THE EARLY CHURCH FATHERS WRITINGS - VOLUME 23
Athanasius of Alexandria: Letters and the Life of Antony
c. AD 329 – 373

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Texts are public domain except where marked in Sources and Credits.

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the twenty-third volume of a series that gathers the writings of the early Church
in order of date, from the generation after the apostles down to the eighth century. This
volume holds Athanasius of Alexandria, Letters and the Life of Antony, from the period
about AD 329 – 373.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in older public-domain translations.

IN THIS VOLUME

Athanasius was bishop of Alexandria from AD 328 until his death in AD 373, and he was sent
into exile five times for his defence of the faith of Nicaea. His writings include his
early work On the Incarnation, his long answers to the Arians, his letters, and the Life
of Antony.

The Festal Letters survive largely in an ancient Syriac translation. Letter 39, of AD 367,
gives the earliest list of the books of the New Testament that matches our twenty-seven.
The Life of Antony is printed twice, first in the Greek and then in a Syriac version that
was translated separately.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


HISTORY OF THE ARIANS
=====================

HISTORY OF THE ARIANS Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

PART 1

1. Arian Persecution Under Constantine.

1 And not long after they put in execution the designs for the sake of which they had had
recourse to these artifices; for they no sooner had formed their plans, but they
immediately admitted Arius and his fellows to communion. They set aside the repeated
condemnations which had been passed upon them, and again pretended the imperial authority
in their behalf. And they were not ashamed to say in their letters, `since Athanasius
suffered, all jealousy has ceased, and let us henceforward receive Arius and his fellows;'
adding, in order to frighten their hearers, `because the Emperor has commanded it.'
Moreover, they were not ashamed to add, `for these men profess orthodox opinions;' not
fearing that which is written, `Woe unto them that I call bitter sweet, that put darkness
for light ;' for they are ready to undertake anything in support of their heresy. Now is
it not hereby plainly proved to all men, that we both suffered heretofore, and that you
now persecute us, not under the authority of an Ecclesiastical sentence , but on the
ground of the Emperor's threats, and on account of our piety towards Christ? As also they
conspired in like manner against other Bishops, fabricating charges against them also;
some of whom fell asleep in the place of their exile, having attained the glory of
Christian confession; and others are still banished from their country, and contend still
more and more manfully against their heresy, saying, `Nothing shall separate us from the
love of Christ ?'

2. Arians Sacrifice Morality and Integrity to Party.

2 And hence also you may discern its character, and be able to condemn it more
confidently. The man who is their friend and their associate in impiety, although he is
open to ten thousand charges for other enormities which he has committed; although the
evidence and proof against him are most clear; he is approved of by them, and straightway
becomes the friend of the Emperor, obtaining an introduction by his impiety; and making
very many pretences, he acquires confidence before the magistrates to do whatever he
desires. But he who exposes their impiety, and honestly advocates the cause of Christ,
though he is pure in all things, though he is conscious of no delinquencies, though he
meets with no accuser; yet on the false pretences which they have framed against him, is
immediately seized and sent into banishment under a sentence of the Emperor, as if he were
guilty of the crimes which they wish to charge upon him, or as if, like Naboth, he had
insulted the King; while he who advocates the cause of their heresy is sought for and
immediately sent to take possession of the other's Church; and henceforth confiscations
and insults, and all kinds of cruelty are exercised against those who do not receive him.
And what is the strangest of all, the man whom the people desire, and know to be blameless
, the Emperor takes away and banishes; but him whom they neither desire, nor know, he
sends to them from a distant place with soldiers and letters from himself. And
henceforward a strong necessity is laid upon them, either to hate him whom they love; who
has been their teacher, and their father in godliness; and to love him whom they do not
desire, and to trust their children to one of whose life and conversation and character
they are ignorant; or else certainly to suffer punishment, if they disobey the Emperor.

3. Recklessness of Their Proceedings.

3 In this manner the impious are now proceeding, as heretofore, against the orthodox;
giving proof of their malice and impiety amongst all men everywhere. For granting that
they have accused Athanasius; yet what have the other Bishops done? On what grounds can
they charge them? Has there been found in their case too the dead body of an Arsenius? Is
there a Presbyter Macarius, or has a cup been broken amongst them? Is there a Meletian to
play the hypocrite? No: but as their proceedings against the other Bishops shew the
charges which they have brought against Athanasius, in all probability, to be false; so
their attacks upon Athanasius make it plain, that their accusations of the other Bishops
are unfounded likewise. This heresy has come forth upon the earth like some great monster,
which not only injures the innocent with its words, as with teeth ; but it has also hired
external power to assist it in its designs. And strange it is that, as I said before, no
accusation is brought against any of them; or if any be accused, he is not brought to
trial; or if a shew of enquiry be made, he is acquitted against evidence, while the
convicting party is plotted against, rather than the culprit put to shame. Thus the whole
party of them is full of idleness; and their spies, for Bishops they are not, are the
vilest of them all.

4 And if any one among them desire to become a Bishop, he is not told, `a Bishop must be
blameless ;' but only, `Take up opinions contrary to Christ, and care not for manners.
This will be sufficient to obtain favour for you, and friendship with the Emperor.' Such
is the character of those who support the tenets of Arius. And they who are zealous for
the truth, however holy and pure they shew themselves, are yet, as I said before, made
culprits, whenever these men choose, and on whatever pretences it may seem good to them to
invent. The truth of this, as I before remarked, you may clearly gather from their
proceedings.

4. Arians Persecute Eustathius and Others.

5 There was one Eustathius , Bishop of Antioch, a Confessor, and sound in the Faith. This
man, because he was very zealous for the truth, and hated the Arian heresy, and would not
receive those who adopted its tenets, is falsely accused before the Emperor Constantine,
and a charge invented against him, that he had insulted his mother . And immediately he is
driven into banishment, and a great number of Presbyters and Deacons with him. And
immediately after the banishment of the Bishop, those whom he would not admit into the
clerical order on account of their impiety were not only received into the Church by them,
but were even appointed the greater part of them to be Bishops, in order that they might
have accomplices in their impiety. Among these was Leontius the eunuch , now of Antioch,
and his predecessor Stephanus, George of Laodicea, and Theodosius who was of Tripolis,
Eudoxius of Germanicia, and Eustathius , now of Sebastia.

6 5. Did they then stop here? No. For Eutropius , who was Bishop of Adrianople, a good
man, and excellent in all respects, because he had often convicted Eusebius, and had
advised them who came that way, not to comply with his impious dictates, suffered the same
treatment as Eustathius, and was cast out of his city and his Church. Basilina was the
most active in the proceedings against him. And Euphration of Balanea, Kymatius of Paltus,
Carterius of Antaradus , Asclepas of Gaza, Cyrus of Bercoea in Syria, Diodorus of Asia,
Domnion of Sirmium, and Ellanicus of Tripolis, were merely known to hate the heresy; and
some of them on one pretence or another, some without any, they removed under the
authority of royal letters, drove them out of their cities, and appointed others whom they
knew to be impious men, to occupy the Churches in their stead.

6. Case of Marcellus.

7 Of Marcellus , the Bishop of Galatia, it is perhaps superfluous for me to speak; for all
men have heard how Eusebius and his fellows, who had been first accused by him of impiety,
brought a counter-accusation against him, and caused the old man to be banished. He went
up to Rome, and there made his defence, and being required by them, he offered a written
declaration of his faith, of which the Council of Sardica approved. But Eusebius and his
fellows made no defence, nor, when they were convicted of impiety out of their writings,
were they put to shame, but rather assumed greater boldness against all. For they had an
introduction to the Emperor from the women , and were formidable to all men.

7. Martyrdom of Paul of Constantinople.

8 And I suppose no one is ignorant of the case of Paul , Bishop of Constantinople; for the
more illustrious any city is, so much the more that which takes place in it is not
concealed. A charge was fabricated against him also. For Macedonius his accuser, who has
now become Bishop in his stead (I was present myself at the accusation), afterwards held
communion with him, and was a Presbyter under Paul himself. And yet when Eusebius with an
evil eye wished to seize upon the Bishopric of that city (he had been translated in the
same manner from Berytus to Nicomedia), the charge was revived against Paul; and they did
not give up their plot, but persisted in the calumny. And he was banished first into
Pontus by Constantine, and a second time by Constantius he was sent bound with iron chains
to Singara in Mesopotamia, and from thence transferred to Emesa, and a fourth time he was
banished to Cucusus in Cappadocia, near the deserts of Mount Taurus; where, as those who
were with him have declared, he died by strangulation at their hands. And yet these men
who never speak the truth, though guilty of this, were not ashamed after his death to
invent another story, representing that he had died from illness; although all who live in
that place know the circumstances. And even Philagrius , who was then Deputy-Governor of
those parts, and represented all their proceedings in such manner as they desired, was yet
astonished at this;

9 and being grieved perhaps that another, and not himself, had done the evil deed, he
informed Serapion the Bishop, as well as many other of our friends, that Paul was shut up
by them in a very confined and dark place, and left to perish of hunger; and when after
six days they went in and found him still alive, they immediately set upon the man, and
strangled him. This was the end of his life; and they said that Philip who was Prefect was
their agent in the perpetration of this murder. Divine Justice, however, did not overlook
this; for not a year passed, when Philip was deprived of his office in great disgrace, so
that being reduced to a private station, he became the mockery of those whom he least
desired to be the witnesses of his fall. For in extreme distress of mind, groaning and
trembling like Cain , and expecting every day that some one would destroy him, far from
his country and his friends, he died, like one astounded at his misfortunes, in a manner
that he least desired. Moreover these men spare not even after death those against whom
they have invented charges whilst living. They are so eager to shew themselves formidable
to all, that they banish the living, and shew no mercy on the dead;

10 but alone of all the world they manifest their hatred to them that are departed, and
conspire against their friends, truly inhuman as they are, and haters of that which is
good, savage in temper beyond mere enemies, in behalf of their impiety, who eagerly plot
the ruin of me and of all the rest, with no regard to truth, but by false charges.

8. Restoration of the Catholics.

11 Perceiving this to be the case, the three brothers, Constantine, Constantius, and
Constans, caused all after the death of their father to return to their own country and
Church; and while they wrote letters concerning the rest to their respective Churches,
concerning Athanasius they wrote the following; which likewise shews the violence of the
whole proceedings, and proves the murderous disposition of Eusebius and his fellows. A
copy of the Letter of Constantine Coesar to the people of the Catholic Church in the city
of the Alexandrians. I suppose that it has not escaped the knowledge of your pious minds ,
&c. This is his letter; and what more credible witness of their conspiracy could there be
than he, who knowing these circumstances has thus written of them?

PART 2

9. First Arian Persecution Under Constantius.

1 Eusebius and his fellows, however, seeing the declension of their heresy, wrote to Rome,
as well as to the Emperors Constantine and Constans, to accuse Athanasius: but when the
persons who were sent by Athanasius disproved the statements which they had written, they
were put to shame by the Emperors; and Julius, Bishop of Rome, wrote to say that a Council
ought to be held, wherever we should desire, in order that they might exhibit the charges
which they had to make, and might also freely defend themselves concerning those things of
which they too were accused. The Presbyters also who were sent by them, when they saw
themselves making an exposure, requested that this might be done. Whereupon these men,
whose conduct is suspicious in all that they do, when they see that they are not likely to
get the better in an Ecclesiastical trial, betake themselves to Constantius alone, and
thenceforth bewail themselves, as to the patron of their heresy. `Spare,' they say, `the
heresy; you see that all men have withdrawn from us; and very few of us are now left.
Begin to persecute, for we are being deserted even of those few, and are left destitute.
Those persons whom we forced over to our side, when these men were banished, they now by
their return have persuaded again to take part against us. Write letters therefore against
them all, and send out Philagrius a second time as Prefect of Egypt, for he is able to
carry on a persecution favourably for us, as he has already shewn upon trial, and the more
so, as he is an apostate. Send also Gregory as Bishop to Alexandria, for he too is able to
strengthen our heresy.'

10. Violent Intrusion of Gregory.

2 Accordingly Constantius at once writes letters, and commences a persecution against all,
and sends Philagrius as Prefect with one Arsacius an eunuch; he sends also Gregory with a
military force. And the same consequences followed as before . For gathering together a
multitude of herdsmen and shepherds, and other dissolute youths belonging to the town,
armed with swords and clubs, they attacked in a body the Church which is called the Church
of Quirinus ; and some they slew, some they trampled under foot, others they beat with
stripes and cast into prison or banished. They haled away many women also, and dragged
them openly into the court, and insulted them, dragging them by the hair. Some they
proscribed; from some they took away their bread for no other reason, but that they might
be induced to join the Arians, and receive Gregory, who had been sent by the Emperor.

11. The Easterns Decline the Council at Rome.

3 Athanasius, however, before these things happened , at the first report of their
proceedings, sailed to Rome, knowing the rage of the heretics, and for the purpose of
having the Council held as had been determined. And Julius wrote letters to them, and sent
the Presbyters Elpidius and Philoxenus, appointing a day , that they might either come, or
consider themselves as altogether suspected persons. But as soon as Eusebius and his
fellows heard that the trial was to be an Ecclesiastical one, at which no Count would be
present, nor soldiers stationed before the doors, and that the proceedings would not be
regulated by royal order (for they have always depended upon these things to support them
against the Bishops, and without them they have no boldness even to speak); they were so
alarmed that they detained the Presbyters till after the pointed time, and pretended an
unseemly excuse, that they were not able to come now on account of the war which was begun
by the Persians . But this was not the true cause of their delay, but the fears of their
own consciences. For what have Bishops to do with war? Or if they were unable on account
of the Persians to come to Rome, although it is at a distance and beyond sea, why did they
like lions go about the parts of the East and those which are near the Persians, seeking
who was opposed to them, that they might falsely accuse and banish them?

4 12. At any rate, when they had dismissed the Presbyters with this improbable excuse,
they said to one another, `Since we are unable to get the advantage in an Ecclesiastical
trial, let us exhibit our usual audacity.' Accordingly they write to Philagrius, and cause
him after a while to go out with Gregory into Egypt. Whereupon the Bishops are severely
scourged and cast into chains . Sarapammon, for in stance, Bishop and Confessor, they
drive into banishment; Potammon, Bishop and Confessor, who had lost an eye in the
persecution, they beat with stripes on the neck so cruelly, that he appeared to be dead
before they came to an end. In which condition he was cast aside, and hardly after some
hours, being carefully attended and fanned, he revived, God granting him his life; but a
short time after he died of the sufferings caused by the stripes, and attained in Christ
to the glory of a second martyrdom. And besides these, how many monks were scourged, while
Gregory sat by with Balacius the `Duke!' how many Bishops were wounded! how many virgins
were beaten!

13. Cruelties of Gregory at Alexandria.

5 After this the wretched Gregory called upon all men to have communion with him. But if
thou didst demand of them communion, they were not worthy of stripes: and if thou didst
scourge them as if evil persons, why didst thou ask it of them as if holy? But he had no
other end in view, except to fulfil the designs of them that sent him, and to establish
the heresy. Wherefore he became in his folly a murderer and an executioner, injurious,
crafty, and profane; in one word, an enemy of Christ. He so cruelly persecuted the
Bishop's aunt, that even when she died he would not suffer her to be buried . And this
would have been her lot; she would have been cast away without burial, had not they who
attended on the corpse carried her out as one of their own kindred. Thus even in such
things he shewed his profane temper. And again when the widows and other mendicants had
received alms, he commanded what had been given them to be seized, and the vessels in
which they carried their oil and wine to be broken, that he might not only shew impiety by
robbery, but in his deeds dishonour the Lord; from whom very shortly he will hear those
words, `Inasmuch as thou hast dishonoured these, thou hast dishonoured Me .'

14. Profaneness of Gregory and Death of Balacius.

6 And many other things he did, which exceed the power of language to describe, and which
whoever should hear would think to be incredible. And the reason why he acted thus was,
because he had not received his ordination according to ecclesiastical rule, nor had been
called to be a Bishop by apostolical tradition ; but had been sent out from court with
military power and pomp, as one entrusted with a secular government. Wherefore he boasted
rather to be the friend of Governors, than of Bishops and Monks. Whenever, therefore, our
Father Antony wrote to him from the mountains, as godliness is an abomination to a sinner,
so he abhorred the letters of the holy man. But whenever the Emperor, or a General, or
other magistrate, sent him a letter, he was as much overjoyed as those in the Proverbs, of
whom the Word has said indignantly, `Woe unto them who leave the path of uprightness who
rejoice to do evil, and delight in the frowardness of the wicked .' And so he honoured
with presents the bearers of these letters; but once when Antony wrote to him he caused
Duke Balacius to spit upon the letter, and to cast it from him. But Divine Justice did not
overlook this; for no long time after, when the Duke was on horseback, and on his way to
the first halt , the horse turned his head, and biting him on the thigh, threw him off;
and within three days he died.

PART 3

15. Restoration of the Catholics on the Council of Sardica.

1 While they were proceeding in like measures towards all, at Rome about fifty Bishops
assembled , and denounced Eusebius and his fellows as persons suspected, afraid to come,
and also condemned as unworthy of credit the written statement they had sent; but us they
received, and gladly embraced our communion. While these things were taking place, a
report of the Council held at Rome, and of the proceedings against the Churches at
Alexandria, and through all the East, came to the hearing of the Emperor Constans . He
writes to his brother Constantius, and immediately they both determine that a Council
shall be called, and matters be brought to a settlement, so that those who had been
injured may be released from further suffering, and the injurious be no longer able to
perpetrate such outrages. Accordingly there assemble at the city of Sardica both from the
East and West to the number of one hundred and seventy Bishops , more or less; those who
came from the West were Bishops only, having Hosius for their father, but those from the
East brought with them instructors of youth and advocates, Count Musonianus, and Hesychius
the Castrensian; on whose account they came with great alacrity, thinking that everything
would be again managed by their authority. For thus by means of these persons they have
always shewn themselves formidable to any whom they wished to intimidate, and have
prosecuted their designs against whomsoever they chose.

2 But when they arrived and saw that the cause was to be conducted as simply an
ecclesiastical one, without the interference of the Count or of soldiers; when they saw
the accusers who came from every church and city, and the evidence which was brought
against them, when they saw the venerable Bishops Arius and Asterius , who came up in
their company, withdrawing from them and siding with us , and giving an account of their
cunning, and how suspicious their conduct was, and that they were fearing the consequences
of a trial, lest they should be convicted by us of being false informers, and it should be
discovered by those whom they produced in the character of accusers, that they had
themselves suggested all they were to say, and were the contrivers of the plot. Perceiving
this to be the case, although they had come with great zeal, as thinking that we should be
afraid to meet them, yet now when they saw our alacrity, they shut themselves up in the
Palace (for they had their abode there), and proceeded to confer with one another in the
following manner: `We came hither for one result; and we see another; we arrived in
company with Counts, and the trial is proceeding without them. We are certainly condemned.
You all know the orders that have been given. Athanasius and his fellows have the reports
of the proceedings in the Mareotis , by which he is cleared, and we are covered with
disgrace. Why then do we delay?

3 why are we so slow? Let us invent some excuse and be gone, or we shall be condemned if
we remain. It is better to suffer the shame of fleeing, than the disgrace of being
convicted as false accusers. If we flee, we shall find some means of defending our heresy;
and even if they condemn us for our flight, still we have the Emperor as our patron, who
will not suffer the people to expel us from the Churches.'

16. Secession of the Easterns at Sardica.

4 Thus then they reasoned with themselves and Hosius and all the other Bishops repeatedly
signified to them the alacrity of Athanasius and his fellows, saying, `They are ready with
their defence, and pledge themselves to prove you false accusers.' They said also, `If you
fear the trial, why did you come to meet us? either you ought not to have come, or now
that you have come, not to flee.' When they heard this, being still more alarmed, they had
recourse to an excuse even more unseemly than that they pretended at Antioch, viz. that
they betook themselves to flight because the Emperor had written to them the news of his
victory over the Persians. And this excuse they were not ashamed to send by Eustathius a
Presbyter of the Sardican Church. But even thus their flight did not succeed according to
their wishes; for immediately the holy Council, of which the great Hosius was president,
wrote to them plainly, saying, `Either come forward and answer the charges which are
brought against you, for the false accusations which you have made against others, or know
that the Council will condemn you as guilty, and declare Athanasius and his fellows free
and clear from all blame.' Whereupon they were rather impelled to flight by the alarms of
conscience, than to compliance with the proposals of the letter; for when they saw those
who had been injured by them, they did not even turn their faces to listen to their words,
but fled with greater speed.

17. Proceedings of the Council of Sardica.

5 Under these disgraceful and unseemly circumstances their flight took place. And the holy
Council, which had been assembled out of more than five and thirty provinces, perceiving
the malice of the Arians, admitted Athanasius and his fellows to answer to the charges
which the others had brought against them, and to declare the sufferings which they had
undergone. And when they had thus made their defence, as we said before, they approved and
so highly admired their conduct that they gladly embraced their communion, and wrote
letters to all quarters, to the diocese of each, and especially to Alexandria and Egypt,
and the Libyas, declaring Athanasius and his friends to be innocent, and free from all
blame, and their opponents to be calumniators, evil-doers, and everything rather than
Christians. Accordingly they dismissed them in peace; but deposed Stephanus and
Menophantus, Acacius and George of Laodicea, Ursacius and Valens, Theodorus and Narcissus.
For against Gregory, who had been sent to Alexandria by the Emperor, they put forth a
proclamation to the effect that he had never been made a Bishop, and that he ought not to
be called a Christian. They therefore declared the ordinations which he professed to have
conferred to be void, and commanded that they should not be even named in the Church, on
account of their novel and illegal nature. Thus Athanasius and his friends were dismissed
in peace (the letters concerning them are inserted at the end on account of their length
), and the Council was dissolved.

18. Arian Persecution After Sardica.

6 But the deposed persons, who ought now to have remained quiet, with those who had
separated after so disgraceful a flight, were guilty of such conduct, that their former
proceedings appear trifling in comparison of these. For when the people of Adrianople
would not have communion with them, as men who had fled from the Council, and had proved
culprits, they carried their complaints to the Emperor Constantius, and succeeded in
causing ten of the laity to be beheaded, belonging to the Manufactory of arms there,
Philagrius, who was there again as Count, assisting their designs in this matter also. The
tombs of these persons, which we have seen in passing by, are in front of the city. Then
as if they had been quite successful, because they had fled lest they should be convicted
of false accusation, they prevailed with the Emperor to command whatsoever they wished to
be done. Thus they caused two Presbyters and three Deacons to be banished from Alexandria
into Armenia. As to Arius and Asteruis, the one Bishop of Petrae in Palestine, the other
Bishop in Arabia, who had withdrawn from their party, they not only banished into upper
Libya, but also caused them to be treated with insult.

19. Tyrannical Measures Against the Alexandrians.

7 And as to Lucius , Bishop of Adrianople, when they saw that he used great boldness of
speech against them, and exposed their impiety, they again, as they had done before,
caused him to be bound with iron chains on the neck and hands, and so drove him into
banishment, where he died, as they know. And Diodorus a Bishop they remove; but against
Olympius of Aeni, and Theodulus of Trajanople , both Bishops of Thrace, good and orthodox
men, when they perceived their hatred of the heresy, they brought false charges. This
Eusebius and his fellows had done first of all, and the Emperor Constantius wrote letters
on the subject; and next these men revived the accusation. The purport of the letter was,
that they should not only be expelled from their cities and churches, but should also
suffer capital punishment, wherever they were discovered. However surprising this conduct
may be, it is only in accordance with their principles; for as being instructed by
Eusebius and his fellows in such proceedings, and as heirs of their impiety and evil
principles, they wished to shew themselves formidable at Alexandria, as their fathers had
done in Thrace. They caused an order to be written, that the ports and gates of the cities
should be watched, lest availing themselves of the permission granted by the Council, the
banished persons should return to their churches. They also cause orders to be sent to the
magistrates at Alexandria, respecting Athanasius and certain Presbyters, named therein,
that if either the Bishop , or any of the others, should be found coming to the city or
its borders, the magistrate should have power to behead those who were so discovered. Thus
this new Jewish heresy does not only deny the Lord, but has also learnt to commit murder.

20. Plot Against the Catholic Legates at Antioch.

8 Yet even after this they did not rest; but as the father of their heresy goeth about
like a lion, seeking whom he may devour, so these obtaining the use of the public posts
went about, and whenever they found any that reproached them with their flight, and that
hated the Arian heresy, they scourged them, cast them into chains, and caused them to be
banished from their country; and they rendered themselves so formidable, as to induce many
to dissemble, many to fly into the deserts, rather than willingly even to have any
dealings with them. Such were the enormities which their madness prompted them to commit
after their flight. Moreover they perpetrate another outrageous act, which is indeed in
accordance with the character of their heresy, but is such as we never heard of before,
nor is likely soon to take place again, even among the more dissolute of the Gentiles,
much less among Christians. The holy Council had sent as Legates the Bishops Vincentius of
Capua (this is the Metropolis of Campania), and Euphrates of Agrippina (this is the
Metropolis of Upper Gaul), that they might obtain the Emperor's consent to the decision of
the Council, that the Bishops should return to their Churches, inasmuch as he was the
author of their expulsion. The most religious Constans had also written to his brother ,
and supported the cause of the Bishops.

9 But these admirable men, who are equal to any act of audacity, when they saw the two
Legates at Antioch, consulted together and formed a plot, which Stephanus undertook by
himself to execute, as being a suitable instrument for such purposes. Accordingly they
hire a common harlot, even at the season of the most holy Easter, and stripping her
introduce her by night into the apartment of the Bishop Euphrates. The harlot who thought
that it was a young man who had sent to invite her, at first willingly accompanied them;
but when they thrust her in, and she saw the man asleep and unconscious of what was going
on, and when presently she distinguished his features, and beheld the face of an old man,
and the array of a Bishop, she immediately cried aloud, and declared that violence was
used towards her. They desired her to be silent, and to lay a false charge against the
Bishop; and so when it was day, the matter was noised abroad, and all the city ran
together; and those who came from the Palace were in great commotion, wondering at the
report which had been spread abroad, and demanding that it should not be passed by in
silence. An enquiry, therefore, was made, and her master gave information concerning those
who came to fetch the harlot, and these informed against Stephanus; for they were his
Clergy. Stephanus, therefore, is deposed , and Leontius the eunuch appointed in his place,
only that the Arian heresy may not want a supporter.

21. Constantius' Change of Mind.

10 And now the Emperor Constantius, feeling some compunctions, returned to himself; and
concluding from their conduct towards Euphrates, that their attacks upon the others were
of the same kind, he gives orders that the Presbyters and Deacons who had been banished
from Alexandria into Armenia should immediately be released. He also writes publicly to
Alexandria , commanding that the clergy and laity who were friends of Athanasius should
suffer no further persecution. And when Gregory died about ten months after, he sends for
Athanasius with every mark of honour, writing to him no less than three times a very
friendly letter in which he exhorted him to take courage and come. He sends also a
Presbyter and a Deacon, that he may be still further encouraged to return; for he thought
that, through alarm at what had taken place before, I did not care to return. Moreover he
writes to his brother Constans, that he also would exhort me to return. And he affirmed
that he had been expecting Athanasius a whole year, and that he would not permit any
change to be made, or any ordination to take place, as he was preserving the Churches for
Athanasius their Bishop.

22. Athanasius Visits Constantius.

11 When therefore he wrote in this strain, and encouraged him by means of many (for he
caused Polemius, Datianus, Bardion, Thalassus , Taurus , and Florentius, his Counts, in
whom Athanasius could best confide, to write also): Athanasius committing the whole matter
to God, who had stirred the conscience of Constantius to do this, came with his friends to
him; and he gave him a favourable audience , and sent him away to go to his country and
his Churches, writing at the same time to the magistrates in the several places, that
whereas he had before commanded the ways to be guarded, they should now grant him a free
passage. Then when the Bishop complained of the sufferings he had undergone, and of the
letters which the Emperor had written against him, and besought him that the false
accusations against him might not be revived by his enemies after his departure, saying ,
`If you please, summon these persons; for as far as we are concerned they are at liberty
to stand forth, and we will expose their conduct;' he would not do this, but commanded
that whatever had been before slanderously written against him should all be destroyed and
obliterated, affirming that he would never again listen to any such accusations, and that
his purpose was fixed and unalterable. This he did not simply say, but sealed his words
with oaths, calling upon God to be witness of them. And so encouraging him with many other
words, and desiring him to be of good courage, he sends the following letters to the
Bishops and Magistrates.

23. Constantius Augustus, the Great, the Conqueror, to the Bishops and Clergy of the
Catholic Church.

12 The most Reverend Athanasius has not been deserted by the grace of God , &c. Another
Letter. From Constantius to the people of Alexandria. Desiring as we do your welfare in
all respects , &c. Another Letter. Constantius Augustus, the Conqueror, to Nestorius,
Prefect of Egypt. It is well known that an order was heretofore given by us, and that
certain documents are to be found prejudicial to the estimation of the most reverend
Bishop Athanasius; and that these exist among the Orders of your worship. Now we desire
your Sobriety, of which we have good proof, to transmit to our Court, in compliance with
this our order, all the letters respecting the fore-mentioned person, which are found in
your Order-book.

24. The Following is the Letter Which He Wrote After the Death of the Blessed Constans. It
Was Written in Latin, and is Here Translated into Greek .

13 Constantius Augustus, the Conqueror, to Athanasius. It is not unknown to your Prudence,
that it was my constant prayer, that prosperity might attend my late brother Constans in
all his undertakings; and your wisdom may therefore imagine how greatly I was afflicted
when I learnt that he had been taken off by most unhallowed hands. Now whereas there are
certain persons who at the present truly mournful time are endeavouring to alarm you, I
have therefore thought it right to address this letter to your Constancy, to exhort you
that, as becomes a Bishop, you would teach the people those things which pertain to the
divine religion, and that, as you are accustomed to do, you would employ your time in
prayers together with them, and not give credit to vain rumours, whatever they may be. For
our fixed determination is, that you should continue, agreeably to our desire, to perform
the office of a Bishop in your own place. May Divine Providence preserve you, most beloved
parent, many years.

25. Return of Athanasius from Second Exile.

14 Under these circumstances, when they had at length taken their leave, and begun their
journey, those who were friendly rejoiced to see a friend; but of the other party, some
were confounded at the sight of him; others not having the confidence to appear, hid
themselves; and others repented of what they had written against the Bishop. Thus all the
Bishops of Palestine , except some two or three, and those men of suspected character, so
willingly received Athanasius, and embraced communion with him, that they wrote to excuse
themselves, on the ground that in what they had formerly written, they had acted, not
according to their own wishes, but by compulsion. Of the Bishops of Egypt and the Libyah
provinces, of the laity both of those countries and of Alexandria, it is superfluous for
me to speak. They all ran together, and were possessed with unspeakable delight, that they
had not only received their friends alive contrary to their hopes; but that they were also
delivered from the heretics who were as tyrants and as raging dogs towards them.
Accordingly great was their joy , the people in the congregations encouraging one another
in virtue. How many unmarried women, who were before ready to enter upon marriage, now
remained virgins to Christ! How many young men, seeing the examples of others, embraced
the monastic life! How many fathers persuaded their children, and how many were urged by
their children, not to be hindered from Christian asceticism!

15 How many wives persuaded their husbands, and how many were persuaded by their husbands,
to give themselves to prayer , as the Apostle has spoken! How many widows and how many
orphans, who were before hungry and naked, now through the great zeal of the people, were
no longer hungry, and went forth clothed! In a word, so great was their emulation in
virtue, that you would have thought every family and every house a Church, by reason of
the goodness of its inmates, and the prayers which were offered to God. And in the
Churches there was a profound and wonderful peace, while the Bishops wrote from all
quarters, and received from Athanasius the customary letters of peace.

26. Recantation of Ursacius and Valens.

16 Moreover Ursacius and Valens, as if suffering the scourge of conscience, came to
another mind, and wrote to the Bishop himself a friendly and peaceable letter , although
they had received no communication from him. And going up to Rome they repented, and
confessed that all their proceedings and assertions against him were founded in falsehood
and mere calumny. And they not only voluntarily did this, but also anathematized the Arian
heresy, and presented a written declaration of their repentance, addressing to the Bishop
Julius the following letter in Latin, which has been translated into Greek. The copy was
sent to us in Latin by Paul , Bishop of Treveri. Translation from the Latin. Ursacius and
Valens to my Lord the most blessed Pope Julius. Whereas it is well known that we &c.
Translation from the Latin. The Bishops Ursacius and Valens to my Lord and Brother, the
Bishop Athanasius.

17 Having an opportunity of sending , &c. After writing these, they also subscribed the
letters of peace which were presented to them by Peter and Irenaeus, Presbyters of
Athanasius, and by Ammonius a layman, who were passing that way, although Athanasius had
sent no communication to them even by these persons.

27. Triumph of Athanasius.

18 Now who was not filled with admiration at witnessing these things, and the great peace
that prevailed in the Churches? who did not rejoice to see the concord of so many Bishops?
who did not glorify the Lord, beholding the delight of the people in their assemblies? How
many enemies repented! How many excused themselves who had formerly accused him falsely!
How many who formerly hated him, now shewed affection for him! How many of those who had
written against him, recanted their assertions? Many also who had sided with the Arians,
not through choice but by necessity, came by night and excused themselves. They
anathematized the heresy, and besought him to pardon them, because, although through the
plots and calumnies of these men they appeared bodily on their side, yet in their hearts
they held communion with Athanasius, and were always with him. Believe me, this is true.

PART 4

28. Second Arian Persecution Under Constantius.

1 But the inheritors of the opinions and impiety of Eusebius and his fellows, the eunuch
Leontius , who ought not to remain in communion even as a layman , because he mutilated
himself that he might henceforward be at liberty to sleep with one Eustolium, who is a
wife as far as he is concerned, but is called a virgin; and George and Acacius, and
Theodorus, and Narcissus, who are deposed by the Council; when they heard and saw these
things, were greatly ashamed. And when they perceived the unanimity and peace that existed
between Athanasius and the Bishops (they were more than four hundred , from great Rome,
and all Italy, from Calabria, Apulia, Campania, Bruttia, Sicily, Sardinia, Corsica, and
the whole of Africa; and those from Gaul, Britain, and Spain, with the great Confessor
Hosius; and also those from Pannonia, Noricum, Siscia, Dalmatia, Dardania, Dacia, Moesia,
Macedonia, Thessaly, and all Achaia, and from Crete, Cyprus, and Lycia, with most of those
from Palestine, Isauria, Egypt, the Thebais, the whole of Libya, and Pentapolis); when I
say they perceived these things, they were possessed with envy and fear; with envy, on
account of the communion of so many together; and with fear, lest those who had been
entrapped by them should be brought over by the unanimity of so great a number, and
henceforth their heresy should be triumphantly exposed, and everywhere proscribed.

29. Relapse of Ursacius and Valens.

2 First of all they persuade Ursacius, Valens and their fellows to change sides again, and
like dogs to return to their own vomit, and like swine to wallow again in the former mire
of their impiety; and they make this excuse for their retractation, that they did it
through fear of the most religious Constans. And yet even had there been cause for fear,
yet if they had confidence in what they had done, they ought not to have become traitors
to their friends. But when there was no cause for fear, and yet they were guilty of a lie,
are they not deserving of utter condemnation? For no soldier was present, no Palatine or
Notary had been sent, as they now send them, nor yet was the Emperor there, nor had they
been invited by any one, when they wrote their recantation. But they voluntarily went up
to Rome, and of their own accord recanted and wrote it down in the Church, where there was
no fear from without, where the only fear is the fear of God, and where every one has
liberty of conscience. And yet although they have a second time become Arians, and then
have devised this unseemly excuse for their conduct, they are still without shame.

30. Constantius Changes Sides Again.

3 In the next place they went in a body to the Emperor Constantius, and besought him,
saying, `When we first made our request to you, we were not believed; for we told you,
when you sent for Athanasius, that by inviting him to come forward, you are expelling our
heresy. For he has been opposed to it from the very first, and never ceases to
anathematize it. He has already written letters against us into all parts of the world,
and the majority of men have embraced communion with him; and even of those who seemed to
be on our side, some have been gained over by him, and others are likely to be. And we are
left alone, so that the fear is, lest the character of our heresy become known, and
henceforth both we and you gain the name of heretics. And if this come to pass, you must
take care that we be not classed with the Manichaeans. Therefore begin again to persecute,
and support the heresy, for it accounts you its king.' Such was the language of their
iniquity. And the Emperors when in his passage through the country on his hasty march
against Magnentius , he saw the communion of the Bishops with Athanasius, like one set on
fire, suddenly changed his mind, and no longer remembered his oaths, but was alike
forgetful of what he had written and regardless of the duty he owed his brother.

4 For in his letters to him, as well as in his interview with Athanasius, he took oaths
that he would not act otherwise than as the people should wish, and as should be agreeable
to the Bishops. But his zeal for impiety caused him at once to forget all these things.
And yet one ought not to wonder that after so many letters and so many oaths Constantius
had altered his mind, when we remember that Pharaoh of old, the tyrant of Egypt, after
frequently promising and by that means obtaining a remission of his punishments, likewise
changed, until he at last perished together with his associates.

31. Constantius Begins to Persecute.

5 He compelled then the people in every city to change their party; and on arriving at
Aries and Milan , he proceeded to act entirely in accordance with the designs and
suggestions of the heretics; or rather they acted themselves, and receiving authority from
him, furiously attacked every one. Letters and orders were immediately sent hither to the
Prefect, that for the future the corn should be taken from Athanasius and given to those
who favoured the Arian doctrines, and that whoever pleased might freely insult them that
held communion with him; and the magistrates were threatened if they did not hold
communion with the Arians. These things were but the prelude to what afterwards took place
under the direction of the Duke Syrianus. Orders were sent also to the more distant parts,
and Notaries despatched to every city, and Palatines, with threats to the Bishops and
Magistrates, directing the Magistrates to urge on the Bishops, and informing the Bishops
that either they must subscribe against Athanasius, and hold communion with the Arians, or
themselves undergo the punishment of exile, while the people who took part with them were
to understand that chains, and insults, and scourgings, and the loss of their possessions,
would be their portion. These orders were not neglected, for the commissioners had in
their company the Clergy of Ursacius and Valens, to inspire them with zeal, and to inform
the Emperor if the Magistrates neglected their duty.

6 The other heresies, as younger sisters of their own , they permitted to blaspheme the
Lord, and only conspired against the Christians, not enduring to hear orthodox language
concerning Christ. How many Bishops in consequence, according to the words of Scripture,
were brought before rulers and kings , and received this sentence from magistrates,
`Subscribe, or withdraw from your churches, for the Emperor has commanded you to be
deposed!' How many in every city were roughly handled, lest they should accuse them as
friends of the Bishops! Moreover letters were sent to the city authorities, and a threat
of a fine was held out to them, if they did not compel the Bishops of their respective
cities to subscribe. In short, every place and every city was full of fear and confusion,
while the Bishops were dragged along to trial, and the magistrates witnessed the
lamentations and groans of the people.

32. Persecution by Constantius.

7 Such were the proceedings of the Palatine commissioners; on the other hand, those
admirable persons, confident in the patronage which they had obtained, display great zeal,
and cause some of the Bishops to be summoned before the Emperor, while they persecute
others by letters, inventing charges against them; to the intent that the one might be
overawed by the presence of Constantius, and the other, through fear of the commissioners
and the threats held out to them in these pretended accusations, might be brought to
renounce their orthodox and pious opinions. In this manner it was that the Emperor forced
so great a multitude of Bishops, partly by threats, and partly by promises, to declare,
`We will no longer hold communion with Athanasius.' For those who came for an interview,
were not admitted to his presence, nor allowed any relaxation, not so much as to go out of
their dwellings, until they had either subscribed, or refused and incurred banishment
thereupon. And this he did because he saw that the heresy was hateful to all men. For this
reason especially he compelled so many to add their names to the small number of the
Arians, his earnest desire being to collect together a crowd of names, both from envy of
the Bishop, and for the sake of making a shew in favour of the Arian impiety, of which he
is the patron; supposing that he will be able to alter the truth, as easily as he can
influence the minds of men.

8 He knows not, nor has ever read, how that the Sadducees and the Herodians, taking unto
them the Pharisees, were not able to obscure the truth; rather it shines out thereby more
brightly every day, while they crying out, `We have no king but Caesar ,' and obtaining
the judgment of Pilate in their favour, are nevertheless left destitute, and wait in utter
shame, expecting shortly to become bereft, like the partridge , when they shall see their
patron near his death.

33. Persecution is from the Devil

9 Now if it was altogether unseemly in any of the Bishops to change their opinions merely
from fear of these things, yet it was much more so, and not the part of men who have
confidence in what they believe, to force and compel the unwilling. In this manner it is
that the Devil, when he has no truth on his side , attacks and breaks down the doors of
them that admit him with axes and hammers . But our Saviour is so gentle that He teaches
thus, `If any man wills to come after Me,' and, `Whoever wills to be My disciple ;' and
coming to each He does not force them, but knocks at the door and says, `Open unto Me, My
sister, My spouse ;' and if they open to Him, He enters in, but if they delay and will
not, He departs from them. For the truth is not preached with swords or with darts, nor by
means of soldiers; but by persuasion and counsel. But what persuasion is there where fear
of the Emperor prevails? or what counsel is there, when he who withstands them receives at
last banishment and death? Even David, although he was a king, and had his enemy in his
power, prevented not the soldiers by an exercise of authority when they wished to kill his
enemy, but, as the Scripture says, David persuaded his men by arguments, and suffered them
not to rise up and put Saul to death .

10 But he, being without arguments of reason, forces all men by his power, that it may be
shewn to all, that their wisdom is not according to God, but merely human, and that they
who favour the Arian doctrines have indeed no king but Caesar; for by his means it is that
these enemies of Christ accomplish whatsoever they wish to do. But while they thought that
they were carrying on their designs against many by his means, they knew not that they
were making many to be confessors, of whom are those who have lately made so glorious a
confession, religious men, and excellent Bishops, Paulinus Bishop of Treveri, the
metropolis of the Gauls, Lucifer, Bishop of the metropolis of Sardinia, Eusebius of
Vercelli in Italy, and Dionysius of Milan, which is the metropolis of Italy. These the
Emperor summoned before him, and commanded them to subscribe against Athanasius, and to
hold communion with the heretics; and when they were astonished at this novel procedure,
and said that there was no Ecclesiastical Canon to this effect, he immediately said,
`Whatever I will, be that esteemed a Canon; the "Bishops" of Syria let me thus speak.
Either then obey, or go into banishment.'

34. Banishment of the Western Bishops Spread the Knowledge of the Truth.

11 When the Bishops heard this they were utterly amazed, and stretching forth their hands
to God, they used great boldness of speech against him teaching him that the kingdom was
not his, but God's, who had given it to him, Whom also they bid him fear, lest He should
suddenly take it away from him. And they threatened him with the day of judgment, and
warned him against infringing Ecclesiastical order, and mingling Roman sovereignty with
the constitution of the Church, and against introducing the Arian heresy into the Church
of God. But he would not listen to them, nor permit them to speak further, but threatened
them so much the more, and drew his sword against them, and gave orders for some of them
to be led to execution; although afterwards, like Pharaoh, he repented. The holy men
therefore shaking off the dust, and looking up to God, neither feared the threats of the
Emperor, nor betrayed their cause before his drawn sword; but received their banishment,
as a service pertaining to their ministry. And as they passed along, they preached the
Gospel in every place and city , although they were in bonds, proclaiming the orthodox
faith, anathematizing the Arian heresy, and stigmatizing the recantation of Ursacius and
Valens. But this was contrary to the intention of their enemies; for the greater was the
distance of their place of banishment, so much the more was the hatred against them
increased, while the wanderings of these men were but the heralding of their impiety. For
who that saw them as they passed along, did not greatly admire them as Confessors, and
renounce and abominate the others, calling them not only impious men, but executioners and
murderers, and everything rather than Christians?

PART 5

35. Persecution and Lapse of Liberius.

1 Now it had been better if from the first Constantius had never become connected with
this heresy at all; or being connected with it, if he had not yielded so much to those
impious men; or having yielded to them, if he had stood by them only thus far, so that
judgment might come upon them all for these atrocities alone. But as it would seem, like
madmen, having fixed themselves in the bonds of impiety, they are drawing down upon their
own heads a more severe judgment. Thus from the first they spared not even Liberius,
Bishop of Rome, but extended their fury even to those parts; they respected not his
bishopric, because it was an Apostolical throne; they felt no reverence for Rome, because
she is the Metropolis of Romania ; they remembered not that formerly in their letters they
had spoken of her Bishops as Apostolical men. But confounding all things together, they at
once forgot everything, and cared only to shew their zeal in behalf of impiety. When they
perceived that he was an orthodox man and hated the Arian heresy, and earnestly
endeavoured to persuade all persons to renounce and withdraw from it, these impious men
reasoned thus with themselves: `If we can persuade Liberius, we shall soon prevail over
all.' Accordingly they accused him falsely before the Emperor; and he, expecting easily to
draw over all men to his side by means of Liberius, writes to him, and sends a certain
eunuch called Eusebius with letters and offerings, to cajole him with the presents, and to
threaten him with the letters. The eunuch accordingly went to Rome, and first proposed to
Liberius to subscribe against Athanasius, and to hold communion with the Arians, saying,
`The Emperor wishes it, and commands you to do so.' And then shewing him the offerings, he
took him by the hand, and again besought him saying, `Obey the Emperor, and receive
these.'

36. The Eunuch Eusebius Attempts Liberius in Vain.

2 But the Bishop endeavoured to convince him, reasoning with him thus: `How is it possible
for me to do this against Athanasius? how can we condemn a man, whom not one Council only,
but a second assembled from all parts of the world, has fairly acquitted, and whom the
Church of the Romans dismissed in peace? who will approve of our conduct, if we reject in
his absence one, whose presence amongst us we gladly welcomed, and admitted him to our
communion? This is no Ecclesiastical Canon; nor have we had transmitted to us any such
tradition from the Fathers, who in their turn received from the great and blessed Apostle
Peter . But if the Emperor is really concerned for the peace of the Church, if he requires
our letters respecting Athanasius to be reversed, let their proceedings both against him
and against all the others be reversed also; and then let an Ecclesiastical Council be
called at a distance from the Court, at which the Emperor shall not be present, nor any
Count be admitted, nor magistrate to threaten us, but where only the fear of God and the
Apostolical rule shall prevail; that so in the first place, the faith of the Church may be
secure, as the Fathers defined it in the Council of Nicaea, and the supporters of the
Arian doctrines may be cast out, and their heresy anathematized.

3 And then after that, an enquiry being made into the charges brought against Athanasius,
and any other besides, as well as into those things of which the other party is accused,
let the culprits be cast out, and the innocent receive encouragement and support. For it
is impossible that they who maintain an impious creed can be admitted as members of a
Council: nor is it fit that an enquiry into matters of conduct should precede the enquiry
concerning the faith ; but all diversity of opinions on points of faith ought first to be
eradicated, and then the enquiry made into matters of conduct. Our Lord Jesus Christ did
not heal them that were afflicted, until they shewed and declared what faith they had in
Him. These things we have received from the Fathers; these report to the Emperor; for they
are both profitable for him and edifying to the Church. But let not Ursacius and Valens be
listened to, for they have retracted their former assertions, and in what they now say
they are not to be trusted.'

37. Liberius Refuses the Emperors Offering.

4 These were the words of the Bishop Liberius. And the eunuch, who was vexed, not so much
because he would not subscribe, as because he found him an enemy to the heresy, forgetting
that he was in the presence of a Bishop, after threatening him severely, went away with
the offerings; and next commits an offence, which is foreign to a Christian, and too
audacious for a eunuch. In imitation of the transgression of Saul, he went to the Martyry
of the Apostle Peter, and then presented the offerings. But Liberius having notice of it,
was very angry with the person who kept the place, that he had not prevented him, and cast
out the offerings as an unlawful sacrifice, which increased the anger of the mutilated
creature against him. Consequently he exasperates the Emperor against him, saying, `The
matter that concerns us is no longer the obtaining the subscription of Liberius, but the
fact that he is so resolutely opposed to the heresy, that he anathematizes the Arians by
name.' He also stirs up the other eunuchs to say the same; for many of those who were
about Constantius, or rather the whole number of them, are eunuchs , who engross all the
influence with him, and it is impossible to do anything there without them. The Emperor
accordingly writes to Rome, and again Palatines, and Notaries, and Counts are sent off
with letters to the Prefect, in order that either they may inveigle Liberius by stratagem
away from Rome and send him to the Court to him, or else persecute him by violence.

38. The Evil Influence of Eunuchs at Court.

5 Such being the tenor of the letters, there also fear and treachery forthwith became rife
throughout the whole city. How many were the families against which threats were held out!
How many received great promises on condition of their acting against Liberius! How many
Bishops hid themselves when they saw these things! How many noble women retired to country
places in consequence of the calumnies of the enemies of Christ! How many ascetics were
made the objects of their plots! How many who were sojourning there, and had made that
place their home, did they cause to be persecuted! How often and how strictly did they
guard the harbour and the approaches to the gates, lest any orthodox person should enter
and visit Liberius! Rome also had trial of the enemies of Christ, and now experienced what
before she would not believe, when she heard how the other Churches in every city were
ravaged by them. It was the eunuchs who instigated these proceedings against all. And the
most remarkable circumstance in the matter is this; that the Arian heresy which denies the
Son of God, receives its support from eunuchs, who, as both their bodies are fruitless,
and their souls barren of virtue, cannot bear even to hear the name of son. The Eunuch of
Ethiopia indeed, though he understood not what he read , believed the words of Philip,
when he taught him concerning the Saviour;

6 but the eunuchs of Constantius cannot endure the confession of Peter , nay, they turn
away when the Father manifests the Son, and madly rage against those who say, that the Son
of God is His genuine Son, thus claiming as a heresy of eunuchs, that there is no genuine
and true offspring of the Father. On these grounds it is that the law forbids such persons
to be admitted into any ecclesiastical Council ; notwithstanding which they have now
regarded these as competent judges of ecclesiastical causes, and whatever seems good to
them, that Constantius decrees, while men with the name of Bishops dissemble with them.
Oh! who shall be their historian? who shall transmit the record of these things to another
generation? who indeed would believe it, were he to hear it, that eunuchs who are scarcely
entrusted with household services (for theirs is a pleasure-loving race, that has no
serious concern but that of hindering in others what nature has taken from them); that
these, I say, now exercise authority in ecclesiastical matters, and that Constantius in
submission to their will treacherously conspired against all, and banished Liberius!

39. Liberius's Speech to Constantius.

7 For after the Emperor had frequently written to Rome, had threatened, sent
commissioners, devised schemes, on the persecution subsequently breaking out at
Alexandria, Liberius is dragged before him, and uses great boldness of speech towards him.
`Cease,' he said, `to persecute the Christians; attempt not by my means to introduce
impiety into the Church. We are ready to suffer anything rather than to be called Arian
madmen. We are Christians; compel us not to become enemies of Christ. We also give you
this counsel: fight not against Him who gave you this empire, nor shew impiety towards Him
instead of thankfulness ;' persecute not them that believe in Him, lest you also hear the
words, `It is hard for thee to kick against the pricks .' Nay, I would that you might hear
them, that you might obey, as the holy Paul did. Behold, here we are; we are come, before
they fabricate charges. For this cause we hastened hither, knowing that banishment awaits
us at your hands, that we might suffer before a charge encounters us, add that all may
clearly see that all the others too have suffered as we shall suffer, and that the charges
brought against them were fabrications of their enemies, and all their proceedings were
mere calumny and falsehood.'

40. Banishment of Liberius Anal Others.

8 These were the words of Liberius at that time, and he was admired by all men for them.
But the Emperor instead of answering , only gave orders for their banishment, separating
each of them from the rest, as he had done in the former cases. For he had himself devised
this plan in the banishments which he inflicted, that so the severity of his punishments
might be greater than that of former tyrants and persecutors . In the former persecution
Maximian, who was then Emperor, commanded a number of Confessors to be banished together ,
and thus lightened their punishment by the consolation which he gave them in each other's
society. But this man was more savage than he; he separated those who had spoken boldly
and confessed together, he put asunder those who were united by the bond of faith, that
when they came to die they might not see one another; thinking that bodily separation can
disunite also the affections of the mind, and that being severed from each other, they
would forget the concord and unanimity which existed among them. He knew not that however
each one may remain apart from the rest, he has nevertheless with him that Lord, whom they
confessed in one body together, who will also provide (as he did in the case of the
Prophet Elisha ) that more shall be with each of them, than there are soldiers with
Constantius. Of a truth iniquity is blind; for in that they thought to afflict the
Confessors, by separating them from one another, they rather brought thereby a great
injury upon themselves. For had they continued in each other's company, and abode
together, the pollutions of those impious men would have been proclaimed from one place
only; but now by putting them asunder, they have made their impious heresy and wickedness
to spread abroad and become known in every place .

