For formerly, while denying the Godhead of the only-begotten Son of God, they pretended at any rate to acknowledge His coming in the Flesh. But now, gradually going from bad to worse, they have fallen from this opinion of theirs, and become Godless on all hands, so as neither to acknowledge Him as God, nor to believe that He has become man. For if they believed this they would not have uttered such things as your piety has reported against them.

2. You, however, beloved and most truly longed-for, have done what befitted the tradition of the Church and your piety toward the Lord, in refuting, admonishing, and rebuking such men. But since, instigated by their father the devil, ‘they knew not nor understood,’ as it is written, ‘but go on still in darkness,[4]’ let them learn from your piety that this error of theirs belongs to Valentinus and Marcion, and to Manichæus, of whom some substituted [the idea of] Appearance for Reality, while the others, dividing what is indivisible, denied the truth that ‘the Word was made Flesh, and dwelt among us.[5]’ Why then, as they hold with those people, do they not also take up the heritage of their names? For it is reasonable, as they hold their error, to have their names as well, and for the future to be called Valentinians, Marcionists, and Manichæans. Perhaps even thus, being put to shame by the ill savour of the names, they may be enabled to perceive into what a depth of impiety they have fallen. And it would be within our rights not to answer them at all, according to the apostolic advice:[6] ‘A man that is heretical, after a first and second admonition refuse, knowing that such an one is perverted, and sinneth, being self-condemned;’ the more so, in that the Prophet says about such men: ‘The fool shall utter foolishness, and his heart shall imagine vain things.[7]’ But since, like their leader, they too go about like lions seeking whom among the simple they shall devour,[8] we are compelled to write in reply to your piety, that the brethren being once again instructed by your admonition may still further reprobate the vain teaching of those men.

3. We do not worship a creature. Far be the thought. For such an error belongs to heathens and Arians. But we worship the Lord of Creation, Incarnate, the Word of God. For if the flesh also is in itself a part of the created world, yet it has become God’s body. And we neither divide the body, being such, from the Word, and worship it by itself,[9] nor when we wish to worship the Word do we set Him far apart from the Flesh, but knowing, as we said above, that ‘the Word was made flesh,’ we recognise Him as God also, after having come in the flesh. Who, accordingly, is so senseless as to say to the Lord: ‘Leave the Body that I may worship Thee;’ or so impious as to join the senseless Jews in saying, on account of the Body, ‘Why dost Thou, being a man, make Thyself God?[10]’ But the leper was not one of this sort, for he worshipped God in the Body, and recognised that He was God, saying, ‘Lord, if Thou wilt Thou canst make me clean.[11]’ Neither by reason of the Flesh did he think the Word of God a creature: nor because the Word was the maker of all creation did he despise the Flesh which He had put on. But he worshipped the Creator of the universe as dwelling in a created temple, and was cleansed. So also the woman with an issue of blood, who believed, and only touched the hem of His garment, was healed,[12] and the sea with its foaming waves heard the incarnate Word, and ceased its storm,[13] while the man blind from birth was healed by the fleshly spitting of the Word.[14] And, what is greater and more startling (for perhaps this even offended those most impious men), even when the Lord was hanging upon the actual cross (for it was His Body and the Word was in it), the sun was darkened and the earth shook, the rocks were rent, and the vail of the temple rent, and many bodies of the saints which slept arose.

4. These things then happened, and no one doubted, as the Arians now venture to doubt, whether one is to believe the incarnate Word; but even from beholding the man, they recognised that He was their maker, and when they heard a human voice, they did not, because it was human, say that the Word was a creature. On the contrary, they trembled, and recognised nothing less than that it was being uttered from a holy Temple. How then can the impious fail to fear lest ‘as they refused to have God in their knowledge, they may be given up to a reprobate mind, to do those things which are not fitting?[15]’ For Creation does not worship a creature. Nor again did she on account of His Flesh refuse to worship her Lord. But she beheld her maker in the Body, and ‘in the Name of Jesus every knee’ bowed, yea and ‘shall bow, of things in heaven and things on earth and things under the earth, and every tongue shall confess,’ whether the Arians approve or no, ‘that Jesus is Lord, to the Glory of God the Father.[16]’ For the Flesh did not diminish the glory of the Word; far be the thought: on the contrary, it was glorified by Him. Nor, because the Son that was in the form of God took upon Him the form of a servant[17] was He deprived of His Godhead. On the contrary, He is thus become the Deliverer of all flesh and of all creation. And if God sent His Son brought forth from a woman, the fact causes us no shame but contrariwise glory and great grace. For He has become Man, that He might deify us in Himself, and He has been born of a woman, and begotten of a Virgin, in order to transfer to Himself our erring generation,[18] and that we may become henceforth a holy race, and ‘partakers of the Divine Nature,’ as blessed Peter wrote.[19] And ‘what the law could not do in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.[20]’

5. Seeing then that Flesh was taken by the Word to deliver all men, raise all from the dead, and make redemption for sins, must not they appear ungrateful, and be worthy of all hatred, who make light of the Flesh, as well as those who on account of it charge the Son of God with being a thing created or made? For they as good as cry to God and say: ‘Send not Thine Only-begotten Son in the Flesh, cause Him not to take flesh of a virgin, lest He redeem us from death and sin. We do not wish Him to come in the body, lest He should undergo death on our behalf: we do not desire the Word to be made flesh, lest in it He should become our Mediator to gain access to thee, and we so inhabit the heavenly mansions. Let the gates of the heavens be shut lest Thy Word consecrate for us the road thither through the veil, namely His Flesh.[21]’ These are their utterances, vented with diabolical daring, by the error they have devised. For they who do not wish to worship the Word made flesh, are ungrateful for His becoming man. And they who divide the Word from the Flesh do not hold that one redemption from sin has taken place, or one destruction of death. But where at all will these impious men find the Flesh which the Saviour took, apart from Him, that they should even venture to say ‘we do not worship the Lord with the Flesh, but we separate the Body, and worship Him alone.’ Why, the blessed Stephen saw in the heavens the Lord standing on [God’s] right hand,[22] while the Angels said to the disciples, ‘He shall so come in like manner as ye beheld Him going into heaven:[23]’ and the Lord Himself says, addressing the Father, ‘I will that where I am, they also may be with Me.[24]’ And surely if the Flesh is inseparable from the Word, does it not follow that these men must either lay aside their error, and for the future worship the Father in the name of our Lord Jesus Christ, or, if they do not worship or serve the Word Who came in the Flesh, be cast out on all sides, and count no longer as Christians but either as heathens, or among the Jews.

6. Such then, as we have above described, is the madness and daring of those men. But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the New Testament and the Old. For the Prophets say: ‘Send out Thy Word and Thy Truth,[25]’ and ‘Behold the Virgin shall conceive and bear a son, and they shall call His name Emmanuel, which is being interpreted God with us.[26]’ But what does that mean, if not that God has come in the Flesh? While the Apostolic tradition teaches in the words of blessed Peter, ‘Forasmuch then as Christ suffered for us in the Flesh;’ and in what Paul writes, ‘Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ, Who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a people for His own possession, and zealous of good works.[27]’ How then has He given Himself, if He had not worn flesh? For flesh He offered, and gave Himself for us, in order that undergoing death in it, ‘He might bring to nought him that had the power of death, that is, the devil.[28]’ Hence also we always give thanks in the name of Jesus Christ, and we do not set at nought the grace which came to us through Him. For the coming of the Saviour in the flesh has been the ransom and salvation of all creation. So then, beloved and most longed-for, let what I have said put in mind those who love the Lord, while as to those who have imitated the behaviour of Judas, and deserted the Lord to join Caiaphas, let them by these things be taught better, if maybe they are willing, if maybe they are ashamed. And let them know that in worshipping the Lord in the flesh we do not worship a creature, but, as we said above, the Creator Who has put on the created body.