41. Lapse of Liberius.

9 Who that shall hear what they did in the course of these proceedings will not think them
to be anything rather than Christians? When Liberius sent Eutropius, a Presbyter, and
Hilarius, a Deacon, with letters to the Emperor, at the time that Lucifer and his fellows
made their confession, they banished the Presbyter on the spot, and after stripping
Hilarius the Deacon and scourging him on the back, they banished him too, clamouring at
him, `Why didst thou not resist Liberius instead of being the bearer of letters from him.'
Ursacius and Valens, with the eunuchs who sided with them, were the authors of this
outrage. The Deacon, while he was being scourged, praised the Lord, remembering His words,
`I gave My back to the smiters ;' but they while they scourged him laughed and mocked him,
feeling no shame that they were insulting a Levite. Indeed they acted but consistently in
laughing while he continued to praise God; for it is the part of Christians to endure
stripes, but to scourge Christians is the outrage of a Pilate or a Caiaphas. Thus they
endeavoured at the first to corrupt the Church of the Romans, wishing to introduce impiety
into it as well as others. But Liberius after he had been in banishment two years gave
way, and from fear of threatened death subscribed. Yet even this only shews their violent
conduct, and the hatred of Liberius against the heresy, and his support of Athanasius, so
long as he was suffered to exercise a free choice.

10 For that which men are forced by torture to do contrary to their first judgment, ought
not to be considered the willing deed of those who are in fear, but rather of their
tormentors. They however attempted everything in support of their heresy, while the people
in every Church, preserving the faith which they had learnt, waited for the return of
their teachers, and condemned the Antichristian heresy, and all avoid it, as they would a
serpent.

PART 6

42. Persecution and Lapse of Hoslus.

1 But although they had done all this, yet these impious men thought they had accomplished
nothing, so long as the great Hosius escaped their wicked machinations. And now they
undertook to extend their fury to that great old man. They felt no shame at the thought
that he is the father of the Bishops; they regarded not that he had been a Confessor ;
they reverenced not the length of his Episcopate, in which he had continued more than
sixty years; but they set aside everything, and looked only to the interests of their
heresy, as being of a truth such as neither fear God, nor regard man . Accordingly they
went to Constantius, and again employed such arguments as the following: `We have done
everything; we have banished the Bishop of the Romans; and before him a very great number
of other Bishops, and have filled every place with alarm. But these strong measures of
yours are as nothing to us, nor is our success at all more secure, so long as Hosius
remains. While he is in his own place, the rest also continue in their Churches, for he is
able by his arguments and his faith to persuade all men against us. He is the president of
Councils , and his letters are everywhere attended to. He it was who put forth the Nicene
Confession, and proclaimed everywhere that the Arians were heretics. If therefore he is
suffered to remain, the banishment of the rest is of no avail, for our heresy will be
destroyed. Begin then to persecute him also and spare him not, ancient as he is. Our
heresy knows not to honour even the hoary hairs of the aged.'

43. Brave Resistance of Hosius.

2 Upon hearing this, the Emperor no longer delayed, but knowing the man, and the dignity
of his years, wrote to summon him. This was when he first began his attempt upon Liberius.
Upon his arrival he desired him, and urged him with the usual arguments, with which he
thought also to deceive the others, that he would subscribe against us, and hold communion
with the Arians. But the old man, scarcely bearing to hear the words, and grieved that he
had even ventured to utter such a proposal, severely rebuked him, and after gaining his
consent, withdrew to his own country and Church. But the heretics still complaining, and
instigating him to proceed (he had the eunuchs also to remind him and to urge him
further), the Emperor again wrote in threatening terms; but still Hosius, while he endured
their insults, was unmoved by any fear of their designs against him, and remaining firm to
his purpose, as one who had built the house of his faith upon the rock, he spake boldly
against the heresy, regarding the threats held out to him in the letters but as drops of
rain and blasts of wind. And although Constantius wrote frequently, sometimes flattering
him with the title of Father, and sometimes threatening and recounting the names of those
who had been banished, and saying, `Will you continue the only person to oppose the
heresy? Be persuaded and subscribe against Athanasius; for whoever subscribes against him
thereby embraces with us the Arian cause;' still Hosius remained fearless, and while
suffering these insults, wrote an answer in such terms as these. We have read the letter,
which is placed at the end .

44. `Hosius to Constantius the Emperor Sends Health in the Lord.'

3 I was a Confessor at the first, when a persecution arose in the time of your grandfather
Maximian; and if you shall persecute me, I am ready now, too, to endure anything rather
than to shed innocent blood and to betray the truth. But I cannot approve of your conduct
in writing after this threatening manner. Cease to write thus; adopt not the cause of
Arius, nor listen to those in the East, nor give credit to Ursacius, Valens and their
fellows. For whatever they assert, it is not on account of Athanasius, but for the sake of
their own heresy. Believe my statement, O Constantius, who am of an age to be your
grandfather. I was present at the Council of Sardica, when you and your brother Constans
of blessed memory assembled us all together; and on my own account I challenged the
enemies of Athanasius, when they came to the church where I abode , that if they had
anything against him they might declare it; desiring them to have confidence, and not to
expect otherwise than that a right judgment would be passed in all things. This I did once
and again, requesting them, if they were unwilling to appear before the whole Council, yet
to appear before me alone; promising them also, that if he should be proved guilty, he
should certainly be rejected by us;

4 but if he should be found to be blameless, and should prove them to be calumniators,
that if they should then refuse to hold communion with him, I would persuade him to go
with me into the Spains. Athanasias was willing to comply with these conditions, and made
no objection to my proposal; but they, altogether distrusting their cause, would not
consent. And on another occasion Athanasius came to your Court , when you wrote for him,
and his enemies being at the time in Antioch, he requested that they might be summoned
either altogether or separately, in order that they might either convict him, or be
convicted , and might either in his presence prove him to be what they represented, or
cease to accuse him when absent. To this proposal also you would not listen, and they
equally rejected it. Why then do you still give ear to them that speak evil of him? How
can you endure Valens and Ursacius, although they have retracted and made a written
confession of their calumnies ? For it is not true, as they pretend, that they were forced
to confess; there were no soldiers at hand to influence them; your brother was not
cognizant of the matter . No, such things were not done under his government, as are done
now; God forbid. But they voluntarily went up to Rome, and in the presence of the Bishop
and Presbyters wrote their recantation, having previously addressed to Athanasius a
friendly and peaceable letter.

5 And if they pretend that force was employed towards them, and acknowledge that this is
an evil thing, which you also disapprove of; then do you cease to use force; write no
letters, send no Counts; but release those that have been banished, lest while you are
complaining of violence, they do but exercise greater violence. When was any such thing
done by Constans? What Bishop suffered banishment? When did he appear as arbiter of an
Ecclesiastical trial? When did any Palatine of his compel men to subscribe against any
one, that Valens and his fellows should be able to affirm this? Cease these proceedings, I
beseech you, and remember that you are a mortal man. Be afraid of the day of judgment, and
keep yourself pure thereunto. Intrude not yourself into Ecclesiastical matters, neither
give commands unto us concerning them; but learn them from us. God has put into your hands
the kingdom; to us He has entrusted the affairs of His Church; and as he who would steal
the empire from you would resist the ordinance of God, so likewise fear on your part lest
by taking upon yourself the government of the Church, you become guilty of a great
offence. It is written, "Render unto Caesar the things that are Caesar's, and unto God the
things that are God's . Neither therefore is it permitted unto us to exercise an earthly
rule, nor have you, Sire, any authority to burn incense . These things I write unto you
out of a concern for your salvation.

6 With regard to the subject of your letters, this is my determination; I will not unite
myself to the Arians; I anathematize their heresy. Neither will I subscribe against,
Athanasius, whom both we and the Church of the Romans and the whole Council pronounced to
be guiltless. And yourself also, when you understood this, sent for the man, and gave him
permission to return with honour to his country and his Church. What reason then can there
be for so great a change in your conduct? The same persons who were his enemies before,
are so now also; and the things they now whisper to his prejudice (for they do not declare
them openly in his presence), the same they spoke against him, before you sent for him;
the same they spread abroad concerning him when they come to the Council. And when I
required them to come forward, as I have before said, they were unable to produce their
proofs; had they possessed any, they would not have fled so disgracefully. Who then
persuaded you so long after to forget your own letters and declarations? Forbear, and be
not influenced by evil men, lest while you act for the mutual advantage of yourself and
them, you render yourself responsible. For here you comply with their desires, hereafter
in the judgment you will have to answer for doing so alone.

7 These men desire by your means to injure their enemy, and wish to make you the minister
of their wickedness, in order that through your help they may sow the seeds of their
accursed heresy in the Church. Now it is not a prudent thing to cast one's self into
manifest danger for the pleasure of others. Cease then, I beseech you, O Constantius, and
be persuaded by me. These things it becomes me to write, and you not to despise.'

45. Lapse of Hosius, Due to Cruel Persecution.

8 Such were the sentiments, and such the letter, of the Abraham-like old man, Hosius,
truly so called . But the Emperor desisted not from his designs, nor ceased to seek an
occasion against him; but continued to threaten him severely, with a view either to bring
him over by force, or to banish him if he refused to comply. And as the Officers and
Satraps of Babylon , seeking an occasion against Daniel, found none except in the law of
his God; so likewise these present Satraps of impiety were unable to invent any charge
against the old man (for this true Hosius, and his blameless life were known to all),
except the charge of hatred to their heresy. They therefore proceeded to accuse him;
though not under the same circumstances as those others accused Daniel to Darius, for
Darius was grieved to hear the charge, but as Jezebel accused Naboth, and as the Jews
applied themselves to Herod. And they said, `He not only will not subscribe against
Athanasius, but also on his account condemns us; and his hatred to the heresy is so great,
that he also writes to others, that they should rather suffer death, than become traitors
to the truth.

9 For, he says, our beloved Athanasius also is persecuted for the Truth's sake, and
Liberius, Bishop of Rome, and all the rest, are treacherously assailed.' When this patron
of impiety, and Emperor of heresy , Constantius, heard this, and especially that there
were others also in the Spains of the same mind as Hosius, after he had tempted them also
to subscribe, and was unable to compel them to do so, he sent for Hosius, and instead of
banishing him, detained him a whole year in Sirmium. Godless, unholy, without natural
affection, he feared not God, he regarded not his father's affection for Hosius, he
reverenced not his great age, for he was now a hundred years old ; but all these things
this modern Ahab, this second Belshazzar of our times, disregarded for the sake of
impiety. He used such violence towards the old man, and confined him so straitly, that at
last, broken by suffering, he was brought, though hardly, to hold communion with Valens,
Ursacius, and their fellows, though he would not subscribe against Athanasius. Yet even
thus he forgot not his duty, for at the approach of death, as it were by his last
testament, he bore witness to the force which had been used towards him, and anathematized
the Arian heresy, and gave strict charge that no one should receive it.

46. Arbitrary Expulsion of So Many Bishops.

10 Who that witnessed these things, or that has merely heard of them, will not be greatly
amazed, and cry aloud unto the Lord, saying, `Wilt Thou make a full end of Israel ?' Who
that is acquainted with these proceedings, will not with good reason cry out and say, `A
wonderful and horrible thing is done in the land;' and, `The heavens are astonished at
this, and the earth is even more horribly afraid .' The fathers of the people and the
teachers of the faith are taken away, and the impious are brought into the Churches? Who
that saw when Liberius, Bishop of Rome, was banished, and when the great Hosius, the
father of the Bishops, suffered these things, or who that saw so many Bishops banished out
of Spain and the other parts, could fail to perceive, however little sense he might
possess, that the charges against Athanasius also and the rest were false, and altogether
mere calumny? For this reason those others also endured all suffering, because they saw
plainly that the conspiracies laid against these were founded in falsehood. For what
charge was there against Liberius? or what accusation against the aged Hosius? who bore
even a false witness against Paulinus, and Lucifer, and Dionysius, and Eusebius? or what
sin could be lain to the account of the rest of the banished Bishops, and Presbyters, and
Deacons? None whatever; God forbid. There were no charges against them on which a plot for
their ruin might be formed; nor was it on the ground of any accusation that they were
severally banished. It was an insurrection of impiety against godliness; it was zeal for
the Arian heresy, and a prelude to the coming of Antichrist, for whom Constantius is thus
preparing the way.


HISTORY OF THE ARIANS
=====================

HISTORY OF THE ARIANS continued

PART 7

47. Persecution at Alexandria.

1 `After' he had accomplished all that he desired against the Churches in Italy, and the
other parts; after he had banished some, and violently oppressed others, and filled every
place with fear, he at last turned his fury, as it had been some pestilential disorder,
against Alexandria. This was artfully contrived by the enemies of Christ; for in order
that they might have a show of the signatures of many Bishops, and that Athanasius might
not have a single Bishop in his persecution to whom he could even complain, they therefore
anticipated his proceedings, and filled every place with terror, which they kept up to
second them in the prosecution of their designs. But herein they perceived not through
their folly that they were not exhibiting the deliberate choice of the Bishops, but rather
the violence which themselves had employed; and that, although his brethren should desert
him, and his friends and acquaintance stand afar off, and no one be found to sympathise
with him and console him, yet far above all these, a refuge with his God was sufficient
for him. For Elijah also was alone in his persecution, and God was all in all to the holy
man. And the Saviour has given us an example herein, who also was left alone, and exposed
to the designs of His enemies, to teach us, that when we are persecuted and deserted by
men, we must not faint, but place our hope in Him, and not betray the Truth. For although
at first truth may seem to be afflicted, yet even they who persecute shall afterwards
acknowledge it.

48. Attacks Upon the Alexandrian Church.

2 Accordingly they urge on the Emperor, who first writes a menacing letter, which he sends
to the Duke and the soldiers. The Notaries Diogenius and Hilarius , and certain Palatines
with them, were the bearers of it; upon whose arrival those terrible and cruel outrages
were committed against the Church, which I have briefly related a little above , and which
are known to all men from the protests put forth by the people, which are inserted at the
end of this history, so that any one may read them. Then after these proceedings on the
part of Syrianus, after these enormities had been perpetrated, and violence offered to the
Virgins, as approving of such conduct and the infliction of these evils upon us, he writes
again to the senate and people of Alexandria, instigating the younger men, and requiring
them to assemble together, and either to persecute Athanasius, or consider themselves as
his enemies. He however had withdrawn before these instructions reached them, and from the
time when Syrianus broke into the Church; for he remembered that which was written, `Hide
thyself as it were for a little moment, until the indignation be overpast .' One
Heraclius, by rank a Count, was the hearer of this letter, and the precursor of a certain
George that was despatched by the Emperor as a spy, for one that was sent from him cannot
be a Bishop ; God forbid. And so indeed his conduct and the circumstances which preceded
his entrance sufficiently prove.

49 and 50. Hypocrisy of the Pretended Respect of Constantius for His Brother's Memory.

3 Heraclius then published the letter, which reflected great disgrace upon the writer. For
whereas, when the great Hosius wrote to Constantius, he had been unable to make out any
plausible pretext for his change of conduct, he now invented an excuse much more
discreditable to himself and his advisers. He said, `From regard to the affection I
entertained towards my brother of divine and pious memory, I endured for a time the coming
of Athanasius among you.' This proves that he has both broken his promise, and behaved
ungratefully to his brother after his death. He then declares him to be, as indeed he is,
`deserving of divine and pious remembrance;' yet as regards a command of his, or to use
his own language, the `affection' he bore him, even though he complied merely `for the
sake' of the blessed Constans, he ought to deal fairly by his brother, and make himself
heir to his sentiments as well as to the Empire. But, although, when seeking to obtain his
just rights, he deposed Vetranio, with the question, `To whom does the inheritance belong
after a brother's death ?' yet for the sake of the accursed heresy of the enemies of
Christ, he disregards the claims of justice, and behaves undutifully towards his brethren.
Nay, for the sake of this heresy, he would not consent to observe even his father's wishes
without infringement;

4 but, in what he may gratify these impious men, he pretends to adopt his intention, while
in order to distress the others, he cares not to shew the reverence which is due unto a
father. For in consequence of the calumnies of Eusebius and his fellows, his father sent
the Bishop for a time into Gaul to avoid the cruelty of his persecutors (this was shewn by
the blessed Constantine, the brother of the former, after their father's death, as appears
by his letters ), but he would not be persuaded by Eusebius and his fellows to send the
person whom they desired for a Bishop, but prevented the accomplishment of their wishes,
and put a stop to their attempts with severe threats.

51. How Constantius Shews His Respect for His Father and Brother.

5 If therefore, as he declares in his letters, he desired to observe his sire's practice,
why did he first send out Gregory, and now this George, the eater of stores ? Why does he
endeavour so earnestly to introduce into the Church these Arians, whom his father named
Porphyrians , and banish others while he patronises them? Although his father admitted
Arius to his presence, yet when Arius perjured himself and burst asunder he lost the
compassion of his father; who, on learning the truth, condemned him as an heretic. Why
moreover, while pretending to respect the Canon of the Church, has he ordered the whole
course of his conduct in opposition to them? For where is there a Canon that a Bishop
should be appointed from Court? Where is there a Canon that permits soldiers to invade
Churches? What tradition is there allowing counts and ignorant eunuchs to exercise
authority in Ecclesiastical matters, and to make known by their edicts the decisions of
those who bear the name of Bishops? He is guilty of all manner of falsehood for the sake
of this unholy heresy. At a former time he sent out Philagrius as Prefect a second time ,
in opposition to the opinion of his father, and we see what has taken place now. Nor `for
his brother's sake' does he speak the truth. For after his death he wrote not once nor
twice, but three times to the Bishop, and repeatedly promised him that he would not change
his behaviour towards him, but exhorted him to be of good courage, and not suffer any one
to alarm him, but to continue to abide in his Church in perfect security. He also sent his
commands by Count Asterius, and Palladius the Notary, to Felicissimus, who was then Duke,
and to the Prefect Nestorius, that if either Philip the Prefect, or any other should
venture to form any plot against Athanasius, they should prevent it.

52. The Emperor Has No Right to Rule the Church.

6 Wherefore when Diogenes came, and Syrianus laid in wait for us, both he and we and the
people demanded to see the Emperor's letters, supposing that, as it is written, `Let not a
falsehood be spoken before the king ;' so when a king has made a promise, he will not lie,
nor change. If then `for his brother's sake he complied,' why did he also write those
letters upon his death? And if he wrote them for `his memory's sake,' why did he
afterwards behave so very unkindly towards him, and persecute the man, and write what he
did, alleging a judgment of Bishops, while in truth he acted only to please himself?
Nevertheless his craft has not escaped detection, but we have the proof of it ready at
hand. For if a judgment had been passed by Bishops, what concern had the Emperor with it?
Or if it was only a threat of the Emperor, what need in that case was there of the so-
named Bishops? When was such a thing heard of before from the beginning of the world? When
did a judgment of the Church receive its validity from the Emperor? or rather when was his
decree ever recognised by the Church? There have been many Councils held heretofore; and
many judgments passed by the Church; but the Fathers never sought the consent of the
Emperor thereto, nor did the Emperor busy himself with the affairs of the Church .

7 The Apostle Paul had friends among them of Caesar's household, and in his Epistle to the
Philippians he sent salutations from them; but he never took them as his associates in
Ecclesiastical judgments. Now however we have witnessed a novel spectacle, which is a
discovery of the Arian heresy. Heretics have assembled together with the Emperor
Constantius, in order that he, alleging the authority of the Bishops, may exercise his
power against whomsoever he pleases, and while he persecutes may avoid the name of
persecutor; and that they, supported by the Emperor's government, may conspire the ruin of
whomsoever they will and these are all such as are not as impious as themselves. One might
look upon their proceedings as a comedy which they are performing on the stage, in which
the pretended Bishops are actors, and Constantius the performer of their behests, who
makes promises to them, as Herod did to the daughter of Herodias, and they dancing before
him accomplish through false accusations the banishment and death of the true believers in
the Lord.

53. Despotic Interference of Constantius.

8 Who indeed has not been injured by their calumnies? Whom have not these enemies of
Christ conspired to destroy? Whom has Constantius failed to banish upon charges which they
have brought against them? When did he refuse to hear them willingly? And what is most
strange, when did he permit any one to speak against them, and did not more readily
receive their testimony, of whatever kind it might be? Where is there a Church which now
enjoys the privilege of worshipping Christ freely? If a Church be a maintainer of true
piety, it is in danger; if it dissemble, it abides in fear. Every place is full of
hypocrisy and impiety, so far as he is concerned; and wherever there is a pious person and
a lover of Christ (and there are many such everywhere, as were the prophets and the great
Elijah) they hide themselves, if so be that they can find a faithful friend like Obadiah,
and either they withdraw into caves and dens of the earth, or pass their lives in
wandering about in the deserts. These men in their madness prefer such calumnies against
them as Jezebel invented against Naboth, and the Jews against the Saviour; while the
Emperor, who is the patron of the heresy, and wishes to pervert the truth, as Ahab wished
to change the vineyard into a garden of herbs, does whatever they desire him to do, for
the suggestions he receives from them are agreeable to his own wishes.

54. Constantius Gives Up the Alexandrian Churches to the Heretics.

9 Accordingly he banished, as I said before the genuine Bishops, because they would not
profess impious doctrines, to suit his own pleasure; and so he now sent Count Heraclius to
proceed against Athanasius, who has publicly made known his decrees, and announced the
command of the Emperor to be, that unless they complied with the instructions contained in
his letters, their bread should be taken away, their idols overthrown, and the persons of
many of the city-magistrates and people delivered over to certain slavery. After
threatening them in this manner, he was not ashamed to declare publicly with a loud voice,
`The Emperor disclaims Athanasius, and has commanded that the Churches be given up to the
Arians.' And when all wondered to hear this, and made signs to one another, exclaiming,
`What I has Constantius become a heretic?' instead of blushing as he ought, the man all
the more obliged the senators and heathen magistrates and wardens of the idol temples to
subscribe to these conditions, and to agree to receive as their Bishop whomsoever the
Emperor should send them. Of course Constantius was strictly upholding the Canon of the
Church, when he caused this to be done when instead of requiring letters from the Church,
he demanded them of the market-place, and instead of the people he asked them of the
wardens of the temples. He was conscious that he was not sending a Bishop to preside over
Christians, but a certain intruder for those who subscribed to his terms.

55. Irruption into the Great Church.

10 The Gentiles accordingly, as purchasing by their compliance the safety of their idols,
and certain of the trades , subscribed, though unwillingly, from fear of the threats which
he had held out to them; just as if the matter had been the appointment of a general, or
other magistrate. Indeed what as heathen, were they likely to do, except whatever was
pleasing to the Emperor? But the people having assembled in the great Church (for it was
the fourth day of the week), Count Heraclius on the following day takes with him
Cataphronius the Prefect of Egypt, and Faustinus the Receiver-General , and Bithynus a
heretic; and together they stir up the younger men of the common multitude who worshipped
idols, to attack the Church, and stone the people, saying that such was the Emperor's
command. As the time of dismissal however had arrived, the greater part had already left
the Church, but there being a few women still remaining, they did as the men had charged
them, whereupon a piteous spectacle ensued. The few women had just risen from prayer and
had sat down when the youths suddenly came upon them naked with stones and clubs. Some of
them the godless wretches stoned to death; they scourged with stripes the holy persons of
the Virgins, tore off their veils and exposed their heads, and when they resisted the
insult, the cowards kicked them with their feet. This was dreadful, exceedingly dreadful;
but what ensued was worse, and more intolerable than any outrage.

11 Knowing the holy character of the virgins, and that their ears were unaccustomed to
pollution, and that they were better able to bear stones and swords than expressions of
obscenity, they assailed them with such language. This the Arians suggested to the young
men, and laughed at all they said and did; while the holy Virgins and other godly women
fled from such words as they would from the bite of asps, but the enemies of Christ
assisted them in the work, nay even, it may be, gave utterance to the same; for they were
well-pleased with the obscenities which the youths vented upon them.

56. The Great Church Pillaged.

12 After this, that they might fully execute the orders they had received (for this was
what they earnestly desired, and what the Count and the Receiver-General instructed them
to do), they seized upon the seats, the throne, and the table which was of wood , and the
curtains of the Church, and whatever else they were able, and carrying them out burnt them
before the doors in the great street, and cast frankincense upon the flame. Alas! who will
not weep to hear of these things, and, it may be, close his ears, that he may not have to
endure the recital, esteeming it hurtful merely to listen to the account of such
enormities? Moreover they sang the praises of their idols, and said, `Constantius hath
become a heathen, and the Arians have acknowledged our customs;' for indeed they scruple
not even to pretend heathenism, if only their heresy may be established. They even were
ready to sacrifice a heifer which drew the water for the gardens in the Caesareum ; and
would have sacrificed it, had it not been a female ; for they said that it was unlawful
for such to be offered among them.

13 57. Thus acted the impious Arians in conjunction with the heathens, thinking that these
things tended to our dishonour. But Divine justice reproved their iniquity, and wrought a
great and remarkable sign, thereby plainly shewing to all men, that as in their acts of
impiety they had dared to attack none other but the Lord, so in these proceedings also
they were again attempting to do dishonour unto Him. This was more manifestly proved by
the marvellous event which now came to pass. One of these licentious youths ran into the
Church, and ventured to sit down upon the throne; and as he sat there the wretched man
uttered with a nasal sound some lascivious song. Then rising up he attempted to pull away
the throne, and to drag it towards him; he knew not that he was drawing down vengeance
upon himself. For as of old the inhabitants of Azotus, when they ventured to touch the
Ark, which it was not lawful for them even to look upon, were immediately destroyed by it,
being first grievously tormented by emerods; so this unhappy person who presumed to drag
the throne, drew it upon himself, and, as if Divine justice had sent the wood to punish
him, he struck it into his own bowels; and instead of carrying out the throne, he brought
out by his blow his own entrails; so that the throne took away his life, instead of his
taking it away. For, as it is written of Judas, his bowels gushed out;

14 and he fell down and was carried away, and the day after he died. Another also entered
the Church with boughs of trees and, as in the Gentile manner he waved them in his hands
and mocked, he was immediately struck with blindness, so as straightway to lose his sight,
and to know no longer where he was; but as he was about to fall, he was taken by the hand
and supported by his companions out of the place, and when on the following day he was
with difficulty brought to his senses, he knew not either what he had done or suffered in
consequence of his audacity.

58. General Persecution at Alexandria.

15 The Gentiles, when they beheld these things, were seized with fear, and ventured on no
further outrage; but the Arians were not even yet touched with shame, but, like the Jews
when they saw the miracles, were faithless and would not believe, nay, like Pharaoh, they
were hardened; they too having placed their hopes below, on the Emperor and his eunuchs.
They permitted the Gentiles, or rather the more abandoned of the Gentiles, to act in the
manner before described; for they found that Faustinus, who is the Receiver-General by
style, but is a vulgar person in habits, and profligate in heart, was ready to play his
part with them in these proceedings, and to stir up the heathen. Nay, they undertook to do
the like themselves, that as they had modelled their heresy upon all other heresies
together , so they might share their wickedness with the more depraved of mankind. What
they did through the instrumentality of others I described above; the enormities they
committed themselves surpass the bounds of all wickedness; and they exceed the malice of
any hangman. Where is there a house which they did not ravage? where is there a family
they did not plunder on pretence of searching for their opponents? where is there a garden
they did not trample under foot? what tomb did they not open, pretending they were seeking
for Athanasius, though their sole object was to plunder and spoil all that came in their
way? How many men's houses were sealed up !

16 The contents of how many persons' lodgings did they give away to the soldiers who
assisted them! Who had not experience of their wickedness? Who that met them but was
obliged to hide himself in the market-place? Did not many an one leave his house from fear
of them, and pass the night in the desert? Did not many an one, while anxious to preserve
his property from them, lose the greater part of it? And who, however inexperienced of the
sea, did not choose rather to commit himself to it, and to risk all its dangers, than to
witness their threatenings? Many also changed their residences, and removed from street to
street, and from the city to the suburbs. And many submitted to severe fines, and when
they were unable to pay, borrowed of others, merely that they might escape their
machinations.

59. Violence of Sebastianus.

17 For they made themselves formidable to all men, and treated all with great arrogance,
using the name of the Emperor, and threatening them with his displeasure. They had to
assist them in their wickedness the Duke Sebastianus, a Manichee, and a profligate young
man; the Prefect, the Count, and the Receiver-General as a dissembler. Many Virgins who
condemned their impiety, and professed the truth, they brought out from the houses; others
they insulted as they walked along the streets, and caused their heads to be uncovered by
their young men. They also gave permission to the females of their party to insult whom
they chose; and although the holy and faithful women withdrew on one side, and gave them
the way, yet they gathered round them like Bacchanals and Furies , and esteemed it a
misfortune if they found no means to injure them, and spent that day sorrowfully on which
they were unable to do them some mischief. In a word, so cruel and bitter were they
against all, that all men called them hangmen, murderers, lawless, intruders, evil-doers,
and by any other name rather than that of Christians.

60. Martyrdom of Eutychius.

18 Moreover, imitating the savage practices of Scythians, they seized upon Eutychius a
Subdeacon, a man who had served the Church honourably, and causing him to be scourged on
the back with a leather whip, till he was at the point of death, they demanded that her
should be sent away to the mines; and not simply to any mine, but to that of Phaeno ,
where even a condemned murderer is hardly able to live a few days. And what was most
unreasonable in their conduct, they would not permit him even a few hours to have his
wounds dressed, but caused him to be sent off immediately, saying, `If this is done, all
men will be afraid, and henceforward will be on our side.' After a short interval,
however, being unable to accomplish his journey to the mine on account of the pain of his
stripes, he died on the way. He perished rejoicing, having obtained the glory of
martyrdom. But the miscreants were not even yet ashamed, but in the words of Scripture,
`having bowels without mercy ,' they acted accordingly, and now again perpetrated a
satanic deed. When the people prayed them to spare Eutychius and besought them for him,
they caused four honourable and free citizens to be seized, one of whom was Hermias who
washed the beggars' feet ; and after scourging them very severely, the Duke cast them into
the prison.

19 But the Arians, who are more cruel even than Scythians, when they had seen that they
did not die from the stripes they had received, complained of the Duke and threatened,
saying, `We will write and tell the eunuchs , that he does not flog as we wish.' Hearing
this he was afraid, and was obliged to beat the men a second time; and they being beaten,
and knowing for what cause they suffered and by whom they had been accused, said only, `We
are beaten for the sake of the Truth, but we will not hold communion with the heretics:
beat us now as thou wilt; God will judge thee for this.' The impious men wished to expose
them to danger in the prison, that they might die there; but the people of God observing
their time, besought him for them, and after seven days or more they were set at liberty.

61. ILL-Treatment of the Poor.

20 But the Arians, as being grieved at this, again devised another yet more cruel and
unholy deed; cruel in the eyes of all men, but well suited to their antichristian heresy.
The Lord commanded that we should remember the poor; He said, `Sell that ye have, and give
alms' and again `I was a hundred, and ye gave Me meat; I was thirsty, and ye gave Me
drink; for inasmuch as ye have done it unto one of these little ones, ye have done it unto
Me .' But these men, as being in truth opposed to Christ, have presumed to act contrary to
His will in this respect also. For when the Duke gave up the Churches to the Arians, and
the destitute persons and widows were unable to continue any longer in them, the widows
sat down in places which the Clergy entrusted with the care of them appointed. And when
the Arians saw that the brethren readily ministered unto them and supported them, they
persecuted the widows also, beating them on the feet, and accused those who gave to them
before the Duke. This was done by means of a certain soldier named Dynamius. And it was
well-pleasing to Sebastian , for there is no mercy in the Manichaeans; nay, it is
considered a hateful thing among them to shew mercy to a poor man . Here then was a novel
subject of complaint; and a new kind of court now first invented by the Arians.

21 Persons were brought to trial for acts of kindness which they had performed; he who
shewed mercy was accused, and he who had received a benefit was beaten; and they wished
rather that a poor man should suffer hunger, than that he who was willing to shew mercy
should give to him. Such sentiments these modern Jews, for such they are, have learned
from the Jews of old, who when they saw him who had been blind from his birth recover his
sight, and him who had been a long time sick of the palsy made whole, accused the Lord who
had bestowed these benefits upon them, and judged them to be transgressors who had
experienced His goodness .

62. ILL-Treatment of the Poor.

22 Who was not struck with astonishment at these proceedings? Who did not execrate both
the heresy, and its defenders? Who failed to perceive that the Arians are indeed more
cruel than wild beasts? For they had no prospect of gain from their iniquity, for the sake
of which they might have acted in this manner; but they rather increased the hatred of all
men against themselves. They thought by treachery and terror to force certain persons into
their heresy, so that they might be brought to communicate with them; but the event turned
out quite the contrary. The sufferers endured as martyrdom whatever they inflicted upon
them, and neither betrayed nor denied the true faith in Christ. And those who were without
and witnessed their conduct, and at last even the heathen, when they saw these things,
execrated them as antichristian, as cruel executioners; for human nature is prone to pity
and sympathise with the poor. But these men have lost even the common sentiments of
humanity; and that kindness which they would have desired to meet with at the hands of
others, had themselves been sufferers, they would not permit others to receive, but
employed against them the severity and authority of the magistrates, and especially of the
Duke.

63. ILL-Treatment of the Presbyters and Deacons.

23 What they have done to the Presbyters and Deacons; how they drove them into banishment
under sentence passed upon them by the Duke and the magistrates, causing the soldiers to
bring out their kinsfolk from the houses , and Gorgonius, the commander of the police to
beat them with stripes; and how (most cruel act of all) with much insolence they plundered
the loaves of these and of those who were now dead; these things it is impossible for
words to describe, for their cruelty surpasses all the powers of language. What terms
could one employ which might seem equal to the subject? What circumstances could one
mention first, so that those next recorded would not be found more dreadful, and the next
more dreadful still? All their attempts and iniquities were full of murder and impiety;
and so unscrupulous and artful are they, that they endeavour to deceive by promises of
protection, and by bribing with money , that so, since they cannot recommend themselves by
fair means, they may thereby make some display to impose on the simple.

PART 8

64. Persecution in Egypt.

1 Who would call them even by the name of Gentiles; much less by that of Christians? Would
any one regard their habits and feelings as human, and not rather those of wild beasts,
seeing their cruel and savage conduct? They are more worthless than public hangmen; more
audacious than all other heretics. To the Gentiles they are much inferior, and stand far
apart and separate from them . I have heard from our fathers, and I believe their report
to be a faithful one, that long ago, when a persecution arose in the time of Maximian, the
grandfather of Constantius, the Gentiles concealed our brethren the Christians, who were
sought after, and frequently suffered the loss of their own substance, and had trial of
imprisonment, solely that they might not betray the fugitives. They protected those who
fled to them for refuge, as they would have done their own persons, and were determined to
run all risks on their behalf. But now these admirable persons, the inventors of a new
heresy, act altogether the contrary part; and are distinguished for nothing but their
treachery. They have appointed themselves as executioners, and seek to betray all alike,
and make those who conceal others the objects of their plots, esteeming equally as their
enemy both him that conceals and him that is concealed. So murderous are they; so emulous
in their evil-doings of the wickedness of Judas.

65. Martyrdom of Secundus of Barka.

2 The crimes these men have committed cannot adequately be described. I would only say,
that as I write and wish to enumerate all their deeds of iniquity, the thought enters my
mind, whether this heresy be not the fourth daughter of the horse-leach in the Proverbs,
since after so many acts of injustice, so many murders, it hath not yet said, `It is
enough.' No; it still rages, and goes about seeking after those whom it has not yet
discovered, while those whom it has already injured, it is eager to injure anew. After the
night attack, after the evils committed in consequence of it, after the persecution
brought about by Heraclius, they cease not yet to accuse us falsely before the Emperor
(and they are confident that as impious persons they will obtain a hearing), desiring that
something more than banishment may be inflicted upon us, and that hereafter those who do
not consent to their impieties may be destroyed. Accordingly, being now emboldened in an
extreme degree, that most abandoned Secundus of Pentapolis, and Stephanus his accomplice,
conscious that their heresy was a defence of any injustice they might commit, on
discovering a Presbyter at Barka who would not comply with their desires (he was called
Secundus, being of the same name, but not of the same faith with the heretic), they kicked
him till he died . While he was thus suffering he imitated the Saint, and said, `Let no
one avenge my cause before human judges; I have the Lord for my avenger, for whose sake I
suffer these things at their hands.' They however were not moved with pity at these words,
nor did they feel any awe of the sacred season; for it was during the time of Lent that
they thus kicked the man to death.

66. Persecution the Weapon of Arianism.

3 O new heresy, that hast put on the whole devil in impiety and wicked deeds! For in truth
it is but a lately invented evil; and although certain heretofore appear to have adopted
its doctrines, yet they concealed them, and were not known to hold them. But Eusebius and
Arius, like serpents coming out of their holes, have vomited forth the poison of this
impiety; Arius daring to blasphemy openly, and Eusebius defending his blasphemy. He was
not however able to support the heresy, until, as I said before, he found a patron for it
in the Emperor. Our fathers called an Ecumenical Council, when three hundred of them, more
or less , met together and condemned the Arian heresy, and all declared that it was alien
and strange to the faith of the Church. Upon this its supporters, perceiving that they
were dishonoured, and had now no good ground of argument to insist upon, devised a
different method, and attempted to vindicate it by means of external power. And herein one
may especially admire the novelty as well as wickedness of their device, and how they go
beyond all other heresies. For these support their madness by persuasive arguments
calculated to deceive the simple; the Greeks, as the Apostle has said, make their attack
with excellency and persuasiveness of speech, and with plausible fallacies;

4 the Jews, leaving the divine Scriptures, now, as the Apostle again has said, contend
about `fables and endless genealogies ;' and the Manichees and Valentinians with them, and
others, corrupting the divine Scriptures, put forth fables in terms of their own
inventions. But the Arians are bolder than them all, and have shewn that the other
heresies are but their younger sisters , whom, as I have said, they surpass in impiety,
emulating them all, and especially the Jews in their iniquity. For as the Jews, when they
were unable to prove the charges which they pretended to allege against Paul, straightway
led him to the chief captain and the governor; so likewise these men, who surpass the Jews
in their devices, make use only of the power of the judges; and if any one so much as
speaks against them, he is dragged before the Governor or the General.

67. Arianism Worse Than Other Heresies, Because of Persecution.

5 The other heresies also, when the very Truth has refuted them on the clearest evidence,
are wont to be silent, being simply confounded by their conviction. But this modern and
accursed heresy, when it is overthrown by argument, when it is cast down and covered with
shame by the very Truth, forthwith endeavours to coerce by violence and stripes and
imprisonment those whom it has been unable to persuade by argument, thereby acknowledging
itself to be anything rather than godly. For it is the part of true godliness not to
compel , but to persuade, as I said before. Thus our Lord Himself, not as employing force,
but as offering to their free choice, has said to all, `If any man will follow after Me ;'
and to His disciples, `Will ye also go away ?' This heresy, however, is altogether alien
from godliness; and therefore how otherwise should it act, than contrary to our Saviour,
seeing also that it has enlisted that enemy of Christ, Constantius, as it were Antichrist
himself , to be its leader in impiety? He for its sake has earnestly endeavoured to
emulate Saul in savage cruelty. For when the priests gave victuals to David, Saul
commanded, and they were all destroyed, in number three hundred and five ;

6 and this man, now that all avoid the heresy, and confess a sound faith in the Lord,
annuls a Council of full three hundred Bishops, banishes the Bishops themselves, and
hinders the people from the practice of piety, and from their prayers to God, preventing
their public assemblies. And as Saul overthrew Nob, the city of the priests, so this man,
advancing even further in wickedness, has given up the Churches to the impious. And as he
honoured Doeg the accuser before the true priests, and persecuted David, giving ear to the
Ziphires; so this man prefers heretics to the godly, and still persecutes them that flee
from him, giving ear to his own eunuchs, who falsely accuse the orthodox: He does not
perceive that whatever he does or writes in behalf of the heresy of the Arians, involves
an attack upon the Saviour.

68. Constantius Worse Than Saul, Ahab, and Pilate. His Past Conduct to His Own Relations.

7 Ahab himself did not act so cruelly towards the priests of God, as this man has acted
towards the Bishops. For he was at least pricked in his conscience, when Naboth had been
murdered, and was afraid at the sight of Elijah, but this man neither reverenced the great
Hosius, nor was wearied or pricked in conscience, after banishing so many Bishops; but
like another Pharaoh, the more he is afflicted, the more he is hardened, and imagines
greater wickedness day by day. And the most extraordinary instance of his iniquity was the
following. It happened that when the Bishops were condemned to banishment, certain other
persons also received their sentence on charges of murder or sedition or theft, each
according to the quality of his offence. These men after a few months he released, on
being requested to do so, as Pilate did Barabbas; but the servants of Christ he not only
refused to set at liberty, but even sentenced them to more unmerciful punishment in the
place of their exile, proving himself `an undying evil ' to them. To the others through
congeniality of disposition he became a friend; but to the orthodox he was an enemy on
account of their true faith in Christ. Is it not clear to all men from hence, that the
Jews of old when they demanded Barabbas, and crucified the Lord, acted but the part which
these present enemies of Christ are acting together with Constantius? nay, that he is even
more bitter than Pilate. For Pilate, when he perceived the injustice of the deed, washed
his hands; but this man, while he banishes the saints, gnashes his teeth against them more
and more.

8 69. But what wonder is it if, after he has been led into impious errors, he is so cruel
towards the Bishops, since the common feelings of humanity could not induce him to spare
even his own kindred. His uncles he slew; his cousins he put out of the way; he
commiserated not the sufferings of his father-in-law, though he had married his daughter,
or of his kinsmen; but he has ever been a transgressor of his oaths towards all. So
likewise he treated his brother in an unholy manner; and now he pretends to build his
sepulchre, although he delivered up to the barbarians his betrothed wife Olympias, whom
his brother had protected till his death, and had brought up as his intended consort.
Moreover he attempted to set aside his wishes, although he boasts to be his heir ; for so
he writes, in terms which any one possessed of but a small measure of sense would be
ashamed of. But when I compare his letters, I find that he does not possess common
understanding, but that his mind is solely regulated by the suggestions of others, and
that he has no mind of his own at all. Now Solomon says, `If a ruler hearken to lies, all
his servants are wicked .' This man proves by his actions that he is such an unjust one,
and that those about him are wicked.

70. Inconstancy of Constantius.

9 How then, being such an one, and taking pleasure in such associates, can he ever design
anything just or reasonable, entangled as he is in the iniquity of his followers, men who
verily bewitch him, or rather who have trampled his brains under their heels? Wherefore he
now writes letters , and then repents that he has written them, and after repenting is
again stirred up to anger, and then again laments his fate, and being undetermined what to
do, he shews a soul destitute of understanding. Being then of such a character, one must
fairly pity him, because that under the semblance and name of freedom he is the slave of
those who drag him on to gratify their own impious pressure. In a word, while through his
folly and inconstancy, as the Scripture saith , he is willing to comply with the desires
of others, he has given himself up to condemnation, to be consumed by fire in the future
judgment; at once consenting to do whatever they wish, and gratifying them in their
designs against the Bishops, and in their exertion of authority over the Churches. For
behold, he has now again thrown into disorder all the Churches of Alexandria and of Egypt
and Libya, and has publicly given orders, that the Bishops of the Catholic Church and
faith be cast out of their churches, and that they be all given up to the professors of
the Arian doctrines . The General began to carry this order into execution; and
straightway Bishops were sent off in chains, and Presbyters and Monks bound with iron,
after being almost beaten to death with stripes. Disorder prevails in every place; all
Egypt and Libya are in danger, the people being indignant at this unjust command, and
seeing in it the preparation for the coming of Antichrist, and beholding their property
plundered by others, and given up into the hands of the heretics.

71. This Wickedness Unprecedented.

10 When was ever such iniquity heard of? when was such an evil deed ever perpetrated, even
intimes of persecution? They were heathens who persecuted formerly; but they did not bring
their idols into the Churches. Zenobia , was a Jewess, and a supporter of Paul of
Samosata; but she did not give up the Churches to the Jews for Synagogues. This is a new
piece of iniquity. It is not simply persecution, but more than persecution, it is a
prelude and preparation for the coming of Antichrist. Even if it be admitted that they
invented false charges against Athanasius and the rest of the Bishops whom they banished,
yet what is this to their later practices? What charges have they to allege against the
whole of Egypt and Libya and Pentapolis ? For they have begun no longer to lay their plots
against individuals, in which case they might be able to frame a lie against them; but
they have set upon all in a body, so that if they merely choose to invent accusations
against them, they must be condemned. Thus their wickedness has blinded their
understanding ; and they have required, without any reason assigned, that the whole body
of the Bishops shall be expelled, and thereby they shew that the charges they framed
against Athanasius and the rest of the Bishops whom they banished were false, and invented
for no other purpose than to support the accursed heresy of the Arian enemies of Christ.

11 This is now no longer concealed, but has become most manifest to all men. He commanded
Athanasius to be expelled out of the city, and gave up the Churches to them. And the
Presbyters and Deacons that were with him, who had been appointed by Peter and Alexander,
were also expelled and driven into banishment; and the real Arians, who not through any
suspicions arising from circumstances, but on account of the heresy had been expelled at
first together with Arius himself by the Bishop Alexander,-Secundus in Libya, in
Alexandria Euzoius the Chananaean, Julius, Ammon, Marcus, Irenaeus, Zosimus, and Sarapion
surnamed Pelycon, and in Libya Sisinnius, and the younger men with him, associates in his
impiety; these have obtained possession of the Churches.

72. Banishment of Egyptian Bishops.

12 And the General Sebastian wrote to the governors and military authorities in every
place; and the true Bishops were persecuted, and those who professed impious doctrines
were brought in in their stead. They banished Bishops who had grown old in orders, and had
been many years in the Episcopate, having been ordained by the Bishop Alexander; Ammonius
, Hermes, Anagamphus, and Marcus, they sent to the Upper Oasis; Muis, Psenosiris,
Nilammon, Plenes, Marcus, and Athenodorus to Ammoniaca, with no other intention than that
they should perish in their passage through the deserts. They had no pity on them though
they were suffering from illness, and indeed proceeded on their journey with so much
difficulty on account of their weakness, that they were obliged to be carried in litters,
and their sickness was so dangerous that the materials for their burial accompanied them.
One of them indeed died, but they would not even permit the body to be given up to his
friends for interment. With the same purpose they banished also the Bishop Dracontius to
the desert places about Clysma, Philo to Babylon, Adelphius to Psinabla in the Thebais,
and the Presbyters Hierax and Dioscorus to Syene. They likewise drove into exile Ammonius,
Agathus, Agathodaemon, Apollonius, Eulogius, Apollos, Paphnutius, Gaius, and Flavius,
ancient Bishops, as also the Bishops Dioscorus, Ammonius, Heraclides, and Psais; some of
whom they gave up to work in the stone-quarries, others they persecuted with an intention
to destroy, and many others they plundered.

13 They banished also forty of the laity, with certain virgins whom they had before
exposed to the fire ; beating them so severely with rods taken from palm-trees, that after
lingering five days some of them died, and others had recourse to surgical treatment on
account of the thorns left in their limbs, from which they suffered tornments worse than
death . But what is most dreadful to the mind of any man of sound understanding, though
characteristic of these miscreants, is this: When the virgins during the scourging called
upon the Name of Christ, they gnashed their teeth against them with increased fury. Nay
more, they would not give up the bodies of the dead to their friends for burial, but
concealed them that they might appear to be ignorant of the murder. They did not however
escape detection; the whole city perceived it, and all men withdrew from them as
executioners, as malefactors and robbers. Moreover they overthrew monasteries, and
endeavoured to cast monks into the fire; they plundered houses, and breaking into the
house of certain free citizens where the Bishop had deposited a treasure, they plundered
and took it away. They scourged the widows on the soles of their feet, and hindered them
from receiving their alms.

73. Character of Arian Nominees.

14 Such were the iniquities practised by the Arians; and as to their further deeds of
impiety, who could hear the account of them without shuddering? They had caused these
venerable old men and aged Bishops to be sent into banishment; they now appointed in their
stead profligate heathen youths, whom they thought to raise at once to the highest
dignity, though they were not even Catechumens . And others who were accused of bigamy ,
and even of worse crimes, they nominated Bishops on account of the wealth and civil power
which they possessed, and sent them out as it were from a market, upon their giving them
gold. And now more dreadful calamities befel the people. For when they rejected these
mercenary dependents of the Arians, so alien from themselves, they were scourged, they
were proscribed, they were shut up in prison by the General (who did all this readily,
being a Manichee), in order that they might no longer seek after their own Bishops, but be
forced to accept those whom they abominated, men who were now guilty of the same mockeries
as they had before practised among their idols.

74. The Episcopal Appointments of Constantius a Mark of Antichrist.

15 Will not every just person break forth into lamentations at the sight or hearing of
these things, at perceiving the arrogance and extreme injustice of these impious men? `The
righteous lament in the place of the impious .' After all these things, and now that the
impiety has reached such a pitch of audacity, who will any longer venture to call this
Costyllius a Christian, and not rather the image of Antichrist? For what mark of
Antichrist is yet wanting? How can he in any way fail to be regarded as that one? or how
can the latter fail to be supposed such a one as he is? Did not the Arians and the
Gentiles offer those sacrifices in the great Church in the Caesareum , and utter their
blasphemies against Christ as by His command? And does not the vision of Daniel thus
describe Antichrist; that he shall make war with the saints, and prevail against them, and
exceed all that have been before him in evil deeds and shall humble three kings, and speak
words against the Most High, and shall think to change times and laws? Now what other
person besides Constantius has ever attempted to do these things? He is surely such a one
as Antichrist would be. He speaks words against the Most High by supporting this impious
heresy: he makes war against the saints by banishing the Bishops; although indeed he
exercises this power but for a little while to his own destruction.

16 Moreover he has surpassed those before him in wickedness, having devised a new mode of
persecution; and after he had overthrown three kings, namely Vetranio, Magnentius, and
Gallus, he straightway undertook the patronage of impiety; and like a giant he has dared
in his pride to set himself up against the Most High. He has thought to change laws, by
transgressing the ordinance of the Lord given us through His Apostles, by altering the
customs of the Church, and inventing a new kind of appointments. For he sends from strange
places, distant a fifty days' journey , Bishops attended by soldiers to people unwilling
to receive them; and instead of an introduction to the acquaintance of their people, they
bring with them threatening messages and letters to the magistrates. Thins he sent Gregory
from Cappadocia to Alexandria; he transferred Germinius from Cyzicus to Sirmium; he
removed Cecropius from Laodicea to Nicomedia.

75. Arrival of George at Alexandria, and Proceedings of Constantius in Italy.

17 Again he transferred from Cappadocia to Milan one Auxentius , an intruder rather than a
Christian, whom he commanded to stay there, after he had banished for his piety towards
Christ Dionysius the Bishop of the place, a godly man. But this person was as yet even
ignorant of the Latin language, and unskilful in everything except impiety. And now one
George, a Cappadocian, who was contractor of stores at Constantinople, and having
embezzled all monies that he received, was obliged to fly, he commanded to enter
Alexandria with military pomp, and supported by the authority of the General. Next,
finding one Epictetus a novice, a bold young man, he loved him , perceiving that he was
ready for wickedness; and by his means he carries on his designs against those of the
Bishops whom he desires to ruin. For he is prepared to do everything that the Emperor
wishes; who accordingly availing himself of his assistance, has committed at Rome a
strange act, but one truly resembling the malice of Antichrist. Having made preparations
in the Palace instead of the Church, and caused some three of his own eunuchs to attend
instead of the people, he then compelled three ill-conditioned spies (for one cannot call
them Bishops), to ordain forsooth as Bishop one Felix , a man worthy of them, then in the
Palace. For the people perceiving the iniquitous proceedings of the heretics would not
allow them to enter the Churches , and withdrew themselves far from them.

76. Tyrannous Banishment of Bishops by Constantius.

18 Now what is yet wanting to make him Antichrist? or what more could Antichrist do at his
coming than this man has done? Will he not find when he comes that the way has been
already prepared for him by this man easily to deceive the people? Again , he claims to
himself the right of deciding causes, which he refers to the Court instead of the Church,
and presides at them in person. And strange it is to say, when he perceives the accusers
at a loss, he takes up the accusation himself, so that the injured party may no longer be
able to defend himself on account of the violence which he displays. This he did in the
proceedings against Athanasius. For when he saw the boldness of the Bishops Paulinus,
Lucifer, Eusebius, and Dionysius, and how out of the recantation of Ursacius and Valens
they confuted those who spoke against the Bishop, and advised that Valens and his fellows
should no longer be believed, since they had already retracted what they now asserted, he
immediately stood up and said, `I am now the accuser of Athanasius; on my account you must
believe what these assert.' And then, when they said,-`But how can you be an accuser, when
the accused person is not present? for if you are his accuser, yet he is not present, and
therefore cannot be tried. And the cause is not one that concerns Rome, so that you should
be believed as being the Emperor; but it is a matter that concerns a Bishop;

19 for the trial ought to be conducted on equal terms both to the accuser and the accused.
And besides, how can you accuse him? for you could not be present to witness the conduct
of one who lived at so great a distance from you; and if you speak but what you have heard
from these, you ought also to give credit to what he says; but if you will not believe
him, while you do believe them, it is plain that they assert these things for your sake,
and accuse Athanasius only to gratify you?'-when he heard this, thinking that what they
had so truly spoken was an in-suit to himself, he sent them into banishment;and being
exasperated against Athanasius, he wrote in a more savage strain, requiring that he should
suffer what has now befallen him, and that the Churches should be given up to the Arians,
and that they should be allowed to do whatever they pleased.

77. Constantius the Precursor of Antichrist.

20 Terrible indeed, and worse than terrible are such proceedings; yet conduct suitable to
him who assumes the character of Antichrist Who that beheld him taking the lead of his
pretended Bishops, and presiding in Ecclesiastical causes, would not justly exclaim that
this was `the abomination of desolation ' spoken of by Daniel? For having put on the
profession of Christianity, and entering into the holy places, and standing therein, he
lays waste the Churches, transgressing their Canons, and enforcing the observance of his
own decrees. Will any one now venture to say that this is a peaceful time with Christians,
and not a time of persecution? A persecution indeed, such as never arose before, and such
as no one perhaps will again stir up, except `the son of lawlessness ,' do these enemies
of Christ exhibit, who already present a picture of him in their own persons. Wherefore it
especially behoves us to be sober, lest this heresy which has reached such a height of
impudence, and has diffused itself abroad like the `poison of an adder ,' as it is written
in the Proverbs, and which teaches doctrines contrary to the Saviour; lest, I say, this be
that `falling away ,' after which He shall be revealed, of whom Constantius is surely the
forerunner . Else wherefore is he so mad against the godly?

21 wherefore does he contend for it as his own heresy, and call every one his enemy who
will not comply with the madness of Arius, and admit gladly the allegations of the enemies
of Christ, and dishonour so many venerable Councils? why did he command that the Churches
should be given up to the Arians? was it not that, when that other comes, he may thus find
a way to enter into them, and may take to himself him who has prepared those places for
him? For the ancient Bishops who were ordained by Alexander, and by his predecessor
Achillas, and by Peter before him, have been cast out; and those introduced whom the
companions of soldiers nominated; and they nominated only such as promised to adopt their
doctrines.

78. Alliance of Meletians with Arians.

22 This was an easy proposition for the Meletians to comply with; for the greater part, or
rather the whole of them, have never had a religious education, nor are they acquainted
with the `sound faith ' in Christ, nor do they know at all what Christianity is, or what
writings we Christians possess. For having come out, some of them from the worship of
idols, and others from the senate, or from the first civil offices, for the sake of the
miserable exemption from duty and for the patronage they gained, and having bribed the
Meletians who preceded them, they have been advanced to this dignity even before they had
been under instruction, And even if they pretended to have been such, yet what kind of
instruction is to be obtained among the Meletians? But indeed without even pretending to
be under instruction, they came at once, and immediately were called Bishops, just as
children receive a name. Being then persons of this description, they thought the thing of
no great consequence, nor even supposed that piety was different from impiety. Accordingly
from being Meletians they readily and speedily became Arians; and if the Emperor should
command them to adopt any other profession, they are ready to change again to that also.
Their ignorance of true godliness quickly brings them to submit to the prevailing folly,
and that which happens to be first taught them.

23 For it is nothing to them to be carried about by every wind and tempest, so long as
they are only exempt from duty, and obtain the patronage of men; nor would they scruple
probably to change again to what they were before, even to become such as they were when
they were heathens. Any how, being men of such an easy temper, and considering the Church
as a civil senate, and like heathen being idolatrously minded, they put on the honourable
name of the Saviour, under which they polluted the whole of Egypt, by causing so much as
the name of the Arian heresy to be known therein. For Egypt has heretofore been the only
country, throughout which the profession of the orthodox faith was boldly maintained ; and
therefore these misbelievers have striven to introduce jealousy there also, or rather not
they, but the devil who has stirred them up, in order that when his herald Antichrist
shall come, he may find that the Churches in Egypt also are his own, and that the
Meletians have already been instructed in his principles, and may recognise himself as
already formed in them.

79. Behaviour of the Meletians Contrasted with that of the Alexandrian Christians.

24 Such is the effect of that iniquitous order which was issued by Constantius. On the
part of the people there was displayed a ready alacrity to submit to martyrdom, and an
increased hatred of this most impious heresy; and yet lamentations for their Churches, and
groans burst from all, while they cried unto the Lord, `Spare Thy people, O Lord, and give
not Thine heritage unto Thine enemies to reproach ;' but make haste to deliver us out of
the hand of the lawless . For behold, `they have not spared Thy servants, but are
preparing the way for Antichrist.' For the Meletians will never resist him, nor will they
care for the truth, nor will they esteem it an evil thing to deny Christ. They are men who
have not approached the word with sincerity; like the chameleon they assume every various
appear ante; they are hirelings of any who will make use of them. They make not the truth
their aim, but prefer before it their present pleasure; they say only, `Let us eat and
drink, for tomorrow we die .' Such a profession and faithless temper is more worthy of
Epicritian players than of Meletians. But the faithful servants of our Saviour, and the
true Bishops who believe with sincerity, and live not for themselves, but for the Lord;

25 these faithfully believing in our Lord Jesus Christ, and knowing, as I said before,
that the charges which were alleged against the truth were false, and plainly fabricated
for the sake of the Arian heresy (for by the recantation of Ursacius and Valens they
detected the calumnies which were devised against Athanasius, for the purpose of removing
him out of the way, and of introducing into the Churches the impieties of the enemies of
Christ); these, I say, perceiving all this, as defenders and preachers of the truth, chose
rather, and endured to be insulted and driven into banishment, than to subscribe against
him, and to hold communion with the Arian madmen. They forgot not the lessons they had
taught to others; yea, they know well that great dishonour remains for the traitors, but
for them which confess the truth, the kingdom of heaven; and that to the careless and such
as fear Constantius will happen no good thing; but for them that endure tribulations here,
as sailors reach a quiet haven after a storm, as wrestlers receive a crown after the
combat, so these shall obtain great and eternal joy and delight in heaven;-such as Joseph
obtained after those tribulations; such as the great Daniel had after his temptations and
the manifold conspiracies of the courtiers against him; such as Paul now enjoys, being
crowned by the Saviour; such as the people of God everywhere expect. They, seeing these
things, were not infirm of purpose, but waxed strong in faith , and increased in their
zeal more and more.

26 Being fully persuaded of the calumnies and impieties of the heretics, they condemn the
persecutor, and in heart and mind run together the same course with them that are
persecuted, that they also may obtain the crown of Confession.

80. Duty of Separating from Heretics.

27 One might say much more against this detestable and antichristian heresy, and might
demonstrate by many arguments that the practices of Constantius are a prelude to the
coming of Antichrist. But seeing that, as the Prophet has said, from the feet even to the
head there is no reasonableness in it, but it is full of all filthiness and all impiety,
so that the very name of it ought to be avoided as a dog's vomit or the poison of
serpents; and seeing that Costyllius openly exhibits the image of the adversary ; in order
that our words may not be too many, it will be well to content ourselves with the divine
Scripture, and that we all obey the precept which it has given us both in regard to other
heresies, and especially respecting this. That precept is as follows; `Depart ye, depart
ye, go ye out from thence, touch no unclean thing; go ye out of the midst of them, and be
ye separate, that bear the vessels of the Lord ' This may suffice to instruct us all, so
that if any one has been deceived by them, he may go out from them, as out of Sodom, and
not return again unto them, lest he suffer the fate of Lot's wife; and if any one has
continued from the beginning pure from this impious heresy, he may glory in Christ and
say, `We have not stretched out our hands to a strange god ; neither have we worshipped
the works of our own hands, nor served the creature more than Thee, the God that hast
created all things through Thy word, the Only-Begotten Son our Lord Jesus Christ, through
whom to Thee the Father together with the same Word in the Holy Spirit be glory and power
for ever and ever. Amen.'

28 The Second Protest .

81. The People of the Catholic Church in Alexandria, Which is Under the Government of the
Most Reverend Bishop Athanasius, Make This Public Protest by Those Whose Names are Under-
Written.

29 We have already protested against the nocturnal assault which was committed upon
ourselves and the Lord's house; although in truth there needed no protest in respect to
proceedings with which the whole city has been already made acquainted. For the bodies of
the slain which were discovered were exposed in public, and the bows and arrows and other
arms found in the Lord's house loudly proclaim the iniquity. But whereas after our Protest
already made, the most illustrious Duke Syrianus endeavours to force all men to agree with
him, as though no tumult had been made, nor any had perished (wherein is no small proof
that these things were not done according to the wishes of the most gracious Emperor
Augustus Constantius; for he would not have been so much afraid of the consequences of
this transaction, had he acted therein by command); and whereas also, when we went to him,
and requested him not to do violence to any, nor to deny what had taken place, he ordered
us, being Christians, to be beaten with clubs; thereby again giving proof of the nocturnal
assault which has been directed against the Church:-

30 We therefore make also this present Protest, certain of us being now about to travel to
the most religious Emperor Augustus: and we adjure Maximus the Prefect of Egypt, and the
Controllers , in the name of Almighty God, and for the sake of the salvation of the most
religious Augustus Constantius, to relate all these things to the piety of Augustus, and
to the authority of the most illustrious Prefects . We adjure also the masters of vessels,
to publish these things everywhere, and to carry them to the ears of the most religious
Augustus, and to the Prefects and the Magistrates in every place, in order that it may be
known that a war has been waged against the Church, and that, in the times of Augustus
Constantius, Syrianus has caused virgins and many others to become martyrs. 31 As it
dawned upon the fifth before the Ides of February , that is to say, the fourteenth of the
month Mechir, while we were keeping vigil in the Lord's house, and engaged in our prayers
(for there was to be a communion on the Preparation ); suddenly about midnight, the most
illustrious Duke Syrianus attacked us and the Church with many legions of soldiers armed
with naked swords and javelins and other warlike instruments, and wearing helmets on their
heads; and actually while we were praying, and while the lessons were being read, they
broke down the doors. And when the doors were burst open by the violence of the multitude,
he gave command, and some of them were shooting; others shouting, their arms rattling, and
their swords flashing in the light of the lamps; and forthwith virgins were being slain,
many men trampled down, and falling over one another as the soldiers came upon them, and
several were pierced with arrows and perished. Some of the soldiers also were betaking
themselves to plunder, and were stripping the virgins, who were more afraid of being even
touched by them than they were of death. The Bishop continued sitting upon his throne, and
exhorted all to pray. The Duke led on the attack, having with him Hilarius the notary,
whose part in the proceedings was shewn in the sequel. The Bishop was seized, and barely
escaped being torn to pieces;

32 and having fallen into a state of insensibility, and appearing as one dead, he
disappeared from among them, and has gone we know not whither. They were eager to kill
him. And when they saw that many had perished, they gave orders to the soldiers to remove
out of sight the bodies of the dead. But the most holy virgins who were left behind were
buried in the tombs, having attained the glory of martyrdom in the times of the most
religious Constantius. Deacons also were beaten with stripes even in the Lord's house, and
were shut up there. 33 Nor did matters stop even here: for after all this had happened,
whosoever pleased broke open any door that he could, and searched, and plundered what was
within. They entered even into those places which not even all Christians are allowed to
enter. Gorgonius, the commander of the city force , knows this, for he was present. And no
unimportant evidence of the nature of this hostile assault is afforded by the
circumstance, that the armour and javelins and swords borne by those who entered were left
in the Lord's house. They have been hung up in the Church until this time, that they might
not be able to deny it: and although they sent several times Dynamius the soldier , as
well as the Commander of the city police, desiring to take them away, we would not allow
it, until the circumstance was known to all. Now if an order has been given that we should
be persecuted we are all ready to suffer martyrdom. But if it be not by order of Augustus,
we desire Maximus the Prefect of Egypt and all the city magistrates to request of him that
they may not again be suffered thus to assail us. And we desire also that this our
petition may be presented to him, that they may not attempt to bring in hither any other
Bishop: for we have resisted unto death , desiring to have the most Reverend Athanasius,
whom God gave us at the beginning, according to the succession of our fathers; whom also
the most religious Augustus Constantius himself sent to us with letters and oaths. And we
believe that when his Piety is informed of what has taken place, he will be greatly
displeased, and will do nothing contrary to his oaths, but will again give orders that our
Bishop Athanasius shall remain with us.

34 To the Consuls to be elected after the Consulship of the most illustrious Arbaethion
and Collianus , on the seventeenth Mechir , which is the day before the Ides of February.


ON THE OPINION OF DIONYSIUS
===========================

ON THE OPINION OF DIONYSIUS Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

ON THE OPINION OF DIONYSIUS

1 Letter of Athanasius concerning Dionysius, Bishop of Alexandria, shewing that he too was
against the Arian heresy, like the Synod of Nicaea, and that the Arians in vain libel him
in claiming him as on their side.

1. The Arian Appeal to Dionysius a Slander Against Him.

2 You have been tardy in informing me of the present argument between yourself and the
enemies of Christ; for even before your courtesy wrote to me, I had made diligent enquiry,
and learnt about the matter, of which I heard with pleasure. I approved of the right
opinion entertained by your piety concerning our blessed fathers, while on the present
occasion I once more recognise the unreasonableness of the Arian madmen. For whereas their
heresy has no ground in t reason, nor express proof from holy writ, they were always
resorting to shameless subterfuges and plausible fallacies. But they have now also
ventured to slander the fathers: and this is not inconsistent, but fully of a piece with
their perversity. For what marvel is it if men who have presumed to `take counsel against
the Lord and against His Christ,' are also vilifying the blessed Dionysius, Bishop of
Alexandria, as a partisan and accomplice of their own? For if they are pleased to extol a
man, for the support of their own heresy, even if they call t him blessed, they cast upon
him no slight affront, but a great one indeed; just like robbers or men of evil life who,
when branded for their own practices, claim sober persons as being of their number, and
thus defame their sober character.

2. The Arian Position Inconsistent with Holy Scripture.

3 If then they have confidence in their opinions and statements, let them broach their
heresy nakedly, and shew from it if they think they have any religious argument whether
from Scripture, or from human reason, in their defence. But if they have nothing of the
kind, let them hold their peace. For they will find nothing from any quarter except the
greater condemnation of themselves. Firstly from the Scriptures, in that John says, `In
the beginning was the Word;' whereas they say, `he was not before he was begotten:' while
David sings, in the character of the rather, `my heart uttered a good Word' (Ps. xlv. 1,
LXX), whom they allege to be in thought only, and originated from nothing. Further,
whereas John once more says in the Gospel (i. 3), `all things were made by Him, and
without Him was not anything made,' while Paul writes, `there is one Lord Jesus Christ by
whom are all things' (1 Cor. viii. 6), and elsewhere, `all things were created in Him'
(Col. i. 16), how will they have the boldness (or rather how will they escape disgrace) to
oppose the sayings of the saints, by saying that the artificer of all things is a
creature, and that He is a created thing in whom all things created have come into being
and subsist? Nor, secondly, is any religious argument from human reason left them in their
defence.

4 For what man, Greek or barbarian, presumes to call one, whom he confesses to be God, a
created thing, or to say that he was not before he was made? or what man, when he has
heard Him whom he believes to be God alone say, `This is My beloved Son' (Mat. iii. 17),
and `my heart uttered a good Word,' will venture even to say that he Word out of the heart
of God has come to being out of nothing? or that the Son is a created thing and not the
very offspring of Him that speaks? or again, who that hears Him whom he believes to be
Lord and Saviour say, `I am in the Father and the Father in Me,' and `I and the Father are
one' (John xiv 10, Jn x. 30), will presume to put asunder what He has made one and
maintained indivisible?

3. The Arians Appeal to Dionysius as the Jews Did to Abraham: But with Equally Little
Reason.

5 Seeing this themselves, accordingly, and having no confidence in their own position,
they utter falsehoods against religious men. But it would be better for them, when
isolated, and perceiving that under examination they were at a loss and put to silence on
all sides, rather to have turned back from the way of error and not to claim men whom they
do not know, lest being confuted by them also they should carry off all the more disgrace.
But perhaps they do not wish ever to depart from this wickedness of theirs; for they
emulate this characteristic of Caiaphas and his party, just as they have learned from them
to deny Christ. For they too, when the Lord had done so so many works, by which He shewed
Himself to be the Christ the Son of the Living God, and being convicted by him, from
thencement forth in all things thingking and speaking against the Scripture, and unable
for a moment to face the proofs against themselves, betook themselves to the patriarch
with the words, `We have Abraham to our father' (Matt. iii. 9), thus thinking to cloke
their own unreasonableness. But neither did they gain anything by these words, nor will
these men, by speaking of Dionysius, be able to escape the guilt of the others. For the
Lord convicted the latter of their wicked deeds by the words, `This did not Abraham' (John
viii. 40), while the same truth again shall convict these men of their impiety and
falsehood.

6 For the Bishop Dionysius did not hold with Arius, nor was he ignorant of the truth. On
the contrary, both the Jews of that day, and the new Jews of the present day inherited
their mad enmity against Christ from their father the devil. Well then, a strong proof
that here once more these men are saying what is not true, but are maligning the man, is
the fact that neither was he condemned and expelled from the church for impiety by other
bishops, as these men have been from the clergy, nor did he of his own accord leave the
church as the partisan of a heresy, but died honourably within it, and his memory is
retained and registered along with the fathers to the present day. For if he had held with
these men, or not vindicated what he had written, without doubt he too would have been
treated as these men have been.

4. The Arian Appeal to Dionysius Based Upon an Isolated Fragment of His Teaching to the
Neglect of the Rest.

7 And indeed this would suffice for the entire refutation of the new Jews, who both deny
the Lord and slander the fathers and attempt to, deceive all Christians. But since they
think they have, in certain parts of the bishops letter, pretexts for their slander of
him, come let us look at these also, so that even from them the futility of the reasoning
may be exposed, and they may at length cease from their blasphemy against the Lord, and at
any rate with the soldiers (Mat. xxvii. 54), when they see creation witnessing confess
that truly He is the Son of God, and not one of created things. They say then that in a
letter the blessed Dionysius has said, `that the Son of God is a creature and made, and
not His own by, nature, but in essence alien from the Father, just as the husbandman is
from the vine, or the ship-builder from the boat, for that being a creature He was not
before He came to be.' Yes, he wrote it, and we too admit that his letter runs thus. But
just as he wrote this, he also wrote very many other letters, and they ought to consult
those also; in order that the faith of the man may be made clear from them all, and not
from this alone. For the art of a ship-builder who has constructed many triremes is judged
of not from one, but from all.

8 If therefore he simply wrote this letter of which they speak as an exposition of his
faith, or if this was his only letter, let them accuse him to their hearts' content,-for
this suggestion really amounts to an accusation,-but if was led to write as he did by the
occasion and the person concerned, while he also wrote other letters, defending himself
where ha had been suspected, in that case they ought not to have neglected the reasons,
and hastily cast a slur upon the man, lest they should appear to be hunting merely stray
expressions, while passing over the truth to be found in his other letters. For a
husbandman also treats trees of the same sort now in one way now in another, according to
the character of the soil he has to do with: nor would any one blame him because he cuts
one, grafts another, plants another, and another again takes up. On the contrary, upon
learning the reason, he all the more admires the versatility of his skill. Well then,
unless they have consulted the writing superficially let them state the main subject of
the letter; for so the malignity and unscrupulous character of their design will come out.
But since they do not know, or are ashamed to state it, we must state it ourselves.

5. The Occasion of Dionysius' Writing Against the Sabellians.

9 At that date certain of the Bishops in Pentapolis, Upper Libya, held with Sabellius. And
they were so successful with their opinions that the Son of God was scarcely any longer
preached in the churches. Dionysius having heard of this, as he had the charge of those
churches, sends men to counsel the guilty ones to cease from their error, but as they did
not cease, but waxed more shameless in their impiety, he was compelled to meet their
shameless conduct by writing the said letter, and to expound from the Gospels the human
nature of the Saviour, in order that since those men waxed bolder in denying the Son, and
in ascribing His human actions to the Father, he accordingly by demonstrating that it was
the Son and not the Father that was made man for us, might persuade the ignorant persons
that the Father is not a Son, and so by degrees lead the up to the true Godhead of the Son
and the knowledge of the Father. This is the main subject of the letter, and this is the
reason why he wrote it, by reason of those who so shamelessly had chosen to alter the true
faith.

6. Dionysius Did Not Express His Full Opinion in the Passages Alleged.

10 Well then, what is there in common between the heresy of Arius and the opinion of
Dionysius: or why is Dionysius to be called like Arius, when they differ widely? For the
one is a teacher of the Catholic Church, while the other has been the inventor of a new
heresy. And while Arius to expound his own error wrote a Thaleia in an effeminate and
ridiculous style like Sotades the Egyptian, Dionysius not only wrote other letters also,
but composed a defence of himself upon the suspicions points, and came out clearly as of
right opinions. If then his writings are inconsistent, let them not draw him to their
side, for on this assumption he is not worthy of credit. But if, when he had written his
letter to Ammonius, and fallen under suspicion, he made his defence so as to better what
he had previously said, but did so without changing, it must be evident that he wrote the
suspected passages in a qualified sense . But what is written or done in such a sense men
have no business to construe maliciously, or wrest each one to a meaning of his own. For
even a physician frequently in accordance with his knowledge applies to the wounds he has
to deal with, remedies which to some seem unsuitable with a view to nothing but health. In
like manner it is the practice of a wise teacher to arrange and deliver his lessons with
reference to the characters of his pupils, until he has brought them over to the way of
perfection.

7. The Language of the Apostles Needs Similar Caution in Particular Passages.

11 But if they accuse the blessed man (for the arguments of the Arians about him are in
fact accusations against him) simply for writing thus, what will they do when they hear
even the great and blessed Apostles in the Acts, firstly Peter saying (Acts ii. 22), `Ye
men of Israel hear these words: Jesus of Nazareth, a man approved of God unto us by mighty
works and wonders and signs which God did by Him in the midst of you, as ye yourselves
know: Him, being delivered up by the determinate counsel and foreknowledge of God, ye by
the hand of lawless men did crucify and slay;' and again (ib. iv. 10), `In the name of
Jesus Christ of Nazareth, Whom ye crucified, Whom God raised from the dead, even in Him
doth this man stand here before you whole;' and Paul, relating (ib. xiii. 22) in Antioch
of Pisidia how God,`when He had removed Saul, raised up David to be king; to whom also He
bare witness and said, I have found David the Son of Jesse, a man after my heart, who
shall do My will. Of this man's seed hath God according to promise brought unto Israel a
Saviour, Jesus;' and again at Athens (ib. xvii. 30), `The times of ignorance therefore God
overlooked; but now He commandeth men that they should all everywhere repent:

12 inasmuch as He hath appointed a day in the which He will judge the world in
righteousness by means of the man whom He hath ordained, whereof He hath given assurance
unto all men, in that He hath raised Him from the dead;' or Stephen, the great martyr,
when he says, `Behold I see the heavens opened and the Son of man standing on the fight
hand of God.' Why, it is high time for them to brazen it out (for there is nothing too
daring for them) and claim that the very apostles held with Arius: for they declare Christ
to have been a man from Nazareth, and passible.

8. The Apostles Spoke of Christ as Man, But Also as God.

13 Well then, such being the imaginations of these men, did the Apostles, since they used
the above language, regard Christ as only a man and nothing more? God forbid. The very
idea is out of the question. But here too they have acted as wise master-builders and
stewards of the mysteries of God. And they have good reason for it. For inasmuch as the
Jews of that day, in error themselves and misleading the Gentiles, thought that the Christ
was coming as a mere man of the seed of David, after the likeness of the rest of the
children or David's descent, and would neither believe that He was God nor that the Word
was made flesh; for this reason it was with much wisdom that the blessed Apostles began by
proclaiming to the Jews the human characteristics of the Saviour, in order that by fully
persuading them from visible facts, and from miracles which were done, that the Christ was
come, they might go on to lead them up to faith in His Godhead, by shewing that the works
He had done were not those of a man but of God. Why, Peter, who calls Christ a man capable
of suffering, at once went on (Act. iii. 15) to add, `He is Prince of Life,' while in the
Gospel he confesses, `Thou art the Christ, the Son of the living God.' But in his Epistle
he calls Him Bishop of souls and Lord both of himself and of angels and Powers.

14 Paul, again, who calls Christ a man of the seed of David, wrote thus to the Hebrews (i.
3), `Who being the brightness of His glory the very image of His subsistence,' and to the
Philippians (ii. 6), `Who being in the form of God counted it not a prize to be on an
equality with God.' But what can it mean to call him Prince of Life, Son of God
brightness, express image, on an equality with God, Lord, and Bishop of souls, if not that
in the body He was Word of God, by whom all things were made and is as indivisible from
the Father as is the brightness from the light?

9. Dionysius Must Be Interpreted Like the Apostles.

15 And Dionysius accordingly acted as he learned from the Apostles. For as the heresy of
Sabellius was creeping on, he was compelled, as I said before, to write the aforesaid
letter, and to hurl at them what is said of the Saviour in reference to His manhood and
His humiliation, so as to bar them by reason of His human attributes from saying that the
Father was a son, and so render easier for them the teaching concerning the Godhead of the
Son, when in his other letters he calls Him from the Scriptures the word, wisdom, power,
breath (Wisd. vii. 25), and brightness of the Father. For example, in the letters written
in his defence, speaking as I have described, he waxes bold in the faith, and in piety
towards Christ. As then the Apostles are not to be accused by reason of their human
language about the Lord,-because the Lord has been made man,-but are all the more worthy
of admiration for their wise reserve and seasonable teaching, so Dionysius is no Arian on
account of his letter to Euphranor and Ammonius against Sabellius. For even if he did use
humble phrases and examples, yet they too are from the Gospels, and his justification for
them is the Saviour's coming in the flesh, on account of which not only these things, but
others like them are written For just as He is Word of God, so afterwards `the Word was
made flesh;' and while `in the beginning was the Word;

16 the Virgin at the consummation of the ages conceived, and the Lord has become man. And
He who is indicated by both statements is one Person, for `the Word was made flesh.' But
the expressions used about His Godhead, and His becoming man, are to be interpreted with
discrimination and suitably to the particular context. And he that writes of the human
attributes of the Word knows also what concerns His Godhead: and he who expounds
concerning His Godhead is not ignorant of what belongs to His coming in the flesh: but
discerning each as a skilled and `approved money-changer ,' he will walk in the straight
way of piety; when therefore he speaks of His weeping, he knows that the Lord, having
become man, while he exhibits his human character in weeping, as God raises up Lazarus;
and He knows that He used to hunger and thirst physically, while divinely He fed five
thousand persons from five loaves; and knows that while a human body lay in the tomb, it
was raised as God's body by the Word Himself.

10. The Expressions of Dionysius Claimed by the Arians Refer to Christ as Man.

17 Dionysius, teaching exactly thus, in his letter to Euphranor and Ammonius wrote in view
of Sabellius concerning the human predicates of the Saviour. For to the latter class
belong the sayings, `I am the Vine and My Father the Husbandman' (Joh. xv. 1), and
`faithful to Him that made Him' (Heb. iii. 2), and `He created me' (Prov. viii. 22), and
`made so much better than the angels' (Heb. i 4). But He was not ignorant of the passages,
`I am in the Father and the Father in Me' (Joh. xiv. 10), and `He that hath seen Me hath
seen the Father.' For we know that he mentioned them in his other Epistles. For while
mentioning them there, he made mention also of the human attributes of the Lord. For just
as `being in the form of God He counted it not a prize to be on an equality with God, but
emptied Himself, taking the form of a slave' (Phil. ii. 6), and `though He was rich, yet
for our sakes He became poor,' so while there are high and rich descriptions of His Deity,
there are also those which relate to His coming in the flesh, humble expressions and poor.
But that these are used of the Saviour as man is apparent on the following grounds. The
husbandman is different in essence from the vine, while the branches are of one essence
and akin to it, and are in fact undivided from the vine, it and they having one and the
same origin.

18 But, as the Lord said, He is the vine, we are the branches. If then the Son is of one
essence with ourselves, and has the same origin as we, let us grant that in this respect
the Son is diverse in essence from the Father, like as the vine is from the husbandman.
But if the Son is different from what we are, and He is the Word of the Father while we
are made of earth, and are descendants of Adam, then the above expression ought not to be
referred to the deity of the Word, but to His human coming. Since thus also has the
Saviour said: `I am the vine, ye are the branches, My Father is the husbandman.' For we
are akin to the Lord according to the body, and for that reason he said (Heb. ii. 12, Ps.
xxii. 22), `I will declare thy name unto my brethren.' And just as the branches are of one
essence with the vine, and are from it, no we also having our bodies homogeneous with the
Lord's body, receive of His fulness (Joh. i.16), and have that body as our root for our
resurrection and our salvation. But the Father is called the husbandman, for He it was who
by His Word cultivated the Vine, namely the manhood of the Saviour, and who by His own
Word prepared for us a way to a kingdom; and none cometh to the Lord except the Father
draw him to Him (Joh. vi. 44).

11. The Same is True of the Analogous Language of the Apostles.

19 This then being the sense of the expression, it follows that it is of the vine, so
understood that it is written: `Who was faithful to Him that had created Him' (Heb. iii.
2), and `made so much better than the angels' (ib. i. 4), and `He created me' (Prov. viii.
22). For when He had taken that which He had to offer on our behalf, namely His body of
the Virgin Mary, then it is written of Him that He had been created, and formed, and made:
for such phrases are applicable to men. Moreover not after (His taking) the body has He
been made better than the angels, lest He should appear to have been previously less than
or equal to them. But writing to Jews, and comparing the human ministry of the Lord to
Moses, he said, `having been made so much better than the angels,' for by means of angels
the law was spoken, because `the law was given by Moses, but grace came by Jesus Christ'
(Joh. i. 17), and the gift of the Spirit. And whereas in those days the law was preached
from Dan to Beersheba, now `their sound is gone out into all lands' (Rom. x. 18; Ps. xix.
3), and the Gentiles worship Christ, and through Him know the Father. The above things
then are written of the Saviour as man, and not otherwise.

12. The Passages Alleged from Dionysius Are, When Rightly Understood, Strictly Orthodox.

20 Well then, did Dionysius, as the adversaries of Christ reiterate, when writing of the
human characteristics of the Son, and so calling Him a creature, mean that he was one man
among others? Or when he said that the Word was not proper to the essence of the Father,
did he hold that He was of one essence with us men? Certainly he did not write thus in his
other epistles. but in them not only manifests a correct opinion, but as good as cries out
by them against these people, saying as it were: I am not of the same opinion as you, you
adversaries of God, nor did my writings furnish Arius with a pretext for impiety. But
writing to Ammon and Euphranor on account of the Sabellianisers, I made mention of the
vine and the husbandman and used other like expressions, in order that, by pointing out
the human characteristics of the Lord, I might persuade those men not to say that it is
the Father who was made man. For like as the husbandman is not the vine, so He that came
in the body was not the Father but the Word; and the Word having come to be in the Vine
was called the Vine, because of His bodily kinship with the branches, namely ourselves.

21 In this sense, then, I wrote as I did to Euphranor and Ammonius, but your shamelessness
I confront with the other letters written by me, so that men of sound mind may know the
defence they contain, and my right mind in the faith of Christ. The Arians then ought, if
their intelligence were sound, thus to have thought and held concerning the Bishop: `for
all things are manifest to them that understand, and right to them that find knowledge'
(Prov. viii. 9). But since, not having understood the faith of the Catholic Church, they
have fallen into impiety, and consequently, maimed in their intelligence, think that even
straight things are crooked and call light darkness, while they think that darkness is
light, it is necessary to quote also from the other letters of Dionysius, and state why
they were written, to the greater condemnation of the heretic, For it was from them that
we ourselves have learned to think and write as we are doing about the man.

13. But Other Writings of Dionysius Have to Be Considered Also. Their History.

22 The following is the occasion of his writing the other letters. The Bishop Dionysius
having heard of the affairs in Pentapolis and having written, in zeal for religion, as I
said above, his letter to Euphranor and Ammonius against the heresy of Sabellius, some of
the brethren belonging to the Church, of right opinions, but without asking him, so as to
learn from himself how he had written, went up to Rome; and they spoke against him in the
presence of his namesake Dionysius the Bishop of Rome. And he, upon hearing it, wrote
simultaneously against the partisans of Sabellius and against those who held the very
opinions for uttering which Arius was cast out of the Church; calling it an equal and
opposite impiety to hold with Sabellius, or with those who say that the Word of God is a
thing made and formed and originated. And he wrote also to Dionysius to inform him of what
they had said about him. And the latter straightway wrote back, and inscribed his books `a
Refutation and a Defence.' Here mark the detestable gang of the adversaries of Christ, and
how they themselves have stirred up their disgrace against themselves. For Dionysius,
Bishop of Rome, having written also against those who said that the Son of God was a
creature and a created thing, it is manifest that not now for the first time but from of
old the heresy of the Arian adversaries of Christ has been anathematised by all. And
Dionysius, Bishop of Alexandria, making his defence concerning the letter he had written,
appears in his turn as neither thinking as they allege, nor having held the Arian error at
all.

14. Object and General Method of Dionysius in His `Refutation and Defence.'

23 And the mere fact of Dionysius having made his defence about the matters on which these
people harp suffices completely to condemn the Arians, and to demonstrate their malignity.
For he wrote, not in angry controversy, but to defend himself on the points where he was
under suspicion. But in defending himself against charges, what does he do if not, while
disposing of every charge of which he was suspected, by this very fact convict the Arian
madmen of malignity? But, to complete their confusions by means of what he wrote in his
defence, come, let me set before you his actual words. For from them you will learn
firstly that the Arians are malicious, secondly that Dionysius has nothing to do with
their error. To begin with, then, he wrote his letter as in Refutation and in Defence. But
this means, surely, that he aims at refuting false statements, and defends himself for
what he has written; shewing that he wrote not as Arius supposed, but that in mentioning
what is said concerning the Lord in His human aspect, he was not ignorant that He was the
Word and Wisdom undivided from the Father. Then he blames those who spoke against him for
not quoting his language as a whole, but garbling it, and speaking not in good faith but
disingenously and arbitrary. And he compares them to those who used to impeach the letters
of the blessed Apostle. But this complaint of his entirely clears him from sinister
suspicion.

24 For if he considers the detractors of Paul to be like his own, he shews precisely this,
that he wrote as he did in Paul's sense. At any rate, in meeting severally the charges of
his opponents, he explains all the passages cited by them: and, whereas in these latter he
upsets Sabellius, in his subsequent letters he shews how sound and pious is his own faith.
Accordingly whereas they would have it that Dionysius held that `God was not always a
Father, the Son did not always exist, but God existed apart from the Word, while the Son
Himself was not before He was begotten: on the contrary, there was a free when He was not,
for He is not eternal but has come later into being,'-see how he replies! Most of what he
said, whether in the form of investigations, or collective inferences, or interrogatory
refutations, or charges against his accusers, I omit because of the length of his
discourses, inserting only what is strictly relevant to the charges against him. In answer
to these, he writes after certain prefatory matter, in the first book inscribed
`Refutation and Defence' in the following terms.

15. Extracts from the `Refutation and Defence.'

25 `For never was there a time when God was not a father.' And this he acknowledges in
what follows, `that Christ is for ever, being Word and Wisdom and Power. For it is not to
be supposed that God, having at first no such issue, afterwards begat a Son, but that the
Son has His being not of Himself but of the Father.' And a little way on he adds on the
same subject, `But being the brightness the brightness of light eternal, certainly He is
Himself eternal; for as the light exists always, it is evident that the brightness must
exist always as well. For it is by the fact of its shining that the existence of light is
perceived, and there cannot be light that does not give light. For let us come back to our
examples. If there is sun, there is sunlight, there is day. If there is none of these
things, it is quite impossible for there to be sun. If then the sun were eternal, the day
also would be unceasing. But in fact, as that is not so, the day begins and ceases with
the sun. But God is light eternal, never beginning nor ceasing. The brightness then lies
before Him eternally, and is with Him without beginning and ever-begotten, shining in His
Presence, being that Wisdom which said, "I was that wherein he rejoiced, and daily I was
glad in his presence at all times" (Prov.

26 viii. 30).' And again after a little he resumes the same subject with the words, `The
Father then being eternal, the Son is eternal, being Light of Light: for if there is a
parent there is also a child. But if there were not a child, how and of whom can there be
a parent? But there are both, and that eternally.' Then again he adds, `God then bring
light, Christ is brightness; and being Spirit, for "God is a Spirit" (John iv. 24),-in
like manner Christ is called the breath, for He is the "breath of the power of God" (Wisd.
vii. 25).' And again, to quote the second book, he says, `But only the Son, who always is
with the Father and is filled of Him that is, Himself also is from the Father'

16. Contrast of the Language of Dionysius with that of Arius

27 Now if the sense of the above statements were doubtful, there would be need of an
interpreter. But since he wrote plainly and repeatedly on the same subject, let Arius
gnash his teeth when he sees his own heresy subverted by Dionysius, and hears him say what
he does not wish to hear: `God was always Father, and the Son is not absolutely eternal,
but His eternity flows from the eternity of the Father, and He coexists with Him as
brightness with the light.' But let these, who have so much as imagined that Dionysius
held with Arius, lay aside such a slander against him. For what have they in common, when
Arius says, `The Son was not before He was begotten, but there was once a time when He was
not,' whereas Dionysius teaches, `Now God is Light eternal, neither beginning, nor ever to
end: accordingly the brightness lies before Him eternally, and coexists with Him, shining
before Him without beginning and ever-begotten.' For in fact to meet the suspicion of
others who allege that Dionysius in speaking of the Father does not name the Son, and
again in speaking of the Son does not name the Father, but divides, removes, and separates
the Son from the Father, he replies and puts them to shame in the second book, as follows.

17. Dionysius Did Not Separate the Persons of the Holy Trinity.

28 `Each of the names I have mentioned is inseparable and indivisible from that next to
it. I spoke of the Father, and before referring to the Son I designated Him too in the
Father. I referred to the Son,-and even if I did not also expressly mention the Father,
certainly He was to be understood beforehand in the Son. I added the Holy Spirit, but at
the same time I further added both whence and through whom He proceeded. But they are
ignorant that neither is the Father, qua Father, separated from the Son,-for the name
carries that relationship with it,-nor is the Son expatriated from the Father. For the
title Father denotes the common bond. But in their hands is the Spirit, who cannot be
parted either from Him that sent or from Him that conveyed Him: How then can I, who use
these names, imagine that they are sundered and utterly separated from one another?' And
after a little he goes on, `Thus then we extend the Monad indivisibly into the Triad, and
conversely gather together the Triad without diminution into the Monad.'

18. Dionysius Did Not Hold that the Son Was Not of One Essence with the Father.

29 Next he confutes them upon their charge that he called the Son one of the things
originated, and not of one essence with the Father (once more in the first book) as
follows: `Only in saying that certain things were perceived to be originated and created,
I gave them as examples cursorily, as being less adequate, saying that neither was the
plant [of one essence] with the husbandman, nor the boat with its builder. Then I dwelt
more upon more apposite and suitable comparisons, and went at greater length into those
nearer the truth, making out various proofs, which I wrote to you in another letter, by
means of which proofs I shewed also that the charge they allege against me is untrue,
namely, that I denied Christ to be of one essence with God. For even if I argue that I
have not found this word (omoousion) nor read it anywhere in the Holy Scriptures, yet my
subsequent reasonings, which they have suppressed, do not discord with its meaning. For I
gave the example of human birth evidently as being homogeneous, and saying that certainly
the parents only differed from their children in not being themselves the children, else
it would follow that there was no such thing as parents or children. And the letter, as I
said before, I am prevented by circumstances from producing, else I would have sent you
the exact words I then used, or rather a copy of all the letter: which I will do if I have
an opportunity.

30 But I know, and recollect, that I added several similitudes from kindred relations. For
I said that a plant, sprung from a seed or root, was different from that whence it sprung,
and at the same time entirely of one nature with it: and that a stream flowing from a well
receives another form and name,-for the well is not called a river, nor the river a
well,-and that both existed, and that the well was as it were a father, while the river
was water from the well. But they pretend not to see these and the like written
statements, but to be as it were blind, while they try to pelt me with two unconnected
expressions like stones, from a distance, not knowing that in matters beyond our
knowledge, and which require training to apprehend, frequently not only foreign, but even
contrary examples serve to illustrate the problem in hand.' And in the third book he says,
`Life was begotten of Life, and flowed as a river from a well, and from Light unquenchable
bright Light was kindled.'

19. Inconsistency of the Arian Appeal to Dionysius.

31 Who that hears this will not set down as mad those who suspect Dionysius of holding
with Arius? For lo! in these words, by arguments based on truth, he tramples upon his
entire heresy. For by the simile of the Brightness he destroys the statements that `He was
not before He was begotten,' and `There was a time when He was not,' as also by saying
that His Father was never without issue. But their allegation that He was made `of
nothing' he destroys by saying that the Word was like a river from a well, and a shoot
from a stock, and a child from a parent, and Light from Light, and Life from Life. And
their barring off and separating the Word from God, he overthrows by saying that the Triad
is without division and without diminution gathered together into the Monad. While their
statement that the Son has no part in the Father's essence, he unequivocally tramples down
by saying that the Son is of one essence with the Father. Wherein one must wonder at the
impudence of the irreligious persons. How can they, when Dionysius whom they claim as
their partisan says that the Son is of one essence , themselves go about buzzing like
gnats with the complaint that the Synod was wrong in writing `of one essence?' For if
Dionysius is a friend of theirs, let them not deny what their partisan holds.

32 But if they think that the expression was wrongly used, how can they reiterate that
Dionysius, who used it, held with them? the more so as he does not appear to have written
these things merely by the way, but having previously written other letters , he convicts
of falsehood those who had charged him with not saying that the Son was of one Essence
with the Father, while he refutes those who thought that he said that the Word was
originated, shewing that he did not hold what they supposed, but even if he had used the
expressions, he had done so merely in order to shew that it was the Son, not the Father,
who had put on the originated, formed, created body; for which reason the Son also is said
to have been originated, created, and formed.

20. Dionysius Must Be Fairly Interpreted, and Allowed the Benefit of His Own Explanatory,
Statements.

33 Clearly since he had previously used such expressions, while bidding a long farewell to
the Arians, he demands a good conscience from his hearers,-being entitled to plead the
difficulty, or perhaps one may say the incomprehensibleness of the problems
concerned,-namely that they may judge not of the words but of the meaning of the writer,
and the more so as there is very much to shew his intention. For instance he says himself:
`I used the examples of such relations cursorily, as being less adequate, the plant and
the husbandman for instance; while I dwelt upon the more pertinent examples, and went at
greater length into those nearer the truth.' But a man who says this shews that it is
nearer the truth to say that the Son is eternal and of the Father, than to say that He is
originated. For by the latter the bodily nature of the Lord is denoted, but by the former,
the eternity of His Godhead.

34 In the following words, for instance, he maintains, and not only so, but deliberately
and with genuine demonstrative force, that they are refuted who charged him with not
saying that the Son is of one essence with the Father: `even if I did not find this
expression in the Scriptures, yet collecting from the actual Scriptures their general
sense, I knew that, being Son and Word, He could not be outside the Essence of the
Father.' For that he does not hold the Son to be a thing created or formed,-for on this
point also they have quoted him repeatedly-he says in the second book as follows: `But if
any one of my traducers, because I called God the Creator the maker of all things, thinks
that I mean that He is Maker of Christ also, let him mark that I previously called Him
Father, in which term the Son also is implied. For after I said that the Father is Maker,
I added neither is He Father of the things He created, if He that begat is to be called
Father in the strict sense. For the wider sense of the term Father we will work out in
what follows. Neither is the Father a maker, if by maker is meant simply the artificer.
For among the Greeks, philosophers are called "makers" of their own discourses. And the
Apostle speaks of a "doer" (poihthj)"of the law" (Rom. ii. 13), for men are called "doers"
of inward qualities, such as virtue and vice;

35 as God said, "I looked for one to do justice, but he did wickedness "' (Isa. v.
7,)[LXX].

21. In What Sense Dionysius Said that the Son Was `Made.'

36 Of a truth one that hears this is reminded of the divine oracle which
says,`whithersoever the impious turns, he is destroyed'(Prov. xii. 7,.[LXX]). For lo!
turning subtly in each direction these impious men are destroyed, having even here no
excuse as touching Dionysius. For he teaches openly that the Son is not a thing made or
created, while he taxes and corrects those who accuse him of having said that God was the
creator (of Christ), in that they failed to notice that he had previously spoken of God as
Father, in which expression the Son also is implied. But in saying thus, he shews that the
Son is not one of the creatures, and that God is not the maker but the Father of His own
Word. And since certain had ignorantly objected to him that he called God the maker of
Christ, he defends himself in various ways, shewing that not even here is what he said
open to blame. For he had said that God was the maker of Christ in regard to His flesh,
which the Word took, and which was in itself created. But if any one were to suspect that
this referred to the Word. here too they were bound to give him a fair hearing. `For as I
do not hold that the Word is a creature, and call God not His maker but His Father, even
if I in passing, while referring to the Son, call God a creator, yet even here I am able
to defend myself.

37 For the Greek philosophers call themselves makers (poihtai) of their own discourses
(logoi), although they are their fathers; while the Divine Scripture describes us as
makers (doers) even of the motions of our hearts, speaking of "doers" of the law and of
judgment and justice.' So that on all sides he demonstrates not only that the Son is not a
thing made or created, but also that he himself has nothing to do with Arian error.

22. The Relation of the Son to the Father is Essential, According to Dionysius.

38 For let not any Arian suppose that he says even anything of the following kind: The Son
coexists with the Father, so that while the names are correlated, the things are widely
removed; and whereas the Son did not always coexist with the Father, since the Son came
into being, God received from that fact the additional name of Father, and His coexistence
with Him dates from that time as happens in the case of men. On the contrary, let him
observe and bear in mind what we have said before, and he will see that the faith of
Dionysius is correct. For in saying, `For there was no time when God was not Father,' and
again, `God at any rate is light eternal without beginning nor ever to end, accordingly
the brightness is eternally before Him and coexists with Him, without beginning and ever-
begotten, shining in His presence,' he should make it impossible for any one to entertain
any such suspicion against him. Moreover the examples of the well and the river, and the
root and the branch, and the breath and the vapour, put to shame the adversaries of Christ
when they reiterate the contrary against him.

23. Dionysius Did Not Hold that There are Two Words.

39 But since in addition to all his own iniquities Arius has raked up this expression also
as if from a dunghill, adding that, `The Word is not the Father's own, but the Word that
is in God is different, while this one, the Lord, is outside of and has nothing to do with
the Essence of the Father, and is only called "Word" conceptually , and is not by nature
and of a truth Son of God, but is called Son He too, by adoption, as a creature;'-and
since saying thus he boasts among the ignorant as though here too he has Dionysius as His
partisan;-look at the faith of Dionysius on these points also, how he contradicts these
perversities of Arius. For in the first book he writes as follows: `Now I have said that
God is the well of all that is good: while the Son has been described as the river which
proceeds from Him. For word is an efflux of intelligence, and, to borrow language
applicable to men, the intelligence that issues by the tongue is derived from the heart
through the mouth, coming out different from the word in the heart. For the latter
remains, after sending forth the other, as it was. But the other is sent forth and flies
forth, and is borne in every direction. And so each is in the other, and each distinct
from the other: and they are one and at the same time two.

40 Likewise the Father and the Son were said to be one, and the One in the other.' And in
the fourth book he says: `For as our intelligence utters the word from itself, as the
prophet says, My heart uttered a good word (Ps. xlv. 1), and, while either is distinct
from the other, occupying a place of its own distinct from the other, the one dwelling and
stirring in the heart, the other upon the tongue,-yet they are not separated, not for a
moment lost to one another, nor is the intelligence without utterance (alogoj), nor the
word without intelligence, but the intelligence creates the Word being manifested in it,
and the Word shews forth the intelligence having originated in it, and the intelligence is
as it were an internal word, and the word an issuing intelligence; the intelligence
passing over into the word, while the word circulates the intelligence. among the hearers:
and so the intelligence through the word gains a lodgment in the souls of the hearers,
entering in along with the word; and the intelligence is as it were the father of the
word, existing in itself, while the word is as it were the son of the intelligence, having
its origin, not of course before the latter, nor yet concurrently with it from some
external source, but by springing out of it;-so the mighty Father and universal
Intelligence has the Son before all things as His Word, Interpreter and Messenger.'

24. If the Arians Agree with Dionysius Let Them Use His Language.

41 These things Arius either never heard, or heard and in his ignorance did not
understand. For otherwise, had he understood, he would not have so grossly libelled the
Bishop, but certainly would revile him also, as he did ourselves, because of his hatred of
the truth. For being an adversary of Christ, he will not hesitate to persecute also those
who hold the doctrine of Christ, as the Lord Himself has said beforehand: `If they
persecuted Me, they will also persecute you' (Joh. xv. 20). Or, if the leaders of impiety
think Dionysius was a partisan of theirs, let them write and confess what he did. Let them
write about the vine and the husbandman, the boat and the shipbuilder; and let them at the
same time confess, as he did in his defence, the Unity of Essence, and that the Son is of
the Father's Substance, and eternal; and the relation of intelligence and word, and the
well and the river, and the rest; in order that they may see from the very contrast that
he used the former class of language for a special purpose, but the latter as expressing
the full meaning of the Christian Faith. And consequently let them, by adopting this
language, revoke what they have held inconsistently with it. For in what way does the
faith of Dionysius even approximate to the mischief of Arius? Does not Arius restrict the
term Word to a conceptual sense, while Dionysius calls Him the true Word of God by nature?

42 and while the one banishes the Word from the Father, the other teaches that He is the
Father's own, and inseparable from His Essence, as the word is to the intelligence and the
river to the well. If then any one is able to separate and banish the word from the
intelligence, or to put asunder the river and the well, and wall them off, or to say that
the river is of another essence than the well, and to shew that the water is from
elsewhere, or ventures to divide the brightness from the light and to say that the
brightness is from another essence, then let him join Arius in his madness. For such an
one will cease to have the semblance even of human intelligence. But if Nature knows that
these are indivisible, and that the offspring of those objects is their very own, then let
no one any longer hold with Arius or slander Dionysius, but rather on these grounds admire
the plainness of his language and the correctness of his faith.

25. The Teaching of Dionysius on the Word (Continued).

43 For with reference to the madness of Arius when he says that the Word which is in God
is distinct from that one of which John said, `In the beginning was the Word' (Joh. i. 1),
and that God's own wisdom within Himself is not the same as that to which the Apostle
refers as `Christ the power of God and the wisdom of God' (1 Cor. i. 24), Dionysius
resists and denounces any such error, as you may see in the second book where he writes on
the subject as follows:`"In the beginning was the Word; but it was not Word that sent
forth the Word, for "the Word was with God. The Lord has been made wisdom (cf. 1 Cor. i.
30): He then that sent out Wisdom was not Wisdom, for "I was she," saith Wisdom, "in whom
He delighted. Christ is truth: but "Blessed," saith He, "be the God of truth"'(1 Esdr. iv.
40). There He overthrows both Sabellius and Arius, and shews both heresies to be equal in
impiety. For neither is the Father of the Word Himself Word, nor is the offspring of the
Father a creature, but the Own-begotten of His essence. And again the Word that proceeded
forth is not Father, nor again is He one word out of many; but He alone is the Father's
Son, the true and genuine Son by nature, Who both now is in Him, and is eternally and
indivisibly from within Him.

44 Thus the Lord is both Wisdom and Truth, and is not in the second place after another
wisdom; but He alone it is through whom the Father made all things, and in Him He made the
manifold essences of created things, and through Him He is made known to whom He will, and
in Him He carries on and effects His universal providence. For Him alone does Dionysius
recognise as Word of God. This is the faith of Dionysius: for I have collected and copied
a few statements from his letters, enough to induce you to add to their number, but to put
the Arians to utter shame on account of their libel upon the Bishop. For in all, even the
details, of what he wrote, he exposed their error and branded their heresy.

26. How Dionysius Dealt with the Sabellians.

45 Hence too it is manifest that even the letter to Euphranor and Ammonius was written by
him in a different sense and for a special purpose. For this his defence makes plain. And
in truth this is an effective form of argument for the subversion of the madness of
Sabellius, for him that wishes for a short way with those heretics, not to start from
expressions applicable to the deity of the Word, such as that the Son is God's Word and
Wisdom and Power, and that `I and the Father are one' (John x. 30), lest they, perverting
what is well said should use such expressions as a pretext for their unblushing
contentiousness, when they hear the texts, `I and the Father are one,' and `he that hath
seen Me hath seen the Father.' (John x. 30, xiv. 9); but to emphasize what is said of the
Saviour as Man, as He Himself has done, such as His hungering and thirsting, and being
weary, and how He is the Vine, and how He prayed and has suffered. For in so far as these
are lowly expressions, it becomes all the clearer that it was not the Father that was made
man. For it follows, when the Lord is called the Vine, that there must also be a
husbandman: and when He prayed, that there was one to hear, and when He asked, that there
was one to give.

46 Now such things shew far more readily the madness of the Sabellians, because He that
prayed was one, He that heard another, one the Vine and another the Husbandman. For
whatever expressions are cited to distinguish between the Son and the Father are used of
Him by reason of the flesh which He bore for our sake. For created things are distinct in
nature from God. Accordingly since, the flesh being a created thing, `the Word,' as John
says, `was made flesh' (John i. 14), although He is by nature the Father's own and
inseparable from Him, yet by reason of the flesh the Father is widely distinguished from
Him. For He Himself permits that what is appropriate to the flesh should be said of him,
that it may be made plain that the body was His own and not that of any other. But this
being the sense of these sayings, Sabellius will be the more quickly confuted, it being
proved that it was not the Father that was made flesh, but His Word, who also redeemed the
flesh and offered it to the Father. But thus having confuted and persuaded him, he will
next be able more readily to teach him concerning the deity of the Word, how that He is
the Word and Wisdom, Son and Power, Brightness and Express Image.

47 For it is here again a necessary inference that as the Word exists, there must also
exist the Father of the Word, and as Wisdom exists, there exists also its Parent, and as
Brightness exists so also does the Light; and that in this manner the Son and the Father
are one.