7. But we should like your piety to ask them this. When Israel was ordered to go up to Jerusalem to worship at the temple of the Lord, where was the ark, ‘and above it the Cherubim of glory overshadowing the Mercy-seat,[29]’ did they do well or the opposite? If they did ill, how came it that they who despised this law were liable to punishment? for it is written that if a man make light of it and go not up, he shall perish from among the people.[30] But if they did well, and in this proved well-pleasing to God, are not the Arians, abominable and most shameful of any heresy, many times worthy of destruction, in that while they approve the former People for the honour paid by them to the Temple, they will not worship the Lord Who is in the flesh as in a temple? And yet the former temple was constructed of stones and gold, as a shadow. But when the reality came, the type ceased from thenceforth, and there did not remain, according to the Lord’s utterance, one stone upon another that was not broken down.[31] And they did not, when they saw the temple of stones, suppose that the Lord who spoke in the temple was a creature; nor did they set the Temple at nought and retire far off to worship. But they came to it according to the Law, and worshipped the God who uttered His oracles from the Temple. Since then this was so, how can it be other than right to worship the Body of the Lord, all-holy and all-reverend as it is, announced as it was by the archangel Gabriel, formed by the Holy Spirit, and made the Vesture of the Word? It was at any rate a bodily hand that the Word stretched out to raise her that was sick of a fever:[32] a human voice that He uttered to raise Lazarus from the dead;[33] and, once again, stretching out His hands upon the Cross, He overthrew the prince of the power of the air, that now works[34] in the sons of disobedience, and made the way clear for us into the heavens.

8. Therefore he that dishonours the Temple dishonours the Lord in the Temple; and he that separates the Word from the Body sets at nought the grace given to us in Him. And let not the most impious Arian madmen suppose that, since the Body is created, the Word also is a creature, nor let them, because the Word is not a creature, disparage His Body. For their error is matter for wonder, in that they at once confuse and disturb everything, and devise pretexts only in order to number the Creator among the creatures.

But let them listen. If the Word were a creature, He would not assume the created body to quicken it. For what help can creatures derive from a creature that itself needs salvation? But since the Word being Creator has Himself made the creatures, therefore also at the consummation of the ages[35] He put on the creature, that He as creator might once more consecrate it, and be able to recover it. But a creature could never be saved by a creature, any more than the creatures were created by a creature, if the Word was not creator. Accordingly let them not lie against the divine Scriptures nor give offence to simple brethren; but if they are willing let them change their mind in their turn, and no longer worship the creature instead of God, Who made all things. But if they wish to abide by their impieties, let them alone take their fill of them, and let them gnash their teeth like their father the devil, because the Faith of the Catholic Church knows that the Word of God is creator and maker of all things; and we know that while ‘in the beginning was the Word, and the Word was with God,[36]’ now that He has become also man for our salvation we worship Him, not as though He had come in the body equalising Himself with it, but as Master, assuming the form of the servant, and Maker and Creator coming in a creature in order that, in it delivering all things, He might bring the world nigh to the Father, and make all things to be at peace, things in heaven and things on the earth. For thus also we recognise His Godhead, even the Father’s, and worship His Incarnate Presence, even if the Arian madmen burst themselves in sunder.

Greet all that love the Lord Jesus Christ. We pray that you may be well, and remember us to the Lord, beloved and truly most longed-for. If need be this is to be read to Hieracas[37] the presbyter.

[1] 2 Cor. 2:11.

[2] Rom. 1:30.

[3] 2 Tim. 3:8.

[4] Ps. 82:5.

[5] John 1:14.

[6] Tit. 3:10, 11.

[7] Isa. 32:6, LXX.

[8] 1 Pet. 5:8.

[9] As some modern devotions at least tend to do.

[10] John 10:33.

[11] Matt. 8:2.

[12] Matt. 9:20.

[13] Ib. 8:26.

[14] John 9:6.

[15] Rom. 1:28.

[16] Phil. 2:10, 11.

[17] Ib. vv. 6, 7.

[18] πλανηθεῖσαν γέννησιν.

[19] 2 Pet. 1:4.

[20] Rom. 8:3.

[21] Heb. 10:20.

[22] Acts 7:55.

[23] Ib. 1:11.

[24] John 17:24.

[25] Ps. 43:3.

[26] Matt. 1:23, and Isa. 7:14.