27. Conclusion.

48 Dionysius knew this when he wrote. And by his first letters he silenced Sabellius, and
in his others he overcame the heresy of Arius. For just as the human attributes of the
Saviour overthrew Sabellius, so against the Arian madmen one must use proofs drawn not
from the human attributes but from what betokens the deity of the Word, lest they pervert
what is said of the Lord by reason of His Body, and think that the Word is of like nature
with us men, and so abide still in their madness. But if they also are taught about His
deity they will condemn their own error; and when they understand that the Word was made
flesh, they too will the more easily distinguish in future the human characteristics from
those which fit His deity. But this being so, and the Bishop Dionysius having been shewn
by his writings to be pious, what will the Arian madmen do next? Convicted on this
evidence, whom will they again venture to malign? For they needs must, since they have
fallen from the foundation of the Apostles and have no settled mind of their own, seek
some support, and if they can find none, then malign the fathers. But no one will believe
them any more even if they make efforts to libel them, for the heresy is condemned on all
hands. Unless perchance they will henceforth speak of the devil, for he is their only
partisan, or rather he it is who suggested their heresy to them.

49 Who then can any longer call men `Christians' whose leader is the devil, and not rather
`Diabolici,' so that they may bear the name not merely of adversaries of Christ, but of
partisans of the devil? Unless indeed they change round, and, rejecting the impiety they
have contrived, come to know the truth. For this will at once be for their own good, and
it is thus that it beseems us to pray for all those that are in error.


TO THE BISHOPS OF EGYPT
=======================

TO THE BISHOPS OF EGYPT Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

TO THE BISHOPS OF EGYPT

Chapter I.

1. Christ warned His followers against false prophets. All things whatsoever our Lord and
Saviour Jesus Christ, as Luke wrote, `both hath done and taught ,' He effected after
having appeared for our salvation; for He came, as John saith, `not to condemn the world,
but that the world through Him might be saved .' And among the rest we have especially to
admire this instance of His goodness, that He was not silent concerning those who should
fight against us, but plainly told us beforehand, that, when those things should come to
pass, we might straightway be found with minds established by His teaching. For He said,
`There shall arise false prophets and false Christs, and shall shew great signs and
wonders; insomuch that, if it were possible, the very elect shall be deceived. Behold, I
have told you before .' Manifold indeed and beyond human conception are the instructions
and gifts of grace which He has laid up in us; as the pattern of heavenly conversation,
power against demons, the adoption of sons, and that exceeding great and singular grace,
the knowledge of the Father and of the Word Himself, and the gift of the Holy Ghost. But
the mind of man is prone to evil exceedingly; moreover, our adversary the devil, envying
us the possession of such great blessings, goeth about seeking to snatch away the seed of
the word which is sown within us.

Wherefore as if by His prophetic warnings He would seal up His instructions in our hearts
as His own peculiar treasure, the Lord said, `Take heed that no man deceive you: for many
shall come in My name, saying, I am he; and the time draweth near; and they shall deceive
many: go ye not therefore after them .' This is a great gift which the Word has bestowed
upon us, that we should not be deceived by appearances, but that, howsoever these things
are concealed, we should all the more distinguish them by the grace of the Spirit. For
whereas the inventor of wickedness and great spirit of evil, the devil, is utterly
hateful, and as soon as he shews himself is rejected of all men,-as a serpent, as a
dragon, as a lion seeking whom he may seize upon and devour,-therefore he conceals and
covers what he really is, and craftily personates that Name which all men desire, so that
deceiving by a false appearance, he may thenceforth fix fast in his own chains those whom
he has led astray. And as if one that desired to kidnap the children of others during the
absence of their parents, should personate their appearance, and so putting a cheat on the
affections of the offspring, should carry them far away and destroy them;

in like manner this evil and wily spirit the devil, having no confidence in himself, and
knowing the love which men bear to the truth, personates its appearance, and so spreads
his own poison among those that follow after him. 2. Satan pretending to be holy, is
detected by the Christian. Thus he deceived Eve, not speaking his own, but artfully
adopting the words of God, and perverting their meaning. Thus he suggested evil to the
wife of Job, persuading her to feign affection for her husband, while he taught her to
blaspheme God. Thus does the crafty spirit mock men by false displays, deluding and
drawing each into his own pit of wickedness. When of old he deceived the first man Adam,
thinking that through him he should have all men subject unto him, he exulted with great
boldness and said, `My hand hath found as a nest the riches of the people; and as one
gathereth eggs that are left, have I gathered all the earth; and there is none that shall
escape me or speak against me .' But when the Lord came upon earth, and the enemy made
trial of His human Economy, being unable to deceive the flesh which He had taken upon Him,
from that time forth he, who promised himself the occupation of the whole world, is for
His sake mocked even by children: that proud one is mocked as a sparrow . For now the
infant child lays his hand upon the hole of the asp, and laughs at him that deceived Eve ;
and all that rightly believe in the Lord tread under foot him that said, `I will ascend
above the heights of the clouds: I will be like the Most High .' Thus he suffers and is
dishonoured;

and although he still ventures with shameless confidence to disguise himself, yet now,
wretched spirit, he is detected the rather by them that bear the Sign on their foreheads ;
yea, more, he is rejected of them, and is humbled, and put to shame. For even if, now that
he is a creeping serpent, he shall transform himself into an angel of light, yet his
deception will not profit him; for we have been taught that `though an angel from heaven
preach unto us any other gospel than that we have received, he is anathema .' 3. And
although, again, he conceal his natural falsehood, and pretend to speak truth with his
lips; yet are we `not ignorant of his devices ,' but are able to answer him in the words
spoken by the Spirit against him; `But unto the ungodly, said God, why dost thou preach My
laws?' and, `Praise is not seemly in the mouth of a sinner .' For even though he speak the
truth, the deceiver is not worthy of credit. And whereas Scripture shewed this, when
relating his wicked artifices against Eve in Paradise, so the Lord also reproved
him,-first in the mount, when He laid open `the folds of his breast-plate ,' and shewed
who the crafty spirit was, and proved that it was not one of the saints , but Satan that
was tempting Him. For He said, `Get thee behind Me Satan; for it is written, Thou shalt
worship the Lord thy God, and Him only shalt thou serve .' And again, when He put a curb
in the mouths of the demons that cried after Him from the tombs. For although what they
said was true, and they lied not then, saying, `Thou art the Son of God,' and `the Holy
One of Gods ;' yet He would not that the truth should proceed from an unclean mouth, and
especially from such as them, lest under pretence thereof they should mingle with it their
own malicious devices, and sow these also while men slept.

Therefore He suffered them not to speak such words, neither would He have us to suffer
such, but hath charged us by His own mouth, saying, `Beware of false prophets, which come
to you in sheeps' clothing, but inwardly they are ravening wolves ;' and by the mouth of
His Holy Apostles, `Believe not every spirit .' Such is the method of our adversary's
operations; and of the like nature are all these inventions of heresies, each of which has
for the father of its own device the devil, who changed and became a murderer and a liar
from the beginning. But being ashamed to profess his hateful name, they usurp the glorious
Name of our Saviour `which is above every name ,' and deck themselves out in the language
of Scripture, speaking indeed the words, but stealing away the true meaning thereof; and
so disguising by some artifice their false inventions, they also become the murderers of
those whom they have led astray.

4. It profits not to receive part of Scripture, and reject part. For whence do Marcion and
Manichaeus receive the Gospel while they reject the Law? For the New Testament arose out
of the Old, and bears witness to the Old; if then they reject this, how can they receive
what proceeds from it? Thus Paul was an Apostle of the Gospel, `which God promised afore
by His prophets in the holy Scriptures :' and our Lord Himself said, `ye search the
Scriptures, for they are they which testify of Me .' How then shall they confess the Lord
unless they first search the Scriptures which are written concerning Him? And the
disciples say that they have found Him, `of whom Moses and the Prophets did write .' And
what is the Law to the Sadducees if they receive not the Prophets ? For God who gave the
Law, Himself promised in the Law that He would raise up Prophets also, so that the same is
Lord both of the Law and of the Prophets, and he that denies the one must of necessity
deny the other also. And again, what is the Old Testament to the Jews, unless they
acknowledge the Lord whose coming was expected according to it? For had they believed the
writings of Moses, they would have believed the words of the Lord; for He said, `He wrote
of Me .' Moreover, what are the Scriptures to him of Samosata, who denies the Word of God
and His incarnate Presence , which is signified and declared both in the Old and New
Testament?

And of what use are the Scriptures to the Arians also, and why do they bring them forward,
men who say that the Word of God is a creature, and like the Gentiles `serve the creature
more than' God `the Creator ?' Thus each of these heresies, in respect of the peculiar
impiety of its invention, has nothing in common with the Scriptures. And their advocates
are aware of this, that the Scriptures are very much, or rather altogether, opposed to the
doctrines of every one of them; but for the sake of deceiving the more simple sort (such
as are those of whom it is written in the Proverbs, `The simple believeth every word ),'
they pretend like their `father the devil ' to study and to quote the language of
Scripture, in order that they may appear by their words to have a right belief, and so may
persuade their wretched followers to believe what is contrary to the Scriptures. Assuredly
in every one of these heresies the devil has thus disguised himself, and has suggested to
them words full of craftiness. The Lord spake concerning them, that `there shall arise
false Christs and false prophets, so that they shall deceive many .' Accordingly the devil
has come, speaking by each and saying, `I am Christ, and the truth is with me;' and he has
made them, one and all, to be liars like himself.

And strange it is, that while all heresies are at variance with one another concerning the
mischievous inventions which each has framed, they are united together only by the common
purpose of lying . For they have one and the same father that has sown in them all the
seeds, of falsehood. Wherefore the faithful Christian and true disciple of the Gospel,
having grace to discern spiritual things, and having built the house of his faith upon a
rock, stands continually firm and secure from their deceits. But the simple person, as I
said before, that is not thoroughly grounded in knowledge, such an one, considering only
the words that are spoken and not perceiving their meaning, is immediately drawn away by
their wiles. Wherefore it is good and needful for us to pray that we may receive the gift
of discerning spirits, so that every one may know, according to the precept of John, whom
he ought to reject, and whom to receive as friends and of the same faith. Now one might
write at great length concerning these things, if one desired to go rate details
respecting them; for the impiety and perverseness of heresies will appear to be manifold
and various, and the craft of the deceivers to be very terrible.

But since holy Scripture is of all things most sufficient for us, therefore recommending
to those who desire to know more of these matters, to read the Divine word, I now hasten
to set before you that which most claims attention, and for the sake of which principally
I have written these things. 5. Attempt of Arians to substitute a Creed for the Nicene. I
heard during my sojourn in these parts (and they were true and orthodox brethren that
informed me), that certain professors of Arian opinions had met together, and drawn a
confession of faith to their own liking, and that they intend to send word to you, that
you must either subscribe to what pleases them, or rather to what the devil has inspired
them with, or in case of refusal must suffer banishment. They are indeed already beginning
to molest the Bishops of these parts; and thereby are plainly manifesting their
disposition. For inasmuch as they frame this document only for the purpose of inflicting
banishment or other punishments, what does such conduct prove them to be, but enemies of
the Christians, and friends of the devil and his angels? and especially since they spread
abroad what they like contrary to the mind of that gracious Prince, our most religious
Emperor Constantius . And this they do with great craftiness, and, as appears to me,
chiefly with two ends in view; first, that by obtaining your subscriptions, they may seem
to remove the evil repute that rests upon the name of Arius, and may escape notice
themselves as if not professing his opinions; and again, that by putting forth these
statements they may cast a shade over the Council of Nicaea , and the confession of faith
which was then put forth against the Arian heresy. But this proceeding does but prove the
more plainly their own maliciousness and heterodoxy.

For had they believed aright, they would have been satisfied with the confession put forth
at Nicaea by the whole Ecumenic Council; and had they considered themselves calumniated
and falsely called Arians, they ought not to have been so eager to innovate upon what was
written against Arius, lest what was directed against him might seem to be aimed at them
also. This, however, is not the course they pursue, but they conduct the struggle in their
own behalf, just as if they were Arius. Observe how entirely they disregard the truth, and
how everything they say and do is for the sake of the Arian heresy. For in that they dare
to question those sound definitions of the faith, and take upon themselves to produce
others contrary to them, what else do they but accuse the Fathers, and stand up in defence
of that heresy which they opposed and protested against? And what they now write proceeds
not from any regard for the truth, as I said before, but rather they do it as in mockery
and by an artifice, for the purpose of deceiving men; that by sending about their letters
they may engage the ears of the people to listen to these notions, and so put off the time
when they will be brought to trial; and that by concealing their impiety from observation,
they may have room to extend their heresy, which, `like a gangrene ,' eats its way
everywhere.

6. Accordingly they disturb and disorder everything, and yet not even thus are they
satisfied with their own proceedings. For every year, as if they were going to draw up a
contract, they meet together and pretend to write about the faith, whereby they expose
themselves the more to ridicule and disgrace, because their expositions are rejected, not
by others, but by themselves. For had they had any confidence in their previous
statements, they would not have desired to draw up others; nor again, leaving these last,
would they now have set down the one in question, which no doubt true to their custom they
will again alter, after a very short interval, and as soon as they shall find a pretence
for their customary plotting against certain persons. For when they have a design against
any, then it is that they make a great show of writing about the faith; that, as Pilate
washed his hands, so they by writing may destroy those who rightly believe in Christ,
hoping that, as making definitions about the faith, they may appear, as I have repeatedly
said, to be free from the charge of false doctrine. But they will not be able to hide
themselves, nor to escape; for they continually become their own accusers even while they
defend themselves. Justly so, since instead of answering those who bring proof against
them, they do but persuade themselves to believe whatever they wish. And when is an
acquittal obtained, upon the criminal becoming his own judge?

Hence it is that they are always writing, and always altering their own previous
statements, and thus they shew an uncertain faith ,' or rather a manifest unbelief and
perverseness. And this, it appears to me, must needs be the case with them; for since,
having fallen away from the truth, and desiring to overthrow that sound confession of
faith which was drawn up at Nicaea, they have, in the language of Scripture, `loved to
wander, and have not refrained their feet ;' therefore, like Jerusalem of old, they labour
and toil in their changes, sometimes writing one thing, and sometimes another, but only
for the sake of gaining time, and that they may continue enemies of Christ, and deceivers
of mankind. 7. The party of Acacius really, Arians. Who, then, that has any rear regard
for truth, will be willing to suffer these men any longer? who will not justly reject
their writing? who will not denounce their audacity, that being but few in number, they
would have their decisions to prevail over everything, and as desiring the supremacy of
their own meetings, held in corners and suspicious in their circumstances, would forcibly
cancel the decrees of an uncorrupt, pure, and Ecumenic Council? Men who have been promoted
by Eusebius and his fellows for advocating this Antichristian heresy, venture to define
articles of faith, and while they ought to be brought to judgment as criminals, like
Caiaphas, they take upon themselves to judge. They compose a Thalia, and would have it
received as a standard of faith, while they are not yet themselves determined what they
believe. Who does not know that Secundus of Pentapolis, who was several times degraded
long ago, was received by them for the sake of the Arian madness; and that George , now of
Laodicea, and Leontius the Eunuch, and before him Stephanus, and Theodorus of Heraclea ,
were promoted by them? Ursacius and Valens also, who from the first were instructed by
Arius as young men , though they had been formerly degraded from the Priesthood,
afterwards got the title of Bishops on account of their impiety; as did also Acacius,
Patrophilus , and Narcissus, who have been most forward in all manner of impiety. These
were degraded in the great Synod of Sardica;

Eustathius also now of Sebastea, Demophilus and Germinius , Eudoxius, and Basil, who are
supporters of that impiety, were advanced in the same manner. Of Cecropius , and him they
called Auxentius, and of Epictetus the impostor, it were superfluous for me to speak,
since it is manifest to all men, in what manner, on what pretexts, and by what enemies of
ours these were promoted, that they might bring their false charges against the orthodox
Bishops who were the objects of their designs. For although they resided at the distance
of eighty posts, and were unknown to the people, yet on the ground of their impiety they
purchased for themselves the title of Bishop. For the same reason also they have now hired
one George of Cappadocia, whom they wish to impose upon you. But no respect is due to him
any more than to the rest; for there is a report in these parts that he is not even a
Christian, but is devoted to the worship of idols; and he has a hangman's temper . And
this person, such as he is described to be, they have taken into their ranks, that they
may be able to injure, to plunder, and to slay; for in these things he is a great
proficient, but is ignorant of the very principles of the Christian faith.

8. Words are bad, though Scriptural, which proceed from bad men. Such are the machinations
of these men against the truth: but their designs are manifest to all the world, though
they attempt in ten thousand ways, like eels, to elude the grasp, and to escape detection
as enemies of Christ. Wherefore I beseech you, let no one among you be deceived, no one
seduced by them; rather, considering that a sort of judaical impiety is invading the
Christian faith, be ye all zealous for the Lord; hold fast, every one, the faith we have
received from the Fathers, which they who assembled at Nicaea recorded in writing, and
endure not those who endeavour to innovate thereon. And however they may write phrases out
of the Scripture, endure not their writings; however they may speak the language of the
orthodox, yet attend not to what they say; for they speak not with an upright mind, but
putting on such language like sheeps' clothing, in their hearts they think with Arius,
after the manner of the devil, who is the author of all heresies. For he too made use of
the words of Scripture, but was put to silence by our Saviour. For if he had indeed meant
them as he used them, he would not have fallen from heaven; but now having fallen through
his pride, he artfully dissembles in his speech, and oftentimes maliciously endeavours to
lead men astray by the subtleties and sophistries of the Gentiles.

Had these expositions of theirs proceeded from the orthodox, from such as the great
Confessor Hosius, and Maximinus of Gaul, or his successor , or from such as Philogonius
and Eustathius , Bishops of the East , or Julius and Liberius of Rome, or Cyriacus of
Moesia , or Pistus and Aristaeus of Greece, or Silvester and Protogenes of Dacia, or
Leontius and Eupsychius of Cappadocia, or Caecilianus of Africa, or Eustorgius of Italy,
or Capito of Sicily, or Macarius of Jerusalem, or Alexander of Constantinople, or Paederos
of Heraclea, or those great Bishops Meletius, Basil, and Longianus, and the rest from
Armenia and Pontus, or Lupus and Amphion from Cilicia, or James and the rest from
Mesopotamia, or our own blessed Alexander, with others of the same opinions as
these;-there would then have been nothing to suspect in their statements, for the
character of apostolical men is sincere and incapable of fraud.

9. For such words do but serve as their cloak. But when they proceed from those who are
hired to advocate the cause of heresy, and since, according to the divine proverb, `The
words of the wicked are to lie in wait,' and `The mouth of the wicked poureth out evil
things,' and `The counsels of the wicked are deceit :' it becomes us to watch and be
sober, brethren, as the Lord has said, lest any deception arise from subtlety of speech
and craftiness; lest any one come and pretend to say, `I preach Christ,' and after a
little while he be found to be Antichrist. These indeed are Antichrists, whosoever come to
you in the cause of the Arian madness. For what defect is there among you, that any one
need to come to you from without? Or, of what do the Churches of Egypt and Libya and
Alexandria stand so much in need, that these men should make a purchase of the Episcopate
instead of wood and goods, and intrude into Churches which do not belong to them? Who is
not aware, who does not perceive clearly, that they do all this in order to support their
impiety? Wherefore although they should make themselves dumb, or although they should bind
on their garments larger borders than the Pharisees, and pour themselves forth in long
speeches, and practise the tones of their voice , they ought not to be believed; for it is
not the mode of speaking, but the intentions of the heart and a godly conversation that
recommend the faithful Christian.

And thus the Sadducees and Herodians, although they have the law in their mouths, were put
to rebuke by our Saviour, who said unto them, `Ye do err, not knowing the Scriptures, nor
the power of God :' and all men witnessed the exposure of those who pretended to quote the
words of the Law, as being in their minds heretics and enemies of God . Others indeed they
deceived by these professions, but when our Lord became man they were not able to deceive
Him; `for the Word was made Flesh,' who `knoweth the thoughts of men that they are vain.'
Thus He exposed the carping of the Jews, saying, `If God were your Father, ye would love
Me, for I proceeded forth from the Father, and am come to you .' In like manner these men
seem now to act; for they disguise their real sentiments, and then make use of the
language of Scripture for their writings, which they hold forth as a bait for the
ignorant, that they may inveigle them into their own wickedness.

10. They ought first to condemn Arius, if they are to be heard. Consider, whether this be
not so. If, when there is no reason for their doing so, they write confessions of faith,
it is a superfluous, and perhaps also a mischievous proceeding, because, when there is no
enquiry, they offer occasion for controversy of words, and unsettle the simple hearts of
the brethren, disseminating among them such notions as have never entered into their
minds. And if they are attempting to write a defence of themselves in regard to the Arian
heresy, they ought first to have removed the seeds of those evils which have sprung up,
and to have proscribed those who produced them, and then in the room of former statements
to set forth others which are sound; or else let them openly vindicate the opinions of
Arius, that they may no longer covertly but openly shew themselves enemies of Christ, and
that all men may fly from them as from the face of a serpent. But now they keep back those
opinions, and for a pretence write on other matters; just as if a surgeon, when summoned
to attend a person wounded and suffering, should upon coming in to him say not a word
concerning his wounds, but proceed to discourse about his sound limbs. Such an one would
be chargeable with utter stupidity, for saying nothing on the matter for which he came,
but discoursing on those other points in which he was not needed.

Yet just in the same manner these men omit those matters which concern their heresy, and
take upon themselves to write on other subjects; whereas if they had any regard for the
Faith, or any love for Christ, they ought first to have removed out of the way those
blasphemous expressions uttered against Him, and then in the room of them to speak and to
write the sound words. But this they neither do themselves, nor permit those that desire
to do so, whether it be from ignorance, or through craft and artifice. 11. No profit to do
right in one may, if we do wrong in another. If they do this from ignorance they must be
charged with rashness, because they affirm positively concerning things that they know
not; but if they dissemble knowingly, their condemnation is the greater, because while
they overlook nothing in consulting for their own interests, in writing about faith in our
Lord they make a mockery, and do anything rather than speak the truth; they keep back
those particulars respecting which their heresy is accused, and merely bring forward the
language of the Scriptures. Now this is a manifest theft of the truth, and a practice full
of all iniquity; and so I am sure your piety will readily perceive it to be from the
following illustrations. No person being accused of adultery defends himself as innocent
of theft; nor would any one in prosecuting a charge of murder suffer the accused parties
to defend themselves by saying, `We have not committed perjury, but have preserved the
deposit which was entrusted to us.' This would be mere child's play, instead of a
refutation of the charge and a demonstration of the truth. For what has murder to do with
a deposit, or adultery with theft? The vices are indeed related to each other as
proceeding from the same heart; yet in respect to the refutation of an alleged offence,
they have no connection with each other. Accordingly as it is written in the Book of
Joshua the son of Nun, when Achan was charged with theft, he did not excuse himself with
the plea of his zeal in the wars;

but being convicted of the offence was stoned by all the people. And when Saul was charged
with negligence and a breach of the law, he did not benefit his cause by alleging his
conduct on other matters . For a defence on one count will not operate to obtain an
acquittal on another count; but if all things should be done according to law and justice,
a man must defend himself in those particulars wherein he is accused, and must either
disprove the past, or else confess it with the promise that he will desist, and do so no
more. But if he is guilty of the crime, and will not confess, but in order to conceal the
truth speaks on other points instead of the one in question, he shews plainly that he has
acted amiss, nay, and is conscious of his delinquency. But what need of many words, seeing
that these persons are themselves accusers of the Arian heresy? For since they have not
the boldness to speak out, but conceal their blasphemous expressions, it is plain that
they know that this heresy is separate and alien from the truth. But since they themselves
conceal it and are afraid to speak, it is necessary for me to strip off the veil from
their impiety, and to expose the heresy to public view, knowing as I do the statements
which Arius and his fellows formerly made, and how they were cast out of the Church, and
degraded from the Clergy.

But here first I ask for pardon of the foul words which I am about to produce, since I use
them, not because I thus think, but in order to convict the heretics.

Chapter II.

12. Arian statements. Now the Bishop Alexander of blessed memory cast Arius out of the
Church for holding and maintaining the following opinions: `God was not always a Father:
The Son was not always: But whereas all things were made out of nothing, the Son of God
also was made out of nothing: And since all things are creatures, He also is a creature
and a thing made: And since all things once were not, but were afterwards made, there was
a time when the Word of God Himself was not; and He was not before He was begotten, but He
had a beginning of existence: For He has then originated when God has chosen to produce
Him: For He also is one among the rest of His works. And since He is by nature changeable,
and only continues good because He chooses by His own free will, He is capable of being
changed, as are all other things, whenever He wishes. And therefore God, as l foreknowing
that He would be good, gave Him by anticipation that glory which He would have obtained
afterwards by His virtue; and He is now become good by His works which God foreknew.'
Accordingly they say, that Christ is not truly God, but that He is called God on account
of His participation in God's nature, as are all other creatures. And they add, that He is
not that Word which is by nature in the Father, and is proper to His Essence, nor is He
His proper wisdom by which He made this world;

but that there is another Word which is properly in the Father, and another Wisdom which
is properly in the Father, by which Wisdom also He made this Word; and that the Lord
Himself is called the Word (Reason) conceptually in regard of things endued with reason,
and is called Wisdom conceptually in regard of things endued with wisdom. Nay, they say
that as all things are in essence separate and alien from the Father, so He also is in all
respects separate and alien from the essence of the Father, and properly belongs to things
made and created, and is one of them; for He is a creature, and a thing made, and a work.
Again, they say that God did not create us for His sake, but Him for our sakes. For they
say, `God was alone, and the Word was not with Him, but afterwards when He would produce
us, then He made Him; and from the time He was made, He called Him the Word, and the Son,
and the Wisdom, in order that He might create us by Him. And as all things subsisted by
the will of God, and did not exist before; so He also was made by the will of God, and did
not exist before. For the Word is not the proper and natural Offspring of the Father, but
has Himself originated by grace:

for God who existed made by His will the Son who did not exist, by which will also He made
all things, and produced, and created, and willed them to come into being.' Moreover they
say also, that Christ is not the natural and true power of God; but as the locust and the
cankerworm are called a power , so also He is called the power of the Father. Furthermore
he said, that the Father is secret from the Son, and that the Son can neither see nor know
the Father perfectly and exactly. For having a beginning of existence, He cannot know Him
that is without beginning; but what He knows and sees, He knows and sees in a measure
proportionate to His own measure, as we also know and see in proportion to our powers. And
he added also, that the Son not only does not know His own Father exactly, but that He
does not even know His own essence.

13. Arguments from Scripture against Arian statements. For maintaining these and the like
opinions Arius was declared a heretic; for myself, while I have merely been writing them
down, I have been cleansing myself by thinking of the contrary doctrines, and by holding
fast the sense of the true faith. For the Bishops who all assembled from all parts at the
Council of Nicaea, began to hold their ears at these statements, and all with one voice
condemned this heresy on account of them, and anathematized it, declaring it to be alien
and estranged from the faith of the Church. It was no compulsion which led the judges to
this decision, but they all deliberately vindicated the truth : and they did so justly and
rightly. For infidelity is coming in through these men, or rather a Judaism counter to the
Scriptures, which has close upon it Gentile superstition, so that he who holds these
opinions can no longer be even called a Christian, for they are all contrary to the
Scriptures. John, for instance, saith, `In the beginning was the Word ;' but these men
say, `He was not, before He was begotten.' And again he wrote, `And we are in Him that is
true, even in His Son Jesus Christ; this is the true God, and eternal life ;' but these
men, as if in contradiction to this, allege that Christ is not the true God, but that He
is only called God, as are other creatures, in regard of His participation in the divine
nature.

And the Apostle blames the Gentiles, because they worship the creatures, saying, `They
served the creature more than' God `the Creator .' But if these men say that the Lord is a
creature, and worship Him as a creature, how do they differ from the Gentiles? If they
hold this opinion, is not this passage also against them; and does not the blessed Paul
write as blaming them? The Lord also says, `I and My Father are One:' and `He that hath
seen Me, hath seen the Father ;' and the Apostle who was sent by Him to preach, writes,
`Who being the Brightness of His glory, and the express Image of His Persons .' But these
men dare to separate them, and to say that He is alien from the essence and eternity of
the Father; and impiously to represent Him as changeable, not perceiving, that by speaking
thus, they make Him to be, not one with the Father, but one with created things. Who does
not see, that the brightness cannot be separated from the light, but that it is by nature
proper to it, and co-existent with it, and is not produced after it?

Again, when the Father says, `This is My beloved Son ,' and when the Scriptures say that
`He is the Word' of the Father, by whom `the heavens were established ,' and in short,
`All things were made by Him ;' these inventors of new doctrines and fictions represent
that there is another Word, and another Wisdom of the Father, and that He is only called
the Word and the Wisdom conceptually on account of things endued with reason, while they
perceive not the absurdity of this. 14. Arguments from Scripture against Arian statements.
But if He be styled the Word and the Wisdom by a fiction on our account, what He really is
they cannot tell . For if the Scriptures affirm that the Lord is both these, and yet these
men will not allow Him to be so, it is plain that in their godless opposition to the
Scriptures they would deny His existence altogether. The faithful are able to conclude
this truth both from the voice of the Father Himself, and from the Angels that worshipped
Him, and from the Saints that have written concerning Him; but these men, as they have not
a pure mind, and cannot bear to hear the words of divine men who teach of God, may be able
to learn something even from the devils who resemble them, for they spoke of Him, not as
if there were many besides, but, as knowing Him alone, they said, `Thou art the Holy One
of God,' and `the Son of Gods .' He also who suggested to them this heresy, while tempting
Him, in the mount, said not, `If Thou also be a Son of God,' as though there were others
besides Him, but, `If Thou be the Son of God,' as being the only one.

But as the Gentiles, having fallen from the notion of one God, have sunk into polytheism,
so these wonderful men, not believing that the Word of the Father is one, have come to
adopt the idea of many words, and they deny Him that is really God and the true Word, and
have dared to conceive of Him as a creature, not perceiving how full of impiety is the
thought. For if He be a creature, how is He at the same time the Creator of creatures? or
how the Son and the Wisdom and the Word? For the Word is not created, but begotten; and a
creature is not a Son, but a production. And if all creatures were made by Him, and He is
also a creature, then by whom was He made? Things made must of necessity originate through
some one; as in fact they have originated through the Word; because He was not Himself a
thing made, but the Word of the Father. And again, if there be another wisdom in the
Father beside the Lord, then Wisdom has originated in wisdom: and if the Word of God be
the Wisdom of God, then the Word has originated in a word: and if the Son be he Word of
God, then the Son must have been made in the Son.

15. Arguments from Scripture against Arian statements. How is it that the Lord has said,
`I am in the Father, and the Father in Me ,' if there be another in the Father, by whom
the Lord Himself also was made? And how is it that John, passing over that other, relates
of this One, saying, `All things were made by Him; and without Him was not any thing made
?' If all things that were made by the will of God were made by Him, how can He be Himself
one of the things that were made? And when the Apostle says, `For whom are all things, and
by whom are all things ,' how can these men say, that we were not made for Him, but He for
us? If it be so, He ought to have said, `For whom the Word was made;' but He saith not so,
but, `For whom are all things, and by whom are all things,' thus proving these men to be
heretical and false. But further, as they have had the boldness to say that there is
another Word in God, and since they cannot bring any clear proof of this from the
Scriptures, let them but shew one work of His, or one work of the Father that was done
without this Word; so that they may seem to have some ground at least for their own idea.
The works of the true Word are manifest to all, so as for Him to be contemplated by
analogy from them.

For as, when we see the creation, we conceive of God as the Creator of it; so when we see
that nothing is without order therein, but that all things move and continue with order
and providence, we infer a Word of God who is over all and governs all. This too the holy
Scriptures testify, declaring that He is the Word of God, and that `all things were made
by Him, and without Him was not any thing made .' But of that other Word, of whom they
speak, there is neither word nor work that they have to shew. Nay, even the Father
Himself, when He says, `This is My beloved Son ,' signifies that besides Him there is none
other 16. Arians parallel to the Manichees. It appears then that so far as these doctrines
are concerned, these wonderful men have now joined themselves to the Manichees. For these
also confess the existence of a good God, so far as the mere name goes, but they are
unable to point out any of His works either visible or invisible. But inasmuch as they
deny Him who is truly and indeed God, the Maker of heaven and earth, and of all things
invisible, they are mere inventors of fables. And this appears to me to be the case with
these evil-minded men. They see the works of the true Word who alone is in the Father, and
yet they deny Him, and make to themselves another Word , whose existence they are unable
to prove either by His Works or by the testimony of others. Unless it be that they have
adopted a fabulous notion of God, that He is a composite being like man, speaking and then
changing His words, and as a man exercising understanding and wisdom; not perceiving to
what absurdities they are reduced by such an opinion. For if God has a succession of words
, they certainly must consider Him as a man. And if those words proceed from Him and then
vanish away, they are guilty of a greater impiety, because they resolve into nothing what
proceeds from the self-existent God.

If they conceive that God doth at all beget, it were surely better and more religious to
say that He is the begetter of One Word, who is the fulness of His Godhead, in whom are
hidden the treasures of all knowledge , and that He is co-existent with His Father, and
that all things were made by Him; rather than to suppose God to be the Father of many
words which are nowhere to be found, or to represent Him who is simple in His nature as
compounded of many , and as being subject to human passions and variable. Next whereas the
Apostle says, `Christ the power of God and the wisdom of God ,' these men reckon Him but
as one among many powers; nay, worse than this, they compare Him, transgressors as they
are, with the cankerworm and other irrational creatures which are sent by Him for the
punishment of men. Next, whereas the Lord says, `Noone knoweth the Father, save the Son ;'
and again, `Not that any man hath seen the Father save He which is of the Father ;' are
not these indeed enemies of God which say that the Father is neither seen nor known of the
Son perfectly? If the Lord says, `As the Father knoweth Me, even so know I the Father ,'
and if the Father knows not the Son partially, are they not mad to say idly that the Son
knows the Father only partially, and not fully?

Next, if the Son has a beginning of existence, and all things likewise have a beginning,
let them say, which is prior to the other. But indeed they have nothing to say, neither
can they with all their craft prove such a beginning of the Word. For He is the true and
proper Offspring of the Father, and `in the beginning was the Word, and the Word was with
God, and the Word was God .' For with regard to their assertion, that the Son knows not
His own essence, it is superfluous to reply to it, except only so far as to condemn their
madness; for how does not the Word know Himself, when He imparts to all men the knowledge
of His Father and of Himself, and blames those who know not themselves? 17. Arguments from
Scripture against Arian statements. But it is written , say they, `The Lord created me in
the beginning of His ways for His works.' O untaught and insensate that ye are! He is
called also in the Scriptures, `servant ,' and `son of a handmaid,' and `lamb,' and
`sheep,' and it is said that He suffered toil, and thirst, and was beaten, and has
suffered pain. But there is plainly a reasonable ground and cause , why such
representations as these are given of Him in the Scriptures; and it is because He became
man and the Son of man, and took upon Him the form of a servant, which is the human flesh:
for `the Word,' says John, `was made flesh .' And since He became man, no one ought to be
offended at such expressions; for it is proper to man to be created, and born, and formed,
to suffer toil and pain, to die and to rise again from the dead. And as, being Word and
Wisdom of the Father, He has all the attributes of the Father, His eternity, and His
unchangeableness, and the being like Him in all respects and in all things , and is
neither before nor after, but co-existent with the Father, and is the very form of the
Godhead, and is the Creator, and is not created:

(for since He is in essence like the Father, He cannot be a creature, but must be the
Creator, as Himself hath said, `My Father worketh hitherto, and I work :') so being made
man, and bearing our flesh, He is necessarily said to be created and made, and that is
proper to all flesh; however, these men, like Jewish vintners, who mix their wine with
water , debase the Word, and subject His Godhead to their notions of created things.
Wherefore the Fathers were with reason and justice indignant, and anathematized this most
impious heresy; which these persons are now cautious of and keep back, as being easy to be
disproved and unsound in every part of it. These that I have set down are but a few of the
arguments which go to condemn their doctrines; but if any one desires to enter more at
large into the proof against them, he will find that this heresy is not far removed from
heathenism, and that it is the lowest and the very dregs of all the other heresies. These
last are in error either concerning the body or the incarnation of the Lord, falsifying
the truth, some in one way and some in another, or else they deny that the Lord has
sojourned here at all, as the Jews erroneously suppose. But this one alone more madly than
the rest has dared to assail the very Godhead, and to assert that the Word is not at all,
and that the Father was not always a father;

so that one might reasonably say that that Psalm was written against them; `The fool hath
said in his heart, there is no God . Corrupt are they, and become abominable in their
doings.' 18. If the Arians felt they were right, they would speak openly. `But,' say they,
`we are strong, and are able to defend our heresy by our many devices.' They would have a
better answer to give, if they were able to defend it, not by artifice nor by Gentile
sophisms, but by the simplicity of their faith. If however they have confidence in it, and
know it to be in accordance with the doctrines of the Church, let them openly express
their sentiments; for no man when he hath lighted a candle putteth it under the bushel ,
but on the candlestick, and so it gives light to all that come in. If therefore they are
able to defend it, let them record in writing the opinions above imputed to them, and
expose their heresy bare to the view of all men, as they would a candle, and let them
openly accuse the Bishop Alexander, of blessed memory, as having unjustly ejected Arius
for professing these opinions; and let them blame the Council of Nicaea for putting forth
a written confession of the true faith in place of their impiety. But they will not do
this, I am sure, for they are not so ignorant of the evil nature of those notions which
they have invented and are ambitious of sowing abroad; but they know well enough, that
although they may at first lead astray the simple by vain deceit, yet their imaginations
will soon be extinguished, `as the light of the ungodly ,' and themselves branded
everywhere as enemies of the Truth.

Therefore although they do all things foolishly, and speak as fools, yet in this at least
they have acted wisely, as `children of this world ,' hiding their candle under the
bushel, that it may be supposed to give light, and lest, if it appear, it be condemned and
extinguished. Thus when Arius himself, the author of the heresy, and the associate of
Eusebius, was summoned through the interest of Eusebius and his fellows to appear before
Constantine Augustus of blessed memory , and was required to present a written declaration
of his faith, the wily man wrote one, but kept out of sight the peculiar expressions of
his impiety, and pretended, as the Devil did, to quote the simple words of Scripture, just
as they are written. And when the blessed Constantine said to him, `If thou holdest no
other opinions in thy mind besides these, take the Truth to witness for thee; the Lord is
thy avenger if thou swear falsely:' the unfortunate man swore that he held no other, and
that be had never either spoken or thought otherwise than as he had now written. But as
soon as he went out he dropped down, as if paying the penalty of his crime, and `falling
headlong burst asunder in the midst .'

19. Significance of the death of Arius. Death, it is true, is the common end of all men,
and we ought not to insult the dead, though he be an enemy, for it is uncertain whether
the same event may not happen to ourselves before evening. But the end of Arius was not
after an ordinary manner, and therefore it deserves to be related. Eusebius and his
fellows threatening to bring him into the Church, Alexander, the Bishop of Constantinople,
resisted them; but Arius trusted to the violence and menace of Eusebius. It was the
Sabbath, and he expected to join communion on the following day. There was therefore a
great struggle between them; the others threatening, Alexander praying. But the Lord being
judge of the case, decided against the unjust party: for the sun had not set, when the
necessities of nature compelled him to that place, where he fell down, and was forthwith
deprived of communion with the Church and of his life together. The blessed Constantine
hearing of this at once, was struck with wonder to find him thus convicted of perjury. And
indeed it was then evident to all that the threats of Eusebius and his fellows had proved
of no avail and the hope of Arius had become vain. It was shewn too that the Arian madness
was rejected from communion by our Saviour both here and in the Church of the first-born
in heaven.

Now who will not wonder to see the unrighteous ambition of these men, whom the Lord has
condemned;-to see them vindicating the heresy which the Lord has pronounced excommunicate
(since He did not suffer its author to enter into the Church), and not fearing that which
is written, but attempting impossible things? `For the Lord of hosts hath purposed, and
who shall disannul it ?' and whom God hath condemned, who shall justify? Let them however
in defence of their own imaginations write what they please; but do you, brethren, as
`bearing the vessels of the Lord ,' and vindicating the doctrines of the Church, examine
this matter, I beseech you; and if they write in other terms than those above recorded as
the language of Arius, then condemn them as hypocrites, who hide the poison of their
opinions, and like the serpent flatter with the words of their lips. For, though they thus
write, they have associated with them those who were formerly rejected with Arius, such as
Secundus of Pentapolis, and the clergy who were convicted at Alexandria; and thay write to
them in Alexandria. But what is most astonishing, they have caused us and our friends to
be persecuted, although the most religious Emperor Constantine sent us back in peace to
our country and Church, and shewed his concern for the harmony of the people.

But now they have caused the Churches to be given up to these men, thus proving to all
that for their sake the whole conspiracy against us and the rest has been carried on from
the beginning. 20. While they are friends of Arius, in vain their moderate words. Now
while such is their conduct, how can they claim credit for what they write? Had the
opinions they have put in writing been orthodox, they would have expunged from their list
of books the Thalia of Arius, and have rejected the scions of the heresy, viz. those
disciples of Arius, and the partners of his impiety and his punishment. But since they do
not renounce these, it is manifest to all that their sentiments are not orthodox, though
they write them over ten thousand times . Wherefore it becomes us to watch, lest some
deception be conveyed under the clothing of their phrases, and they lead away certain from
the true faith. And if they venture to advance the opinions of Arius, when they see
themselves proceeding in a prosperous course, nothing remains for us but to use great
boldness of speech, remembering the predictions of the Apostle, which he wrote to forewarn
us of such like heresies, and which it becomes us to repeat. For we know that, as it is
written, `in the latter times some shall depart from the sound faith, giving heed to
seducing spirits, and doctrines of devils, that turn from the truth ;' and, `as many as
will live godly in Christ shall suffer persecution. But evil men and seducers shall wax
worse and worse, deceiving and being deceived.' But none of these things shall prevail
over us, nor `separate us from the love of Christ ,' though the heretics threaten us with
death. For we are Christians, not Arians ;

would that they too, who have written these things, had not embraced the doctrines of
Arius! Yea, brethren, there is need now of such boldness of speech; for we have not
received `the spirit of bondage again to fear ,' but God hath called us `to liberty .' And
it were indeed disgraceful to us, most disgraceful, were we, on account of Arius or of
those who embrace and advocate his sentiments, to destroy the faith which we have received
from our Saviour through His Apostles. Already very many in these parts, perceiving the
craftiness of these writers, are ready even unto blood to oppose their wiles, especially
since they have heard of your firmness. And seeing that the refutation of the heresy has
gone forth from you , and it has been drawn forth from its concealment, like a serpent
from his hole, the Child that Herod sought to destroy is preserved among you, and the
Truth lives in you, and the Faith thrives among you.

21. To make a stand for the Faith equivalent to martyrdom. Wherefore I exhort you, keeping
in your hands the confession which was framed by the Fathers at Nicaea, and defending it
with great zeal and confidence in the Lord, be ensamples to the brethren everywhere, and
shew them that a struggle is now before us in support of the Truth against heresy, and
that the wiles of the enemy are various. For the proof of a martyr lies not only in
refusing to burn incense to idols; but to refuse to deny the Faith is also an illustrious
testimony of a good conscience. And not only those who turned aside unto idols were
condemned as aliens, but those also who betrayed the Truth. Thus Judas was degraded from
the Apostolical office, not because he sacrificed to idols, but because he proved a
traitor; and Hymenaeus and Alexander fell away not by betaking themselves to the service
of idols, but because they `made shipwreck concerning the faith .' On the other hand, the
Patriarch Abraham received the crown, not because he suffered death, but because he was
faithful unto God; and the other Saints, of whom Paul speaks , Gideon, Barak, Samson,
Jephtha, David and Samuel, and the rest, were not made perfect by the shedding of their
blood, but by faith they were justified; and to this day they are the objects of our
admiration, as being ready even to suffer death for piety towards the Lord.

And if one may add an instance from our own country, ye know how the blessed Alexander
contended even unto death against this heresy, and what great afflictions and labours, old
man as He was, he sustained, until in extreme age he also was gathered to his fathers. And
how many beside have undergone great toil, in their teachings against this impiety, and
now enjoy in Christ the glorious reward of their confession! Wherefore, let us also,
considering that this struggle is for our all, and that the choice is now before us,
either to deny or to preserve the faith, let us also make it our earnest care and aim to
guard what we have received, taking as our instruction the Confession drawn up at Nicaea,
and let us turn away from novelties, and teach our people not to give heed to `seducing
spirits ,' but altogether to withdraw from the impiety of the Arian madmen, and from the
coalition which the Meletians have made with them.

22. Coalition of sordid Meletians with insane Arians. For you perceive how, though they
were formerly at variance with one another, they have now, like Herod and Pontius, agreed
together in order to blaspheme our Lord Jesus Christ. And for this they truly deserve the
hatred of every man, because they were at enmity with one another on private grounds, but
have now become friends and join hands, in their hostility to the Truth and their impiety
towards God. Nay, they are content to do or suffer anything, however contrary to their
principles, for the satisfaction of securing their several aims; the Meletians for the
sake of pre-eminence and the mad love of money, and the Arian madmen for their own
impiety. And thus by this coalition they are able to assist one another in their malicious
designs, while the Meletians put on the impiety of the Arians, and the Arians from their
own wickedness concur in their baseness, so that by thus mingling together their
respective crimes, like the cup of Babylon , they may carry on their plots against the
orthodox worshippers of our Lord Jesus Christ. The wickedness and falsehood of the
Meletians were indeed even before this evident unto all men; so too the impiety and
godless heresy of the Arians have long been known everywhere and to all; for the period of
their existence has not been a short one.

The former became schismatics five and fifty years ago, and it is thirty-six years since
the latter were pronounced heretics , and they were rejected from the Church by the
judgment of the whole Ecumenic Council. But by their present proceedings they have proved
at length, even to those who seem openly to favour them, that they have carried on their
designs against me and the rest of the orthodox Bishops from the very first solely for the
sake of advancing their own impious heresy. For observe, that which was long ago the great
object of Eusebius and his fellows is now brought about. They have caused the Churches to
be snatched out of our hands, they have banished as they pleased, the Bishops and
Presbyters who refused to communicate with them; and the people who withdrew from them
they have excluded from the Churches, which they have given up into the hands of the
Arians who were condemned so long ago, so that with the assistance of the hypocrisy of the
Meletians they can without fear pour forth in them their impious language, and make ready,
as they think, the way of deceit for Antichrist , who sowed among them the seeds of this
heresy.

23. Conclusion. Let them however thus dream and imagine vain things. We know that when our
gracious Emperor shall hear of it, he will put a stop to their wickedness, and they will
not continue long, but according to the words of Scripture, `the hearts of the impious
shall quickly fail them .' But let us, as it is written, `put on the words of holy
Scripture ,' and resist them as apostates who would set up fanaticism in the house of the
Lord. And let us not fear the death of the body, nor let us emulate their ways; but let
the word of Truth be preferred before all things. We also, as you all know, were formerly
required by Eusebius and his fellows either to put on their impiety, or to expect their
hostility; but we would not engage ourselves with them, but chose rather to be persecuted
by them, than to imitate the conduct of Judas. And assuredly they have done what they
threatened; for after the manner of Jezebel, they engaged the treacherous Meletians to
assist them, knowing how the latter resisted the blessed martyr Peter, and after him the
great Achillas, and then Alexander, of blessed memory, in order that, as being practised
in such matters, the Meletians might pretend against us also whatever might be suggested
to them, while Eusebius and his fellows gave them an opening for persecuting and for
seeking to kill me. For this is what they thirst after; and they continue to this day to
desire to shed my blood.

But of these things I have no care; for I know and am persuaded that they who endure shall
receive a reward from our Saviour; and that ye also, if ye endure as the Fathers did, and
shew yourselves examples to the people, and overthrow these strange and alien devices of
impious men, shall be able to glory, and say, We have `kept the Faith ;' and ye shall
receive the `crown of life,' which God `hath promised to them that love Him .' And God
grant that I also together with you may inherit the promises, which, were given, not to
Paul only, but also to all them that `have loved the appearing ' of our Lord, and Saviour,
and God, and universal King, Jesus Christ; through whom to the Father be glory and
dominion in the Holy Spirit, both now and for ever, world without end . Amen.


TO THE BISHOPS OF AFRICA
========================

TO THE BISHOPS OF AFRICA Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

TO THE BISHOPS OF AFRICA

Letter of Ninety Bishops of Egypt and Libya Including Athanasius — 1. Pre-Eminence of the
Council of Nicaea. Efforts to Exalt that of Ariminum at Its Expense.

1 The letters are sufficient which were written by our beloved fellow-minister Damasus,
bishop of the Great Rome, and the large number of bishops who assembled along with him;
and equally so are those of the other synods which were held, both in Gaul and in Italy,
concerning the sound Faith which Christ gave us, the Apostles preached, and the Fathers,
who met at Nicaea from all this world of ours, have handed down. For so great a stir was
made at that time about the Arian heresy, in order that they who had fallen into it might
be reclaimed, while its inventors might be made manifest. To that council, accordingly,
the whole world has long ago agreed, and now, many synods having been held, all men have
been put in mind, both in Dalmatia and Dardania, Macedonia, Epirus and Greece, Crete, and
the other islands, Sicily, Cyprus, Pamphylia, Lycia, and Isauria, all Egypt and the
Libyas, and most of the Arabians have come to know it, and marvelled at those who signed
it, inasmuch as even if there were left among them any bitterness springing up from the
root of the Arians; we mean Auxentius, Ursacius, Valens and their fellows, by these
letters they have been cut off and isolated. The confession arrived at at Nicaea was, we
say once more, sufficient and enough by itself, for the subversion of all irreligious
heresy, and for the security and furtherance of the doctrine of the Church.

2 But since we have heard that certain wishing to oppose it are attempting to cite a synod
supposed to have been held at Ariminum, and are eagerly striving that it should prevail
rather than the other, we think it right to write and put you in mind, not to endure
anything of the sort: for this is nothing else but a second growth of the Arian heresy.
For what else do they wish for who reject the synod held against it, namely the Nicene, if
not that the cause of Arius should prevail? What then do such men deserve, but to be
called Arians, and to share the punishment of the Arians? For they were not afraid of God,
who says, `Remove not the eternal boundaries which thy fathers placed ,' and `He that
speaketh against father or mother, let him die the death :' they were not in awe of their
fathers, who enjoined that they who hold the opposite of their confession should be
anathema.

2. The Synod of Nicaea Contrasted with the Local Synods Held Since.

3 For this was why an ecumenical synod has been held at Nicaea, 318 bishops assembling to
discuss the faith on account of the Arian heresy, namely, in order that local synods
should no more be held on the subject of the Faith, but that, even if held, they should
not hold good. For what does that Council lack, that any one should seek to innovate? It
is full of piety, beloved; and has filled the whole world with it. Indians have
acknowledged it, and all Christians of other barbarous nations. Vain then is the labour of
those who have often made attempts against it. For already the men we refer to have held
ten or more synods, changing their ground at each, and while taking away some things from
earlier decisions, in later ones make changes and additions. And so far they have gained
nothing by writing, erasing, and using force, not knowing that `every plant that the
Heavenly Father hath not planted shall be plucked up .' But the word of the Lord which
came through the ecumenical Synod at Nicaea, abides for ever . For if one compare number
with number, these who met at Nicaea are more than those at local synods, inasmuch as the
whole is greater than the part.

4 But if a man wishes to discern the reason of the Synod at Nicaea, and that of the large
number subsequently held by these men, he will find that while there was a reasonable
cause for the former, the others were got together by force, by reason of hatred and
contention. For the former council was summoned because of the Arian heresy, and because
of Easter, in that they of Syria, Cilicia and Mesopotamia differed from us, and kept the
feast at the same season as the Jews. But thanks to the Lord, harmony has resulted not
only as to the Faith, but also as to the Sacred Feast. And that was the reason of the
synod at Nicaea. But the subsequent ones were without number, all however planned in
opposition to the ecumenical.

3. The True Nature of the Proceedings at Ariminium.

5 This being pointed out, who will accept those who cite the synod of Ariminum, or any
other, against the Nicene? or who could help hating men who set at nought their fathers'
decisions, and put above them the newer ones, drawn up at Ariminum with contention and
violence? or who would wish to agree with these men, who do not accept even their own? For
in their own ten or more synods, as I said above, they wrote now one thing, now another,
and so came out clearly as themselves the accusers of each one. Their case is not unlike
that of the Jewish traitors in old times. For just as they left the one well of the living
water, and hewed for themselves broken cisterns, which cannot hold water, as the prophet
Jeremiah has it , so these men, fighting against the one ecumenical synod, `hewed for
themselves' many synods, and all appeared empty, like `a sheaf without strength .' Let us
not then tolerate those who cite the Ariminian or any other synod against that of Nicaea.
For even they who cite that of Ariminum appear not to know what was done there, for else
they would have said nothing about it. For ye know, beloved, from those who went from you
to Ariminum, how Ursacius and Valens, Eudoxius and Auxentius (and there Demophilus also
was with them), were deposed, after wishing to write something to supersede the Nicene
decisions. For on being requested to anathematise the Arian heresy, they refused, and
preferred to be its ringleaders.

6 So the bishops, like genuine servants of the Lord and orthodox believers (and there were
nearly 200 ), wrote that they were satisfied with the Nicene alone, and desired and held
nothing more or less than that. This they also reported to Constantius, who had ordered
the assembling of the synod. But the men who had been deposed at Ariminum went off to
Constantius, and caused those who had reported against them to be insulted, and threatened
with not being allowed to return to their dioceses, and to be treated with violence in
Thrace that very winter, to compel them to tolerate their innovations.

4. The Nicene Formula in Accordance with Scripture.

7 If then any cite the synod of Ariminum, firstly let them point out the deposition of the
above persons, and what the bishops wrote, namely that none should seek anything beyond
what had been agreed upon by the fathers at Nicaea, nor cite any synod save that one. But
this they suppress, but make much of what was done by violence in Thrace ; thus shewing
that they are dissemblers of the Arian heresy, and aliens from the sound Faith. And again,
if a man were to examine and compare the great synod itself, and those held by these
people, he would discover the piety of the one and the folly of the others. They who
assembled at Nicaea did so not after being deposed: and secondly, they confessed that the
Son was of the Essence of the Father. But the others, after being deposed again and again,
and once more at Ariminum itself, ventured to write that it ought not to be said that the
Son had Essence or Subsistence. This enables us to see, brethren, that they of Nicaea
breathe the spirit of Scripture, in that God says in Exodus , `I am that I am,' and
through Jeremiah, `Who is in His substance and hath seen His word;' and just below, `if
they had stood in My subsistence and heard My words:' now subsistence is essence, and
means nothing else but very being, which Jeremiah calls existence, in the words, `and they
heard not the voice of existence .' For subsistence, and essence, is existence:

8 for it is, or in other words exists. This Paul also perceiving wrote to the Hebrews,
`who being the brightness of his glory, and the express Image of his subsistence .' But
the others, who think they know the Scriptures and call themselves wise, and do not choose
to speak of subsistence in God (for thus they wrote at Ariminum and at other synods of
theirs), were surely with justice deposed, saying as they did, like the fool did in his
heart , `God is not.' And again the fathers taught at Nicaea that the Son and Word is not
a creature, nor made, having read `all things were made through Him ,' and `in Him were
all things created, and consist ;' while these men, Arians rather than Christians, in
their other synods have ventured to call Him a creature, and one of the things that are
made, things of which He Himself is the Artificer and Maker. For if `through Him all
things were made' and He too is a creature, He would be the creator of Himself. And how
can what is being created create? or He that is creating be created?

5. How the Test `Coessential' Came to Be Adopted at Nicaea.

9 But not even thus are they ashamed, although they say such things as cause them to be
hated by all; citing the Synod of Ariminum, only to shew that there also they were
deposed. And as to the actual definition of Nicaea, that the Son is coessential with the
Father, on account of which they ostensibly oppose the synod, and buzz around everywhere
like gnats about the phrase, either they stumble at it from ignorance, like those who
stumble at the stone of stumbling that was laid in Sion ; or else they know, but for that
very reason are constantly opposing and murmuring, because it is an accurate declaration
and full in the face of their heresy. For it is not the phrases that vex them, but the
condemnation of themselves which the definition contains. And of this, once again, they
are themselves the cause, even if they wish to conceal the fact of which they are
perfectly aware,-But we must now mention it, in order that hence also the accuracy of the
great synod may be shewn.

10 For the assembled bishops wished to put away the impious phrases devised by the Arians,
namely `made of nothing,' and that the Son was `a thing made,' and a `creature,' and that
`there was a time when He was not,' and that `He is of mutable nature.' And they wished to
set down in writing the acknowledged language of Scripture, namely that the Word is of God
by nature Only-begotten, Power, Wisdom of the Father, Very God, as John says, and as Paul
wrote, brightness of the Father's glory and express image of His person . But Eusebius and
his fellows, drawn on by their own error, kept conferring together as follows: `Let us
assent. For we also are of God: for "there is one God of whom are all things ," and "old
things are passed away, behold all things are made new, but all things are of God ."' And
they considered what is written in the Shepherd , `Before all things believe that God is
one, who created and set all things in order, and made them to exist out of nothing.' But
the Bishops, beholding their craftiness, and the cunning of their impiety, expressed more
plainly the sense of the words `of God,' by writing that the Son is of the Essence of God,
so that whereas the Creatures, since they do not exist of themselves without a cause, but
have a beginning of their existence, are said to be `of God,' the Son alone might be
deemed proper to the Essence of the Father.

11 For this is peculiar to one who is Only-begotten and true Word in relation to a Father,
and this was the reason why the words `of the essence' were adopted. Again , upon the
bishops asking the dissembling minority if they agreed that the Son was not a Creature,
but the Power and only Wisdom of the Father, and the Eternal Image, in all respects exact,
of the Father, and true God, Eusebius and his fellows were observed exchanging nods with
one another, as much as to say `this applies to us men also, for we too are called "the
image and glory of God ," and of us it is said, "For we which live are alway ," and there
are many Powers, and "all the power of the Lord went out of the land of Egypt," while the
caterpillar and the locust are called His "great power . And "the Lord of powers is with
us, the God of Jacob is our help. For we hold that we are proper to God, and not merely
so, but insomuch that He has even called us brethren. Nor does it vex us, even if they
call the Son Very God. For when made He exists in verity.'

6. The Nicene Test Not Unscriptural in Sense, Nor a Novelty.

12 Such was the corrupt mind of the Arians. But here too the Bishops, beholding their
craftiness, collected from the Scriptures the figures of brightness, of the river and the
well, and of the relation of the express Image to the Subsistence, and the texts, `in thy
light shall we see light ,' and `I and the Father are one .' And lastly they wrote more
plainly, and concisely, that the Son was coessential with the Father; for all the above
passages signify this. And their murmuring, that the phrases are unscriptural, is exposed
as vain by themselves, for they have uttered their impieties in unscriptural terms: (for
such are `of nothing' and `there was a time when He was not'), while yet they find fault
because they were condemned by unscriptural terms pious in meaning. While they, like men
sprung from a dunghill, verily `spoke of the earth ,' the Bishops, not having invented
their phrases for themselves, but having testimony from their Fathers, wrote as they did.
For ancient bishops, of the Great Rome and of our city, some 130 years ago, wrote and
censured those who said that the Son was a creature and not coessential with the Father.
And Eusebius knew this, who was bishop of Caesarea, and at first an accomplice of the
Arian heresy; but afterwards, having signed at the Council of Nicaea, wrote to his own
people affirming as follows: `we know that certain eloquent and distinguished bishops and
writers even of ancient date used the word "coessential" with reference to the Godhead of
the Father and the Son.'

7. The Position that the Son is a Creature Inconsistent and Untenable.

13 Why then do they go on citing the Synod of Ariminum, at which they were deposed? Why do
they reject that of Nicaea, at which their Fathers signed the confession that the Son is
of the Father's Essence and coessential with Him? Why do they run about? For now they are
at war not only with the bishops who met at Nicaea, but with their own great bishops and
their own friends. Whose heirs or successors then are they? How can they call men fathers,
whose confession, well and apostolically drawn up, they will not accept? For if they think
they can object to it, let them speak, or rather answer, that they may be convicted of
falling foul of themselves, whether they believe the Son when He says, `I and my Father
are one,' and `he that hath seen Me hath seen the Father .' `Yes,' they must answer,
`since it is written we believe it.' But if they are asked how they are one, and how he
that hath seen the Son hath seen the Father, of course, we suppose they will say, `by
reason of resemblance,' unless they have quite come to agree with those who hold the
brother-opinion to theirs, and are called Anomoeans.

14 But if once more they are asked, `how is He like?' they brasen it out and say, `by
perfect virtue and harmony, by having the same will with the Father, by not willing what
the Father wills not.' But let them understand that one assimilated to God by virtue and
will is liable also to the purpose of changing; but the Word is not thus, unless He is
`like' in part, and as we are, because He is not like [God] in essence also. But these
characteristics belong to us, who are originate, and of a created nature. For we too,
albeit we cannot become like God in essence, yet by progress in virtue imitate God, the
Lord granting us this grace, in the words, `Be ye merciful as your Father is merciful:'
`be ye perfect as your heavenly Father is perfect .' But that originate things are
changeable, no one can deny, seeing that angels transgressed, Adam disobeyed, and all
stand in need of the grace of the Word. But a mutable thing cannot be like God who is
truly unchangeable, any more than what is created can be like its creator.

15 This is why, with regard to us, the holy man said, `Lord, who shall be likened unto
thee ,' and `who among the gods is like unto thee, Lord ;' meaning by gods those who,
while created, had yet become partakers of the Word, as He Himself said, `If he called
them gods to whom the word of God came .' But things which partake cannot be identical
with or similar to that whereof they partake. For example, He said of Himself, `I and the
Father are one ,' implying that things originate are not so. For we would ask those who
allege the Ariminian Synod, whether a created essence can say, `what things I see my
Father make, those I make also .' For things originate are made and do not make; or else
they made even themselves. Why, if, as they say, the Son is a Creature and the Father is
His Maker, surely the Son would be His own maker, as He is able to make what the Father
makes, as He said. But such a supposition is absurd and utterly untenable, for none can
make himself.

8. The Son's Relation to the Father Essential, Not Merely Ethical.

16 Once more, let them say whether things originate could say , `all things whatsoever the
Father hath are Mine.' Now, He has the prerogative of creating and making, of Eternity, of
omnipotence, of immutability. But things originate cannot have the power of making, for
they are creatures; nor eternity, for their existence has a beginning; nor of omnipotence
and immutability, for they are under sway, and of changeable nature, as the Scriptures
say. Well then, if these prerogatives belong to the Son, they clearly do so, not on
account of His virtue, as said above, but essentially, even as the synod said, `He is of
no other essence' but of the Father's, to whom these prerogatives are proper. But what can
that be which is proper to the Father's essence, and an offspring from it, or what name
can we give it, save `coessential?' For that which a man sees in the Father, that sees he
also in the Son; and that not by participation, but essentially. And this is [the meaning
of] `I and the Father are one,' and `he that hath seen Me hath seen the Father.' Here
especially once more it is easy to shew their folly. If it is from virtue, the antecedent
of willing and not willing, and of moral progress, that you hold the Son to be like the
Father; while these things fall under the category of quality; clearly you call God
compound of quality and essence. But who will tolerate you when you say this?

17 For God, who compounded all things to give them being, is not compound, nor of similar
nature to the things made by Him through the Word. Far be the thought. For He is simple
essence, in which quality is not, nor, as James says, `any variableness or shadow of
turning .' Accordingly, if it is shewn that it is not from virtue (for in God there is no
quality, neither is there in the Son), then He must be proper to God's essence. And this
you will certainly admit if mental apprehension is not utterly destroyed in you. But what
is that which is proper to and identical with the essence of God, and an Offspring from it
by nature, if not by this very fact coessential with Him that begat it? For this is the
distinctive relation of a Son to a Father, and he who denies this, does not hold that the
Word is Son in nature and in truth.

9. The Honest Repudiation of Arianism Involves the Acceptance of the Nicene Test.

18 This then the Fathers perceived when they wrote that the Son was coessential with the
Father, and anathematised those who say that the Son is of a different Subsistence : not
inventing phrases for themselves, but learning in their turn, as we said, from the Fathers
who had been before them. But after the above proof, their Ariminian Synod is superfluous,
as well as any other synod cited by them as touching the Faith. For that of Nicaea is
sufficient, agreeing as it does with the ancient bishops also, in which too their fathers
signed, whom they ought to respect, on pain of being thought anything but Christians. But
if even after such proofs, and after the testimony of the ancient bishops, and the
signature of their own Fathers, they pretend as if in ignorance to be alarmed at the
phrase `coessential,' then let them say and hold, in simpler terms and truly, that the Son
is Son by nature, and anathematise as the synod enjoined those who say that the Son of God
is a Creature or a thing made, or of nothing, or that there was once a time when He was
not, and that He is mutable and liable to change, and of another Subsistence. And so let
them escape the Arian heresy. And we are confident that in sincerely anathematising these
views, they ipso facto confess that the Son is of the Father's Essence, and coessential
with Him.

19 For this is why the Fathers, having said that the Son was coessential, straightway
added, `but those who say that He is a creature, or made, or of nothing, or that there was
once a time when He was not,' the Catholic Church anathematises: namely in order that by
this means they might make it known that these things are meant by the word `coessential.'
And the meaning `Coessential' is known from the Son not beinga Creature or thing made: and
because he that says `coessential' does not hold that the Word is a Creature: and he that
anathematises the above views, at the same time holds that the Son is coessential with the
Father; and he that calls Him `coessential,' calls the Son of God genuinely and truly so;
and he that calls Him genuinely Son understands the texts, `I and the Father are one,' and
`he that hath seen Me hath seen the Father .'

10. Purpose of This Letter; Warning Against Auxentius of Milan.

20 Now it would be proper to write this at greater length. But since we write to you who
know, we have dictated it concisely, praying that among all the bond of peace might be
preserved, and that all in the Catholic Church should say and hold the same thing. And we
are not meaning to teach, but to put you in mind. Nor is it only ourselves that write, but
all the bishops of Egypt and the Libyas, some ninety in number. For we all are of one mind
in this, and we always sign for one another if any chance not to be present. Such being
our state of mind, since we happened to be assembled, we wrote, both to our beloved
Damasus, bishop of the Great Rome, giving an account of Auxentius who has intruded upon
the church at Milan; namely that he not only shares the Arian heresy, but is also accused
of many offences, which he committed with Gregory , the sharer of his impiety; and while
expressing our surprise that so far he has not been deposed and expelled from the Church,
we thanked [Damasus] for his piety and that of those who assembled at the Great Rome, in
that by expelling Ursacius and Valens, and those who hold with them, they preserved the
harmony of the Catholic Church.

21 Which we pray may be preserved also among you, and therefore entreat you not to
tolerate, as we said above, those who put forward a host of synods held concerning the
Faith, at Ariminum, at Sirmium, in Isauria, in Thrace, those in Constantinople, and the
many irregular ones in Antioch. But let the Faith confessed by the Fathers at Nicaea alone
hold good among you, at which all the fathers, including those of the men who now are
fighting against it, were present, as we said above, and signed: in order that of us too
the Apostle may say, `Now I praise you that ye remember me in all things, and as I handed
the traditions to you, so ye hold them fast .'

11. Godhead of the Spirit Also Involved in the Nicene Creed.

22 For this Synod of Nicaea is in truth a proscription of every heresy. It also upsets
those who blaspheme the Holy Spirit, and call Him a Creature. For the Fathers, after
speaking of the faith in the Son, straightway added, `And we believe in the Holy Ghost,'
in order that by confessing perfectly and fully the faith in the Holy Trinity they might
make known the exact form of the Faith of Christ, and the teaching of the Catholic Church.
For it is made clear both among you and among all, and no Christian can have a doubtful
mind on the point, that our faith is not in the Creature, but in one God, Father Almighty,
maker of all things visible and invisible: and in one Lord Jesus Christ His Only-begotten
Son, and in one Holy Ghost; one God, known in the holy and perfect Trinity, baptized into
which, and in it united to the Deity, we believe that we have also inherited the kingdom
of the heavens, in Christ Jesus our Lord, through whom to the Father be the glory and the
power for ever and ever. Amen.


TOME OR SYNODAL LETTER TO THE PEOPLE OF ANTIOCH
===============================================

TOME OR SYNODAL LETTER TO THE PEOPLE OF ANTIOCH Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

TOME OR SYNODAL LETTER TO THE PEOPLE OF ANTIOCH

1 To our beloved and much-desired fellow-ministers Eusebius , Lucifer , Asterius ,
Kymatius, and Anatolius, Athanasius and the bishops present in Alexandria from Italy and
Arabia, Egypt and Libya; Eusebius, Asterius, Gains, Agathus, Ammonius, Agathodaemon,
Dracontius, Adelphius, Hermaeon, Marcus, Theodorus, Andreas, Paphnutius, another Marcus,
Zoilus, Menas, George, Lucius, Macarius and the rest, all greeting in Christ. We are
persuaded that being ministers of God and good stewards ye are sufficient to order the
affairs of the Church in every respect. But since it has come to us, that many who were
formerly separated from us by jealousy now wish for peace, while many also having severed
their connection with the Arian madmen are desiring our communion, we think it well to
write to your courtesy what ourselves and the beloved Eusebius and Asterius have drawn up:
yourselves being our beloved and truly most-desired fellow-ministers. We rejoice at the
said tidings, and pray that even if any be left still far from us, and if any appear to be
in agreement with the Arians, he may promptly leave their madness, so that for the future
all men everywhere may say, `One Lord, one faith .' For as the psalmist says, what is so
good or pleasant as for brethren to dwell in unity . But our dwelling is the Church, and
our mind ought to be the same. For thus we believe that the Lord also will dwell with us,
who says, `I will dwell with them and walk in them ' and `Here will I dwell for I have a
delight therein .' But by `here' what is meant but there where one faith and religion is
preached?

2. Mission of Eusebius and Asterius.

2 We then of Egypt truly wished to go to you along with our beloved Eusebius and Asterius,
for many reasons, but chiefly that we might embrace your affection and together enjoy the
said peace and concord. But since, as we declared in our other letters, and as ye may
learn from our fellow-ministers, the needs of the church detain us, with much regret we
begged the same fellow-ministers of ours, Eusebius and Asterius, to go to you in our
stead. And we thank their piety in that although they might have gone at once to their
dioceses, they preferred to go to you at all costs, on account of the pressing need of the
Church. They therefore having consented, we consoled ourselves with the consideration that
you and they being there, we all were present with you in mind.

3. The `Meletians' To Be Acknowledged, and All Who Renounce Heresy, Especially as to the
Holy Spirit.

3 As many then as desire peace with us, and specially those who assemble in the Old
[Church] and those again who are seceding from the Arians, do ye call to yourselves, and
receive them as parents their sons, and welcome them as tutors and guardians; and unite
them to our beloved Paulinus and his people, without requiring more from them than to
anathematise the Arian heresy and confess the faith confessed by the holy fathers at
Nicaea, and to anathematise also those who say that the Holy Spirit is a Creature and
separate from the Essence of Christ. For this is in truth a complete renunciation of the
abominable heresy of the Arians, to refuse to divide the Holy Trinity, or to say that any
part of it is a creature. For those who, while pretending to cite the faith confessed at
Nicaea, venture to blaspheme the Holy Spirit, do nothing more than in words deny the Arian
heresy while they retain it in thought. But let the impiety of Sabellius and of Paul of
Samosata also be anathematised by all, and the madness of Valentinian and Basilides, and
the folly of the Munichaens. For if this be done, all evil suspicion will be removed on
all hands, and the faith of the Catholic Church alone be exhibited in purity.

4. The Parties at Antioch to Unite.

4 But that we, and they who have ever remained in communion with us, hold this faith we
think no one of yourselves nor any one else is ignorant. But since we rejoice with all
those who desire re-union, but especially with those that assemble in the Old [church],
and as we glorify the Lord exceedingly, as for all things so especially for the good
purpose of these men, we exhort you that concord be established with them on these terms,
and, as we said above, without further conditions, without namely any further demand upon
yourselves on the part of those who assemble in the Old [church], or Paulinus and his
fellows propounding anything else, or aught beyond the Nicene definition.

5. The Creed of Sardica Not an Authorised Formula. Question of `Hypostasis.'

5 And prohibit even the reading or publication of the paper, much talked of by some, as
having been drawn up concerning the Faith at the synod of Sardica. For the synod made no
definition of the kind. For whereas some demanded, on the ground that the Nicene synod was
defective, the drafting of a creed, and in their haste even attempted it , the holy synod
assembled in Sardica was indignant, and decreed that no statement of faith should be
drafted, but that they should be content with the Faith confessed by the fathers at
Nicaea, inasmuch as it lacked nothing but was full of piety, and that it was undesirable
for a second creed to be promulged, lest that drafted at Nicaea should be deemed
imperfect, and a pretext be given to those who were often wishing to draft and define a
creed. So that if a man propound the above or any other paper, stop them, and persuade
them rather to keep the peace. For in such men we perceive no motive save only
contentiousness. For as to those whom some were blaming for speaking of three Subsistences
, on the ground that the phrase is unscriptural and therefore suspicious, we thought it
right indeed to require nothing beyond the confession of Nicaea, but on account of the
contention we made enquiry of them, whether they meant, like the Arian madmen,
subsistences foreign and strange, and alien in essence from one another, and that each
Subsistence was divided apart by itself, as is the case with creatures in general and in
particular with those begotten of men, or like different substances, such as gold, silver,
or brass;-or whether, like other heretics, they meant three Beginnings and three Gods, by
speaking of three Subsistences.

6 They assured us in reply that they neither meant this nor had ever held it. But upon our
asking them `what then do you mean by it, or why do you use such expressions?' they
replied, Because they believed in a Holy Trinity, not a trinity in name only, but existing
and subsisting in truth, `both a Father truly existing and subsisting, and a Son truly
substantial and subsisting, and a Holy Spirit subsisting and really existing do we
acknowledge,' and that neither had they said there were three Gods or three beginnings,
nor would they at all tolerate such as said or held so, but that they acknowledged a Holy
Trinity but One Godhead, and one Beginning, and that the Son is coessential with the
Father, as the fathers said; while the Holy Spirit is not a creature, nor external, but
proper to and inseparable from the Essence of the Father and the Son.

6. The Question of One Subsistence (Hypostasis). Or Three, Not to Be Pressed.

7 Having accepted then these men's interpretation and defence of their language, we made
enquiry of those blamed by them for speaking of One Subsistence, whether they use the
expression in the sense of Sabellius, to the negation of the Son and the Holy Spirit, or
as though the Son were non-substantial, or the Holy Spirit impersonal . But they in their
turn assured us that they neither meant this nor had ever held it, but `we use the word
Subsistence thinking it the same thing to say Subsistence or Essence;' `But we hold that
there is One, because the Son is of the Essence of the Father, and because of the identity
of nature. For we believe that there is one Godhead, and that it has one nature, and not
that there is one nature of the Father, from which that of the Son and of the Holy Spirit
are distinct.' Well, thereupon they who had been blamed for saying there were three
Subsistences agreed with the others, while those who had spoken of One Essence, also
confessed the doctrine of the former as interpreted by them. And by both sides Arius was
anathematised as an adversary of Christ, and Sabellius, and Paul of Samosata, as impious
men, and Valentinus and Basilides as aliens from the truth, and Manichaeus as an inventor
of mischief. And all, by God's grace, and after the above explanations, agree together
that the faith confessed by the fathers at Nicaea is better than the said phrases, and
that for the future they would prefer to be content to use its language.

7. The Human Nature of Christ Complete, Not Body Only.

8 But since also certain seemed to be contending together concerning the fleshly Economy
of the Saviour, we enquired of both parties. And what the one confessed, the others also
agreed to, that the Word did not, as it came to the prophets, so dwell in a holy man at
the consummation of the ages, but that the Word Himself was made flesh, and being in the
Form of God, took the form of a servant , and from Mary after the flesh became man for us,
and that thus in Him the human race is perfectly and wholly delivered from sin and
quickened from the dead, and given access to the kingdom of the heavens. For they
confessed also that the Saviour had not a body without a soul, nor without sense or
intelligence; for it was not possible, when the Lord had become man for us, that His body
should be without intelligence: nor was the salvation effected in the Word Himself a
salvation of body only, but of soul also. And being Son of God in truth, He became also
Son of Man, and being God's Only-begotten Son, He became also at the same time `firstborn
among many brethren .' Wherefore neither was there one Son of God before Abraham, another
after Abraham : nor was there one that raised up Lazarus, another that asked concerning
him; but the same it was that said as man, `Where does Lazarus lie ;' and as God raised
him up: the same that as man and in the body spat, but divinely as Son of God opened the
eyes of the man blind from his birth ; and while, as Peter says , in the flesh He
suffered, as God opened the tomb and raised the dead. For which reasons, thus
understanding all that is said in the Gospel, they assured us that they held the same
truth about the Word's Incarnation and becoming Man.

8 Questions of Words Must Not Be Suffered to Divide Those Who Think Alike.

9 These things then being thus confessed, we exhort you not hastily to condemn those who
so confess, and so explain the phrases they use, nor to reject them, but rather to accept
them as they desire peace and defend themselves, while you check and rebuke, as of
suspicious views, those who refuse so to confess and to explain their language. But while
you refuse toleration to the latter, counsel the others also who explain and hold aright,
not to enquire further into each other's opinions, nor to fight about words to no useful
purpose, nor to go on contending with the above phrases, but to agree in the mind of
piety. For they who are not thus minded, but only stir up strife with such petty phrases,
and seek something beyond what was drawn up at Nicaea, do nothing except `give their
neighbour turbid confusion to drink ,' like men who grudge peace and love dissensions. But
do ye, as good men and faithful servants and stewards of the Lord, stop and check what
gives offence and is strange, and value above all things peace of that kind, faith being
sound. Perhaps God will have pity on us, and unite what is divided, and, there being once
more one flock , we shall all have one leader, even our Lord Jesus Christ.

9. The Above Terms Unanimously Agreed Upon.

10 These things, albeit there was no need to require anything beyond the synod of Nicaea,
nor to tolerate the language of contention, yet for the sake of peace, and to prevent the
rejection of men who wish to believe aright, we enquired into. And what they confessed, we
put briefly into writing, we namely who are left in Alexandria, in common with our fellow-
ministers, Asterius and Eusebius. For most of us had gone away to our dioceses. But do you
on your part read this in public where you are wont to assemble, and be pleased to invite
all to you thither. For it is fight that the letter should be there first read, and that
there those who desire and strive for peace should be re-united. And then, when they are
re-united, in the spot where all the laity think best, in the presence of your courtesy,
the public assemblies should be held, and the Lord be glorified by all together. The
brethren who are with me greet you. I pray that you may be well, and remember us to the
Lord; both I, Athanasius, and likewise the other bishops assembled, sign, and those sent
by Lucifer, bishop of the island of Sardinia, two deacons, Herennius and Agapetus; and
from Paulinus, Maximus and Calemerus, deacons also. And there were present certain monks
of Apolinarius the bishop, sent from him for the purpose.

10. Signatures.

11 The names of the several bishops to whom the letter is addressed are: Eusebius of the
city of Virgilli in Gaul , Lucifer of the island of Sardinia, Asterius of Petra, Arabia,
Kymatius of Paltus, Coele-Syria, Anatolius of Euboea. Senders: the Pope Athanasius, and
those present with him in Alexandria, viz.: Eusebius, Asterius, and the others above-
mentioned, Gaius of Paratonium in Hither Libya, Agathus of Phragonis and part of Elearchia
in Egypt, Ammonius of Pachnemunis and the rest of Elearchia, Agathodaemon of Schedia and
Menelaitas, Dracontius of Lesser Hermupolis, Adelphius of Onuphis in Lychni, Hermion of
Tanes , Marcus of Zygra , Hither Libya, Theodorus of Athribis , Andress of Arsenoe,
Paphnutius of Sais, Marcus of Philae, Zoilus of Andrôs , Menas of Antiphra . Eusebius also
signs the following in Latin, of which the translation is: I Eusebius, according to your
exact confession made on either side by agreement concerning the Subsistences, also add my
agreement; further concerning the Incarnation of our Saviour, namely that the Son of God
has become Man, taking everything upon Himself without sin, like the composition of our
old man, I ratify the text of the letter. And whereas the Sardican paper is ruled out, to
avoid the appearance of issuing anything beyond the creed of Nicaea, I also add my
consent, in order that the creed of Nicaea may not seem by it to be excluded, and [I
agree] that it should not be published. I pray for your health in the Lord.

12 I Asterius agree to what is above written, and pray for your health in the Lord.

11. The `Tome' Signed at Antioch.

13 And after this Tome was sent off from Alexandria, thus signed by the aforesaid, The
recipients] in their turn signed it: I Paulinus hold thus, as I received from the fathers,
that the Father perfectly exists and subsists, and that the Son perfectly subsists, and
that the Holy Spirit perfectly subsists. Wherefore also I accept the above explanation
concerning the Three Subsistences, and the one Subsistence, or rather Essence, and those
who hold thus. For it is pious to hold and confess the Holy Trinity in one Godhead. And
concerning the Word of the Father becoming Man for us, I hold as it is written, that, as
John says, the Word was made Flesh, not in the sense of those most impious persons who say
that He has undergone a change, but that He has become Man for us, being born of the holy
Virgin Mary and of the Holy Spirit. For the Saviour had a body neither without soul, nor
without sense, nor without intelligence. For it were impossible, the Lord being made Man
for us, that His body should be without intelligence. Wherefore I anathematise those who
set aside the Faith confessed at Nicaea, and who do not say that the Son is of the
Father's Essence, and coessential with the Father. Moreover I anathematise those who say
that the Holy Spirit is a Creature made through the Son. Once more I anathematise the
heresy of Sabellius and of Photinus , and every heresy, walking in the Faith of Nicaea,
and in all that is above written. I Karterius pray for your health.


STATEMENT OF FAITH
==================

STATEMENT OF FAITH Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

STATEMENT OF FAITH

1. We believe in one Unbegotten God, Father Almighty, maker of all things both visible and
invisible, that hath His being from Himself. And in one Only-begotten Word, Wisdom, Son,
begotten of the Father without beginning and eternally; word not pronounced nor mental,
nor an effluence of the Perfect, nor a dividing of the impassible Essence, nor an issue ;
but absolutely perfect Son, living and powerful (Heb. iv. 12), the true Image of the
Father, equal in honour and glory. For this, he says, `is the will of the Father, that as
they honour the Father, so they may honour the Son also' (Joh. v. 23): very God of very
God, as John says in his general Epistles, `And we are in Him that is true, even in His
Son Jesus Christ: this is the true God and everlasting life' (I Joh. v. 20): Almighty of
Almighty. For all things which the Father rules and sways, the Son rules and sways
likewise: wholly from the Whole, being like the Father as the Lord says, `he that hath
seen Me hath seen the Father' (Joh. xiv. 9). But He was begotten ineffably and
incomprehensibly, for `who shall declare his generation?' (Isa. liii. 8), in other words,
no one can.

Who, when at the consummation of the ages (Heb ix. 26), He had descended from the bosom of
the Father, took from the undefiled Virgin Mary our humanity (anqpqton), Christ Jesus,
whom He delivered of His own will to suffer for us, as the Lord saith: `No man taketh My
life from Me. I have power to lay it down, and have power to take it again' (Joh. x. 18).
In which humanity He was crucified and died for us, and rose from the dead, and was taken
up into the heavens, having been created as the beginning of waysfor us (Prov. viii. 22),
when on earth He shewed us light from out of darkness, salvation from error, life from the
dead, an entrance to paradise, from which Adam was cast outq and into which he again
entered by means of the thief, as the Lord said, `This day shalt thou be with Me in
paradise' (Luke xxiii. 43), into which Paul also once entered. [He shewed us] also a way
up to the heavens, whither the humanity of the Lord , in which He will judge the quick and
the dead, entered as precursor for us. We believe, likewise, also in the Holy Spirit that
searcheth all things, even the deep things of God (1 Cor. ii. 10), and we anathe-matise
doctrines contrary to this.

2. For neither do we hold a Son-Father, as do the Sabellians, calling Him of one but not
of the same essence, and thus destroying the existence of the Son. Neither do we ascribe
the passible body which He bore for the salvation of the whole world to the Father.
Neither can we imagine three Subsistences separated from each other, as results from their
bodily nature in the case of men, lest we hold a plurality of gods like the heathen. But
just as a river, produced from a well, is not separate, and yet there are in fact two
visible objects and two names. For neither is the Father the Son, nor the Son the Father.
For the Father is Father of the Son, and the Son, Son of the Father. For like as the well
is not a river, nor the river a well, but both are one and the same water which is
conveyed in a channel from the well to the river, so the Father's deity passes into the
Son without flow and without division. For the Lord says, `I came out from the Father and
am come' (Joh. xvi. 28). But He is ever with the Father, for He is in the bosom of the
Father, nor was ever the bosom of the Father void of the deity of the Son. For He says, `I
was by Him as one setting in order' (Prov. viii. 30).

But we do not regard God the Creator of all, the Son of God, as a creature, or thing made,
or as made out of nothing, for He is truly existent from Him who exists, alone existing
from Him who alone exists, in as much as the like glory and power was eternally and
conjointly begotten of the Father. For `He that hath seen' the Son `hath seen the Father
(Joh. xiv. 9). All things to wit were made through the Son; but He Himself is not a
creature, as Paul says of the Lord: `In Him were all things created, and He is before all'
(Col. i. 16). Now He says not, `was created' before all things, but `is' before all
things. To be created, namely, is applicable to all things, but `is before all' applies to
the Son only. 3. He is then by nature an Offspring, perfect from the Perfect, begotten
before all the hills (Prov. viii. 25), that is before every rational and intelligent
essence, as Paul also in another place calls Him `first-born of all creation' (Col. i.
I5). But by calling Him First-born, He shews that He is not a Creature, but Offspring of
the Father. For it would be inconsistent with His deity for Him to be called a creature.
For all things were created by the Father through the Son, but the Son alone was eternally
begotten from the Father, whence God the Word is `first-born of all creation,'
unchangeable from unchangeable. However, the body which He wore for our sakes is a
creature: concerning which Jeremiah says, according to the edition of the seventy
translators (Jer. xxxi. 22): `The Lord created for us for a planting a new salvation, in
which salvation men shall go about:' but according to Aquila the same text runs: `The Lord
created a new thing in woman.' Now the salvation created for us for a planting, which is
new, not old, and for us, not before us, is Jesus, Who in respect of the Saviour was made
man, and whose name is translated in one place Salvation, in another Saviour. Butsalvation
proceeds from the Saviour, just as illumination does from the light. The salvation, then,
which was from the Saviour, being created new, did, as Jeremiah says, `create for us a new
salvation,' and as Aquila renders: `The Lord created a new thing in woman,' that is in
Mary. For nothing new was created in woman, save the Lord's body, born of the Virgin Mary
without intercourse, as also it says in the Proverbs in the person of Jesus: `The Lord
created me, a beginning of His ways for His works' (Prov. viii. 22). Now He does not say,
`created me before His works,' lest any should take the text of the deity of the Word.

4. Each text then which refers to the creature is written with reference to Jesus in a
bodily sense. For the Lord's Humanity was created as `a beginning of ways,' and He
manifested it to us for our salvation. For by it we have our access to the Father. For He
is the way (Joh. xiv. 6) which leads us back to the Father. And a way is a corporeal
visible thing, such as is the Lord's humanity. Well, then, the Word of God created all
things, not being a creature, but an offspring. For He created none of the created things
equal or like unto Himself. But it is the part of a Father to beget, while it is a
workman's part to create. Accordingly, that body is a thing made and created, which the
Lord bore for us, which was begotten for us , as Paul says, `wisdom from God, and
sanctification and righteousness, and redemption;' while yet the Word was before us and
before all Creation, and is, the Wisdom of the Father. But the Holy Spirit, being that
which proceeds from the Father, is ever in the hands of the Father Who sends and of the
Son Who conveys Him, by Whose means He filled all things. The Father, possessing His
existence from Himself, begat the Son, as we said, and did not create Him, as a river from
a well and as a branch from a root, and as brightness from a light, things which nature
knows to be indivisible; through whom to the Father be glory and power and greatness
before all ages, and unto all the ages of the ages. Amen.


ON LUKE 10:22 (MATTHEW 11:27)
=============================

ON LUKE 10:22 (MATTHEW 11:27) Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

ON LUKE 10 22 (MATT 11 27)

§1. This Text Refers Not to the Eternal Word But to the Incarnate.

1 "All things were delivered to Me by My Father. And none knoweth Who the Son is, save the
Father; and Who the Father is, save the Son, and he to whomsoever the Son willeth to
reveal Him." 2 And from not perceiving this they of the sect of Arius, Eusebius and his
fellows, indulge impiety against the Lord. For they say, if all things were delivered
(meaning by `all' the Lordship of Creation), there was once a time when He had them not.
But if He had them not, He is not of the Father, for if He were, He would on that account
have had them always, and would not have required to receive them. But this point will
furnish all the clearer an exposure of their folly. For the expression in question does
not refer to the Lordship over Creation, nor to presiding over the works of God, but is
meant to reveal in part the intention of the Incarnation (thj oikonomiaj). For if when He
was speaking they `were delivered' to Him, clearly before He received them, creation was
void of the Word. What then becomes of the text "in Him all things consist" (Col. i. 17)?
But if simultaneously with the origin of the Creation it was all `delivered' to Him, such
delivery were superfluous, for `all things were made by Him' (Joh. i. 3), and it would be
unnecessary for those things of which the Lord Himself was the artificer to be delivered
over to Him. For in making them He was Lord of the things which were being originated. But
even supposing they were `delivered' to Him after they were originated, see the
monstrosity.

3 For if they `were delivered,' and upon His receiving them the Father retired, then we
are in peril of falling into the fabulous tales which some tell, that He gave over [His
works] to the Son, and Himself departed. Or if, while the Son has them, the Father has
them also, we ought to say, not `were delivered,' but that He took Him as partner, as Paul
did Silvanus. But this is even more monstrous; for God is not imperfect , nor did He
summon the Son to help Him in His need; but, being Father of the Word, He makes all things
by His means, and without delivering creation over to Him, by His means and in Him
exercises Providence over it, so that not even a sparrow falls to the ground without the
Father (Matt. x. 29), nor is the grass clothed without God (ib. vi. 30), but at once the
Father worketh, and the Son worketh hitherto (cf. Job. v. 17). Vain, therefore, is the
opinion of the impious. For the expression is not what they think, but designates the
Incarnation.

§2. Sense in Which, and End Far Which All Things Were Delivered to the Incarnate Son.

4 For whereas man sinned, and is fallen, and by his fall all things are in confusion:
death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was
opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps.
xlix. 12), while the devil was exulting against us;-then God, in His loving-kindness, not
willing man made in His own image to perish, said, `Whom shall I send, and who will go?'
(Isa. vi. 8). But while all held their peace, the Son said, `Here am I, send Me.' And then
it was that, saying `Go Thou,' He `delivered' to Him man, that the Word Himself might be
made Flesh, and by taking the Flesh, restore it wholly. For to Him, as to a physician, man
`was delivered' to heal the bite of the serpent; as to life, to raise what was dead; as to
light, to illumine the darkness; and, because He was Word, to renew the rational nature
(to logikon). Since then all things `were delivered' to Him, and He is made Man,
straightway all things were set right and perfected. Earth receives blessing instead of a
curse, Paradise was opened to the robber, Hades cowered, the tombs were opened and the
dead raised, the gates of Heaven were lifted up to await Him that `cometh from Edom' (Ps.
xxiv. 7, Isa. lxiii. I).

5 Why, the Saviour Himself expressly signifies in what sense `all things were delivered'
to Him, when He continues, as Matthew tells us: `Come unto Me all ye that labour and are
heavy laden, and I will give you rest' (Matt. xi. 28). Yes, ye `were delivered' to Me to
give rest to those who had laboured, and life to the dead. And what is written in John's
Gospel harmonises with this: `The Father loveth the Son, and hath given all things into
His hand' (Joh. iii. 35). Given, in order that, just as all things were made by Him, so in
Him all things might be renewed. For they were not `delivered' unto Him, that being poor,
He might be made rich, nor did He receive all things that He might receive power which
before He lacked: far be the thought: but in order that as Saviour He might rather set all
things right. For it was fitting that while `through Him' all things came into being at
the beginning, `in Him' (note the change of phrase) all things should be set right (cf.
Joh. i. 3, Eph. i. 10). For at the beginning they came into being `through' Him; but
afterwards, all having fallen, the Word has been made Flesh, and put it on, in order that
`in Him' all should be set right. Suffering Himself, He gave us rest, hungering Himself,
He nourished us, and going down into Hades He brought us back thence.

6 For example, at the time of the creation of all things, their creation consisted in a
fiat, such as `let [the earth] bring forth,' `let there be' (Gen. i. 3, Gen. i. II), but
at the restoration it was fitting that all things should be `delivered' to Him, in order
that He might be made man, and all things be renewed in Him. For man, being in Him, was
quickened for this was why the Word was united to man, namely, that against man the curse
might no longer prevail. This is the reason why they record the request made on behalf of
mankind in the seventy-first Psalm: `Give the King Thy judgment, O God' (Ps. lxxii. I):
asking that both the judgment of death which hung over us may be delivered to the Son, and
that He may then, by dying for us, abolish it for us in Himself. This was what He
signified, saying Himself, in the eighty-seventh Psalm: `Thine indignation lieth hard upon
me' (Ps. lxxxviii. 7). For He bore the indignation which lay upon us, as also He says in
the hundred and thirty-seventh: `Lord, Thou shalt do vengeance for me' (Ps. cxxxviii. 8,
LXX.).

§3. By `All Things' Is Meant the Redemptive Attributes and Power of Christ.

7 Thus, then, we may understand all things to have been delivered to the Saviour, and, if
it be necessary to follow up understanding by explanation, that hath been delivered unto
Him which He did not previously possess. For He was not man previously, but became man for
the sake of saving man. And the Word was not in the beginning flesh, but has been made
flesh subsequently (cf. Joh. i. 1 sqq.), in which Flesh, as the Apostle says, He
reconciled the enmity which was against us (Col. i. 20, ii. 14, Eph. ii. 15, 16) and
destroyed the law of the commandments in ordinances, that He might make the two into one
new man, making peace, and reconcile both in one body to the Father. That, however, which
the Father has, belongs also to the Son, as also He says in John, `All things whatsoever
the Father hath are Mine' (Joh. xvi. 15), expressions which could not be improved. For
when He became that which He was not, `all things were delivered' to Him. But when He
desires to declare His unity with the Father, He teaches it without any reserve, saying:
`All things whatsoever the Father hath are Mine.' And one cannot but admire the exactness
of the language. For He has not said `all things whatsoever the Father hath, He hath given
to Me,' lest He should appear at one time not to have possessed these things; but `are
Mine.' For these things, being in the Father's power, are equally in that of the Son.

8 But we must in turn examine what things `the Father hath.' For if Creation is meant, the
Father had nothing before creation, and proves to have received something additional from
Creation; but far be it to think this. For just as He exists before creation, so before
creation also He has what He has, which we also believe to belong to the Son (Joh. xvi.
15). For if the Son is in the Father, then all things that the Father has belong to the
Son. So this expression is subversive of the perversity of the heterodox in saying that
`if all things have been delivered to the Son, then the Father has ceased to have power
over what is delivered, having appointed the Son in His place. For, in fact, the Father
judgeth none, but hath given all judgment to the Son' (Joh. v. 22). But `let the mouth of
them that speak wickedness be stopped' (Ps. lxiii. II), (for although He has given all
judgment to the Son, He is not, therefore, stripped of lordship: nor, because it is said
that all things are delivered by the Father to the Son, is He any the less over all),
separating as they clearly do the Only-begotten from God, Who is by nature inseparable
from Him, even though in their madness they separate Him by their words, not perceiving,
the impious men, that the Light can never be separated from the sun, in which it resides
by nature.

9 For one must use a poor simile drawn from tangible and familiar objects to put our idea
into words, since it is over bold to intrude upon the incomprehensible nature [of God].

§4. The Text John XVI. 15, Shews Clearly the Essential Relation of the Son to the Father.

10 As then the light from the Sun which illumines the world could never be supposed, by
men of sound mind, to do so without the Sun, since the Sun's light is united to the Sun by
nature; and as, if the Light were to say: I have received from the Sun the power of
illumining all things, and of giving growth and strength to them by the heat that is in
me, no one will be mad enough to think that the mention of the Sun is meant to separate
him from what is his nature, namely the light; so piety would have us perceive that the
Divine Essence of the Word is united by nature to His own Father. For the text before us
will put our problem in the clearest possible light, seeing that the Saviour said, `All
things whatsoever the Father hath are Mine;' which shews that He is ever with the Father.
For `whatsoever He hath' shews that the Father wields the Lordship, while `are Mine' shews
the inseparable union. It is necessary, then, that we should perceive that in the Father
reside Everlastingness, Eternity, Immortality. Now these reside in Him not as adventitious
attributes, but, as it were, in a well-spring they reside in Him, and in the Son. When
then you wish to perceive what relates to the Son, learn what is in the Father, for this
is what you must believe to be in the Son. If then the Father is a thing created or made,
these qualities belong also to the Son.

11 And if it is permissible to say of the Father `there was once a time when He was not,'
or `made of nothing,' let these words be applied also to the Son. But if it is impious to
ascribe these attributes to the Father, grant that it is impious also to ascribe them to
the Son. For what belongs to the Father, belongs to the Son. For he that honoureth the
Son, honoureth the Father that sent Him, and he that receiveth the Son, receiveth the
Father with Him, because he that hath seen the Son hath seen the Father (Matt. x. 40; John
xiv. 9). As then the Father is not a creature, so neither is the Son; and as it is not
possible to say of Him `there was a time when He was not,' nor `made of nothing,' so it is
not proper to say the like of the Son either. But rather, as the Father's attributes are
Everlastingness, Immortality, Eternity, and the being no creature, it follows that thus
also we must think of the Son. For as it is written (Joh. v. 26), `As the Father hath life
in Himself, so gave He to the Son also to have life in Himself.' But He uses the word
`gave' in order to point to the Father who gives. As, again, life is in the Father, so
also is it in the Son, so as to shew Him to be inseparable and everlasting.

12 For this is why He speaks with exactness, `whatsoever the Father hath,' in order namely
that by thus mentioning the Father He may avoid being thought to be the Father Himself.
For He does not say `I am the Father,' but `whatsoever the Father hath.'

§5. The Same Text Further Explained.

13 For His Only-begotten Son might, ye Arians, be called `Father' by His Father, yet not
in the sense in which you in your error might perhaps understand it, but (while Son of the
Father that begat Him) `Father of the coming age' (Isa. ix. 6, LXX). For it is necessary
not to leave any of your surmises open to you. Well then, He says by the prophet, `A Son
is born and given to us, whose government is upon his shoulder, and his name shall be
called Angel of Great Counsel, mighty God, Ruler, Father of the coming age' (Isa. ix. 6).
The Only-begotten Son of God, then, is at once Father of the coming age, and mighty God,
and Ruler. And it is shewn clearly that all things whatsoever the Father hath are His, and
that as the Father gives life, the Son likewise is able to quicken whom He will. For `the
dead,' He says, `shall hear the voice of the Son, and shall live' (cf. John v. 25), and
the will and desire of Father and Son is one, since their nature also is one and
indivisible. And the Arians torture themselves to no purpose, from not understanding the
saying of our Saviour, `All things whatsoever the Father hath are Mine.' For from this
passage at once the delusion of Sabellius can be upset, and it will expose the folly of
our modern Jews.

14 For this is why the Only begotten, having life in Himself as the Father has, also knows
alone Who the Father is, namely, because He is in the Father and the Father in Him. For He
is His Image, and consequently, because He is His Image, all that belongs to the Father is
in Him. He is an exact seal, shewing in Himself the Father; living Word and true, Power,
Wisdom, our Sanctification and Redemption (I Cor. i. 30). For `in Him we both live and
move and have our being' (Acts xvii. 28), and `no man knoweth Who is the Father, save the
Son, and Who is the Son, save the Father' (Luke x. 22).

§6. The Trisagion Wrongly Explained by Arians. Its True Significance.

15 And how do the impious men venture to speak folly, as they ought not, being men and
unable to find out how to describe even what is on the earth? But why do I say `what is on
the earth?' Let them tell us their own nature, if they can discover how to investigate
their own nature? Rash they are indeed, and self-willed, not trembling to form opinions of
things which angels desire to look into (1 Pet. i. 12), who are so far above them, both in
nature and in rank. For what is nearer [God] than the Cherubim or the Seraphim? And yet
they, not even seeing Him, nor standing on their feet, nor even with bare, but as it were
with veiled faces, offer their praises, with untiring lips doing nought else but glorify
the divine and ineffable nature with the Trisagion. And nowhere has any one of the
divinely speaking prophets, men specially selected for such vision, reported to us that in
the first utterance of the word Holy the voice is raised aloud, while in the second it is
lower, but in the third, quite low,-and that consequently the first utterance denotes
lordship, the second subordination, and the third marks a yet lower degree. But away with
the folly of these haters of God and senseless men. For the Triad, praised, reverenced,
and adored, is one and indivisible and without degrees (asxhmatistoj). It is united
without confusion, just as the Monad also is distinguished without separation. For the
fact of those venerable living creatures (Isa.

16 vi.; Rev. iv. 8) offering their praises three times, saying `Holy, Holy, Holy,' proves
that the Three Subsistences are perfect, just as in saying `Lord,' they declare the One
Essence. They then that depreciate the Only-begotten Son of God blaspheme God, defaming
His perfection and accusing Him of imperfection, and render themselves liable to the
severest chastisement. For he that blasphemes any one of the Subsistences shall have
remission neither in this world nor in that which is to come. But God is able to open the
eyes of their heart to contemplate the Sun of Righteousness, in order that coming to know
Him whom they formerly set at nought, they may with unswerving piety of mind together with
us glorify Him, because to Him belongs the kingdom, even to the Father Son and Holy
Spirit, now and for ever. Amen.


LETTERS OF ATHANASIUS
=====================

LETTERS OF ATHANASIUS Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

FROM LETTER 22 (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.

FROM LETTER 24 (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.

FROM LETTER 27 (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 .' 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.

FROM LETTER 28 (FOR 356)

1 ... 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.

2 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 4 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.

FROM LETTER 29 (FOR 357)

1 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 , 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 , 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 , 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 .

2 Another Fragment . 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 . 3 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.

4 For this is it that is written, `Thou art the Son of the Living God ,' 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 theee,' 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 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 . 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?

5 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 ...

FROM LETTER 39 (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 fabricated books which they call books of tables , 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 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 , 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 ,' 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 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 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 .'

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.

FROM LETTER 40 (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 .' 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 ;' 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 .'

FROM LETTER 42 (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 .'

FROM LETTER 43 (FOR 371)

1 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 ,' 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 .' 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.

2 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 ,' 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 .' 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 .'

FROM LETTER 44 (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 ;' 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 , 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 .' This was not for man to say, but for the
living God, Who truly vouchsafes life, and gives the Holy Spirit.

FROM LETTER 45 (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 .' ...(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 .

LETTER 1 FOR 329

Easter-day xi Phartmuthi; viii Id. April; Aer. Dioclet. 45; Coss. Constantinus Aug. VIII.
Constantinus Coes. IV; Proefect. 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 , 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 '-that knowing both the one and the other, be might do things befitting the season,
and avoid the blame of unseasonableness. For thus the God of all, after the manner of wise
Solomon , 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 ,' 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 ;' so that although very many were praying
for Him, and saying, `O that the salvation of God were come out of Sion !'-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 !' 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 .'

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 .' 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 ' (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 .' Since this sentence enjoins upon us to blow both on the new moons, and on
the solemn 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
;'-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 .' `For' (said He) `if ye
shall go out to battle in your land against your enemies that rise up against you ' (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 .' 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 ; 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 .' 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 , 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 .' If thou wouldest listen to a trumpet much greater than all
these, hear our Saviour saying; `In that last and great clay of the feast, Jesus stood and
cried, saying, If any man thirst, let him come unto Me and drink .' 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
.' 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 . And therefore the blessed Paul accuses those
who dishonour God; `Transgressors of the law dishonour God .' 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 , 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 .' 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 , `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 .' 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 .' Such was the case with our Lord, who said,
`My meat is to do the will of My Father which is in heaven .' 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 Aethiopia .' 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 ;' 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 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 Judaea and the city existed, there were a type, and a lamb, and a
shadow, since the law thus commanded : These things shall not be done in another city; but
in the land of Judaea, and in no place without [the land of Judaea]. 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 ;' 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 .' 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 Judaea, 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 .' 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 ;'-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 ;' 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 , `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 ;' 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 ,
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] .

10. We 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 ;' 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 , 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.

LETTER 2 FOR 330

Easter-day xxiv Pharmuthi; xiii Kal. Mai; Aera Dioclet. 46; Coss. Gallicianus, Valerius
Symmachus; Proefect, 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 ,' 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 .' 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 .' 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 ?' 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 .'

2. Let us 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 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 ; also, for their craftiness, and errors, and sin
laden with death, they are called a `generation of vipers,' as John saith . Now having
thus fallen, and grovelling in the dust like the serpent , 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 .' Because they were careless and imitated the wicked, the
prophet prays in spirit and says, `Ye are to me like merchant-men of Phoenicia .' And the
avenging Spirit protests against them in these words, `Lord, in Thy city Thou wilt despise
their image .' 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 .' 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 ?' 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 .' 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
.'

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 , but rather introducing days of mourning
than of gladness; `For there is no peace to the wicked, saith the Lord .' And as Wisdom
saith, `Gladness and joy are taken from their mouth .' 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 ,
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 .' So well do they keep the Feast, that even the unbelievers, seeing
their order , may say, `God is with them of a truth .' For as he who receives an apostle
receives Him who sent him , 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 .' 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 .' Then too when He poured water into a
basin, and girded HimseIf 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 .'

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 . 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 .' 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 Hymenaeus 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
.' 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 power. Therefore
Paul justly praises the Corinthians , 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 .' 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 .'

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

LETTER 3 FOR 331

Easter-day xvi Pharmuthi; iii Id. April; Aera Dioclet. 47; Coss. Annius Bassus, Ablabius;
Proefect, Florentius; India. 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 ,' 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 , and the children of Israel
shall keep the Passover.' And the Spirit exhorts in the Psalm; `Blow the trumpet in the
new moons , in the solemn day of your feast.' And the prophet cries; `Keep thy feasts, O
Judah .' 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
.' 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
;' 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 ? The unthankful departing far from
these are rightly deprived of the joy springing therefrom: for `joy and gladness are taken
from their mouth .' Therefore, the [divine] word doth not allow them to have peace; `For
there is no peace to the wicked, saith the Lord ,' 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 . 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 .' 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 ,'
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 .'