[27] Tit. 2:13, 14.

[28] Heb. 2:14.

[29] Heb. 9:5.

[30] Cf. Lev. 17:9; Num. 9:13.

[31] Matt. 24:2.

[32] Mark 1:31.

[33] Joh. 11:43.

[34] Eph. 2:2. Athan. here omits the τοῦ πνεύματος, thus increasing the difficulty of the gen. particp.

[35] Heb. 9:26.

[36] John 1:1.

[37] Perhaps the ‘Hierax’ of pp. 257, 297, 560, above.

Letter to Maximus. (Written About 371 A.D.)

To our beloved and most truly longed-for son, Maximus,[1] philosopher, Athanasius greeting in the Lord.

Having read the letter now come from you, I approve your piety: but, marvelling at the rashness of those ‘who understand neither what they say nor whereof they confidently affirm,[2]’ I had really decided to say nothing. For to reply upon matters which are so plain and which are clearer than light, is simply to give an excuse for shamelessness to such lawless men. And this we have learned from the Saviour. For when Pilate had washed his hands, and acquiesced in the false accusation of the Jews of that day, the Lord answered him no more, but rather warned his wife in a dream, so that He that was being judged might be believed to be God not in word, but in power. While after vouchsafing Caiaphas no reply to his folly, He Himself by his promise[3] brought all over to knowledge. Accordingly for some time I delayed, and have reluctantly yielded to your zeal for the truth, in view of the argumentativeness of men without shame. And I have dictated nothing beyond what your letter contains, in order that the adversary may from henceforth be convinced on the points to which he has objected, and may ‘keep his tongue from evil and his lips that they speak no guile.[4]’ And would that they would no longer join the Jews who passed by of old in reproaching Him that hung upon the Tree: ‘If thou be the Son of God save Thyself.[5]’ But if even after this they will not give in, yet do you remember the apostolic injunction, and ‘a man that is heretical after a first and second admonition refuse, knowing that such an one is perverted and sinneth being self-condemned.[6]’ For if they are Gentiles, or of the Judaisers, who are thus daring, let them, as Jews, think the Cross of Christ a stumbling-block, or as Gentiles, foolishness.[7] But if they pretend to be Christians let them learn that the crucified Christ is at once Lord of Glory, and the Power of God and Wisdom of God.[8]

2. But if they are in doubt whether He is God at all, let them reverence Thomas, who handled the Crucified and pronounced Him Lord and God.[9] Or let them fear the Lord Himself, who said, after washing the feet of the disciples: ‘Ye call Me Lord and Master,[10] and ye say well, for so I am.’ But in the same body in which He was when he washed their feet, He also carried up our sins to the Tree.[11] And He was witnessed to as Master of Creation, in that the Sun withdrew his beams and the earth trembled and the rocks were rent, and the executioners recognised that the Crucified was truly Son of God. For the Body they beheld was not that of some man, but of God, being in which, even when being crucified, He raised the dead. Accordingly it is no good venture of theirs to say that the Word of God came into a certain holy man; for this was true of each of the prophets and of the other saints, and on that assumption He would clearly be born and die in the case of each one of them. But this is not so, far be the thought. But once for all ‘at the consummation of the ages,[12] to put away sin’ ‘the Word was made flesh[13]’ and proceeded forth from Mary the Virgin, Man after our likeness, as also He said to the Jews, ‘Wherefore seek ye to kill Me, a man that hath told you the truth?[14]’ And we are deified not by partaking of the body of some man, but by receiving the Body of the Word Himself.