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 .' 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 , 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 .' 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 , 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 .' 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 .' 4. Therefore, the God of all, `Who maketh His
angels [spirits],' is a spirit, `and His ministers a flame of fire .' 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 .' 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 ,' 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 .' For so shall we remain partakers of Christ , 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 .' 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 .' 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 .' 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 !' For He desired, as He testified in Ezekiel ,
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 . Thus,
for instance, those who were with Cleopas , 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 .' 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 . 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 .' 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 .' 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 .' For as the Jews at that time, although suffering an assault from the
tabernacles 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 , 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 .' And being desirous that we should always continue
in this resolution, he says, `At all times give thanks; pray without ceasing .' 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 walls .' 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 ,' 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 .' 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 , let us keep the
feast as Paul saith, `Not with the old leaven, but with the unleavened bread of sincerity
and truth ;' 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 .' 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 . 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
.' 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.

LETTER 4 FOR 332

Easter-day vii Pharmuthi , iv Non. Apr.; Aera Dioclet. 48; Coss. Fabius Pacatianus,
Moecilius Hilarianus; Proefect, Hyginus ; Indict. v. He sent this Letter from the
Emperor's Court by a soldier . I Send unto you, my beloved, late and beyond the accustomed
time ; 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 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 , 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 .'

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 . For by these means we shall
have strength to overcome our adversaries, like blessed Judith , 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 .
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 Judaea .

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 . 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 , 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 .' For no more does death
reign; but instead of death henceforth is life, since our Lord said, `I am the life ;' 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 ,' 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 Judaea, but in all the earth, `their voice
hath gone forth, and the knowledge of Him hath filled all the earth .' 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 , 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 fore-shadowed 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 ; 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 , they drew near, and said unto our
Saviour, `Where wilt Thou that we should make ready for Thee the Passover ?' 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 .' 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 .' 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 ,
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 , to whom it was given by Ablavius , the
Praefect of the Praetorium, 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, Eudaemon, and Geloeus Hieracammon, who, on account of the shame of
his name, calls himself Eulogius.

Here endeth the fourth Festal Letter of holy Athanasius.

LETTER 5 FOR 333

Easter-day , Coss. Dalmatius and Zenophilus, Proefect, Paternus ; vi Indict.; xvii Kal.
Maii, xx Pharmuthi; xv Moon; vii Gods; Aera 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
, 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 .' 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 . 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 .' 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 ?' 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 . 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 ?' For instead of death he had received life, instead of bondage , 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. .' 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 .'

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 .' 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 .'

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 .' 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 ; 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 .' 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 . 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 ,' 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 .' 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 6. We begin the holy fast on the fourteenth of Pharmuthi (Apr. 9), on the [first]
evening of the week ; 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.


LETTERS OF ATHANASIUS
=====================

LETTERS OF ATHANASIUS continued

LETTER 6 FOR 334

Easter-day, xii Pharmuthi, vii Id. April: xvii Moon; Aera Dioclet. 50; Coss. Optatus
Patricius, Anicius Paulinus; Praefect, 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 , and keep the Passover to the Lord thy God :' and by the prophet,
`Keep thy feasts, O Judah; `pay to the Lord thy vows .' 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 .' 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 .' 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 test I have laboured among you in vain .'

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 .' 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 .' 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 . 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 .'

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 If ace 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 ?' 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 .' 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 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 .' 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 .' 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 ,
and the day of salvation hath dawned, even the death of our Redeemer . 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 .' 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 ?' 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 .' 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 .'
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 .' He was like those sent by the householder to receive the
fruits of the vineyard from the husbandmen ; 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
;' 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 .' 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] be grafted upon it; `they too, if they abide not in unbelief, may
attain to be grafted into their own olive tree .' 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 , and separate ourselves to the Lord with
thanksgiving, considering it as our own festival . 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 .' 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 '-so that they also may be gathered together, to sing that common and festal Psalm,
`Come, let us rejoice ,' 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 .' 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 , 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 ;' 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 ;' and should refer all such things as these to the son of Abraham.

9. For the sacrifice was not properly the setting to rights 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 . 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 , 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 .' 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 .'

10. The whole creation keeps a feast, my brethren, and everything that hath breath praises
the Lord , 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
, 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 ?' 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 ?' 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 .' 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 .'
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 .' 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 '), 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 .' 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 , 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 be said, `In the morning I will stand
before Thee, and Thou wilt look upon me: in the morning Thou wilt hear my voice .' 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 . 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 , so that when we depart hence, having been careful of fasting, we may be
able to ascend to the upper chamber 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 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 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.

LETTER 7 FOR 335

Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Aer. Dioclet. 51; Coss. Julius
Constantius, the brother of Augustus, Rufinus Albinus; Praefect, the same Philagrius; viii
Indict. The blessed Paul wrote to the Corinthians 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 slaughters .' 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 , and crucifying the
flesh with the affections and lusts, he lives in the Spirit, and is conformed to the
Spirit . 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 .' 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 .'

2. When by such faith and knowledge the saints have embraced this true life, they receive,
doubtless, the joy which is in heaven; lot 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 .' For although, when they shall hear the universal
proclamation of the promise, `Awake, thou that steepest, and arise from the dead ,' they
shall rise and shall come even to heaven, knocking and saying, `Open to us ;' 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. .' 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
carcass ;' 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 .' 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 .' 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 .' And the divine word declared before concerning them; `The death of sinners
is evil, and those who hate the righteous commit sin .' 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 ;' 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 .' 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 .' 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 .' 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 .' 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 . For the feast does not consist in pleasant
intercourse at meals, nor splendour of clothing, nor days of leisure, but in the
acknowledgment of God, and the offering of thanksgiving and of praise to Him . 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 .' So was
it with Hezekiah, who was delivered from death, and therefore praised God, saying, `Those
who are in hades cannot praise Thee I the dead cannot bless Thee; but the living shall
bless Thee, as I also do .' 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 , as he declares who was sent to proclaim such a feast; `Our Passover,
Christ, is sacrificed .' 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 sinners .'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 .'
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 .

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 .' For even God is not ashamed to be called the God of
those who truly mortify their members which are upon the earth , 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 .' 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 .'

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 ;' 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 .' 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 .'
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 ?' 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 .'
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 .' And what hope is there instead of these things? `Forsake folly that ye may live,
and seek understanding that ye may abide .' 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 .' 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 .'

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 .' 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 .' 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 .'

7. Since these things are so, my brethren, let us mortify our members which are on the
earth , 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 ,'
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 .' 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 .' 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 .' 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 !' 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 ,' 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 ,' 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 .' 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 . 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 , 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 .' 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 .' 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, bow 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 .' 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 , 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 ;'-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 .' 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 , but consider the whole course of our life as a feast ,
and continue near and do not go far off, saying to Him, `Thou hast the words of eternal
life, and whither shall we go ?' 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 . 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 , but entering with the Lord, like those who were wise and loved the bridegroom;
and shewing the dying of Jesus in our bodies , 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 , 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 .
Here endeth the seventh Festal Letter of holy Athanasius the Patriarch.

LETTER 10 FOR 338

Coss. Ursus and Polemius; Praef. 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 18 1/2; Aera Dioclet. 54. 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 , 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 .' 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 .'

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 , Who is also the Bestower
of the Spirit , brings us together in mind, in harmony, and in the bond of peace . 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 ,' 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 . I have 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 ; and I
will not cease to bless Thee with harp all the days of my life, before the house of the
Lord .' 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 .' 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 .' 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. Hedoes 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 .' 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 .' 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 , `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 .' 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 , as the Saviour teaches-that Sower of grace, and Bestower of the Spirit .
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 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 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 .' 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 .' So also the Spirit cried aforetime in the Psalms,
saying, `Enter into His gates with psalms .' 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 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 .' But of the devil the Scripture beareth witness, that the devil
went out from before God, and smote Job 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 , Paul urges
that we should especially take to ourselves. For virtue is philanthropic , just as in men
of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David,
whereas David, though he had a goodopportunity, 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 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 . 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. ' 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 .' 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 fora 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 , 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 , 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 .'

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 ? 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 ; 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 .

8. Thus too Paul, while he conducted himself after the example of the Lord, exhortedus,
saying, `Be ye followers of me, as I also am of Christ .' 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 .' 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 .' 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 .'

9. Now because they did not thus consider these matters, the Ario-maniacs , 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 ;'-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
blasphemer the Son, as of a mutable nature . 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 , Who reconciled us to His Father. I know these [words] are
grievous, not only to those who dispute with Christ , but also to the schismatics; for
they are united together, as men of kindred feelings. For they have learned to rend the
seamless coat of God: they think it not strange to divide the indivisible Son from the
Father . 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 .' 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 .' 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 .' 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 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 , 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.


LETTERS OF ATHANASIUS
=====================

LETTERS OF ATHANASIUS continued

LETTER 11 FOR 339

Coss. Constantius Augustus II, Constans I: Praeefect, Philagrius the Cappadocian, for the
second time; Indict. xii; Easter-day xvii Kal. Mai,xx Pharmuthi; Aera Dioclet. 55. The
blessed Paul, being girt about with every virtue , and called faithful of the Lord-for he
was conscious of nothing in himself but what was a virtue and a praise , 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 ; 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 .' For, in truth, he was known to those saints who are in
heaven, as their fellow-citizen . 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 .' 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 .' 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 .' For virtue is philanthropic , 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 .'
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 ;' 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
.' 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 .' 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 ,'
he admonished us all through them; and in short, the things he wrote to each particular
person are commandments common to all men . 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 . 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 thee 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 .'
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
shall not commit adultery; thou shall 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 .' 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 .'

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 beings
.' 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 bad not taught of Him as the Creator, writing, `In the beginning
was the Word ?' 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 .' 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 ' For constant meditation, and the
remembrance of divine words, strengthens piety towards God, and produces a love to Him
inseparable and not merely formal ; as he, being of this mind, speaks about himself and
others like-minded, saying boldly, `Who shall separate us from the love of God ?' For such
men, being confirmed in the Lord, and possessing an unshaken disposition towards Him, and
being one in spirit (for `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 . 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 ;' 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 .' 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 .' 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 .' 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 .' 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 .' 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 ,'
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 .' 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 .'

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 ?'
For vain indeed was the imagination of the Jews, meditating death against the Life , and
devising unreasonable things against the `Word of the Father .' 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 .' 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
.' 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 .' Let them observe this, and how
that `the snare they know not shall come upon them, and the net they hid take them .' But
they understood not these things, for had they done so, `they would not have crucified the
Lord of glory .'

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 ;'-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 ;'-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 .'
Afterwards, advancing in boldness, they say, `The meditation of my heart is before Thee at
all times .' And what is the end of such an one? He cites immediately; `The Lord is my
Helper and my Redeemer .' 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 .' 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 .' 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 ' 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 .'

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 .' 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 .' 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 .' 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 .'

8. Worthy of admiration is the virtue of that man, my brethren! for through Timothy he
enjoins upon all , 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 .' 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 .' 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
theLord, 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 . He therefore who is in a state
of wickedness, undoubtedly also wanders from the faith; and he who fails 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 Hymenaeus and
Philetus .' In what their wickedness consisted he declares, saying, `Who have erred from
the faith, saying that the resurrection is already past .' 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 .' 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 .' 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 .' 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 .' 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 ;' 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 Hymenaeus, 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 .' 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 .' 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 .' 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 , 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, .' 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 .' 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 .' 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 ; 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, failing
down, and the gift 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 .'

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
heavens .' 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 ,'
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 .' 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 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 .' Hence, when our Saviour
was led to death, He restrained the women who followed Him weeping, saying, `Weep not for
Me ;' 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 . For as by one man , 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
.' Now this came to pass in the time of the Passion, in which our Lord died for us, for
`our Passover, Christ, is sacrificed .' 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 .'

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 , 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 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 '], 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.

LETTER 12 (PROBABLY FOR 340 AD)

1 To the Beloved Brother, and our fellow Minister Serapion . 2 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 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.

3 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.

4 2. But I have also thought it necessary to inform you of the fact, that Bishops have
succeeded those who have fallen asleep. In Tanis in the stead of Elias , is Theodorus. In
Arsenoitis, Silvanus instead of Calosiris. In Paralus, Nemesion is instead of Nonnus . In
Bucolia is Heraclius. In Tentyra, Andronicus is instead of Saprion , 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 in the place of Hierax. In the southern Garyathis, Quintus instead
of Nicon . 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.

LETTER 13 (FOR 341)

Coss. Marcellinus, Probinus; Praef. Longinus; Indict. xiv; Easter-day, xiii Kal. Maii,
xxiv Pharmuthi; Aera Dioclet. 57. Again, my beloved brethren, I am ready to notify to you
the saving feast , which will take place according to annual custom. For although the
opponents of Christ have oppressed you together with us with afflictions and sorrows; yet,
God having comforted us by our mutual faith , 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 .' 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 . 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 .
For thus Job: `The whole world is a place of trial to men upon the earth .' 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 .' 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 .' 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 ?' 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 .' 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 .

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 .' But the Psalmist, `Search me, O
Lord, and try me: prove my reins and my heart .' 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 , 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 .' 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 .

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 .' 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 ,' and have wood, and hay, and stubble 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, anti 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, test when I have preached to others, I myself should be a castaway .'
They would easily have borne the afflictions which were brought upon them to prove them
from time to time, if the prophetic admonition 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 .' 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 . 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 .' 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 saith, `Issachar desires that which is good, resting between the heritages; and
when he saw that the rest was good, and the land fertile , 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 ;
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 , and that when we are persecuted, we should not
be discouraged, but should the rather press after the crown of the high calling 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 .' 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 .' 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 .' 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 .'
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
.' 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 . 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 , will likewise now turn him
to shame, and again grant aid to those who are troubled, and cry unto God day and night .

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.

LETTER 14 (FOR 342)

Cuss. Augustus Constantius III, Constans II, Praef. the same Zonginus; Indict. xv; Easter-
day iii Id. Apr., xvi Pharmuthi; Aera Dioclet. 58. The gladness of our feast, my brethren,
is always near at hand, and never fails those who wish to celebrate it . 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 .' 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 .' 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 ;' 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 . 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 , 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 . 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 .' 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 .' 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 ; 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 .' 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 ,
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 ;' 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 .'
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 .' 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 ,' 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 , 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 .' 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 .'

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 . 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 .' At that time, Moses proclaimed the beginning of the feast, saying, `This
month is the beginning of months to you .' But the Lord, Who came down in the end of the
ages , 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 .' 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 .' 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 .' 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 '-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 , 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 ; 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 thefast of the tenth [month], shall be to the house of Judah for gladness, anti
rejoicing, and for pleasant feasts .' 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 , 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 .'
If we do these things, we shall conquer death; and receive an earnest 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.

LETTER 17 (FOR 345)

Coss. Amantius, Albinus; Praef. Nestorius of Gaza; Indict. iii; Easter-day, vii Id. Apr.,
xii Pharmuthi; Moon 19; Aera 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 , 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.

LETTER 18 (FOR 346)

1 Coss. Augustus Constantius IV, Constans III; Praef. the same Nestorius; Indict. iv;
Easter-day iii Kal. Apr., iv Pharmuthi; Moon 21; Aera 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. , 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 , 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 . 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.

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

LETTER 19 (FOR 347)

Coss. Rufinus, Eusebius ; Praef. the same Nestorius; Indict. v; Easter-day Prid. Id. Apr.,
Pharmuthi xvii; Aera Dioclet. 63; Moon 15. `Blessed is God, the Father of our Lord Jesus
Christ ,' 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 , 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 .' Henceforth the feast of the Passover is
ours, not that of a stranger, nor is it any longer of the Jews . For the time of shadows
is abolished, and those former things have ceased, and now the month of new things 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 .' 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 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 .'

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 .' For
God does not need anything ; and, since nothing is unclean to Him, He is full in regard to
them, as He testifies, by Isaiah, saying, `I am full .' 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 .' 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 .' But how gently does He
reprove them, saying, `Had ye believed Moses, ye would have believed Me, for he wrote of
Me .' 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 ?' 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 .' 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 clown 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
.' 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 .' 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 .' 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 .'

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 .' 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 ,' 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 .'

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 .' 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 , 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 .' 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 .'

5. Samuel, that great man, no less clearly reproved Saul, saying, `Is not the word better
than a gift ?' 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 ,' 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 .' 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 .' 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 .'
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 ;' 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 ?' 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 .'

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 .' Of such as are fools in their thoughts,
the actions are wicked, as He saith, `can ye, being evil, speak good things ;' 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 .' 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 .' 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 .' 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 ;' but they who are without guidance fall like
the leaves.

Who has so completely fallen away as Hymenaeus 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 . 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 , 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 .' 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 ,' 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 , fails before the assault of temptations, as it were by the winds.
But the saints, having their senses exercised in self-possession , 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 ' 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 .' 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 ; 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. 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 , instead of
Theodorus . In Panopolis, because Artemidorus 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, Eudaemon in the stead of Plusianus . In Anti-
noopolis, Arion , instead of Ammonius and Tyrannus . In Oxyrynchus, Theodorus, instead of
Pelagius. In Nilopolis, instead of Theon, Amatus , and Isaac, who are reconciled to each
other. In Arsenoitis, Andreas , instead of Silvanus . In Prosopitis, Triadelphus, instead
of Serapammon . 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 , instead
of Potammon . In Clysma, Tithonas , instead of Jacob; and there is with him Paulus, who
has been reconciled to the Church.

LETTER 20 (FOR 348)

1 Coss. Philippus, Salia; Praefect the same Nestorius; Indict. vi; Easter-day iii Non.
Apr., viii Pharmuthi; Aera Dioclet. 64; Moon 18. 2 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 ,' 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 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 .' 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 ; 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.

3 Thus was I seen by Thee in the sanctuary .' And Isaiah the prophet says, `From the night
my spirit seeketh Thee early, O God, because Thy commandments are light .' 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 .' 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 .' 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 .' 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 ,' according to the proverb, so to those who
believe in the Lord, the coming of the Spirit is better than all refreshment and delight.

4 2. It becomes us then in these days of thePassover, to rise early with the saints, and
approach the Lord with all our soul, with purityof 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 ?' 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 .' 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 .' Secondly, while they drink with their companions, they lead
astray and disturb the right mind, and turn away the simple from it.

5 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 .' 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 .' They lay snares secretly, because
they have not the freedom of virtue, nor the boldness of Wisdom , 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 .' 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 . Satan, that is .

LETTER 46 LETTER TO THE MAREOTIS FROM SARDICA, AD 343-4

1 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 , 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.

2 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 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 : 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.

3 I, Protogenes , 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, Praetextatus of
Narcidonum in Pannonia, Hyperneris (48) of Hypata in Thessaly, Castus of Caesaraugusta,
Severus of Calcisus in Thessaly, Julian of Therae Heptapolis , Lucius of Verona, Eugenius
(35) of Hecleal Cycbinae , Zosimus (92) of Lychni Sunosion in Apulia , Hermogenes of
Syceon , 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
, 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 , Cydonius of Cydonia .


LETTERS OF ATHANASIUS
=====================

LETTERS OF ATHANASIUS continued

LETTER 47 TO THE CHURCH OF ALEXANDRIA ON THE SAME OCCASION

1 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 , 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.

2 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 : `Stay, what have we to do with you, men of Christ? We
know that you are true, and fear to be convicted:

3 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 ready as accusers, and the witnesses
before their eyes, they followed the example of Cain and fled like him; in that they
greatly wandered , 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?

4 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 they shared your grief at that time 5 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.

6 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 , 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.

LETTER 48 LETTER TO AMUN WRITTEN BEFORE 354 AD

1 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 ,' 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 . 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?

2 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 , `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 ,' 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 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.

3 But the Apostle teaches the same thing more concisely, saying, `But meat shall not bring
us before God .' 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 ,' and which the Apostle approves in the words,
`Marriage is honourable and the bed undefiled ,' 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.

4 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 writes shall await whoremongers and adulterers. 5 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 . 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 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 ;' 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 ,' lest filthy thoughts trouble me. David again, `And stablish me with Thy
free spirit ,' that even if ever thoughts disturb me, a certain strong power from Thee may
stablish me, acting as a support.

6 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 .' 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.

LETTER 49 LETTER TO DRACONTIUS WRITTEN AD 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 ? 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 ,' 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 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 ,' 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 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 .'

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 it
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 ;'
and the more so in that we ought to serve not the time, but the Lord . 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 .

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 ?' 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 , or blessed Paul, who, the moment the stewardship was entrusted to him,
`straightway conferred not with flesh and blood ?' For although he said, `I am not worthy
to be called an Apostle ,' 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 .' 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 . This explains why the saint was zealous to preach as far as Illyricum,
and not to shrink from proceeding to Rome , or even going as far as the Spains , 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 . 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 it 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 ,' 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 eatrusting 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 ?' 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 with
Serapion. Perhaps you have also heard of Muitus in the upper Thebaid, and can learn about
Paul 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 . 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 ? 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 , as Paul did.
You can drink no wine, like Timothy , and fast constantly too, like Paul , 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 wonders, as well as monks who do
not. Many also of the bishops have not even married, while monks have been fathers of
children; just as conversely we know bishops who are fathers of children and monks `of the
completest kind .' 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 ? 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.

LETTER 50 FIRST LETTER TO LUCIFER

1 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. 2 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 . 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.

3 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:

LETTER 51 SECOND LETTER TO LUCIFER

1 To the most glorious lord and deservedly much-desired fellow-Bishop Lucifer, Athanasius
greeting in the Lord. 2 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 .' 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 .' Why `without law?'-because you have deserted the
Lord.

3 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 .' 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.

4 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 . 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?

5 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 , 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.

6 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 .
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.

LETTER 52 FIRST LETTER TO MONKS (WRITTEN 358-360)

1. To those in every place 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 ,' 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 ;' 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 ?' and what is said in the Psalms, `The knowledge of Thee is too wonderful for me; it
is high, I cannot attain unto it ;' and that Solomon says, `It is the glory of God to
conceal a thing ;' 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 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 .' 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 . 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 ?' and whom the Lord
condemned who shall justify ? 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 . But like good money-changers 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 . Amen.'

LETTER 53 SECOND LETTER TO MONKS

1 Athanasius, Archbishop 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. 2 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 says, brings with him right doctrine, say to
him, All hail, and receive such an one as a brother.

3 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.

LETTER 54 TO SERAPION, CONCERNING THE DEATH OF ARIUS

Athanasius to Serapion , 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 reapily 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 , `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 , 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 ,' 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 ,' 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 faith in our Lord Jesus Christ may prevail among
all, and especially among those to whom you read this. Amen.

LETTER 55 LETTER TO RUFINIANUS

1 To our lord, son, and most desired fellow-minister Rufinianus . Athanasius greeting in
the Lord. 2 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 , 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 , when violence was ceased, a
synod 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 : 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:

3 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 . 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 what has been resolved upon, and not charge those who assembled, as I
have said, with remissness.

4 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 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 Nicaea, and that they put no other synod before that
one. Greet the brotherhood with you. That with us greets you in the Lord.

LETTER 56 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 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 .' Since then
your Piety desired 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 Nicaea. 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 ' 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 ,'
with their blasphemy.

And yet our holy Fathers, as we said before, came promptly together at the Synod at
Nicaea, 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 Nicaea by the Fathers, and while pretending to confess it, do in fact
deny it, explaining away the `Coessential ,' and blaspheming of their own accord 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 Nicaea; 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 Nicaea 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 Moesia, 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 , 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 , inasmuch as the whole world 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 Nicaea. The faith then confessed at Nicaea by the Fathers is
as follows:-

3. We believe , &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 Nicaea anathematised such heresy, but
confessed the faith of the truth. For they have not merely said that the Son islike 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 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 menus 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 !' 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 , 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 belonging to the Cynics petitioned the Emperor: `May it please your
Majesty, on account of Bishop Athanasius, the Receiver-General 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 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.

LETTER 57 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 .

LETTER 58 SECOND LETTER TO ORSISIUS

1 `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. 2 I have heard about the decease of the blessed
Theodorus , 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 ?' But if `he is blessed that feareth the Lord ,' 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 .' Wherefore,
brethren beloved and most longed-for, weep not for Theodorus, for he `is not dead, but
sleepeth .' 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;

3 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.


LETTERS OF ATHANASIUS
=====================

LETTERS OF ATHANASIUS continued

LETTER 59 TO EPICTETUS

To my Lord, beloved brother, and most-longed-for fellow-minister Epictetus , 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 Nicaea. 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
, 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 Nicaea, 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 ,' 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 , 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 ;' 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 , 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 ? 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 Nicaea 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 thingto 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 ' 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 Nicaea 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 Nicaea, 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 , 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? impiety than any heresy. For if
the Word is coessential with the Body, the commemoration and the work of Mary are
superfluous , 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 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 ,' 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 ,' while Gabriel is sent to her-not simply to a virgin, but
`to a virgin betrothed to a man ,' 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 . And He was offered as a sacrifice, in that
He Who was born had opened the womb . 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 ,' while Paul writes:
`Jesus Christ, the same yesterday, and to-day, and for ever .' 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 .

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 . 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 ?' 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 .' 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 . 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 .' 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 Manichaeus 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 .' 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 ,' has this meaning, as we may see by a similar passage; for it is written
in Paul:`Christ has become a curse for us .' 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 ;' 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 ,' 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 . 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 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 ?' 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 ?' 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 !' For the Son, being God, and Lord of glory , 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 ?' 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 . Him the Father pointed out both in Jordan and on the
Mount, saying, `This is My beloved Son in whom I am well pleased .' 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.

LETTER 60 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 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 ,' 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 .' 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 ,' let them learn from your piety that this
error of theirs belongs to Valentinus and Marcion, and to Manichaeus, 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 .' 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 Manichaeans. 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 : `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 .' But since, like their
leader, they too go about like lions seeking whom among the simple they shall devour , 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 , 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 ?' 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 .' 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 , and the sea with its foaming waves heard the incarnate Word, and
ceased its storm , while the man blind from birth was healed by the fleshly spitting of
the Word . 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 ?' 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 .' 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 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 , and that we may become henceforth a holy race, and
`partakers of the Divine Nature,' as blessed Peter wrote . 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 .' 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 .'
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 , while the Angels said to the disciples, `He
shall so come in like manner as ye beheld Him going into heaven :' and the Lord Himself
says, addressing the Father, `I will that where I am, they also may be with Me .' 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 ,' and `Behold the Virgin shall conceive and bear a son, and they shall
call His name Emmanuel, which is being interpreted God with us .' 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 .' 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 .' 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 ,' 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 . 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 . 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 : a human voice that He
uttered to raise Lazarus from the dead ; and, once again, stretching out His hands upon
the Cross, He overthrew the prince of the power of the air, that now works 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 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 ,' 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
the presbyter.

LETTER 61 LETTER TO MAXIMUS (WRITTEN ABOUT 371 AD)

To our beloved and most truly longed-for son, Maximus , 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 ,' 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 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 .' 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 .' 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 .' 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 . 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 .

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 . Or let them fear the Lord Himself,
who said, after washing the feet of the disciples: `Ye call Me Lord and Master , 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 . 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 , to put away sin' `the Word was made flesh ' 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 ?' 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. 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 for us He might save us all, `as many as through fear
of death were all their life-time subject to bondage. ' 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 shall return. ' 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. '
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 Manichaeus 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 : 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 , 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 Nicaea 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.

LETTER 62 TO JOHN AND ANTIOCHUS

1 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 . 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.

2 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.

LETTER 63 LETTER TO THE PRESBYTER PALLADIUS

1 To our beloved son Palladius, presbyter, Athanasius the Bishop greeting in the Lord. 2 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 , 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 Caesarea, and I have learned from our beloved Dianius that they are vexed,
and are opposing our beloved bishop Basil, I am glad you have informed me, and I have
pointed out . 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 . But
let our beloved friends look at the scope of his truth, and at his special purpose , 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.

LETTER 64 TO DIODORUS (FRAGMENT)

To my lord, son, and most beloved fellow-minister Diodorus [bishop of Tyre] , 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 ,' while they [will be judged] by the conscience of
all. ...


LETTERS OF ATHANASIUS
=====================

LETTERS OF ATHANASIUS continued

LETTERS OF ATHANASIUS WITH TWO ANCIENT CHRONICLES OF HIS LIFE

1 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.

2 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 Praevium
or Festal Index, with introduction to it and to the Festal Letters. A.-The Historia
Acephala. 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 to go. The importance and value of the fragment
must now be shewn.

3 Table A. Exiles xc months iii days lxxii xiv xv xxii iv `exact result' xvii years vi
months xx da 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:

4 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).

5 I would add that the same obvious principle of correcting a dearly 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. Table B. Exiles &c., of Athanasius. Exibeginning Quilasting No. Years Mo. Days
No. Years Mo. Days (a) ii iv xi (b) Epiphi 17, 335 (July 11) Payni 14, 328 (June 8) vii i
iii (b) vii vi iii (b) Pharmuthi 21, 339 (Apr. 16)

6 (b) Athyr 27, 337 (Nov. 23) i iv xxiv (b) vi xiv Mechir 13, 356 (Feb. 8) Paophi 24, 346
(Oct. 21) ix iii xix (§5) i iii xxii Paophi 27, 362 (Oct. 24) Mechir 27, 362 (Feb. 21)
viii iv Paophi 8, 365 (Oct. 5) (c) Mechir 19, 364 (Feb. 14) i vii xvii (b) xvii vi xx
Total Exiles Mechir 7, 366 (Feb. 1) ii iv vii (a) Totxxii v x We are now in a position to
construct tables of `exiles' and `quiet' periods from the Historia as corrected by itself.
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. 7
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;

8 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 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 . 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.

9 It remains to notice shortly the two digressions on the doings of Eudoxius and the
Anomoeans (§§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 Anomoeans 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
Anomoeans were organising their schism (Gwatkin, pp. 226, 180) the names being those of
the ultra-Arians condemned by the Homoeans 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:

10 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 Prophi 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 years iii months [and xix days]. 11 II. Now after his return, Coss.
Limenius and Catulinus (349), Theodore , Narcissus , 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 , 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 east him
out; but the people, heating 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.

12 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 , whence [the partakers] in this secession are called Macedonians,
making shipwreck concerning the Holy Spirit. III. 3. After this time Athanasius, heating
that there was to be disturbance against him, the Emperor Constantius 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 Caesar 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 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 . So Montanus, accomplishing nothing, set forth, leaving the bishop
at Alexandria.

13 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 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 . 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 VIII and Julianus Caesar I (June 10, 356).

14 V. 6. And four days after they entered the Athanasians were ejected from the Churches,
and they were handed over to those who belonged to George , and were expecting him as
Bishop. So they received the Churches on the xxi day of Pahyni. Moreover George arrived at
Alexandria, Coss. Constantius IX, and Julianus Caesar II, Mechir xxx (Feb. 24, 357), that
is, eight months and xi days from when his party received the Churches. So George 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 was ejected from Alexandria on the x 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 , and held the Churches two
monthsand 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).

15 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
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
Caesareum, 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.

16 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 fictions 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

17 Mechir xxvii. He remained in the Church until Paophi xxvi, Coss. Mamertinus and Nevitta
(Oct. 23, 362), viii whole months. II. 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 . Soon after his departure Olympus the prefect, in
obedience to the same 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.

18 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
Antinopolis. 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 , received a letter, and came to Alexandria
and entered into the Church on the xix day of Athyr Coss. Jovianus and Varronianus. From
his leaving Alexandria according to the order of Julian until he arrived on the aforesaid
xix day of Athyr 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 of Nicaea, 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 and Macedonius, and Hypatian , and
other xv Bishops belonging to them, since they would not receive `Unlike' nor `Creature of
the Uncreated.' Now their Exposition is as follows:-

19 Exposition of Patricius and Aetius, who communicated with Eunomius, Heliodorus, and
Stephen. 20 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 . 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 Earlier 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 , 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].

21 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 ...

22 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 . Now here we have omitted some less necessary matter. 23 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 .

24 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 . 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 hack
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.

25 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 , 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 months and xvii years and 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).

26 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.

27 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 , handed him over
to soldiers to be escorted from Egypt. 28 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. B.-The Festal Letters, and Their Index
Or Chronicon Athanasianum 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.

29 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 Nicaea, 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 .
At any rate we have fragments of the Easter letters of Dionysius and of Theophilus, and a
collection of the Letters of Cyril .

30 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 .

31 (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 , 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 passe les 46 ans: car pour peu qu'il
fust entré dans la 47 année, S. Cyrille auroit dû naturellement luy donner 47 ans .' 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.

32 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 Scrapion 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.

33 (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. 1? 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. 7.1O). Of special importance is the
Canon of Holy Scripture in Ep. 39, on which see Prolegg. ch. iv § 4.

34 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 (§ I) 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 I, Index xiii. with
Letter 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.

35 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. (a) 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 II. 335, at end of
previous Egyptian Year. (b) The `eventful' year Aug. 337-Aug. 338: leading event,
triumphant return of Athanasius from Gaul, Oct. 21, ,37. Antecedent: death of Constantine
on previous 22nd of May (i.e. 337 ). (g) 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.

36 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. Thot 29 August Pharmuthi 27 March Paophi 28 September Pachon
26 April Athyr 28 October Paoni (Payni) 26 May Choiak 27 November Epiphi 25 June Tybi 27
December Mesori 25 July Mechir 26 January Epagomena 24 August Phamenoth 25 Februa 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 arc unaffected by leap-year.

37 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
strewn above. (See Ideler, vol. I, pp. 161, 164, also 140, 142.) Table C. Of the
Chronological Information Given in the Index to the Paschal Letters N.B.-The Year of our
Lord, the Golden Numbers, and Dominical Letter, and the date of Easter according to
theModern Reckoning, are added. The age of the Moon on Easter-day is apparently given from
observations or reckoned by somelost 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.).

38 NumYeaYea Easter Day DayEpaSun Letter. Diocl. Lord Egyptian Calender Roman Calender.
Modern Reckoning Lunar Month Moon on Mar. 22). Concur-rentes. Indict. Golden Numbers. 19
Pharm. XVIII Kal. Mai 14 April 1F I 11 Pharm. VIII Id. April 6 April 2E II 24 Pharm. XIII
Kal. Mai 19 April 3D III 16 Pharm. III Id. April 11 April 4C IV 7 Pharm. IV Non. April 2
April 6A V 20 Pharm. XVI I Kal. Mai 15 April 7G VI 12 Pharm. VII Id. April 7 April 1F VII
4 Pharm. III Kal. April 30 March 2E VIII 23 Pharm. XIV Kal. Mai 18 April 4C IX 8 Pharm.
III Non. April 3 April 5B X 30 Pharm. VII Kal. April 26 March 18½ 6A XI 20 Pharm. XVII
Kal. Mai 15 April 7G XII 4 Pharm. III Kal. April 30 March 2E XIII 24 Pharm. XIII Kal. Mai
19 April 3D

39 XIV 16 Pharm. III Id. April 11 April 4C XV 1 Pharm. VI Kal. April 27 March 5B XVI 20
Pharm. XVII Kal. Mai 15 April 7G XVII 12 Pharm. VII Id. April 7 April 1F XVIII 4 Pharm.
III Kal. April 30 March 2E XIX 17 Pharm. Prid. Id. April 12 April 3D XX 8 Pharm. III Non.
April 3 April 5B XXI 30 Pharm. VII Kal. April 26 March 6A XXII 13 Pharm. VI Id. April 8
April 7G XXIII 5 Pharm. Prid. Kal. April 31 March 1F XXIV 24 Pharm. XIII Kal. Mai 19 April
3D XXV 6 Pharm. III Id April 11 April 4C XXVI 1 Pharm. VI Kal. April 27 March 5B XXVII 21
Pharm. XVI Kal. Mai 16 April 6A XXVIII 12 Pharm. VII Id. April 7 April 1F XXIX 27 Pharm X
Kal. April 23 March 2E XXX 17 Pharm. Prid Id. April

40 12 April 3D XXXI 9 Pharm. Prid. Non. April 4 April 4C XXXII 28 Pharm. IX Kal. Mai 23
April 6A XXXIII 13 Pharm. VI Id. April 8 April 7G XXXIV 5 Pharm. Prid. Kal. April 31 March
1F XXXV 25 Pharm. XII Kal. Mai 20 April 2E XXXVI 9 Pharm. Prid. Non. April 4 April 4C
XXXVII 1 Pharm. VI Kal. April 27 March 5B XXXVIII 21 Pharm. XVI Kal. Mai 16 April 6A XXXIX
6 Pharm. Kal. April 1 April 7G XL 25 Pharm. XII Kal. Mai 20 April 2E XLI 17 Pharm. Prid.
Id. April 12 April 3D XLII 2 Pharm. V Kal. April 28 March 4C XLIII 22 Pharm. XV Kal. Mai
17 April 5B XLIV 13 Pharm. VI Id. April 8 April 7G XLV 5 Pharm. Prid. Kal. April 31 March
1F Index An Index of the months of each year, and of the days, and of the 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).' and the reason [any Letter] was not sent, and the returns
from exile-from the Festal Letters of Pope Athanasius.

41 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 the upper and middle Thebais; [commencing] from the 44th year of the
Diocletian Era, in which the Paschal Festival was on xvi) Pharmuthi; xviii Kal. Mai; xviii
Moon; when Alexander, his predecessor, having departed this life on xxii Pharmuthi), 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 Praefect 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.; xii Moon; Coss. Constantinus Aug. viii, Constantinus Caes. IV;
the same governor Zenius being Praefect 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 theDiocletian era.

42 II. (329-330.) In this year, Easter-day was on xxiv Pharmuthi; xiii Kal. blat; xv Moon;
Coss. Gallicianus, Symmachus; the governor Magninianus the Cappadocian being Praefect 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 Of Italy, Praefect 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 when the fast was half finished. IV. (331-332.) In this year, Easter-day was on
xvii Pharmuthi; xx Moon; iv Non. Apr.; Epact ix; Gods, vi: Coss. Pacatianus, Hilarianus;
the same governor Hyginus, Praefect of Egypt; Indict. v. In this year he went through
Pentapolis, and was in Ammoniacal

43 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, Praefect 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 Praefect 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
Caesarea of Palestine; hut becoming aware of the conspiracy, he excused himself from
attending. VII. (334-335.) In this year, Easter-day was on xiv Pharmuthi; xx Moon; iii
Kal. Ap.; Indict. viii; Epact xii; Gods, ii; Coss. Constantius, Albinus; the same governor
Paternus, Praefect 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, Praefect 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, 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, 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 to Gaul, to Constans Caesar, the son of
Augustus. On this account he wrote no Festal Letter.

44 IX. (336-7.) In this year, Easter-day was on viii Pharmuthi; xvi Moon; iv Non. Ap.;
Indict. x; Epact iv; Gods, v; Coss. Felicianus, Titianus; the governor Philagrius, the
Cappadocian, Praefect 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(fl) Moon, Indict. xi; Epact xv; Gods, vi; Coss. Ursus, Polemius; the
governor Theodorus, of Heliopolis, Praefect of Egypt. In this year, Constantine having
died on xxvii Pachon, Athanasius, now liberated, returned from Gaul triumphantly on xxvii
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. 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; the governor Philagrius, the Cappadocian, Praefect
of Egypt. In this year, again, there were many tumults. On the xxii Phamenoth 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.

45 XII. (339-340.) In this year, Easter-day was on xiv Pharmuthi; xv Moon; iii Kal. Ap.;
Epact vii; Gods, ii; Indict. xiii; Coss. Acyndinus, Proclus, the same governor Philagrius,
Praefect 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 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 Nicaea, Praefect of Egypt. Augustamnica was separated.
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.

46 XIV. (341-2.) In this year, Easter-day was on xvi Pharmuthi; xx Moon; iii Id. Ap.;
Epact xxix; Gods, iv; Indict. xv; Coss. Constantius III, Constans II; the governor
Longinus of Nicaea, Praefects 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 Nicaea, Praefect of Egypt. In this year
the Synod of Sardica was held; 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.

47 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,
Praefects of Egypt; Indict. ii. Being at Naissus on his return from the Synod, he there
celebrated Easter. 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, Praefects 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 Moon; iii Kal. Ap.; Epact xiv; Gods, ii; Indict.
iv; Coss. Constantius Aug. IV, Constans Aug. III; the same governor Nestorius of Gaza,
Praefect of Egypt. Gregorius having died on the second of Epiphi, 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, 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.

48 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, Praefect 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 Indict. vi;
Coss. Philippus, Salia; the same governor Nestorius of Gaza, Praefect 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,

49 , vii Kal. Ap.; Coss. Limenius, Catullinus; the same governor Nestorius of Gaza,
Praefect 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, Praefect of Egypt. Jn 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. i Epact ix; Gods, i; Indict. ix; the Consulship after that of Sergius and
Nigrianus; the same governor Nestorius of Gaza, again Praefects 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 Caesar I; the same governor
Nestorius of Gaza, Praefects of Egypt. Gallus was proclaimed Caesar, and his name changed
into Constantius.

50 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 Caesar II; the
governor Sebastianus of Thrace, praefect of Egypt. In this year, Serapion, 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] Bishop, but, a tumult having been excited, he retired, having
failed to effect anything. XXVI. (353-4.) In this year, Easter-day was on Pharmuthi; xvii
Moon; vi Kal. Ap.; Epact xii; Gods, v; Indict. xii; Coss Constantius Aug. VII Constantius
Caesar III.; the same governor Sebastianus of Thrace, Praefect 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
Nicaea, 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.

51 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 Caesar I; the same
governor Maximus the Elder of Nicaea, Praefects 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 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 Caesar II; the same governor
Cataphronius, of Byblus, Praefect 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.

52 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,
Praefect of Egypt. Athanasius, the Bishop, lay concealed in the city of Alexandria. But
Georgius left on the fifth of Paophi 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(fl) Pharmuthi; Prid. Non. Ap.; xx Moon; Epact viii 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 Caesar III; the governor Faustinus, of Chalcedon, Praefect of
Egypt. This Praefect and Artemius Dux, having entered a private house and a small cell, in
search of Athanasius the Bishop, bitterly tortured Eudaemonis, a perpetual virgin. On this
account no [Letter] was written this year.

53 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,
Praefect of Egypt, who was succeeded by Gerontius the Armenian. He was unable to send [a
Letter]. In this year, Constantius died, 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
Pharmuthi; Prid. Kal. Ap.; xxv Moon; Epact x; Cods, 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. I This year, then, he wrote [a Letter].

54 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, Praefects 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 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, Praefect
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.

55 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 Caesareum; but again, the Pope
being persecuted with accusations, withdrew to the garden of the new river. But a few days
after, Barasides, the notary, came to him with the Praefect and obtained an entrance for
him into the Church. Then, an earthquake happening on the twenty-seventh of Epiphi, 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, Praefects On the twenty-seventh
of Epiphi, the heathen made an attack, and the Caesareum 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.

56 XXXIX. (366-7.) In this year, Easter-day was on vi 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 bad attempted
an entrance on the twenty-sixth of Thoth, and lay concealed by night in a house on the
side of the enclosure of the Church; and when Tatianus the Praefect 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, Praefects He [Athan.] began to build anew the Caesareum, 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.

57 XLI. (368-9.) In this year, Easter-day was on xvii Pharmuthi; Prid. Id. Ap.; xv Moon;
Epact xxviii;


LIFE OF ANTONY
==============

LIFE OF ANTONY Athanasius of Alexandria

c. AD 296–373

Bishop of Alexandria; champion of the Nicene faith.

LIFE OF ANTONY

The life and conversation of our holy Father, Antony: written and sent to the monks in
foreign parts by our Father among the Saints, Athanasius, Bishop of Alexandria. Athanasius
the bishop to the brethren in foreign parts. You have entered upon a noble rivalry with
the monks of Egypt by your determination either to equal or surpass them in your training
in the way of virtue. For by this time there are monasteries among you, and the name of
monk receives public recognition. With reason, therefore, all men will approve this
determination, and in answer to your prayers God will give its fulfilment. Now since you
asked me to give you an account of the blessed Antony's way of life, and are wishful to
learn how he began the discipline, who and what manner of man he was previous to this, how
he closed his life, and whether the things told of him are true, that you also may bring
yourselves to imitate him, I very readily accepted your behest, for to me also the bare
recollection of Antony is a great accession of help. And I know that you, when you have
heard, apart from your admiration of the man, will be wishful to emulate his
determination; seeing that for monks the life of Antony is a sufficient pattern of
discipline. Wherefore do not refuse credence to what you have heard from those who brought
tidings of him; but think rather that they have told you only a few things, for at all
events they scarcely can have given circumstances of so great import in any detail.

And because I at your request have called to mind a few circumstances about him, and shall
send as much as I can tell in a letter, do not neglect to question those who sail from
here: for possibly when all have told their tale, the account will hardly be in proportion
to his merits. On account of this I was desirous, when I received your letter, to send for
certain of the monks, those especially who were wont to be more frequently with him, that
if I could learn any fresh details I might send them to you. But since the season for
sailing was coming to an end and the letter-carrier urgent, I hastened to write to your
piety what I myself know, having seen him many times, and what I was able to learn from
him, for I was his attendant for a long time, and poured water on his hands ; in all
points being mindful of the truth, that no one should disbelieve through hearing too much,
nor on the other hand by hearing too little should despise the man.

1. Antony you must know was by descent an Egyptian: his parents were of good family and
possessed considerable wealth , and as they were Christians he also was reared in the same
Faith. In infancy he was brought up with his parents, knowing nought else but them and his
home. But when he was grown and arrived at boyhood, and was advancing in years, he could
not endure to learn letters, not caring to associate with other boys; but all his desire
was, as it is written of Jacob, to live a plain man at home . With his parents he used to
attend the Lord's House, and neither as a child was he idle nor when older did he despise
them; but was both obedient to his father and mother and attentive to what was read,
keeping in his heart what was profitable in what he heard. And though as a child brought
up in moderate affluence, he did not trouble his parents for varied or luxurious fare, nor
was this a source of pleasure to him; but was content simply with what he found nor sought
anything further.

2. After the death of his father and mother he was left alone with one little sister: his
age was about eighteen or twenty, and on him the care both of home and sister rested. Now
it was not six months after the death of his parents, and going according to custom into
the Lord's House, he communed with himself and reflected as he walked how the Apostles
left all and followed the Saviour; and how they in the Acts sold their possessions and
brought and laid them at the Apostles' feet for distribution to then eedy, and what and
how great a hope was laid up for them in heaven. Pondering over these things he entered
the church, and it happened the Gospel was being read, and he heard the Lord saying to the
rich man , `If thou wouldest be perfect, go and sell that thou hast and give to the poor;
and come follow Me and thou shalt have treasure in heaven.' Antony, as though God had put
him in mind of the Saints, and the passage had been read on his account, went out
immediately from the church, and gave the possessions of his forefathers to the villagers-
they were three hundred acres , productive and very fair -that they should be no more a
clog upon himself and his sister . And all the rest that was movable he sold, and having
got together much money he gave it to the poor, reserving a little however for his
sister's sake.

3. And again as he went into the church, hearing the Lord say in the Gospel , `be not
anxious for the morrow,' he could stay no longer, but went out and gave those things also
to the poor. Having committed his sister to known and faithful virgins, and put her into a
convent to be brought up, he henceforth devoted himself outside his house to discipline ,
taking heed to himself and training himself with patience. For there were not yet so many
monasteries in Egypt, and no monk at all knew of the distant desert; but all who wished to
give heed to themselves practised the discipline in solitude near their own village. Now
there was then in the next village an old man who had lived the life of a hermit from his
youth up. Antony, after he had seen this man, imitated him in piety. And at first he began
to abide in places out side the village: then if he heard of a good man anywhere, like the
prudent bee, he went forth and sought him, nor turned back to his own palace until he had
seen him; and he returned, having got from the good man as it were supplies for his
journey in the way of virtue. So dwelling there at first, he confirmed his purpose not to
return to the abode of his fathers nor to the remembrance of his kinsfolk; but to keep all
his desire and energy for perfecting his discipline. He worked, however.

with his hands, having heard, `he who is idle let him not eat ,' and part he spent on
bread and part he gave to the needy. And he was constant in prayer, knowing that a man
ought to pray in secret unceasingly . For he had given such heed to what was read that
none of the things that were written fell from him to the ground, but he remembered all,
and afterwards his memory served him for books. 4. Thus conducting himself, Antony was
beloved by all. He subjected himself in sincerity to the good men whom he visited, and
learned thoroughly where each surpassed him in zeal and discipline. He observed the
graciousness of one; the unceasing prayer of another; he took knowledge of another's
freedom from anger and another's loving-kindness; he gave heed to one as he watched, to
another as he studied; one he admired for his endurance, another for his fasting and
sleeping on the ground; the meekness of one and the long-suffering of another he watched
with care, while he took note of the piety towards Christ and the mutual love which
animated all. Thus filled, he returned to his own place of discipline, and henceforth
would strive to unite the qualities of each, and was eager to show in himself the virtues
of all. With others of the same age he had no rivalry; save this only, that he should not
be second to them in higher things. And this he did so as to hurt the feelings of nobody,
but made them rejoice over him. So all they of that village and the good men in whose
intimacy he was, when they saw that he was a man of this sort, used to call him God-
beloved. And some welcomed him as a son, others as a brother.

5. But the devil, who hates and envies what is good, could not endure to see such a
resolution in a youth, but endeavoured to carry out against him what he had been wont to
effect against others. First of all he tried to lead him away from the discipline,
whispering to him the remembrance of his wealth, care for his sister, claims of kindred,
love of money, love of glory, the various pleasures of the table and the other relaxations
of life, and at last the difficulty of virtue and the labour of it; he suggested also the
infirmity of the body and the length of the time. In a word he raised in his mind a great
dust of debate, wishing to debar him from his settled purpose. But when the enemy saw
himself to be too weak for Antony's determination, and that he rather was conquered by the
other's firmness, overthrown by his great faith and falling through his constant prayers,
then at length putting his trust in the weapons which are `in the navel of his belly' and
boasting in them-for they are his first snare for the young-he attacked the young man,
disturbing him by night and harassing him by day, so that even the onlookers saw the
struggle which was going on between them. The one would suggest foul thoughts and the
other counter them with prayers: the one fire him with lush the other, as one who seemed
to blush, fortify his body with faith, prayers, and fasting.

And the devil, unhappy wight, one night even took upon him the shape of a woman and
imitated all her acts simply to beguile Antony. But he, his mind filled with Christ and
the nobility inspired by Him, and considering the spirituality of the soul, quenched the
coal of the other's deceit. Again the enemy suggested the ease of pleasure. But he like a
man filled with rage and grief turned his thoughts to the threatened fire and the gnawing
worm, and setting these in array against his adversary, passed through the temptation
unscathed. All this was a source of shame to his foe. For he, deeming himself like God,
was now mocked by a young man; and he who boasted himself against flesh and blood was
being put to flight by a man in the flesh. For the Lord was working with Antony-the Lord
who for our sake took flesh and gave the body victory over the devil, so that all who
truly fight can say , `not I but the grace of God which was with me.'

6. At last when the dragon could not even thus overthrow Antony, but saw himself thrust
out of his heart, gnashing his teeth as it is written, and as it were beside himself, he
appeared to Antony like a black boy, taking a visible shape in accordance with the colour
of his mind. And cringing to him, as it were, he plied him with thoughts no longer, for
guileful as he was, he had been worsted, but at last spoke in human voice and said, `Many
I deceived, many I cast down; but now attacking thee and thy labours as I had many others,
I proved weak.' When Antony asked, Who art thou who speakest thus with me? he answered
with a lamentable voice, `I am the friend of whoredom, and have taken upon me incitements
which lead to it against the young. I am called the spirit of lust. How many have I
deceived who wished to live soberly, how many are the chaste whom by my incitements I have
over-persuaded! I am he on account of whom also the prophet reproves those who have
fallen, saying , "Ye have been caused to err by the spirit of whoredom." For by me they
have been tripped up. I am he who have so often troubled thee and have so often been
overthrown by thee.' But Antony having given thanks to the Lord, with good courage said to
him, `Thou art very despicable then, for thou art black-hearted and weak as a child.
Henceforth I shall have no trouble from thee , "for the Lord is my helper, and I shall
look down on mine enemies."' Having heard this, the black one straightway fled, shuddering
at the words and dreading any longer even to come near the man.

7. This was Antony's first struggle against the devil, or rather this victory was the
Saviour's work in Antony , `Who condemned sin in the flesh that the ordinance of the law
might be fulfilled in us who walk not after the flesh but after the spirit.' But neither
did Antony, although the evil one had fallen, henceforth relax his care and despise him;
nor did the enemy as though conquered tease to lay snares for him. For again he went round
as a lion seeking some occasion against him. But Antony having learned from the Scriptures
that the devices of the devil are many, zealously continued the discipline, reckoning that
though the devil had not been able to deceive his heart by bodily pleasure, he would
endeavour to ensnare him by other means. For the demon loves sin. Wherefore more and more
he repressed the body and kept it in subjection , lest haply having conquered on one side,
he should be dragged down on the other. He therefore planned to accustom himself to a
severer mode of life. And many marvelled, but he himself used to bear the labour easily;
for the eagerness of soul, through the length of time it had abode in him, had wrought a
good habit in him, so that taking but little initiation from others he shewed great zeal
in this matter. He kept vigil to such an extent that he often continued the whole night
without sleep; and this not once but often, to the marvel of other.

He ate once a day, after sunset, sometimes once in two days, and often even in four. His
food was bread and salt, his drink, water only. Of flesh and wine it is superfluous even
to speak, since no such thing was found with the other earnest men. A rush mat served him
to sleep upon, but for the most part he lay upon the bare ground. He would not anoint
himself with oil, saying it behoved young men to be earnest in training and not to seek
what would enervate the body; but they must accustom it to labour, mindful of the
Apostle's words , `when I am weak, then am I strong.' `For,' said he, `the fibre of the
soul is then sound when the pleasures of the body are diminished.' And he had come to this
truly wonderful conclusion, 'that progress in virtue, and retirement from the world for
the sake of it, ought not to be measured by time, but by desire and fixity of purpose.

He at least gave no thought to the past, but day by day, as if he were at the beginning of
his discipline, applied greater pains for advancement, often repeating to himself the
saying of Paul : `Forgetting the things which are behind and stretching forward to the
things which are before.' He was also mindful of the words spoken by the prophet Elias ,
`the Lord liveth before whose presence I stand to-day.' For he observed that in saying
`to-day' the prophet did not compute the time that had gone by: but daily as though ever
commencing he eagerly endeavoured to make himself fit to appear before God, being pure in
heart and ever ready to submit to His counsel, and to Him alone. And he used to say to
himself that from the life of the great Elias the hermit ought to see his own as in a
mirror.

8. Thus tightening his hold upon himself, Antony departed to the tombs, which happened to
be at a distance from the village; and having bid one of his acquaintances to bring him
bread at intervals of many days, he entered one of the tombs, and the other having shut
the door on him, he remained within alone. And when the enemy could not endure it. but was
even fearful that in a short time Antony would fill the desert with the discipline, coming
one night with a multitude of demons, he so cut him with stripes that he lay on the ground
speechless from the excessive pain. For he affirmed that the torture had been so excessive
that no blows inflicted by man could ever have caused him such torment. But by the
Providence of God-for the Lord never overlooks them that hope in Him-the next day his
acquaintance came bringing him the loaves. And having opened the door and seeing him lying
on the ground as though dead, he lifted him up and carried him to the church in the
village, and laid him upon the ground. And many of his kinsfolk and the villagers sat
around Antony as round a corpse. But about midnight he came to himself and arose, and when
he saw them all asleep and his comrade alone watching, he motioned with his head for him
to approach, and asked him to carry him again to the tombs without waking anybody.

9. He was carried therefore by the man, and as he was wont, when the door was shut he was
within alone. And he could not stand up on account of the blows, but he prayed as he lay.
And after he had prayed, he said with a shout, Here am I, Antony; I flee not from your
stripes, for even if you inflict more nothing shall separate me from the love of Christ.
And then he sang, `though a camp be set against me, my heart shall not be afraid .' These
were the thoughts and words of this ascetic. But the enemy, who hates good, marvelling
that after the blows he dared to return, called together his hounds and burst forth, `Ye
see,' said he, `that neither by the spirit of lust nor by blows did we stay the man, but
that he braves us, let us attack him in another fashion.' But changes of form for evil are
easy for the devil, so in the night they made such a din that the whole of that place
seemed to be shaken by an earthquake, and the demons as if breaking the four walls of the
dwelling seemed to enter through them, coming in the likeness of beasts and creeping
things. And the place was on a sudden filled with the forms of lions, bears, leopards,
bulls, serpents, asps, scorpions, and wolves, and each of them was moving according to his
nature.

The lion was roaring, wishing to attack, the bull seeming to toss with its horns, the
serpent writhing but unable to approach, and the wolf as it rushed on was restrained;
altogether the noises of the apparitions, with their angry ragings, were dreadful. But
Antony, stricken and goaded by them, felt bodily pains severer still. He lay watching,
however, with unshaken soul, groaning from bodily anguish; but his mind was clear, and as
in mockery he said, `If there had been any power in you, it would have sufficed had one of
you come, but since the Lord hath made you weak you attempt to terrify me by numbers: and
a proof of your weakness is that you take the shapes of brute beasts.' And again with
boldness he said, `If you are able, and have received power against me, delay not to
attack; but if you are unable, why trouble me in vain? For faith in our Lord is a seal and
a wall of safety to us.' So after many attempts they gnashed their teeth upon him, because
they were mocking themselves rather than him.

10. Nor was the Lord then forgetful of Antony's wrestling, but was at hand to help him. So
looking up he saw the roof as it were opened, and a ray of light descending to him. The
demons suddenly vanished, the pain of his body straightway ceased, and the building was
again whole. But Antony feeling the help, and getting his breath again, and being freed
from pain, besought the vision which had appeared to him, saying, `Where wert thou? Why
didst thou not appear at the beginning to make my pains to cease?' And a voice came to
him, `Antony, I was here, but I waited to see thy fight; wherefore since thou hast
endured, and hast not been worsted, I will ever be a succour to thee, and will make thy
name known everywhere.' Having heard this, Antony arose and prayed, and received such
strength that he perceived that he had more power in his body than formerly. And he was
then about thirty-five years old.

11. And on the day following he went forth still more eagerly bent on the service of God
and having fallen in with the old man he had met previously, he asked him to dwell with
him in the desert. But when the other declined on account of his great age, and because as
yet there was no such custom, Antony himself set off forthwith to the mountain. And yet
again the enemy seeing his zeal and wishing to hinder it, east in his way what seemed to
be a great silver dish. But Antony, seeing the guile of the Evil One, stood, and having
looked on the dish, he put the devil in it to shame, saying, `Whence comes a dish in the
desert? This road is not well-worn, nor is there here a trace of any wayfarer; it could
not have fallen without being missed on account of its size; and he who had lost it having
turned back, to seek it, would have found it, for it is a desert place. This is some wile
of the devil. O thou Evil One, not with this shalt thou hinder my purpose; let it go with
thee to destruction. ' And when Antony had said this it vanished like smoke from the face
of fire.

12. Then again as he went on he saw what was this time not visionary, but real gold
scattered in the way. But whether the devil showed it, or some better power to try the
athlete and show the Evil One that Antony truly cared nought for money, neither he told
nor do we know. But it is certain that that which appeared was gold. And Antony marvelled
at the quantity, but passed it by as though he were going over fire; so he did not even
turn, but hurried on at a run to lose sight of the place. More and more confirmed in his
purpose, he hurried to the mountain, and having found a fort, so long deserted that it was
full of creeping things, on the other side of the river; he crossed over to it and dwelt
there. The reptiles, as though some one were chasing them, immediately left the place. But
he built up the entrance completely, having stored up loaves for six months-this is a
custom of the Thebans, and the loaves often remain fresh a whole year-and as he found
water within, he descended as into a shrine, and abode within by himself, never going
forth nor looking at any one who came. Thus he employed a long time training himself, and
received loaves, let down from above, twice in the year.

13. But those of his acquaintances who came, since he did not permit them to enter, often
used to spend days and nights outside, and heard as it were crowds within clamouring,
dinning, sending forth piteous voices and crying, `Go from what is ours. What dost thou
even in the desert? Thou canst not abide our attack.' So at first those outside thought
there were some men fighting with him, and that they had entered by ladders; but when
stooping down they saw through a hole there was nobody, they were afraid, accounting them
to be demons, and they called on Antony. Them he quickly heard, though he had not given a
thought to the demons, and coming to the door he besought them to depart and not to be
afraid, `for thus,' said he, `the demons make their seeming onslaughts against those who
are cowardly. Sign yourselves therefore with the cross , and depart boldly, and let these
make sport for themselves.' So they departed fortified with the sign of the Cross. But he
remained in no wise harmed by the evil spirits, nor was he wearied with the contest, for
there came to his aid visions from above, and the weakness of the foe relieved him of much
trouble and armed him with greater zeal. For his acquaintances used often to come
expecting to find him dead, and would hear him singing , `Let God arise and let His
enemies be scattered, let them also that hate Him flee before His face. As smoke
vanisheth, let them vanish; as wax melteth before the face of fire, so let the sinners
perish from the face of God;' and again, `All nations compassed me about, and in the name
of the Lord I requited them .'

14. And so for nearly twenty years he continued training himself in solitude, never going
forth, and but seldom seen by any. After this, when many were eager and wishful to imitate
his discipline, and his acquaintances came and began to cast down and wrench off the door
by force, Antony, as from a shrine, came forth initiated in the mysteries and filled with
the Spirit of God. Then for the first time he was seen outside the fort by those who came
to see him. And they, when they saw him, wondered at the sight, for he had the same habit
of body as before, and was neither fat, like a man without exercise, nor lean from fasting
and striving with the demons, but he was just the same as they had known him before his
retirement. And again his soul was free from blemish, for it was neither contracted as if
by grief, nor relaxed by pleasure, nor possessed by laughter or dejection, for he was not
troubled when he beheld the crowd, nor overjoyed at being saluted by so many. But he was
altogether even as being guided by reason, and abiding in a natural state. Through him the
Lord healed the bodily ailments of many present, and cleansed others from evil spirits.
And He gave grace to Antony in speaking, so that he consoled many that were sorrowful, and
set those at variance at one, exhorting all to prefer the love of Christ before all that
is in the world.

And while he exhorted and advised them to remember the good things to come, and the
loving-kindness of God towards us, `Who spared not His own Son, but delivered Him up for
us all ,' he persuaded many to embrace the solitary life. And thus it happened in the end
that cells arose even in the mountains, and the desert was colonised by monks, who came
forth from their own people, and enrolled themselves for the citizenship in the heavens.
15. But when he was obliged to cross the Arsenoitic Canal -and the occasion of it was the
visitation of the brethren-the canal was full of crocodiles. And by simply praying, he
entered it, and all they with him, and passed over in safety. And having returned to his
cell, he applied himself to the same noble and valiant exercises; and by frequent
conversation he increased the eagerness of those already monks, stirred up in most of the
rest the love of the discipline, and speedily by the attraction of his words cells
multiplied, and he directed them all as a father.

16. One day when he had gone forth because all the monks had assembled to him and asked to
hear words from him, he spoke to them in the Egyptian tongue as follows: 'The Scriptures
are enough for instruction , but it is a good thing to encourage one another in the faith,
and to stir up with words. Wherefore you, as children, carry that which you know to your
father; and I as the elder share my knowledge and what experience has taught me with you.
Let this especially be the common aim of all, neither to give way having once begun, nor
to faint in trouble, nor to say: We have lived in the discipline a long time: but rather
as though making a beginning daily let us increase our earnestness. For the whole life of
man is very short, measured by the ages to come, wherefore all our time is nothing
compared with eternal life. And in the world everything is sold at its price, and a man
exchanges one equivalent for another; but the promise of eternal life is bought for a
trifle. For it is written, "The days of our life in them are threescore years and ten, but
if they are in strength, fourscore years, and what is more than these is labour and sorrow
." Whenever, therefore, we live full fourscore years, or even a hundred in the discipline,
not for a hundred years only shall we reign, but instead of a hundred we shall reign for
ever and ever. And though we fought on earth, we shall not receive our inheritance on
earth, but we have the promises in heaven; and having put off the body which is corrupt,
we shall receive it incorrupt.

17. 'Wherefore, children, let us not faint nor deem that the time is long, or that we are
doing something great, "for the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed to us-ward . Nor let us think, as we look
at the world, that we have renounced anything of much consequence, for the whole earth is
very small compared with all the heaven. Wherefore if it even chanced that we were lords
of all the earth and gave it all up, it would be nought worthy of comparison with the
kingdom of heaven. For as if a man should despise a copper drachma to gain a hundred
drachmas of gold; so if a man were lord of all the earth and were to renounce it, that
which he gives up is little, and he receives a hundredfold. But if not even the whole
earth is equal in value to the heavens, then he who has given up a few acres leaves as it
were nothing; and even if he have given up a house or much gold he ought not to boast nor
be low-spirited. Further, we should consider that even if we do not relinquish them for
virtue's sake, still afterwards when we die we shall leave them behind-very often, as the
Preacher saith , to those to whom we do not wish. Why then should we not give them up for
virtue's sake, that we may inherit even a kingdom?

Therefore let the desire of possession take hold of no one, for what gain is it to acquire
these things which we cannot take with us? Why not rather get those things which we can
take away with us-to wit, prudence, justice, temperance, courage, understanding, love,
kindness to the poor, faith in Christ, freedom from wrath, hospitality? If we possess
these, we shall find them of themselves preparing for us a welcome there in the land of
the meek-hearted. 18. 'And so from such things let a man persuade himself not to make
light of it, especially if he considers that he himself is the servant of the Lord, and
ought to serve his Master. Wherefore as a servant would not dare to say, because I worked
yesterday, I will not work today; and considering the past will do no work in the future;
but, as it is written in the Gospel, daily shows the same readiness to please his master,
and to avoid risk: so let us daily abide firm in our discipline, knowing that if we are
careless for a single day the Lord will not pardon us, for the sake of the past, but will
be wrath against us for our neglect. As also we have heard in Ezekiel ; and as Judas
because of one night destroyed his previous labour.

19. 'Wherefore, children, let us hold fast our discipline, and let us not be careless. For
in it the Lord is our fellow-worker, as it is written, "to all that choose the good, God
worketh with them for good ." But to avoid being heedless, it is good to consider the word
of the Apostle, "I die daily ." For if we too live as though dying daily, we shall not
sin. And the meaning of that saying is, that as we rise day by day we should think that we
shall not abide till evening; and again, when about to lie down to sleep, we should think
that we shall not rise up. For our life is naturally uncertain, and Providence allots it
to us daily. But thus ordering our daily life, we shall neither fall into sin, nor have a
lust for anything, nor cherish wrath against any, nor shall we heap up treasure upon
earth. But, as though under the daily expectation of death, we shall be without wealth,
and shall forgive all things to all men, nor shall we retain at all the desire of women or
of any other foul pleasure. But we shall turn from it as past and gone, ever striving and
looking forward to the day of Judgment. For the greater dread and danger of torment ever
destroys the ease of pleasure, and sets up the soul if it is like to fall.

20. 'Wherefore having already begun and set out in the way of virtue, let us strive the
more that we may attain those things that are before. And let no one turn to the things
behind, like Lot's wife, all the more so that the Lord hath said, "No man, having put his
hand to the plough, and turning back, is fit for the kingdom of heavens . And this turning
back is nought else but to feel regret, and to be once more worldly-minded. But fear not
to hear of virtue, nor be astonished at the name. For it is not far from us, nor is it
without ourselves, but it is within us, and is easy if only we are willing. That they may
get knowledge, the Greeks live abroad and cross the sea, but we have no need to depart
from home for the sake of the kingdom of heaven, nor to cross the sea for the sake of
virtue. For the Lord aforetime hath said, "The kingdom of heaven is within you . Wherefore
virtue hath need at our hands of willingness alone, since it is in us and is formed from
us. For when the soul hath its spiritual faculty in a natural state virtue is formed. And
it is in a natural state when it remains as it came into existence. And when it came into
existence it was fair and exceeding honest.

For this cause Joshua, the son of Nun, in his exhortation said to the people, "Make
straight your heart unto the Lord God of Israel ," and John, "Make your paths straight .
For rectitude of soul consists in its having its spiritual part in its natural state as
created. But on the other hand, when it swerves and turns away from its natural state,
that is called vice of the soul. Thus the matter is not difficult. If we abide as we have
been made, we are in a state of virtue, but if we think of ignoble things we shall be
accounted evil. If, therefore, this thing had to be acquired from without, it would be
difficult in reality; but if it is in us, let us keep ourselves from foul thoughts. And as
we have received the soul as a deposit, let us preserve it for the Lord, that He may
recognise His work as being the same as He made it.

21. 'And let us strive that wrath rule us not nor lust overcome us, for it is written,
"The wrath of man worketh not the righteousness of God. And lust, when it hath conceived,
beareth sin, and the sin when it is full grown bringeth forth death ." Thus living, let us
keep guard carefully, and as it is written, "keep our hearts with all watchfulness ." For
we have terrible and crafty foes-the evil spirits-and against them we wrestle, as the
Apostle said, "Not against flesh and blood, but against the principalities and against the
powers, against the world-rulers of this darkness, against the spiritual hosts of
wickedness in the heavenly places ." Great is their number in the air around us , and they
are not far from us. Now there are great distinctions among them; and concerning their
nature and distinctions much could be said, but such a description is for others of
greater powers than we possess. But at this time it is pressing and necessary for us only
to know their wiles against ourselves.

22. 'First, therefore, we must know this: that the demons have not been created like what
we mean when we call them by that name; for God made nothing evil, but even they have been
made good. Having fallen, however, from the heavenly wisdom, since then they have been
grovelling on earth. On the one hand they deceived the Greeks with their displays, while
out of envy of us Christians they move all things in their desire to hinder us from entry
into the heavens; in order that we should not ascend up thither from whence they fell.
Thus there is need of much prayer and of discipline, that when a man has received through
the Spirit the gift of discerning spirits, he may have power to recognise their
characteristics: which of them are less and which more evil; of what nature is the special
pursuit of each, and how each of them is overthrown and cast out. For their villainies and
the changes in their plots are many. The blessed Apostle and his followers knew such
things when they said, "for we are not ignorant of his devices ;" and we, from the
temptations we have suffered at their hands, ought to correct one another under them.
Wherefore I, having had proof of them, speak as to children.

23. 'The demons, therefore, if they see all Christians, and monks especially, labouring
cheerfully and advancing, first make an attack by temptation and place hindrances to
hamper our way, to wit, evil thoughts. But we need not fear their suggestions, for by
prayer, fasting, and faith in the Lord their attack immediately fails. But even when it
does they cease not, but knavishly by subtlety come on again. For when they cannot deceive
the heart openly with foul pleasures they approach in different guise, and thenceforth
shaping displays they attempt to strike fear, changing their shapes, taking the forms of
women, wild beasts, creeping things, gigantic bodies, and troops of soldiers. But not even
then need ye fear their deceitful displays. For they are nothing and quickly disappear,
especially if a man fortify himself beforehand with faith and the sign of the cross . Yet
are they bold and very shameless, for if thus they are worsted they make an onslaught in
another manner, and pretend to prophesy and foretell the future, and to shew themselves of
a height reaching to the roof and of great breadth; that they may stealthily catch by such
displays those who could not be deceived by their arguments. If here also they find the
soul strengthened by faith and a hopeful mind, then they bring their leader to their aid.

24. 'And he said they often appeared as the Lord revealed the devil to Job, saying, "His
eyes are as the morning star. From his mouth proceed burning lamps and hearths of fire are
cast forth. The smoke of a furnace blazing with the fire of coals proceeds from his
nostrils. His breath is coals and from his mouth issues flame . When the prince of the
demons appears in this wise, the crafty one, as I said before, strikes terror by speaking
great things, as again the Lord convicted him saying to Job, for "he counteth iron as
straw, and brass as rotten wood, yea he counteth the sea as a pot of ointment, and the
depth of the abyss as a captive, and the abyss as a covered walk . And by the prophet,
"the enemy said, I will pursue and overtake ," and again by another, "I will grasp the
whole world in my hand as a nest, and take it up as eggs that have been left . Such, in a
word, are their boasts and professions that they may deceive the godly. But not even then
ought we, the faithful, to fear his appearance or give heed to his words. For he is a liar
and speaketh of truth never a word.

And though speaking words so many and so great in his boldness, without doubt, like a
dragon he was drawn with a hook by the Saviour , and as a beast of burden he received the
halter round his nostrils, and as a runaway his nostrils were bound with a ring, and his
lips bored with an armlet . And he was bound by the Lord as a sparrow, that we should mock
him. And with him are placed the demons his fellows, like serpents and scorpions to be
trodden underfoot by us Christians. And the proof of this is that we now live opposed to
him. For he who threatened to dry the sea and seize upon the world, behold now cannot stay
our discipline, nor even me speaking against him. Let us then heed not his words, for he
is a liar: and let us not fear his visions, seeing that they themselves are deceptive. For
that which appears in them is no true light, but they are rather the preludes and
likenesses of the fire prepared for the demons who attempt to terrify men with those
flames in which they themselves will be burned. Doubtless they appear; but in a moment
disappear again, hurting none of the faithful, but bringing with them the likeness of that
fire which is about to receive themselves. Wherefore it is unfitting that we should fear
them on account of these things; for through the grace of Christ all their practices are
in vain.

25. 'Again they are treacherous, and are ready to change themselves into all forms and
assume all appearances. Very often also without appearing they imitate the music of harp
and voice, and recall the words of Scripture. Sometimes, too, while we are reading they
immediately repeat many times, like an echo, what is read. They arouse us from our sleep
to prayers; and this constantly, hardly allowing us to sleep at all. At another time they
assume the appearance of monks and feign the speech of holy men, that by their similarity
they may deceive and thus drag their victims where they will. But no heed must be paid
them even if they arouse to prayer, even if they counsel us not to eat at all, even though
they seem to accuse and cast shame upon us for those things which once they allowed. For
they do this not for the sake of piety or truth, but that they may carry off the simple to
despair; and that they may say the discipline is useless, and make men loathe the solitary
life as a trouble and burden, and hinder those who in spite of them walk in it.

26. `Wherefore the prophet sent by the Lord declared them to be wretched, saying: "Wo is
he who giveth his neighbours to drink muddy destruction ." For such practices and devices
are subversive of the way which leads to virtue. And the Lord Himself, even if the demons
spoke the truth,-for they said truly "Thou art the Son of God "-still bridled their mouths
and suffered them not to speak; lest haply they should sow their evil along with the
truth, and that He might accustom us never to give heed to them even though they appear to
speak what is true. For it is unseemly that we, having the holy Scriptures and freedom
from the Saviour, should be taught by the devil who hath not kept his own order but hath
gone from one mind to another . Wherefore even when he uses the language of Scripture He
forbids him, saying: "But to the sinner said God, Wherefore dost thou declare My
ordinances and takest My covenant in thy mouth ?" For the demons do all things-they prate,
they confuse, they dissemble, they confound- to deceive the simple. They din, laugh madly,
and whistle; but if no heed is paid to them forthwith they weep and lament as though
vanquished.'

27. 'The Lord therefore, as God, stayed the mouths of the demons: and it is fitting that
we, taught by the saints, should do like them and imitate their courage. For they when
they saw these things used to say: "When the sinner rose against me, I was dumb and
humble, and kept silence from good words ." And again: "But I was as a deaf man and heard
not, and as a dumb man who openeth not his mouth, and I became as a man who heareth not ."
So let us neither hear them as being strangers to us, nor give heed to them even through
they arouse us to prayer and speak concerning fasting. But let us rather apply ourselves
to our resolve of discipline, and let us not be deceived by them who do all things in
deceit, even though they threaten death. For they are weak and can do nought but threaten.

28. 'Already in passing I have spoken on these things, and now I must not shrink from
speaking on them at greater length, for to put you in remembrance will be a source of
safety. Since the Lord visited earth , the enemy is fallen and his powers weakened.
Wherefore although he could do nothing, still like a tyrant, he did not bear his fall
quietly, but threatened, though his threats were words only. And let each one of you
consider this, and he will be able to despise the demons. Now if they were hampered with
such bodies as we are, it would be possible for them to say, "Men when they are hidden we
cannot find, but whenever we do find them we do them hurt. And we also by lying in
concealment could escape them, shutting the doors against them. But if they are not of
such a nature as this, but are able to enter in, though the doors be shut, and haunt all
the air, both they and their leader the devil, and are wishful for evil and ready to
injure; and, as the Saviour said, "From the beginning the devil is a manslayer and a
father of vice ; while we, though this is so, are alive, and spend our lives all the more
in opposing him; it is plain they are powerless. For place is no hindrance to their plots,
nor do they look on us as friends that they should spare us; nor are they lovers of good
that they should amend.

But on the contrary they are evil, and nothing is so much sought after by them as wounding
them that love virtue and fear God. But since they have no power to effect anything, they
do nought but threaten. But if they could, they would not hesitate, but forthwith work
evil (for all their desire is set on this), and especially against us. Behold now we are
gathered together and speak against them, and they know when we advance they grow weak. If
therefore they had power they would permit none of us Christians to live, for godliness is
an abomination to a sinner . But since they can do nothing they inflict the greater wounds
on themselves; for they can fulfil none of their threats. Next this ought to be
considered, that we may be in no fear of them: that if they had the power they would not
come in crowds, nor fashion displays, nor with change of form would they frame deceits.
But it would suffice that one only should come and accomplish that which he wasboth able
and willing to do: especially as every one who has the power neither slays with display
nor strikes fear with tumult, but forthwith makes full use of his authority as he wishes.
But the demons as they have no power are like actors on the stage changing their shape and
frightening children with tumultuous apparition and various forms: from which they ought
rather to be despised as shewing their weakness.

At least the true angel of the Lord sent against the Assyrian had no need for tumults nor
displays from without, nor noises nor rattlings, but in quiet he used his power and
forthwith destroyed a hundred and eighty-five thousand. But demons like these, who have no
power, try to terrify at least by their displays . 29. 'But if any one having in mind the
history of Job should say, Why then hath the devil gone forth and accomplished all things
against him; and stripped him of all his possessions, and slew his children, and smote him
with evil ulcers? let such a one, on the other hand, recognise that the devil was not the
strong man, but God who delivered Job to him to be tried. Certainly he had no power to do
anything, but he asked, and having received it, he hath wrought what he did. So also from
this the enemy is the more to be condemned, for although willing he could not prevail
against one just man. For if he could have, he would not have asked permission. But having
asked not once but also a second time, he shows his weakness and want of power. And it is
no wonder if he could do nothing against Job, when destruction would not have come even on
his cattle had not God allowed it. And he has not the power over swine, for as it is
written in the Gospel, they besought the Lord, saying, "Let us enter the swine ." But if
they had power not even against swine, much less have they any over men formed in the
image of God.

30. `So then we ought to fear God only, and despise the demons, and be in no fear of them.
But the more they do these things the more let us intensify our discipline against them,
for a good life and faith in God is a great weapon. At any rate they fear the fasting, the
sleeplessness, the prayers, the meekness, the quietness, the contempt of money and
vainglory, the humility, the love of the poor, the alms, the freedom from anger of the
ascetics, and, chief of all, their piety towards Christ. Wherefore they do all things that
they may not have any that trample on them, knowing the grace given to the faithful
against them by the Saviour, when He says, "Behold I have given to you power to tread upon
serpents and scorpions, and upon all the power of the enemy ."' 31. `Wherefore if they
pretend to foretell the future, let no one give heed, for often they announce beforehand
that the brethren are coming days after. And they do come. The demons, however, do this
not from any care for the hearers, but to gain their trust, and that then at length,
having got them in their power, they may destroy them. Whence we must give no heed to
them, but ought rather to confute them when speaking, since we do not need them. For what
wonder is it, if with more subtle bodies than men have , when they have seen them start on
their journey, they surpass them in speed, and announce their coming? Just as a horseman
getting a start of a man on foot announces the arrival of the latter beforehand, so in
this there is no need for us to wonder at them. For they know none of those things which
are not yet in existence; but God only is He who knoweth all things before their birth .
But these, like thieves, running off first with what they see, proclaim it: to how many
already have they announced our business-that we are assembled together, and discuss
measures against them, before any one of us could go and tell these things. This in good
truth a fleet-footed boy could do, getting far ahead of one less swift. But what I mean is
this. If any one begins to walk from the Thebaid, or from any other district, before he
begins to walk, they do not know whether he will walk. But when they have seen him walking
they run on, and before he comes up report his approach. And so it falls out that after a
few days the travellers arrive. But often the walkers turn back, and the demons prove
false.'

32. `So, too, with respect to the water of the river, they sometimes make foolish
statements, For having seen that there has been much rain in the regions of Ethiopia, and
knowing that they are the cause of the flood of the river before the water has come to
Egypt they run on and announce it. And this men could have told, if they had as great
power of running as the demons. And as David's spy going up to a lofty place saw the man
approaching better than one who stayed down below, and the forerunner himself announced,
before the others came up, not those things which had not taken place, but those things
which were already on the way and were being accomplished, so these also prefer to labour,
and declare what is happening to others simply for the sake of deceiving them. If,
however, Providence meantime plans anything different for the waters or wayfarers-for
Providence can do this-the demons are deceived, and those who gave heed to them
cheated.'33. `Thus in days gone by arose the oracles of the Greeks, and thus they were led
astray by the demons. But thus also thenceforth their deception was brought to an end by
the coming of the Lord , who brought to nought the demons and their devices. For they know
nothing of themselves, but, like thieves, what they get to know from others they pass on,
and guess at rather than foretell things. Therefore if sometimes they speak the truth, let
no one marvel at them for this.

For experienced physicians also, since they see the same malady in different people, often
foretell what it is, making it out by their acquaintance with it. Pilots, too, and
farmers, from their familiarity with the weather, tell at a glance the state of the
atmosphere, and forecast whether it will be stormy or fine. And no one would say that they
do this by inspiration, but from experience and practice. So if the demons sometimes do
the same by guesswork, let no one wonder at it or heed them. For what use to the hearers
is it to know from them what is going to happen before the time? Or what concern have we
to know such things, even if the knowledge be true? For it is not productive of virtue,
nor is it any token of goodness. For none of us is judged for what he knows not, and no
one is called blessed because he hath learning and knowledge. But each one will be called
to judgment in these points-whether he have kept the faith and truly observed the
commandments.'

34. `Wherefore there is no need to set much value on these things, nor for the sake of
them to practise a life of discipline and labour; but that living well we may please God.
And we neither ought to pray to know the future, nor to ask for it as the reward of our
discipline; but our prayer should be that the Lord may be our fellow-helper for victory
over the devil. And if even once we have a desire to know the future, let us be pure in
mind, for I believe that if a soul is perfectly pure and in its natural state, it is able
, being clear-sighted, to see more and further than the demons-for it has the Lord who
reveals to it-like the soul of Elisha, which saw what was done by Gehazi, and beheld the
hosts standing on its side.' 35. `When, therefore, they come by night to you and wish to
tell the future, or say, "we are the angels," give no heed, for they lie. Yea even if they
praise your discipline and call you blessed, hear them not, and have no dealings with
them; but rather sign yourselves and your houses, and pray, and you shall see them vanish.
For they are cowards, and greatly fear the sign of the Lord's Cross, since of a truth in
it the Saviour stripped them, and made an example of them . But if they shamelessly stand
their ground, capering and changing their forms of appearance, fear them not, nor shrink,
nor heed them as though they were good spirits. For the presence either of the good or
evil by the help of God can easily be distinguished. The vision of the holy ones is not
fraught with distraction: "For they will not strive, nor cry, nor shall any one hear their
voice . But it comes so quietly and gently that immediately joy, gladness and courage
arise in the soul. For the Lord who is our joy is with them, and the power of God the
Father. And the thoughts of the soul remain unruffled and undisturbed, so that it,
enlightened as it were with rays, beholds by itself those who appear. For the love of what
is divine and of the things to come possesses it, and willingly it would be wholly joined
with them if it could depart along with them.

But if, being men, some fear the vision of the good, those who appear immediately take
fear away; as Gabriel did in the case of Zacharias, and as the angel did who appeared to
the women at the holy sepulchre, and as He did who said to the shepherds in the Gospel,
"Fear not. For their fear arose not from timidity, but from the recognition of the
presence of superior beings. Such then is the nature of the visions of the holy ones'. 36.
`But the inroad and the display of the evil spirits is fraught with confusion, with din,
with sounds and cryings such as the disturbance of boorish youths or robbers would
occasion. From which arise fear in the heart, tumult and confusion of thought, dejection,
hatred towards them who live a life of discipline, indifference, grief, remembrance of
kinsfolk and fear of death, and finally desire of evil things, disregard of virtue and
unsettled habits. Whenever, therefore, ye have seen ought and are afraid, if your fear is
immediately taken away and in place of it comes joy unspeakable, cheerfulness, courage,
renewed strength, calmness of thought and all those I named before boldness and love
toward God,-take courage and pray. For joy and a settled state of soul show the holiness
of him who is present. Thus Abraham beholding the Lord rejoiced ; so also John at the
voice of Mary, the God-bearer , leaped for gladness. But if at the appearance of any there
is confusion, knocking without, worldly display, threats of death and the other things
which I have already mentioned, know ye that it is an onslaught of evil spirits.'

37. `And let this also be a token for you: whenever the soul remains fearful there is a
presence of the enemies. For the demons do not take away the fear of their presence as the
great archangel Gabriel did for Mary and Zacharias, and as he did who appeared to the
women at the tomb; but rather whenever they see men afraid they increase their delusions
that men may be terrified the more; and at last attacking they mock them, saying, "fall
down and worship." Thus they deceived the Greeks, and thus by them they were considered
gods, falsely so called. But the Lord did not suffer us to be deceived by the devil, for
He rebuked him whenever he framed such delusions against Him, saying: "Get behind me,
Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou
serve ." More and more, therefore, let the deceiver be despised by us; for what the Lord
hath said, this for our sakes He hath done: that the demons hearing like words from us may
be put to flight through the Lord who rebuked them in those words.'

38. `And it is not fitting to boast at the casting forth of the demons, nor to be uplifted
by the healing of diseases: nor is it fitting that he who casts out devils should alone be
highly esteemed, while he who casts them not out should be considered nought. But let a
man learn the discipline of each one and either imitate, rival, or correct it. For the
working of signs is not ours but the Saviour's work: and so He said to His disciples:
"Rejoice not that the demons are subject to you, but that your names are written in the
heavens ." For the fact that our names are written in heaven is a proof of our virtuous
life, but to cast out demons is a favour of the Saviour who granted it. Wherefore to those
who boasted in signs but not in virtue, and said: "Lord, in Thy name did we not cast out
demons, and in Thy name did many mighty works ?" He answered, "Verily I say unto you, I
know you not;" for the Lord knoweth not the ways of the wicked. But we ought always to
pray, as I said above, that we may receive the gift of discerning spirits; that, as it is
written , we may not believe every spirit.'

39. `I should have liked to speak no further and to say nothing from my own promptings,
satisfied with what I have said: but lest you should think that I speak at random and
believe that I detail these things without experience or truth; for this cause even though
I should become as a fool, yet the Lord who heareth knoweth the clearness of my con
science, and that it is not for my own sake, but on account of your affection towards me
and at your petition that I again tell what I saw of the practices of evil spirits. How
often have they called me blessed and I have cursed them in the name of the Lord! How
often have they predicted the rising of the river, and I answered them, "What have you to
do with it? Once they came threatening and surrounded me like soldiers in full armour. At
another time they filled the house with horses, wild beasts and creeping things, and I
sang: "Some in chariots and some in horses, but we will boast in the name of the Lord our
God ; and at the prayers they were turned to flight by the Lord. Once they came in
darkness, bearing the appearance of a light, and said, "We are come to give thee a light,
Antony. But I closed my eyes and prayed, and immediately the light of the wicked ones was
quenched.

And a few months after they came as though singing psalms and babbling the words of
Scripture, "But I like a deaf man, heard not . Once they shook the cell with an
earthquake, but I continued praying with unshaken heart. And after this they came again
making noises, whistling and dancing. But as I prayed and lay singing psalms to myself
they forthwith began to lament and weep, as if their strength had failed them. But I gave
glory to the Lord who had brought down and made an example of their daring and madness.'
40. `Once a demon exceeding high appeared with pomp, and dared to say, "I am the power of
God and I am Providence, what dost thou wish that I shall give thee?" But I then so much
the more breathed upon him , and spoke the name of Christ, and set about to smite him. And
I seemed to have smitten him, and forthwith he, big as he was, together with all his
demons, disappeared at the name of Christ. At another time, while I was fasting, he came
full of craft, under the semblance of a monk, with what seemed to be loaves, and gave me
counsel, saying, "Eat and cease from thy many labours. Thou also art a man and art like to
fall sick." But I, perceiving his device, rose up to pray; and he endured it not, for he
departed, and through the door there seemed to go out as it were smoke. How often in the
desert has he displayed what resembled gold, that I should only touch it and look on it.
But I sang psalms against him, and he vanished away. Often they would beat me with
stripes, and I repeated again and again, "Nothing shall separate me from the love of
Christ ," and at this they rather fell to beating one another. Nor was it I that stayed
them and destroyed their power, but it was the Lord, who said, "I beheld Satan as
lightning fall from Heavens; " but I, children, mindful of the Apostle's words,
transferred this to myself, that you might learn not to faint in discipline, nor to fear
the devil nor the delusions of the demons.'

41. `And since I have become a fool in detailing these things, receive this also as an aid
to your safety and fearlessness; and believe me for I do not lie. Once some one knocked at
the door of my cell, and going forth I saw one who seemed of great size and tall. Then
when I enquired, "Who art thou?" he said, "I am Satan." Then when I said, "Why art thou
here?" he answered, "Why do the monks and all other Christians blame me undeservedly? Why
do they curse me hourly?" Then I answered, "Wherefore dost thou trouble them?" He said, "I
am not he who troubles them, but they trouble themselves, for I am become weak. Have they
not read ," "The swords of the enemy have come to an end, and thou hast destroyed the
cities?" "I have no longer a place, a weapon, a city. The Christians are spread
everywhere, and at length even the desert is filled with monks. Let them take heed to
themselves, and let them not curse me undeservedly." Then I marvelled at the grace of the
Lord, and said to him: "Thou who art ever a liar and never speakest the truth, this at
length, even against thy will, thou hast truly spoken. For the coming of Christ hath made
thee weak, and He hath cast thee down and stripped thee." But he having heard the
Saviour's name, and not being able to bear the burning from it, vanished.'

42. `If, therefore, the devil himself confesses that his power is gone, we ought utterly
to despise both him and his demons; and since the enemy with his hounds has but devices of
this sort, we, having got to know their weakness, are able to despise them. Wherefore let
us not despond after this fashion, nor let us have a thought of cowardice in our heart,
nor frame fears for ourselves, saying, I am afraid lest a demon should come and overthrow
me; lest he should lift me up and cast me down; or lest rising against me on a sudden he
confound me. Such thoughts let us not have in mind at all, nor let us be sorrowful as
though we were perishing; but rather let us be courageous and rejoice always, believing
that we are safe Let us consider in our soul that the Lord is with us, who put the evil
spirits to flight and broke their power. Let us consider and lay to heart that while the
Lord is with us, our foes can do us no hurt. For when they come they approach us in a form
corresponding to the state in which they discover us , and adapt their delusions to the
condition of mind in which they find us. If, therefore, they find us timid and confused,
they forthwith beset the place, like robbers, having found it unguarded; and what we of
ourselves are thinking, they do, and more also.

For if they find us faint-hearted and cowardly, they mightily increase our terror, by
their delusions and threats; and with these the unhappy soul is thenceforth tormented. But
if they see us rejoicing in the Lord, contemplating the bliss of the future, mindful of
the Lord, deeming all things in His hand, and that no evil spirit has any strength against
the Christian, nor any power at all over any one-when they behold the soul fortified with
these thoughts-they are discomfited and turned backwards. Thus the enemy, seeing Job
fenced round with them, withdrew from him; but finding Judas unguarded, him he took
captive. Thus if we are wishful to despise the enemy, let us ever ponder over the things
of the Lord, and let the soul ever rejoice in hope. And we shall see the snares of the
demon are like smoke, and the evil ones themselves flee rather than pursue. For they are,
as I said before, exceeding fearful, ever looking forward to the fire prepared for them.'

43. `And for your fearlessness against them hold this sure sign-whenever there is any
apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art
thou? And from whence comest thou? And if it should be a vision of holy ones they will
assure you, and change your fear into joy. But if the vision should be from the devil,
immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who
art thou ? and whence comest thou? is a proof of coolness. By thus asking, the son of Nun
learned who his helper was; nor did the enemy escape the questioning of Daniel .' 44.
While Antony was thus speaking all rejoiced; in some the love of virtue increased, in
others carelessness was thrown aside, the self-conceit of others was stopped; and all were
persuaded to despise the assaults of the Evil One, and marvelled at the grace given to
Antony from the Lord for the discerning of spirits. So their cells were in the mountains,
like filled with holy bands of men who sang psalms, loved reading, fasted, prayed,
rejoiced in the hope of things to come, laboured in alms-giving, and preserved love and
harmony one with another. And truly it was possible, as it were, to behold a land set by
itself, filled with piety and justice. For then there was neither the evil-doer, nor the
injured, nor the reproaches of the tax-gatherer: but instead a multitude of ascetics; and
the one purpose of them all was to aim at virtue. So that any one beholding the cells
again, and seeing such good order among the monks, would lift up his voice and say, `How
goodly are thy dwellings, O Jacob, and thy tents, O Israel; as shady glens and as a garden
by a river; as tents which the Lord hath pitched, and like cedars near waters .'

45. Antony, however, according to his custom, returned alone to his own cell increased his
discipline, and sighed daily as he thought of the mansions in Heaven, having his desire
fixed on them, and pondering over the shortness of man's life. And he used to eat and
sleep, and go about all other bodily necessities with shame when he thought of the
spiritual faculties of the soul. So often, when about to eat with any other hermits,
recollecting the spiritual food, he begged to be excused, and departed far off from them,
deeming it a matter for shame if he should be seen eating by others. He used, however,
when by himself, to eat through bodily necessity, but often also with the brethren;
covered with shame on these occasions, yet speaking boldly words of help. And he used to
say that it behoved a man to give all his time to his soul rather than his body, yet to
grant a short space to the body through its necessities; but all the more earnestly to
give up the whole remainder to the soul and seek its profit, that it might not be dragged
down by the pleasures of the body, but, on the contrary, the body might be in subjection
to the soul. For this is that which was spoken by the Saviour: `Be not anxious for your
life what ye shall eat, nor for your body what ye shall put on. And do ye seek not what ye
shall eat, or what ye shall drink, and be not of a doubtful mind. For all these things the
nations of the world seek after. But your Father knoweth that ye have need of all these
things. Howbeit seek ye first His Kingdom, and all these things shall be added unto you .'

46. After this the Church was seized by the persecution which then took place under
Maximinus, and when the holy martyrs were led to Alexandria, Antony also followed, leaving
his cell, and saying, Let us go too, that if called, we may contend or behold them that
are contending. And he longed to suffer martyrdom, but not being willing to give himself
up, he ministered to the confessors in the mines and in the prisons. And he was very
zealous in the judgment hall to stir up to readiness those who were summoned when in their
contest, while those who were being martyred he received and brought on their way until
they were perfected. The judge, therefore, beholding the fearlessness of Antony and his
companions, and their zeal in this matter, commanded that no monk should appear in the
judgment hall, nor remain at all in the city. So all the rest thought it good to hide
themselves that day, but Antony gave so little heed to the command that he washed his
garment, and stood all next day on a raised place before them, and appeared in his best
before the governor. Therefore when all the rest wondered at this, and the governor saw
and passed by with his array, he stood fearlessly, shewing the readiness of us Christians.
For, as I said before, he prayed himself to be a martyr, wherefore he seemed as one
grieved that he had not borne his witness. But the Lord was keeping him for our profit and
that of others, that he should become a teacher to many of the discipline which he had
learned from the Scriptures. For many only beholding his manner of life were eager to be
imitators of his ways. So he again ministered as usual to the confessors, and as though he
were their fellow captive he laboured in his ministry.

47. And when at last the persecution ceased, and the blessed Bishop Peter had borne his
testimony. Antony departed, and again withdrew to his cell, and was there daily a martyr
to his conscience, and contending in the conflicts of faith. And his discipline was much
severer, for he was ever fasting, and he had a garment of hair on the inside, while the
outside was skin, which he kept until his end. And he neither bathed his body with water
to free himself from filth, nor did he ever wash his feet, nor even endure so much as to
put them into water, unless compelled by necessity. Nor did any one even see him
unclothed, nor his body naked at all, except after his death, when he was buried. 48. When
therefore he had retired and determined to fix a time, after which neither to go forth
himself nor admit anybody, Martinian, a military officer, came and disturbed Antony. For
he had a daughter afflicted with an evil spirit. But when he continued for a long while
knocking at the door, and asking him to come out and pray to God for his child, Antony,
not bearing to open, looked out from above and said, `Man, why dost thou call on me? I
also am a man even as you. But if you believe on Christ whom I serve, go, and according as
you believe, pray to God, and it shall come to pass.' Straightway, therefore, he departed,
believing and calling upon Christ, and he received his daughter cleansed from the devil.
Many other things also through Antony the Lord did, who saith, `Seek and it shall be given
unto you .' For many of the sufferers, when he would not open his door, slept outside his
cell, and by their faith and sincere prayers were healed.

49. But when he saw himself beset by many, and not suffered to withdraw himself according
to his intent as he wished, fearing because of the signs which the Lord wrought by him,
that either he should be puffed up, or that some other should think of him above what he
ought to think, he considered and set off to go into the upper Thebaid, among those to
whom he was unknown. And having received loaves from the brethren, he sat down by the bank
of the river, looking whether a boat would go by, that, having embarked thereon, he might
go up the river with them. While he was considering these things, a voice came to him from
above, `Antony, whither goest thou and wherefore?' But he no way disturbed, but as he had
been accustomed to be called often thus, giving ear to it, answered, saying, `Since the
multitude permit me not to be still, I wish to go into the upper Thebaid on account of the
many hindrances that come upon me here, and especially because they demand of me things
beyond my power.' But the voice said unto him, `Even though you should go into the
Thebaid, or even though, as you have in mind, you should go down to the Bucolia , you will
have to endure more, aye, double the amount of toil.

But if you wish really to be in quiet, depart now into the inner desert.' And when Antony
said, `Who will show me the way for I know it not?' immediately the voice pointed out to
him Saracens about to go that way. So Antony approached, and drew near them, and asked
that he might go with them into the desert. And they, as though they had been commanded by
Providence, received him willingly. And having journeyed with them three days and three
nights, he came to a very lofty mountain, and at the foot of the mountain ran a clear
spring, whose waters were sweet and very cold; outside there was a plain and a few
uncared-for palm trees. 50. Antony then, as it were, moved by God, loved the place , for
this was the spot which he who had spoken with him by the banks of the river had pointed
out. So having first received loaves from his fellow travellers, he abode in the mountain
alone, no one else being with him. And recognising it as his own home, he remained in that
place for the future. But the Saracens, having seen the earnestness of Antony, purposely
used to journey that way, and joyfully brought him loaves, while now and then the palm
trees also afforded him a poor and frugal relish. But after this, the brethren learning of
the place, like children mindful of their father, took care to send to him. But when
Antony saw that the bread was the cause of trouble and hardships to some of them, to spare
the monks this, he resolved to ask some of those who came to bring him a spade, an axe,
and a little corn. And when these were brought, he went over the land round the mountain,
and having found a small plot of suitable ground, tilled it; and having a plentiful supply
of water for watering, he sowed. This doing year by year, he got his bread from thence,
rejoicing that thus he would be troublesome to no one, and because he kept himself from
being a burden to anybody.

But after this, seeing again that people came, he cultivated a few pot-herbs, that he who
came to him might have some slight solace after the labour of that hard journey. At first,
however, the wild beasts in the desert, coming because of the water, often injured his
seeds and husbandry. But he, gently laving hold of one of them, said to them all, `Why do
you hurt me, when I hurt none of you? Depart, and in the name of the Lord come not nigh
this spot.' And from that time forward, as though fearful of his command, they no more
came near the place. 51. So he was alone in the inner mountain, spending his time in
prayer and discipline. And the brethren who served him asked that they might come every
month and bring him olives, pulse and oil, for by now he was an old man. There then he
passed his life, and endured such great wrestlings, `Not against flesh and blood ,' as it
is written, but against opposing demons, as we learned from those who visited him. For
there they heard tumults, many voices, and, as it were, the clash of arms. At night they
saw the mountain become full of wild beasts, and him also fighting as though against
visible beings, and praying against them. And those who came to him he encouraged, while
kneeling he contended and prayed to the Lord. Surely it was a marvellous thing that a man,
alone in such a desert, feared neither the demons who rose up against him, nor the
fierceness of the four-footed beasts and creeping things, for all they were so many. But
in truth, as it is written, `He trusted in the Lord as Mount Sion ,' with a mind unshaken
and undisturbed; so that the demons rather fled from him, and the wild beasts, as it is
written , `kept peace with him.'

52. The devil, therefore, as David says in the Psalms , observed Antony and gnashed his
teeth against him. But Antony was consoled by the Saviour and continued unhurt by his
wiles and varied devices. As he was watching in the night the devil sent wild beasts
against him. And almost all the hyenas in that desert came forth from their dens and
surrounded him; and he was in the midst, while each one threatened to bite. Seeing that it
was a trick of the enemy he said to them all: `If ye have received power against me I am
ready to be devoured by you; but if ye were sent against me by demons, stay not, but
depart, for I am a servant of Christ.' When Antony said this they fled, driven by that
word as with a whip. 53. A few days after, as he was working (for he was careful to work
hard), some one stood at the door and pulled the plait which he was working, for he used
to weave baskets, which he gave to those who came in return for what they brought him. And
rising up he saw a beast like a man to the thighs but having legs and feet like those of
an ass. And Antony only signed himself and said, `I am a servant of Christ. If thou art
sent against me, behold I am here.' But the beast together with his evil spirits fled, so
that, through his speed, he fell and died. And the death of the beast was the fall of the
demons. For they strove in all manner of ways to lead Antony from the desert and were not
able.

54. And once being asked by the monks to come down and visit them and their abodes after a
time, he journeyed with those who came to him. And a camel carried the loaves and the
water for them. For all that desert is dry, and there is no water at all that is fit to
drink, save in that mountain from whence they drew the water, and in which Antony's cell
was. So when the water failed them on their way, and the heat was very great, they all
were in danger. For having gone round the neighbourhood and finding no water, they could
walk no further, but lay on the ground and despairing of themselves, let the camel go. But
the old man seeing that they were all in jeopardy, groaning in deep grief, departed a
little way from them, and kneeling down he stretched forth his hands and prayed. And
immediately the Lord made water to well forth where he had stood praying, and so all drank
and were revived. And having filled their bottles they sought the camel and found her, for
the rope happened to have caught in a stone and so was held fast. Having led it and
watered it they placed the bottles on its back and finished their journey in safety. And
when he came to the outer cells all saluted him, looking on him as a father. And he too,
as though bringing supplies from the mountain, entertained them with his words and gave
them a share of help. And again there was joy in the mountains, zeal for improvement and
consolation through their mutual faith. Antony also rejoiced when he beheld the
earnestness of the monks, and his sister grown old in virginity, and that she herself also
was the leader of other virgins.

55. So after certain days he went in again to the mountain. And henceforth many resorted
to him, and others who were suffering ventured to go in. To all the monks therefore who
came to him, he continually gave this precept: `Believe on the Lord and love Him; keep
yourselves from filthy thoughts and fleshly pleasures, and as it is written in the
Proverbs, be not deceived "by the fulness of the belly . Pray continually; avoid
vainglory; sing psalms before sleep and on awaking; hold in your heart the commandments of
Scripture; be mindful of the works of the saints that your souls being put in remembrance
of the commandments may be brought into harmony with the zeal of the saints.' And
especially he counselled them to meditate continually on the apostle's word, `Let not the
sun go down upon your wrath? .' And he considered this was spoken of all commandments in
common, and that not on wrath alone, but not on any other sin of ours, ought the sun to go
down. For it was good and needful that neither the sun should condemn us for an evil by
day nor the moon for a sin by night, or even for an evil thought. That this state may be
preserved in us it is good to hear the apostle and keep his words, for he says, `Try your
own selves and prove your own selves .' Daily, therefore, let each one take from himself
the tale of his actions both by day and night;

and if he have sinned, let him cease from it; while if he have not, let him not be
boastful. But let him abide in that which is good, without being negligent, nor condemning
his neighbours, nor justifying himself, `until the Lord come who searcheth out hidden
things ,' as saith the blessed apostle Paul. For often unawares we do things that we know
not of; but the Lord seeth all things. Wherefore committing the judgment to Him, let us
have sympathy one with another. Let us bear each other's burdens : but let us examine our
own selves and hasten to fill up that in which we are lacking. And as a safeguard against
sin let the following be observed. Let us each one note and write down our actions and the
impulses of our soul as though we were going to relate them to each other. And be assured
that if we should be utterly ashamed to have them known, we shall abstain from sin and
harbour no base thoughts in our mind. For who wishes to be seen while sinning? or who will
not rather lie after the commission of a sin, through the wish to escape notice? As then
while we are looking at one another, we would not commit carnal sin, so if we record our
thoughts as though about to tell them to one another, we shall the more easily keep
ourselves free from vile thoughts through shame lest they should be known.

Wherefore let that which is written be to us in place of the eyes of our fellow hermits,
that blushing as much to write as if we had been caught, we may never think of what is
unseemly. Thus fashioning ourselves we shall be able to keep the body in subjection, to
please the Lord, and to trample on the devices of the enemy. 56. This was the advice he
gave to those who came to him. And with those who suffered he sympathised and prayed. And
oft-times the Lord heard him on behalf of many: yet he boasted not because he was heard,
nor did he murmur if he were not. But always he gave the Lord thanks and besought the
sufferer to be patient, and to know that healing belonged neither to him nor to man at
all, but only to the Lord, who doeth good when and to whom He will. The sufferers
therefore used to receive the words of the old man as though they were a cure, learning
not to be downhearted but rather to be long-suffering. And those who were healed were
taught not to give thanks to Antony but to God alone. 57. Wherefore a man, Fronto by name,
who was an officer of the Court and had a terrible disease, for he used to bite his own
tongue and was in danger of injury to his eyes, having come to the mountain, asked Antony
to pray for him. But Antony said to him, `Depart and thou shalt be healed.' But when he
was violent and remained within some days, Antony waited and said, `If thou stayest here,
thou canst not be healed. Go, and having come into Egypt thou shall see the sign wrought
in thee.' And he believed and went. And as soon as he set eyes on Egypt his sufferings
ceased, and the man became whole according to the word of Antony, which the Saviour had
revealed to him in prayer.