3. And at this also I am much surprised, how they have ventured to entertain such an idea as that the Word became man in consequence of His Nature. For if this were so, the commemoration of Mary would be superfluous.[15] For neither does Nature know of a Virgin bearing apart from a man. Whence by the good pleasure of the Father, being true God, and Word and Wisdom of the Father by nature, He became man in the body for our salvation, in order that having somewhat to offer[16] for us He might save us all, ‘as many as through fear of death were all their life-time subject to bondage.[17]’ For it was not some man that gave Himself up for us; since every man is under sentence of death, according to what was said to all in Adam, ‘earth thou art and unto earth thou shalt return.[18]’ Nor yet was it any other of the creatures, since every creature is liable to change. But the Word Himself offered His own Body on our behalf that our faith and hope might not be in man, but that we might have our faith in God the Word Himself. Why, even now that He is become man we behold His Glory, ‘glory as of one only-begotten of His Father—full of grace and truth.[19]’ For what He endured by means of the Body, He magnified as God. And while He hungered in the flesh, as God He fed the hungry. And if anyone is offended by reason of the bodily conditions, let him believe by reason of what God works. For humanly He enquires where Lazarus is laid, but raises him up divinely. Let none then laugh, calling Him a child, and citing His age, His growth, His eating, drinking and suffering, lest while denying what is proper for the body, he deny utterly also His sojourn among us. And just as He has not become Man in consequence of His nature, in like manner it was consistent that when He had taken a body He should exhibit what was proper to it, lest the imaginary theory of Manichæus should prevail. Again it was consistent that when He went about in the body, He should not hide what belonged to the Godhead, lest he of Samosata should find an excuse to call Him man, as distinct in person from God the Word.

4. Let then the unbelievers perceive this, and learn that while as a Babe He lay in a manger, He subjected the Magi and was worshipped by them; and while as a Child He came down to Egypt, He brought to nought the hand-made objects of its idolatry:[20] and crucified in the flesh, He raised the dead long since turned to corruption. And it has been made plain to all that not for His own sake but for ours He underwent all things, that we by His sufferings might put on freedom from suffering and incorruption,[21] and abide unto life eternal.

5. This then I have concisely dictated, following, as I said above, the lines of your own letter, without working out any point any further but only mentioning what relates to the Holy Cross, in order that the despisers may be taught better upon the points where they were offended, and may worship the Crucified. But do you thoroughly persuade the unbelievers; perhaps somehow they may come from ignorance to knowledge, and believe aright. And even though what your own letter contains is sufficient, yet it is as well to have added what I have for the sake of reminder in view of contentious persons; not so much in order that being refuted in their venturesome statements they may be put to shame, as that being reminded they may not forget the truth. For let what was confessed by the Fathers at Nicæa prevail. For it is correct, and enough to overthrow every heresy however impious, and especially that of the Arians which speaks against the Word of God, and as a logical consequence profanes His Holy Spirit. Greet all who hold aright. All that are with us greet you.

[1] Maximus, probably the Cynic philosopher who plays so strange and grotesque a part in the history of S. Gregory Nazianzen’s tenure of the see of Constantinople (the identification is questioned by Bright, p. 72, but without very cogent reasons), was the son of Alexandrian parents, persons of high social standing, who had suffered much for the Faith. He himself was an ardent opponent of Arianism and heathenism, and was banished under Valens (further particulars in Dict. Gr. and Rom. Biogr. s.v. Maximus Alexandrinus). The present letter compliments him on his success in refuting heretics, some of whom advocated the Arian Christology; others the doctrine of Paul of Samosata and Photinus. The Epistle has much in common with those to Epictetus and Adelphius; Montfaucon’s date for it is adopted. (See Migne xxvi. 1085; Bright, Lat. Tr., p. 72.)

[2] 1 Tim. 1:7.

[3] Mark 15:5; Matt. 26:64; xxvii. 19

[4] Ps. 34:13.

[5] Matt. 27:40; Luke 28:37.

[6] Tit. 3:10, 11.

[7] 1 Cor. 1:23.

[8] Cf. 1 Cor. 1:24, and ii. 8.

[9] John 20:28.

[10] Ath. quotes John 13:13 in this, the order of several mss. and later fathers, both here and elsewhere.

[11] 1 Pet. 2:24.

[12] Heb. 9:26.

[13] John 1:14.

[14] Ib. 8:40.

[15] Cf. Ad Epict. 5 (supr. p. 572.)

[16] Cf. Heb. 8:3

[17] Ib. 2:15.

[18] Gen. 3:19, LXX.

[19] John 1:14 b.

[20] Cf. de Incarn. 36. 4.

[21] Cf. 1 Cor. 15:53.

To John and Antiochus

Athanasius to John and Antiochus, our beloved sons and fellow-presbyters in the Lord, greeting.

I was glad to receive your letter just now, the more so as you wrote from Jerusalem. I thank you for informing me about the brethren that there assembled, and about those who wish, on account of disputed points, to disturb the simple. But about these things let the Apostle charge them not to give heed to those who contend about words, and seek nothing else than to tell and hear some new thing.[1] But do you, having your foundation sure, even Jesus Christ our Lord, and the confession of the fathers concerning the faith, avoid those who wish to say anything more or less than that, and rather aim at the profit of the brethren, that they may fear God and keep His commandments, in order that both by the teaching of the fathers, and by the keeping of the commandments, they may be able to appear well-pleasing to the Lord in the day of judgment. But I have been utterly astonished at the boldness of those who venture to speak against our beloved Basil the bishop, a true servant of God. For from such vain talk they can be convicted of not loving even the confession of the fathers.

Greet the brethren. They that are with me greet you. I pray that ye may be well in the Lord, beloved and much-desired sons.

[1] 2 Tim. 2:14; Acts 17:21.

Letter to the Presbyter Palladius

To our beloved son Palladius, presbyter, Athanasius the Bishop greeting in the Lord.

I was glad to receive also the letter written by you alone, the more so that you breathe orthodoxy in it, as is your wont. And having learnt not for the first time, but long ago, the reason of your staying at present with our beloved Innocent,[1] I am pleased with your piety. Since then you are acting as you are, write and let me know how are the brethren there, and what the enemies of the truth think about us. But whereas you have also told me of the monks at Cæsarea, and I have learned from our beloved Dianius[2] that they are vexed, and are opposing our beloved bishop Basil, I am glad you have informed me, and I have pointed out[3] to them what is fitting, namely that as children they should obey their father, and not oppose what he approves. For if he were suspected as touching the truth, they would do well to combat him. But if they are confident, as we all are, that he is a glory to the Church, contending rather on behalf of the truth and teaching those who require it, it is not right to combat such an one, but rather to accept with thanks his good conscience. For from what the beloved Dianius has related, they appear to be vexed without cause. For he, as I am confident, to the weak becomes weak to gain the weak.[4] But let our beloved friends look at the scope of his truth, and at his special purpose,[5] and glorify the Lord Who has given such a bishop to Cappadocia as any district must pray to have. And do you, beloved, be good enough to point out to them the duty of obeying, as I write. For this is at once calculated to render them well disposed toward their father, and will preserve peace to the churches. I pray that you may be well in the Lord, beloved son.

[1] Perhaps a bishop in the neighbourhood of Cæsarea. See D.C.B. s.v. Innocentius (4).

[2] Namesake of a predecessor of Basil, otherwise unknown.

[3] The letter here referred to is lost. The monks in question had raised a cry against Basil on account of the reserve with which he spoke of the Divine Personality of the Holy Spirit. (See supr. p. 481.)

[4] 1 Cor. 9:22.

[5] οἰκονομίαν

To Diodorus (Fragment)

To my lord, son, and most beloved fellow-minister Diodorus [bishop of Tyre],[1] Athanasius greeting in the Lord.

I thank my Lord, Who is everywhere establishing His doctrine, and chiefly so by means of His own sons, such as actual fact shews you to be. For before your Reverence wrote, we knew how great grace has been brought to pass in Tyre by means of your perseverance. And we rejoice with you that by your means Tyre also has learned the right word of piety. And I indeed took an opportunity of writing to you, longed-for and beloved: but I marvel at your not having replied to my letter. Be not then slow to write at once, knowing that you give me refreshment, as a son to his father, and make me exceeding glad, as a herald of truth. And enter upon no controversy with the heretics, but overcome their argumentativeness with silence, their ill-will with courtesy. For thus your speech shall be ‘with grace, seasoned with salt,[2]’ while they [will be judged] by the conscience of all.…

[1] This fragment (Migne xxvi. 1261) is given by Facundus, Def. Tr. Cap. iv. 2, who claims it as addressed to Diodorus of Tarsus, the famous Antiochene confessor and master of Chrysostom and Theodore. Unfortunately this is impossible, as Diodore became bishop of Tarsus not before 378, i.e. after Athan. was dead. The letter itself decides for Diodorus of Tyre, whom Paulinus of Antioch had quite unwarrantably ordained to this see (cf. Rufin, H. E. ii. 21). Whether (as has been held on the authority of Rufinus) Diodorus, or (as Le Quien, Or. Chr. ii. 865 sq. holds) Zeno, the nominee of Meletius, was first in the field in the unseemly scramble, is doubtful. Zeno is already bishop in 365 (Soz. vi. 12); the date of the appointment of Diodorus, whose claim is at any rate no better than that of Paulinus himself, is quite uncertain (see also Prolegg. ch. ii. §§9, 10). Diodorus was the friend and correspondent of Epiphanius, and of Timothy, bishop of Alexandria, second from Athanasius. Facundus confuses him in these particulars also with his namesake of Tarsus, but the mistake is thoroughly sifted by Tillemont, Mem. viii. pp. 238, 712. The letter is important, along with Letter 56, and the correspondence of S. Basil, as illustrating the attitude of Athanasius with regard to the unhappy schism of Antioch.

[2] Col. 4:6.

Memorandum

The above Collection of Letters is complete upon the principle stated in the Introduction (supr., p. 495). But one or two fragments have been excluded which may be specified here.

(1.) Fragment of a letter ‘to Eupsychius;’ probably the Nicene Father referred to Ep. Æg. 8, (cf. D.C.B. ii. 299 (4)). The Greek is given by Montf. in Ath. Opp. 1. p. 1293 (Latin, ib. p. 1287). It was cited in Conc. Nic. II. Act 6., but although it has affinities with Orat. ii. 8 (‘high-priestly dress’), it has the appearance of a polemical argument against Monophysitism. (Migne xxvi. 1245.)

(2.) ‘To Epiphanius’ (Migne xxvi. 1257). Against certain, who contentiously follow the Jews in celebrating Easter. (From ‘Chron. Pasch. pag. 4 postremæ editionis.’)

(3.) Fragments of an ‘Epistola ad Antiochenos’ (not our ‘Tomus,’ supr., p. 483): also a polemic against Monophysitism, and almost Nestorian in doctrine: ‘Jesus Christus…non est Ipse’ [i.e. ante sæcula et in sæcula, Heb. 13:8], and ‘duas personas’ asserted of Christ. From Facundus, who says the letter was written against the Apollinarians, and who gives it on the authority of Peter, Ath.’s successor (Migne xxvi. 1259).

(4.) ‘Ad Eusebium, Lucinianum, et socios.’ (In Migne xxvi. 1325 sq., from Mai, Script. Vet. 11. 583 sq.) A minute fragment. Cf. supr., Letter 55, notes 1, 7.

(5.) Spurious letters (in Migne xxviii.) to Jovian, to Castor (2), to a ‘bishop of the Persians,’ and to and from popes Liberius, Marcus, Julius and Felix (made up out of late and spurious decretals, &c., &c.).

Scripture Index

Every Scripture reference identified in this book, sorted in canonical Bible order. Tap a reference to jump to the verse where it appears.

Acts
Acts 6Memorandum
Hebrews
Hebrews 13:8Memorandum

Colophon

Letters of Athanasius with Two Ancient Chronicles of His Life
by Saint Athanasius of Alexandria.

This edition was produced by
Royal Archives.

The text is set in Palatino and Georgia. Polytonic Greek is set in SIL Gentium.

The first edition of this ebook was released on
August 16, 2026.

Table of Contents

Title Page
Copyright
Introduction

The Historia Acephala.

- Introduction

- The Historia Acephala

The Festal Letters, and their Index.

- Introduction

- Index

Festal Letters.

- For 329. Easter-day Xi Pharmuthi; Viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II

- For 330. Easter-day Xxiv Pharmuthi; Xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. Iii

- For 331. Easter-day Xvi Pharmuthi; Iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. Iv

- For 332. Easter-day Vii Pharmuthi, Iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus; Indict. V

- For 333. Easter-day, Coss. Dalmatius and Zenophilus; Præfect, Paternus; Vi Indict.; Xvii Kal. Maii, Xx Pharmuthi; Xv Moon; Vii Gods; Æra Dioclet. 49

- For 334. Easter-day, Xii Pharmuthi, Vii Id. April; Xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; Vii Indict

- For 335. Easter-day Iv Pharmuthi, Iii Kal. April; Xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the Brother of Augustus, Rufinus Albinus; Præfect, the Same Philagrius; Viii Indict

- For 338. Coss. Ursus and Polemius; Præf. the Same Theodorus, of Heliopolis, and of the Catholics. After Him, for the Second Year, Philagrius; Indict. Xi; Easter-day, Vii Kal. Ap. Xxx Phamenoth; Moon 18½; Æra Dioclet. 54

- For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the Second Time; Indict. Xii; Easter-day Xvii Kal. Mai, Xx Pharmuthi; Æra Dioclet. 55

- (Probably for 340 A.D.) To the Beloved Brother, and Our Fellow Minister Serapion

- (For 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. Xiv; Easter-day, Xiii Kal. Maii, Xxiv Pharmuthi; Æra Dioclet. 57

- (For 342.) Coss. Augustus Constantius III, Constans II, Præf. the Same Longinus; Indict. Xv; Easter-day Iii Id. Apr., Xvi Pharmuthi; Æra Dioclet. 58

- (For 345.) Coss. Amantius, Albinus; Præf. Nestorius of Gaza; Indict. Iii; Easter-day, Vii Id. Apr., Xii Pharmuthi; Moon 19; Æra Dioclet. 61

- (For 346.) Coss. Augustus Constantius IV, Constans III; Præf. the Same Nestorius; Indict. Iv; Easter-day Iii Kal. Apr., Iv Pharmuthi; Moon 21; Æra Dioclet. 62

- (For 347.) Coss. Rufinus, Eusebius; Præf. the Same Nestorius; Indict. V; Easter-day, Prid. Id. Apr., Pharmuthi Xvii; Æra Dioclet. 63; Moon 15

- (For 348.) Coss. Philippus, Salia; Præfect the Same Nestorius; Indict. Vi; Easter-day Iii Non. Apr., Viii Pharmuthi; Æra Dioclet. 64; Moon 18

- (For 350.)

- (For 352.)

- (For 355.) From the Twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of Which the Commencement is, 'Again the Season of the Day of the Living Passover.'

- (For 356.)

- Another Fragment

- (For 357.) From the Twenty-ninth Letter, of Which the Beginning is, 'Sufficient for This Present Time is That Which We Have Already Written.'

- Another Fragment (23)

- Another Fragment (24)

- (For 367.) Of the Particular Books and Their Number, Which Are Accepted by the Church. From the Thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal Festival; Wherein He Defines Canonically What Are the Divine Books Which Are Accepted by the Church

- (For 368.)

- (For 370.)

- (For 371.)

- (For 372.) And Again, From the Forty-fourth Letter, of Which the Commencement is, 'All That Our Lord and Saviour Jesus Christ Did Instead of Us and for Us.'

- (For 373.)

Personal Letters.

- Letter to the Mareotis From Sardica, A.D. 343-4

- To the Church of Alexandria on the Same Occasion

- Letter to Amun. Written Before 354 A.D

- Letter to Dracontius. Written A.D. 354 or 355

- First Letter to Lucifer
- Second Letter to Lucifer
- First Letter to Monks. (Written 358-360)
- Second Letter to Monks
- To Serapion, Concerning the Death of Arius
- Letter to Rufinianus
- To the Emperor Jovian
- First Letter to Orsisius
- Second Letter to Orsisius
- To Epictetus

- To Adelphius, Bishop and Confessor: Against the Arians

- Letter to Maximus. (Written About 371 A.D.)
- To John and Antiochus
- Letter to the Presbyter Palladius
- To Diodorus (Fragment)
- Memorandum

Scripture Index

Colophon