58. There was also a maiden from Busiris Tripolitana, who had a terrible and very hideous
disorder. For the runnings of her eyes, nose, and ears fell to the ground and immediately
became worms. She was paralysed also and squinted. Her parents having heard of monks going
to Antony, and believing on the Lord who healed the woman with the issue of blood, asked
to be allowed, together with their daughter, to journey with them. And when they suffered
them, the parents together with the girl, remained outside the mountain with Paphnutius,
the confessor and monk; but the monks went in to Antony. And when they only wished to tell
about the damsel, he anticipated them, and detailed both the sufferings of the child and
how she journeyed with them. Then when they asked that she should be admitted, Antony did
not allow it, but said, `Go, and if she be not dead, you will find her healed: for the
accomplishment of this is not mine, that she should come to me, wretched man that I am,
but her healing is the work of the Saviour, who in every place sheweth His pity to them
that call upon Him. Wherefore the Lord hath inclined to her as she prayed, and His loving-
kindness hath declared to me that He will heal the child where she now is.' So the wonder
took place; and going out they found the parents rejoicing and the girl whole.

59. But when two brethren were coming to him, the water failed on the way, and one died
and the other was at the point of death, for he had no strength to go on, but lay upon the
ground expecting to die. But Antony sitting in the mountain called two monks, who chanced
to be there, and urged them saying, `Take a pitcher of water and run on the road towards
Egypt. For of two men who were coming, one is already dead and the other will die unless
you hasten. For this has been revealed to me as I was praying.' The monks therefore went,
and found one lying dead, whom they buried, and the other they restored with water and led
him to the old man. For it was a day's journey . But if any one asks, why he did not speak
before the other died, the question ought not to be asked. For the punishment of death was
not Antony's but God's, who also judged the one and revealed the condition of the other.
But the marvel here was only in the case of Antony: that he sitting in the mountain had
his heart watchful, and had the Lord to show him things afar off.

60. And this is so, for once again he was sitting on the mountain, and looking up saw in
the air some one being borne upwards, and there was much joy among those who met him. Then
wondering and deeming a company of that kind to be blessed, he prayed to learn what this
might be. And immediately a voice came to him: `This is the soul of Amun, the monk at
Nitria.' Now Amun had persevered in the discipline up to old age; and the distance from
Nitria to the mountain where Antony was, was thirteen days' journey. The companions of
Antony therefore, seeing the old man amazed, asked to learn, and heard that Amun was just
dead . And he was well known, for he had stayed there very often, and many signs had been
wrought by his means. And this is one of them. Once when he had need to cross the river
called Lycus (now it was the season of the flood), he asked his comrade Theodorus to
remain at a distance, that they should not see one another naked as they swam the water.
Then when Theodorus was departed he again felt ashamed even to see himself naked. While,
therefore, he was pondering filled with shame, on a sudden he was borne over to the other
side. Theodorus, therefore, himself being a good man, approached, and seeing Amun across
first without a drop of water falling from him, enquired how he had got over.

And when he saw that Amun was unwilling to tell him, he held him by the feet and declared
that he would not let him go before he had learned it from him. So Amun seeing the
determination of Theodorus especially from what he had said, and having asked him to tell
no man before his death, told him that he had been carried and placed on the further side.
And that he had not even set foot on the water, nor was that possible for man, but for the
Lord alone and those whom He permits, as He did for the great apostle Peter . Theodorus
therefore told this after the death of Amun. And the monks to whom Antony spoke concerning
Amun's death marked the day; and when the brethren came up from Nitria thirty days after,
they enquired of them and learned that Amun had fallen asleep at that day and hour in
which the old man had seen his soul borne upwards. And both these and the others marvelled
at the purity of Antony's soul, how he had immediately learned that which was taking place
at a distance of thirteen days' journey, and had seen the soul as it was taken up.

61. And Archelaus too, the Count, on a time having found him in the outer mountain, asked
him merely to pray for Polycratia of Laodicea, an excellent and Christian maiden, for she
suffered terribly in the stomach and side through over much discipline, and was altogether
weakly of body. Antony prayed therefore, and the Count noted the day in which the prayer
was made, and having departed to Laodicea he found the maiden whole. And having enquired
when and on what day she was relieved of her infirmity, he produced the paper on which he
had written the time of the prayer, and having read it he immediately shewed the writing
on the paper. And all wondered when they knew that the Lord had relieved her of pain at
the time when Antony was praying and invoking the goodness of the Saviour on her behalf.
62. And concerning those who came to him, he often foretold some days or sometimes a month
beforehand what was the cause of their coming. For some came only for the sake of seeing
him, others through sickness, and others suffering from evil spirits. And all thought the
labour of the journey neither trouble nor loss. For each one returned aware that he had
received benefit. But though saying such things and beholding such sights, he used to ask
that no one should wonder at him for this; but should rather marvel at the Lord for having
granted to us men to know Him as far as our powers extended.

63. Afterwards, on another occasion, having descended to the outer cells, he was asked to
enter a vessel and pray with the monks, and he alone perceived an exceedingly unpleasant
smell. But those on board said that the stench arose from the fish and salt meat in the
ship. He replied however, the smell was different from that; and while he was speaking, a
youth with an evil spirit, who had come and hidden himself in the ship, cried out. But the
demon being rebuked in the name of the Lord Jesus Christ departed from him, and the man
became whole. And all knew that the evil smell arose from the demon. 64. And another, a
person of rank, came to him, possessed by a demon; and the demon was so terrible that the
man possessed did not know that he was coming to Antony. But he even ate the excreta from
his body. So those who brought him besought Antony to pray for him. And Antony pitying the
young man prayed and kept watch with him all the night. And about dawn the young man
suddenly attacked Antony and gave him a push. But when those who came with him were angry,
Antony said, `Be not angry with the young man, for it is not he, but the demon which is in
him. And being rebuked and commanded to go into dry places, the demon became raging mad,
and he has done this. Wherefore give thanks to the Lord, for his attack on me thus is a
sign of the departure of the evil spirit.' When Antony had said this, straightway the
young man had become whole, and having come at last to his right mind, knew where he was,
and saluted the old man and gave thanks to God.

65. And many monks have related with the greatest agreement and unanimity that many other
such like things were done by him. But still these do not seem as marvellous as certain
other things appear to be. For once, when about to eat, having risen up to pray about the
ninth hour, he perceived that he was caught up in the spirit, and, wonderful to tell, he
stood and saw himself, as it were, from outside himself, and that he was led in the air by
certain ones. Next certain bitter and terrible beings stood in the air and wished to
hinder him from passing through. But when his conductors opposed them, they demanded
whether he was not accountable to them. And when they wished to sum up the account from
his birth, Antony's conductors stopped them, saying, `The Lord hath wiped out the sins
from his birth, but from the time he became a monk, and devoted himself to God, it is
permitted you to make a reckoning.' Then when they accused him and could not convict him,
his way was free and unhindered. And immediately he saw himself, as it were, coming and
standing by himself, and again he was Antony as before. Then forgetful of eating, he
remained the rest of the day and through the whole of the night groaning and praying. For
he was astonished when he saw against what mighty opponents our wrestling is, and by what
labours we have to pass through the air.

And he remembered that this is what the Apostle said, `according to the prince of the
power of the air .' For in it the enemy hath power to fight and to attempt to hinder those
who pass through. Wherefore most earnestly he exhorted, `Take up the whole armour of God,
that ye may be able to withstand in the evil day ,' that the enemy, `having no evil thing
to say against us, may be ashamed .' And we who have learned this, let us be mindful of
the Apostle when he says, `whether in the body I know not, or whether out of the body I
know not; God knoweth .' But Paul was caught up unto the third heaven, and having heard
things unspeakable he came down; while Antony saw that he had come to the air, and
contended until he was free. 66. And he had also this favour granted him. For as he was
sitting alone on the mountain, if ever he was in perplexity in his meditations, this was
revealed to him by Providence in prayer. And the happy man, as it is written, was taught
of God . After this, when he once had a discussion with certain men who had come to him
concerning the state of the soul and of what nature its place will be after this life, the
following night one from above called him, saying, `Antony, rise, go out and look.' Having
gone out therefore (for he knew whom he ought to obey) looking up, he beheld one standing
and reaching to the clouds, tall, hideous, and fearful, and others ascending as though
they were winged. And the figure stretched forth his hands, and some of those who were
ascending were stayed by him, while others flew above, and having escaped heaven-ward,
were borne aloft free from care. At such, therefore, the giant gnashed his teeth, but
rejoiced over those who fell back. And forthwith a voice came to Antony, `Understandest
thou what thou seest?' And his understanding was opened, and he understood that it was the
passing of souls, and that the tall being who stood was the enemy who envies the faithful.
And those whom he caught and stopped from passing through are accountable to him, while
those whom he was unable to hold as they passed upwards had not been subservient to him.

So having seen this, and as it were being reminded, he struggled the more daily to advance
towards those things which were before. And these visions he was unwilling to tell, but as
he spent much time in prayer, and was amazed, when those who were with him pressed him
with questions and forced him, he was compelled to speak, as a father who cannot withhold
ought from his children. And he thought that as his conscience was clear, the account
would be beneficial for them, that they might learn that discipline bore good fruit, and
that visions were oftentimes the solace of their labours. 67. Added to this he was
tolerant in disposition and humble in spirit. For though he was such a man, he observed
the rule of the Church most rigidly, and was willing that all the clergy should be
honoured above himself . For he was not ashamed to bow his head to bishops and presbyters,
and if ever a deacon came to him for help he discoursed with him on what was profitable,
but gave place to him in prayer, not being ashamed to learn himself. For often he would
ask questions, and desired to listen to those who were present, and if any one said
anything that was useful he confessed that he was profited. And besides, his countenance
had a great and wonderful grace. This gift also he had from the Saviour. For if he were
present in a great company of monks, and any one who did not know him previously, wished
to see him, immediately coming forward he passed by the rest, and hurried to Antony, as
though attracted by his appearance. Yet neither in height nor breadth was he conspicuous
above others, but in the serenity of his manner and the purity of his soul. For as his
soul was free from disturbances, his outward appearance was calm; so from the joy of his
soul he possessed a cheerful countenance, and from his bodily movements could be perceived
the condition of his soul, as it is written, `When the heart is merry the countenance is
cheerful, but when it is sorrowful it is cast down .' Thus Jacob recognised the counsel
Laban had in his heart, and said to his wives, `The countenance of your father is not as
it was yesterday and the day before .' Thus Samuel recognised David, for he had mirthful
eyes, and teeth white as milk. Thus Antony was recognised, for he was never disturbed, for
his soul was at peace; he was never downcast, for his mind was joyous.

68. And he was altogether wonderful in faith and religious, for he never held communion
with the Meletian schismatics, knowing their wickedness and apostacy from the beginning;
nor had he friendly dealings with the Manichaens or any other heretics; or, if he had,
only as far as advice that they should change to piety. For he thought and asserted that
intercourse with these was harmful and destructive to the soul. In the same manner also he
loathed the heresy of the Arians, and exhorted all neither to approach them nor to bold
their erroneous belief. And once when certain Arian madmen came to him, when he had
questioned them and learned their impiety, he drove them from the mountain, saying that
their words were worse than the poison of serpents. 69. And once also the Arians having
lyingly asserted that Antony's opinions were the same as theirs, he was displeased and
wroth against them. Then being summoned by the bishops and all the brethren, he descended
from the mountain, and having entered Alexandria , he denounced the Arians, saying that
their heresy was the last of all and a forerunner of Antichrist. And he taught the people
that the Son of God was not a created being, neither had He come into being from non-
existence, but that He was the Eternal Word and Wisdom of the Essence of the Father. And
therefore it was impious to say, `there was a time when He was not,' for the Word was
always co-existent with the Father. Wherefore have no fellowship with the most impious
Arians. For there is no communion between light and darkness . For you are good
Christians, but they, when they say that the Son of the Father, the Word of God, is a
created being, differ in nought from the heathen, since they worship that which is
created, rather than God the creator . But believe ye that the Creation itself is angry
with them because they number the Creator, the Lord of all, by whom all things came into
being, with those things which were originated.

70. All the people, therefore, rejoiced when they heard the anti-Christian heresy
anathematised by such a man. And all the people in the city ran together to see Antony;
and the Greeks and those who are called their Priests, came into the church, saying, `We
ask to see the man of God,' for so they all called him. For in that place also the Lord
cleansed many of demons, and healed those who were mad. And many Greeks asked that they
might even but touch the old man, believing that they should be profited. Assuredly as
many became Christians in those few days as one would have seen made in a year. Then when
some thought that he was troubled by the crowds, and on this account turned them all away
from him, he said, undisturbedly, that there were not more of them than of the demons with
whom he wrestled in the mountain.

71. But when he was departing, and we were setting him forth on his way, as we arrived at
the gate a woman from behind cried out, `Stay, thou man of God, my daughter is grievously
vexed by a devil. Stay, I beseech thee, lest I too harm myself with running.' And the old
man when he heard her, and was asked by us, willingly stayed. And when the woman drew
near, the child was cast on the ground. But when Antony had prayed and called upon the
name of Christ, the child was raised whole, for the unclean spirit was gone forth. And the
mother blessed God, and all gave thanks. And Antony himself also rejoiced, departing to
the mountain as though it were to his own home. 72. And Antony also was exceeding prudent,
and the wonder was that although he had not learned letters, he was a ready-witted and
sagacious man. At all events two Greek philosophers once came, thinking they could try
their skill on Antony; and he was in the outer mountain, and having recognised who they
were from their appearance, he came to them and said to them by means of an interpreter,
`Why, philosophers, did ye trouble yourselves so much to come to a foolish man?' And when
they said that he was not a foolish man, but exceedingly prudent, he said to them, `If you
came to a foolish man, your labour is superfluous; but if you think me prudent become as I
am, for we ought to imitate what is good. And if I had come to you I should have imitated
you; but if you to me, become as I am, for I am a Christian.' But they departed with
wonder, for they saw that even demons feared Antony.

73. And again others such as these met him in the outer mountain and thought to mock , him
because he had not learned letters. And Antony said to them, `What say ye? which is first,
mind or letters? And which is the cause of which-mind of letters or letters of mind?' And
when they answered mind is first and the inventor of letters, Antony said, `Whoever,
therefore, hath a sound mind hath not need of letters.' This answer amazed both the
bystanders and the philosophers, and they departed marvelling that they had seen so much
understanding in an ignorant man. For his manners were not rough as though he bad been
reared in the mountain and there grown old, but graceful and polite, and his speech was
seasoned with the divine salt, so that no one was envious, but rather all rejoiced over
him who visited him. 74. After this again certain others came; and these were men who were
deemed wise among the Greeks, and they asked him a reason for our faith in Christ. But
when they attempted to dispute concerning the preaching of the divine Cross and meant to
mock, Antony stopped for a little, and first pitying their ignorance, said, through an
interpreter, who could skilfully interpret his words, `Which is more beautiful, to confess
the Cross or to attribute to those whom you call gods adultery and the seduction of boys?
For that which is chosen by us is a sign of courage and a sure token of the contempt of
death, while yours are the passions of licentiousness. Next, which is better, to say that
the Word of God was not changed, but, being the same, He took a human body for the
salvation and well-being of man, that having shared in human birth He might make man
partake in the divine and spiritual nature ; or to liken the divine to senseless animals
and consequently to worship four-footed beasts, creeping things and the likenesses of men?
For these things, are the objects of reverence of you wise men. But how do you dare to
mock us, who say that Christ has appeared as man, seeing that you, bringing the soul from
heaven, assert that it has strayed and fallen from the vault of the sky into body ?

And would that you had said that it had fallen into human body alone, and not asserted
that it passes and changes into four-footed beasts and creeping things. For our faith
declares that the coming of Christ was for the salvation of men. But you err because you
speak of soul as not generated. And we, considering the power and loving-kindness of
Providence, think that the coming of Christ in the flesh was not impossible with God. But
you, although calling the soul the likeness of Mind , connect it with falls and feign in
your myths that it is changeable, and consequently introduce the idea that Mind itself is
changeable by reason of the soul. For whatever is the nature of a likeness, such
necessarily is the nature of that of which it is a likeness. But whenever you think such a
thought concerning Mind, remember that you blaspheme even the Father of Mind Himself .

75. But concerning the Cross, which would you say to be the better, to bear it, when a
plot is brought about by wicked men, nor to be in fear of death brought about under any
form whatever ; or to prate about the wanderings of Osiris and Isis, the plots of Typhon,
the flight of Cronos, his eating his children and the slaughter of his father. For this is
your wisdom. But how, if you mock the Cross, do you not marvel at the resurrection? For
the same men who told us of the latter wrote the former. Or why when you make mention of
the Cross are you silent about the dead who were raised, the blind who received their
sight, the paralytics who were healed, the lepers who were cleansed, the walking upon the
sea, and the rest of the signs and wonders, which shew that Christ is no longer a man but
God? To me you seem to do yourselves much injustice and not to have carefully read our
Scriptures. But read and see that the deeds of Christ prove Him to be God come upon earth
for the salvation of men.

76. But do you tell us your religious beliefs. What can you say of senseless creatures
except senselessness and ferocity? But if, as I hear, you wish to say that these things
are spoken of by you as legends, and you allegorize the rape of the maiden Persephone of
the earth; the lameness of Hephaestus of fire; and allegorize the air as Hera, the sun as
Apollo, the moon as Artemis, and the sea as Poseidon; none the less, you do not worship
God Himself, but serve the creature rather than God who created all things. For if because
creation is: beautiful you composed such legends, still it was fitting that you should
stop short at admiration and not make gods of the things created; so that you should not
give the honour of the Creator to that which is created. Since, if you do, it is time for
you to divert the honour of the master builder to the house built by him; and of the
general to the soldier. What then can you reply to these things, that we may know whether
the Cross hath anything worthy of mockery?'

77. But when they were at a loss, turning hither and thither, Antony smiled and said-again
through an interpreter-`Sight itself carries the conviction of these things. But as you
prefer to lean upon demonstrative arguments, and as you, having this art, wish us also not
to worship God, until after such proof, do you tell first how things in general and
specially the recognition of God are accurately known. Is it through demonstrative
argument or the working of faith? And which is better, faith which comes through the
inworking (of God) or demonstration by arguments?' And when they answered that faith which
comes through the inworking was better and was accurate knowledge, Antony said, `You have
answered well, for faith arises from disposition of soul, but dialectic from the skill of
its inventors. Wherefore to those who have the inworking through faith, demonstrative
argument is needless, or even superfluous. For what we know through faith this you attempt
to prove through words, and often you are not even able to express what we understand. So
the inworking through faith is better and stronger than your professional arguments.'

78. 'We Christians therefore hold the mystery not in the wisdom of Greek arguments, but in
the power of faith richly supplied to us by God through Jesus Christ. And to show that
this statement is true, behold now, without having learned letters, we believe in God,
knowing through His works His providence over all things. And to show that our faith is
effective, so now we are supported by faith in Christ, but you by professional
logomachies. The portents of the idols among you are being done away, but our faith is
extending everywhere. You by your arguments and quibbles have converted none from
Christianity to Paganism. We, teaching the faith on Christ, expose your superstition,
since all recognise that Christ is God and the Son of God. You by your eloquence do not
hinder the teaching of Christ. But we by the mention of Christ crucified put all demons to
flight, whom you fear as if they were gods. Where the sign of the Cross is , magic is weak
and witchcraft has no strength.

79. 'Tell us therefore where your oracles are now? Where are the charms of the Egyptians?
Where the delusions of the magicians? When did all these things cease and grow weak except
when the Cross of Christ arose? Is It then a fit subject for mockery, and not rather the
things brought to nought by it, and convicted of weakness? For this is a marvellous thing,
that your religion was never persecuted, but even was honoured by men in every city, while
the followers of Christ are persecuted, and still our side flourishes and multiplies over
yours. What is yours, though praised and honoured, perishes, while the faith and teaching
of Christ, though mocked by you and often persecuted by kings, has filled the world. For
when has the knowledge of God so shone forth? or when has self-control and the excellence
of virginity appeared as now? or when has death been so despised except when the Cross of
Christ has appeared? And this no one doubts when he sees the martyr despising death for
the sake of Christ, when he sees for Christ's sake the virgins of the Church keeping
themselves pure and undefiled.

80. `And these signs are sufficient to prove that the faith of Christ alone is the true
religion. But see! you still do not believe and are seeking for arguments. We however make
our proof "not in the persuasive words of Greek wisdom " as our teacher has it, but we
persuade by the faith which manifestly precedes argumentative proof. Behold there are here
some vexed with demons;'-now there were certain who had come to him very disquieted by
demons, and bringing them into the midst he said,-`Do you cleanse them either by arguments
and by whatever art or magic you choose, calling upon your idols, or if you are unable,
put away your strife with us and you shall see the power of the Cross of Christ.' And
having said this he called upon Christ, and signed the sufferers two or three times with
the sign of the Cross. And immediately the men stood up whole, and in their right mind,
and forthwith gave thanks unto the Lord. And the philosophers, as they are called,
wondered, and were astonished exceedingly at the understanding of the man and at the sign
which had been wrought. But Antony said, `Why marvel ye at this? We are not the doers of
these things, but it is Christ who worketh them by means of those who believe on Him.
Believe, therefore, also yourselves, and you shall see that with us there is no trick of
words, but faith through love which is wrought in us towards Christ; which if you
yourselves should obtain you will no longer seek demonstrative arguments, but will
consider faith in Christ sufficient.' These are the words of Antony. And they marvelling
at this also, saluted him and departed, confessing the benefit they had received from him
.

81. And the fame of Antony came even unto kings. For Constantine Augustus, and his sons
Constantius and Constans the Augusti wrote letters to him, as to a father, and begged an
answer from him. But he made nothing very much of the letters, nor did he rejoice at the
messages, but was the same as he had been before the Emperors wrote to him. But when they
brought him the letters he called the monks and said, `Do not be astonished if an emperor
writes to us, for he is a man; but rather wonder that God wrote the Law for men and has
spoken to us through His own Son.' And so he was unwilling to receive the letters, saying
that he did not know how to write an answer to such things. But being urged by the monks
because the emperors were Christians, and lest they should take offence on the ground that
they had been spurned, he consented that they should be read, and wrote an answer
approving them because they worshipped Christ, and giving them counsel on things
pertaining to salvation: `not to think much of the present, but rather to remember the
judgment that is coming, and to know that Christ alone was the true and Eternal King.' He
begged them to be merciful and to give heed to justice and the poor. And they having
received the answer rejoiced. Thus he was dear to all, and all desired to consider him as
a father.

82. Being known to be so great a man, therefore, and having thus given answers to those
who visited him, he returned again to the inner mountain, and maintained his wonted
discipline. And often when people came to him, as he was sitting or walking, as it is
written in Daniel , he became dumb, and after a season he resumed the thread of what he
had been saying before to the brethren who were with him. And his companions perceived
that he was seeing a vision. For often when he was on the mountains he saw what was
happening in Egypt, and told it to Serapion the bishop , who was indoors with him, and who
saw that Antony was wrapped in a vision. Once as he was sitting and working, he fell, as
it were, into a trance, and groaned much at what he saw. Then after a time, having turned
to the bystanders with groans and trembling, he prayed, and falling on his knees remained
so a long time. And having arisen the old man wept. His companions, therefore, trembling
and terrified, desired to learn from him what it was. And they troubled him much, until he
was forced to speak.

And with many groans he spake as follows: `O, my children, it were better to die before
what has appeared in the vision come to pass.' And when again they asked him, having burst
into tears, he said, `Wrath is about to seize the Church, and it is on the point of being
given up to men who are like senseless beasts. For I saw the table of the Lord's House,
and mules standing around it on all sides in a ring, and kicking the things therein, just
like a herd kicks when it leaps in confusion. And you saw,' said he, `how I groaned, for I
heard a voice saying, "My altar shall be defiled."' These things the old man saw, and
after two years the present inroad of the Arians and the plunder of the churches took
place, when they violently carried off the vessels, and made the heathen carry them; and
when they forced the heathen from the prisons to join in their services, and in their
presence did upon the Table as they would. Then we all understood that these kicks of the
mules signified to Antony what the Arians, senselessly like beasts, are now doing. But
when he saw this vision, he comforted those with him, saying, `Be not downcast, my
children; for as the Lord has been angry, so again will He heal us, and the Church shall
soon again receive her own order, and shall shine forth as she is wont.

And you shall behold the persecuted restored, and wickedness again withdrawn to its own
hiding-place, and pious faith speaking boldly in every place with all freedom. Only defile
not yourselves with the Arians, for their teaching is not that of the Apostles, but that
of demons and their father the devil; yea, rather, it is barren and senseless, and without
light understanding, like the senselessness of these mules.' 83. Such are the words of
Antony, and we ought not to doubt whether such marvels were wrought by the hand of a man.
For it is the promise of the Saviour, when He saith, `If ye have faith as a grain of
mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing
shall be impossible unto yours .' And again, `Verily, verily, I say unto you, if ye shall
ask the father in My name He will give it you. Ask and ye shall receive .' And He himself
it is who saith to His disciples and to all who believe on Him, `Heal the sick, cast out
demons; freely ye have received, freely give .'

84. Antony, at any rate, healed not by commanding, but by prayer and speaking the name of
Christ. So that it was clear to all that it was not he himself who worked, but the Lord
who showed mercy by his means and healed the sufferers. But Antony's part was only prayer
and discipline, for the sake of which he stayed in the mountain, rejoicing in the
contemplation of divine things, but grieving when troubled by much people, and dragged to
the outer mountain. For all judges used to ask him to come down, because it was impossible
for them to enter on account of their following of litigants. But nevertheless they asked
him to come that they might but see him. When therefore he avoided it and refused to go to
them, they remained firm, and sent to him all the more the prisoners under charge of
soldiers, that on account of these he might come down. Being forced by necessity, and
seeing them lamenting, he came into the outer mountain, and again his labour was not
unprofitable. For his coming was advantageous and serviceable to many; and he was of
profit to the judges, counselling them to prefer justice to all things; to fear God, and
to know, `that with what judgment they judged, they should be judged .' But he loved more
than all things his sojourn in the mountain.

85. At another time, suffering the same compulsion at the hands of them who had need, and
after many entreaties from the commander of the soldiers, he came down, and when he was
come he spoke to them shortly of the things which make for salvation, and concerning those
who wanted him, and was hastening away. But when the duke, as he is called, entreated him
to stay, he replied that he could not linger among them, and persuaded him by a pretty
simile, saying, `Fishes, if they remain long on dry land, die. And so monks lose their
strength if they loiter among you and spend their time with you. Wherefore as fish must
hurry to the sea, so must we hasten to the mountain. Lest haply if we delay we forget the
things within us.' And the general having heard this and many other things from him, was
amazed and said, `Of a truth this man is the servant of God. For, unless he were beloved
of God, whence could an ignorant man have such great understanding?'

86. And a certain general, Balacius by name, persecuted us Christians bitterly on account
of his regard for the Arians-that name of ill-omen. And as his ruthlessness was so great
that he beat virgins, and stripped and scourged monks, Antony at this time wrote a letter
as follows, and sent it to him. `I see wrath coming upon thee, wherefore cease to
persecute the Christians, lest haply wrath catch hold of thee, for even now it is on the
point of coming upon thee .' But Balacius laughed and threw the letter on the ground, and
spit on it, and insulted the bearers, bidding them tell this to Antony: `Since thou takest
thought for the monks, soon I will come after thee also.' And five days had not passed
before wrath came upon him. For Balacius and Nestorius, the Prefect of Egypt , went forth
to the first halting-place from Alexandria, which is called Chaereu, and both were on
horseback, and the horses belonged to Balacius, and were the quietest of all his stable.
But they had not gone far towards the place when the horses began to frisk with one
another as they are wont to do; and suddenly the quieter, on which Nestorius sat , with a
bite dismounted Balacius, and attacked him, and tore his thigh so badly with its teeth
that he was borne straight back to the city, and in three days died. And all wondered
because what Antony had foretold had been so speedily fulfilled.

87. Thus, therefore, he warned the cruel. But the rest who came to him he so instructed
that they straightway forgot their lawsuits, and felicitated those who were in retirement
from the world. And he championed those who were wronged in such a way that you would
imagine that he, and not the others, was the sufferer. Further, he was able to be of such
use to all, that many soldiers and men who had great possessions laid aside the burdens of
life, and became monks for the rest of their days. And it was as if a physician had been
given by God to Egypt. For who in grief met Antony and did not return rejoicing? Who came
mourning for his dead and did not forthwith put off his sorrow? Who came in anger and was
not converted to friendship? What poor and low-spirited man met him who, hearing him and
looking upon him, did not despise wealth and console himself in his poverty? What monk,
having being neglectful, came to him and became not all the stronger? What young man
having come to the mountain and seen Antony, did not forthwith deny himself pleasure and
love temperance? Who when tempted by a demon, came to him and did not find rest? And who
came troubled with doubts and did not get quietness of mind?

88. For this was the wonderful thing in Antony's discipline, that, as I said before,
having the gift of discerning spirits, he recognised their movements, and was not ignorant
whither any one of them turned his energy and made his attack. And not only was he not
deceived by them himself, but cheering those who were troubled with doubts, he taught them
how to defeat their plans, telling them of the weakness and craft of those who possessed
them. Thus each one, as though prepared by him for battle, came down from the mountain,
braving the designs of the devil and his demons. How many maidens who had suitors, having
but seen Antony from afar, remained maidens for Christ's sake. And people came also from
foreign parts to him, and like all others, having got some benefit, returned, as though
set forward by a father. And certainly when he died, all as having been bereft of a
father, consoled themselves solely by their remembrances of him, preserving at the same
time his counsel and advice.

89. It is worth while that I should relate, and that you, as you wish it, should hear what
his death was like. For this end of his is worthy of imitation. According to his custom he
visited the monks in the outer mountain, and having learned from Providence that his own
end was at hand, he said to the brethren, `This is my last visit to you which I shall
make. And I shall be surprised if we see each other again in this life. At length the time
of my departure is at hand, for I am near a hundred and five years old.' And when they
heard it they wept, and embraced, and kissed the old man. But he, as though sailing from a
foreign city to his own, spoke joyously, and exhorted them `Not to grow idle in their
labours, nor to become faint in their training, but to live as though dying daily. And as
he had said before, zealously to guard the soul from foul thoughts, eagerly to imitate the
Saints, and to have nought to do with the Meletian schismatics, for you know their wicked
and profane character. Nor have any fellowship with the Arians, for their impiety is clear
to all. Nor be disturbed if you see the judges protect them, for it shall cease, and their
pomp is mortal and of short duration. Wherefore keep yourselves all the more untainted by
them, and observe the traditions of the fathers, and chiefly the holy faith in our Lord
Jesus Christ, which you have learned from the Scripture, and of which you have often been
put in mind by me.'

90. But when the brethren were urging him to abide with them and there to die, he suffered
it not for many other reasons, as he showed by keeping silence, and especially for
this:-The Egyptians are wont to honour with funeral rites, and to wrap in linen cloths at
death the bodies of good men, and especially of the holy martyrs; and not to bury them
underground, but to place them on couches, and to keep them in their houses, thinking in
this to honour the departed. And Antony often urged the bishops to give commandment to the
people on this matter. In like manner he taught the laity and reproved the women, saying,
`that this thing was neither lawful nor holy at all. For the bodies of the patriarchs and
prophets are until now preserved in tombs, and the very body of the Lord was laid in a
tomb, and a stone was laid upon it, and hid it until He rose on the third day .' And thus
saying, he showed that he who did not bury the bodies of the dead after death transgressed
the law, even though they were sacred. For what is greater or more sacred than the body of
the Lord? Many therefore having heard, henceforth buried the dead underground, and gave
thanks to the Lord that they had been taught rightly.

91. But he, knowing the custom, and fearing that his body would be treated this way,
hastened, and having bidden farewell to the monks in the outer mountain entered the inner
mountain, where he was accustomed to abide. And after a few months he fell sick. Having
summoned those who were there-they were two in number who had remained in the mountain
fifteen years, practising the discipline and attending on Antony on account of his age-he
said to them, `I, as it is written , go the way of the fathers, for I perceive that I am
called by the Lord. And do you be watchful and destroy not your long discipline, but as
though now making a beginning, zealously preserve your determination. For ye know the
treachery of the demons, how fierce they are, but how little power they have. Where fore
fear them not, but rather ever breathe Christ, and trust Him. Live as though dying daily.
Give heed to yourselves, and remember the admonition you have heard from me. Have no
fellowship with the schismatics, nor any dealings at all with the heretical Arians. For
you know how I shunned them on account of their hostility to Christ, and the strange
doctrines of their heresy. Therefore be the more earnest always to be followers first of
God and then of the Saints; that after death they also may receive you as well-known
friends into the eternal habitations.

Ponder over these things and think of them, and if you have any care for me and are
mindful of me as of a father, suffer no one to take my body into Egypt, lest haply they
place me in the houses , for to avoid this I entered into the mountain and came here.
Moreover you know how I always put to rebuke those who had this custom, and exhorted them
to cease from it. Bury my body, therefore, and hide it underground yourselves, and let my
words be observed by you that no one may know the place but you alone. For at the
resurrection of the dead I shall receive it incorruptible from the Saviour. And divide my
garments. To Athanasius the bishop give one sheepskin and the garment whereon I am laid,
which he himself gave me new, but which with me has grown old. To Serapion the bishop give
the other sheepskin, and keep the hair garment yourselves . For the rest fare ye well, my
children, for Antony is departing, and is with you no more.'

92. Having said this, when they had kissed him, he lifted up his feet, and as though he
saw friends coming to him and was glad because o them-for as he lay his countenance
appeared joyful-he died and was gathered to the fathers. And they afterward, according to
his commandment, wrapped him up and buried him, hiding his body underground. And no one
knows to this day where it was buried, save those two only. But each of those who received
the sheepskin of the blessed Antony and the garment worn by him guards it as a precious
treasure. For even to look on them is as it were to behold Antony; and he who is clothed
in them seems with joy to bear his admonitions. 93. This is the end of Antony's life in
the body and the above was the beginning of the discipline. Even if this account is small
compared with his merit, still from this reflect how great Antony, the man of God, was.
Who from his youth to so great an age preserved a uniform zeal for the discipline, and
neither through old age was subdued by the desire of costly food, nor through the
infirmity of his body changed the fashion of his clothing, nor washed even his feet with
water, and yet remained entirely free from harm. For his eyes were undimmed and quite
sound and he saw clearly; of his teeth he had not lost one, but they had become worn to
the gums through the great age of the old man. He remained strong both in hands and feet;
and while all men were using various foods, and washings and divers garments, he appeared
more cheerful and of greater strength. And the fact that his fame has been blazoned
everywhere; that all regard him with wonder, and that those who have never seen him long
for him, is clear proof of his virtue and God's love of his soul. For not from writings,
nor from worldly wisdom, nor through any art, was Antony renowned, but solely from his
piety towards God. That this was the gift of God no one will deny. For from whence into
Spain and into Gaul, how into Rome and Africa, was the man heard of who abode hidden in a
mountain, unless it was God who maketh His own known everywhere, who also promised this to
Antony at the beginning? For even if they work secretly, even if they wish to remain in
obscurity, yet the Lord shows them as lamps to lighten all, that those who hear may thus
know that the precepts of God are able to make men prosper and thus be zealous in the path
of virtue.

94. Read these words, therefore, to the rest of the brethren that they may learn what the
life of monks ought to be; and may believe that our Lord and Saviour Jesus Christ
glorifies those who glorify Him: and leads those who serve Him unto the end, not only to
the kingdom of heaven, but here also-even though they hide themselves and are desirous of
withdrawing from the world-makes them illustrious and well known everywhere on account of
their virtue and the help they render others. And if need be, read this among the heathen,
that even in this way they may learn that our Lord Jesus Christ is not only God and the
Son of God, but also that the Christians who truly serve Him and religiously believe on
Him, prove, not only that the demons, whom the Greeks themselves think to be gods, are no
gods, but also tread them under foot and put them to flight, as deceivers and corrupters
of mankind, through Jesus Christ our Lord, to whom be glory for ever and ever. Amen.


THE LIFE OF SAINT ANTHONY (SYRIAC VERSION)
==========================================

THE LIFE OF SAINT ANTHONY (SYRIAC VERSION) Athanasius of Alexandria

c. AD 296–373

The life of Anthony the Great, the father of monks, in the old Syriac version of the work
attributed to Athanasius, as it stands at the head of the Paradise of the Holy Fathers. It
is a different translation from the Greek-based one in the Nicene and Post-Nicene Fathers.

THE LIFE OF SAINT ANTHONY

1 Let us begin now, by the help of our Lord, and write first of all the history of the
Life and Acts of the Saint and the mighty one of God, the blessed Mar Anthony, which was
composed by Saint Athanasius, the Archbishop of Alexandria. May our Lord help and
strengthen the writer to write, and [the reader] to read & to perform everything which is
commanded [herein]. Amen. O Lord, help me, and bring me to the end [of the work]! Amen. 2
Marvellous care and the loving urging of your understanding for the monkish brethren who
are in Egypt have moved me with solicitude [to hope] that by constant meditation on the
following stories your mind may be drawn to perfection, so that you may not be repeating
with your mouth[s] only the following triumphs, and others which are like unto them, but
that also in your persons you may be preachers of the example of these lives and deeds.
Now, your careful solicitude is seemly and is most acceptable, and in this respect you
have become ministers of the Sublime Will, for it is right that this appearance should not
depart from the mirror of your career, and that ye should know at once the craftiness of
the Enemy, that is to say, what form exactly it taketh, and what it actually is, and by
what means it bringeth [a monk] to naught. And this thing hath been wrought at this time
by God, for behold! monasteries which flourish like the flowers and sweet scents of the
springtime have been scattered throughout the whole earth, and the sign of the solitary
ascetics ruleth from one end thereof unto the other. It is then a beautiful thing for us
to embrace and to lay hold upon this power of discernment which your mind hath conceived,
and to be the ministers of the fervour of your love with joy and solicitude. For who could
be negligent of this service and be blameless, inasmuch as those who have invited me [to
write] the history of the triumphs of a righteous man are themselves righteous? And may
the Giver of gifts (blessed be His honour!) Himself open the door of our entreaty, and may
we draw into our net each one of the stories which we have been deputed by your love to
write down, not for our own sake only, but for the sake of your

3 3 1a most excellent entreaty, and for the sake of the courageous [thoughts] which are in
you, so that we may fulfil your labour, and for the sake of the work of him who triumphed
by these acts and deeds, in order that his triumphs may never die among his sons in our
Lord; and finally for his name's sake, that in this history we may also magnify the glory
of God [and show forth] how great is the might which He giveth unto those who fear Him. 4
Now we have been deputed through your affection to write down the triumphs of the blessed
man Anthony, and to send by an envoy a history of them to you in writing [which will shew]
how it was that he began his discipleship, and what manner of life he led before this took
place, and how he was living when he brought his days to a close, and whether all the
words which have been spoken concerning him and have come to our hearing are true; and
straightway with joy I have devoted myself to the fulfilment of your command. Now by
merely writing a commemorative history of the blessed Anthony I also shall gain great
benefit, for I am convinced, O my beloved, that by narrating these histories two things
will be effected: we shall increase the renown of the man of God in honour and wonder, and
we shall begin to instruct your minds step by step; for the acts of the blessed Anthony
form a perfect example for the solitary ascetics. Now, O my beloved, as concerning the
things which ye have heard about him aforetime, from those who [lived] with him, or [from
those] who heard [them] from those who were with him continually, or from those also unto
whom accounts of him were handed down by tradition, ye shall have no doubt whatsoever. Ye
have, however, only heard a little out of a great quantity, and only just as much as the
mind (or memory) is able to narrate;

5 now, mine own mind convinceth me that such is the case, and in compiling the present
history I have learned that indeed this is so. For when I thought that I had collected and
enumerated a large number of stories, suddenly a great many others, which were far more
numerous than those which had already been collected by me, sprang up, and made my mind to
be confused; but as many as I was able to remember and to collect my mind hath, with joy,
committed to writing. And as for you, cease ye not to ask questions and to inquire
[concerning the blessed Anthony], especially of those who come by river from the Thebaid,
that is to say from Inner Egypt (i.e., Upper Egypt), for it may happen that from those
from whom ye expect to hear nothing ye may increase your knowledge greatly. For when a man
belongeth unto those who have knowledge, he repeateth the story which he knoweth, and
though we may think and be convinced that we have collected too many already, [we find, on
examination, that our] narrative is immeasurably short. Now many of those who openly
received [the accounts] of the wonderful things which were wrought by his hands have
departed from this world; and of those who are still living, how many are there who have
not revealed unto us concerning the conversations which they had with him, or the things
done in his presence! And what man would wish to narrate unto his companions only a few
stories out of many?

6 And when I had received [your] letter, and had read and seen the force thereof, and what
it demanded, I was wishful to send and bring certain solitary ascetics who were always
with him, so that, peradventure, between them and me I might be able to fulfil your
desire. But because the time in which ships could travel from Egypt to the Thebaïd, and
from the Thebaïd hither, was unfavourable, and because the letter-carrier was in haste,
and because I knew that I had been with Saint Anthony continually, I made it to be a care
unto me to write myself unto your loving persons, and tell you what I was able to learn
about him, and all that happened between us for a long time, and [how] I poured water upon
his hands; and I have regarded carefully the word of the truth, lest a man should hear
what was superfluous and should be in doubt, or should despise and belittle that which he
heard.

7 Now, by race the blessed Anthony was an Egyptian, and he was descended from a noble
family, and was, indeed, an owner of slaves. His forefathers were believers, and from his
earliest childhood he was brought up in the fear of our Lord; and when he was a child and
was being reared among his own kinsfolk, he knew nothing of his father or of what went on
among his own people. He was so silent in disposition, and his mind was so humble, that he
did not even trouble his parents by asking them questions. He was exceedingly modest (or
shy), and he was honest beyond measure. He was unable to read or to write because he could
not bear the rough behaviour of the boys [in the school]; his whole desire was to be even
according to what is written about Jacob, "He was a simple man, and a dweller in tents"
(Genesis xxv, 27). He clung closely to his parents, and when they came to church he would
[run] before them in the flow of his affection; and he was not like an ordinary child, the
course of whose customary attendance is broken by the amusements of childhood. He never
neglected [the observance of] any of the seasons of the Church, and he neither neglected
them in his childhood, nor held them lightly in his early manhood.

8 And from the time when he was a child and knew how to distinguish between good and evil,
his going to church was not a mere matter of custom, but was [the result of] discerning
understanding. And, moreover, he did not wait for the members of his family (or parents)
to be admonishers unto him, because by his life and acts he became a teacher unto them.
For they learned by the experience [of] his childhood that he did not live among them like
an ordinary simple child, and they accepted the proof of the rectitude of his early
manhood; he paid them honour after the manner of a full-grown man, and they regarded him
as the master of the house (i.e., steward). 9 Now when the time arrived and they brought
their days to an end, and they departed from this world when he was about eighteen or
twenty years old, he and one little sister were left behind, and it happened from sheer
necessity that he had to rule the house and take care of his sister. And when as yet not
six months had passed since the death of his parents, and when, according to his wont, he
was continually in the church, it came to pass one day, when he was in the church, that a
righteous idea entered his mind, and that he began to meditate within himself how the
blessed Apostles forsook everything and followed after our Redeemer; and how the others
who succeeded them and walked in their footsteps sold everything which they had possessed
and laid [the money which they received] at the feet of the Apostles, that it might be
spent upon the poor; and how great was the blessing of those who had in this wise obeyed
the voice of our Redeemer. Now whilst he was meditating these and such-like things, the
Lesson was being read, and when the Scriptures were ended, the Gospel was read, and he
heard the words of our Lord, Who said unto the rich man, "If thou wishest to be perfect,
go and sell" everything which thou hast, and give to the poor, and take "thy cross, and
come after Me, and there shall be unto thee" treasure in heaven" (St. Matthew xix, 21).

10 And the blessed Anthony received the word of the Gospel as a sign to himself, and he
reflected that this reading had not taken place as a matter of chance, but in order that
the righteous idea which had taken up its abode in him might be confirmed. And straightway
he went out from the church, and departed and set in order his house and the possessions
which he had inherited from his parents. Now he had three hundred fields, a great estate
[which produced] abundant crops, and these he handed over to the people of his village, so
that they might trouble neither himself nor his sister; but the remainder of his other
possessions which were in the house he sold, and gathered in money not a little, which he
distributed among the poor, but he laid by a little which was sufficient for his sister's
wants. 11 And when, on another First Day of the week, he had again entered the church at
the time of [the reading of] the Gospel, he inclined his ear carefully to see what word
would come forth for him; and as he was inclining his ear, the word of our Lord to His
disciples was immediately read out, saying, "Take no thought for the morrow" (St. Matthew,
vi, 25, 31, 34; St. Mark xiii, 11; St. Luke xii, 11, 22). And straightway he received the
commandment readily, and he went out and distributed that which remained to him for his
sister's use among the poor. Now unto his sister he spake words of love, and of truth, and
of the fear of God, and he made her mind to be like his own; and he delivered her over to
certain chaste nuns who were living there at that time. And when he had made an end of
these things, he forthwith became a solitary monk, and he took no care for anything
whatsoever except his soul, and he began to train himself in the habits of the strictest
abstinence and self-denial. Now he dwelt alone in a house which was by the side of the
village, for as yet there were no monasteries for ascetics in Egypt, and among the monks
there was no man who had any knowledge of the inner desert; and every one who wished to
have a care for his soul used to seek out an habitation of this kind. Saint Anthony did
not betake himself to the mountain at a great distance from the village, but only at a
sufficient distance therefrom, so that he might be somewhat apart from the habitation of
men.

12 And at that time there was in another village on their borders a certain blessed old
man, who from his youth up had lived a life of solitary asceticism, and this man the
blessed Anthony saw, and was wishful to emulate his fair deeds. First of all he also began
to live by the side of the village, in places which were free from the feet [of men], and
whilst living in this abode his mind was rent with doubt about the fair works [of the
ascetic life], and he gave his soul no rest, for he was constant in meditation about the
truth. And he used to ponder within himself [and say], "How did the righteous men of old
live? With what manner of triumphs did they please God? And who can make me worthy of even
a sight of these? And as a result of this meditation which arose from love of the
righteous men, he began to ask and inquire, "What was the condition of the righteous men?
And who shall inform me concerning them? And whilst asking questions that he might learn
something about any of the righteous men who were in [that] place, in the fervour of his
love he used to go forth strenuously to seek him (i.e., the old man); and he did not at
first return to his own place, without first of all paying homage to the man of God.

13 And he was like unto the wise bee which hovereth and resteth over plants of every kind
which are filled with honey that it may fill its habitation with the goodness of the
earth. In this manner he himself also received from the sight of each of the righteous men
provision for the marvellous way; and this was his manner at the beginning of his ascetic
career. And his thoughts were exceedingly well disciplined by him at the beginning of his
[life of] righteousness, so that he might not in any wise be anxious about his family, or
be fettered by the love of kinsfolk, or be held fast by the affairs of this temporary
life; from all [these] he purged himself that he might be a pure offering unto God. Now he
used also to labour with his hands, because he had heard [the words], "If a man doth not
work, he shall not eat" (2 Thessalonians iii, 10); with a very little [of the wages] of
the work of his hands he used to provide himself with food, and the rest he spent upon the
poor. And he prayed continually, for he had heard [the words], "Pray, and let it not be
tedious unto you" (1 Thessalonians v, 17); and he was wont to listen to the reading of the
Scriptures in such wise that not one word might fall to the ground, and henceforth he kept
in his mind the remembrance of the commandments which he heard, and they became unto him
even as the Scriptures.

14 Now by these acts and deeds the blessed Anthony was shewing love to his soul, and, even
as it is written, "He found favour with God and with man" (St. Luke ii, 52). For when it
happened that he went [to visit] the righteous men, he hearkened unto them and was subject
unto them wholly and in everything, and the love with which they loved him was such that,
if it happened that he tarried in paying his visit to them, they were wont to send after
him with anxious care. They observed how greatly he was the object of [God's] mercy, and
how great a measure of the love of the things which were spiritual were found with him,
and they saw how easy it was for him to gain a reward by trafficking in the riches of
heaven. Therefore each one of them, according to the measure of his power, took him by his
hand. And they looked and saw that he was to be perfected as a chosen vessel, and they
observed when as yet he himself saw it not that he had adopted for himself a glorious rule
of life among the righteous men. For what joy is there unto which graciousness is not
found to be yoked? Or what humility is there wherewith those who possess it are adorned in
which it doth not dwell? Or what love is there, which is the foundation of all the
commandments, which it doth not rule? And what man is there who, when he imagineth himself
to be merciful, is not carried away thereby [i.e., by this imagination], and who doth not
become a prince of wrath, and jealousy, and calumny?

15 Now Saint Anthony was the storehouse of fasting, and of prayer, and of ascetic labours,
and of patient endurance, and of love, and of righteousness, which is the mother of [them]
all, but towards those who were young monks like himself he was not envious, except in one
matter only, that is to say, he would not be second to any of them in fair works. And he
contrived in every possible manner not to give offence to the wicked man; on the contrary,
[he wished] that those who were yoked together with him might be drawn to his opinion (or
mind) by his solicitude [for them], and by his graciousness, and that they might make
progress in their career. And he toiled in his labours in such a manner that they were not
only not envious of him, but they rejoiced in him and gave thanksgiving for him. Now by
reason of these triumphs every man used to call him "Theophilus," which is, being
interpreted, "God-loving," and all the righteous gave him this name; and some of them
loved him like a brother, and some of them like a son.

16 And when the Enemy, the hater of the virtues and the lover of evil things, saw all this
great perfection in the young man, he could not endure it, and he surrounded himself with
his slaves, even as he is wont to do, and began [to work] on Anthony. At the beginning of
his temptings of the saint he approached him with flattery, and cast into him anxiety as
to his possessions, and solicitude and love for his sister, and for his family, and for
his kinsfolk, and the love of money and lusts of various kinds, and the [thought of the]
rest [of the things] of the life of [this] world, and finally of the hard and laborious
life which he lived, and of the weakness of body [which would come upon him] with the
lapse of time; and, in short, he stirred up in him the power of the thoughts so that by
means of one [or other] of them he might be flattered, and might be made to possess
shortcomings and be caught in the net through his instigation.

17 Now when the Enemy saw that his craftiness in this matter was without profit, and that
the more he brought temptation unto Saint Anthony, the more strenuous the saint was in
protecting himself against him with the armour of righteousness, he attacked him by means
of the vigour of early manhood which is bound up in the nature of our humanity. With the
goadings of passion he used to trouble him by night, and in the daytime also he would vex
him and pain him with the same to such an extent that even those who saw him knew from his
appearance that he was waging war against the Adversary. But the more the Evil One brought
unto him filthy and maddening thoughts, the more Saint Anthony took refuge in prayer and
in abundant supplication, and amid them [all] he remained wholly chaste. And the Evil One
was working [upon him]

18 every shameful deed according to his wont, and at length he even appeared unto Saint
Anthony in the form of a woman; and other things which resembled this he performed with
ease for such things are a subject for boasting to him. But the blessed Anthony knelt down
upon his knees on the ground, and prayed before Him Who said, "Before thou criest unto Me,
I will answer thee" (Isaiah lxv, 24), and said, "O my Lord, this I entreat Thee: let not
Thy love be blotted out from my mind, and behold, I am, by Thy grace, innocent before
Thee." And again the Enemy multiplied in him the thoughts of lust, until Saint Anthony
became as one who was being burned up, not through the Evil One, but through his own
lusts; but he girded himself about with the threat of the thought of the Judgement, and of
the torture of Gehenna, and of the worm which dieth not. And whilst meditating on the
thoughts which could be directed against the Evil One, he prayed for thoughts which would
be hostile to him. Thus, to the reproach and shame of the Enemy, these things could not be
performed; for he who imagined that he could be God was made a mock of by a young man, and
he who boasted over flesh and blood was vanquished by a man who was clothed with flesh.

19 Now in all these things our Lord, Who put on a [human] body for our sakes, was his
helper, and He strengthened him to become a shield against the Evil One, so that by means
of this act of grace which was wrought on our behalf, before any of the blessed men lived,
by the merit of His agony He taught us in what it is meet that we should boast. For when
one repeated too often those triumphs which were wrought for him, Saint Anthony answered
and said, "It was not I who worked, but His grace which was with me" (1 Corinthians xv,
10). 20 And when the Enemy saw that he was vanquished in this fight, and that his
craftiness was driven away and brought to naught by the thought (or mind) of the righteous
man, he gnashed his teeth, and cried out that he would shew the righteous man his [evil]
inner nature (or thoughts) in an external [material] form, that, peradventure, by means of
fear and terror he might find an opportunity to perform his will. And he appeared unto
Saint Anthony in the form of an Indian boy, and he began to say unto him, "Whom seest
thou? I have come, and behold I will stand up, and I will overcome thee, and I will bring
thee low, even as I do many." And whilst he was saying these words, the blessed Anthony
made over himself the Sign of the Cross, and ceased to tremble, and the Enemy saw the Sign
of the Cross, and straightway was terrified. And when the blessed Anthony saw that he was
terrified, he began to ask him a question, saying, "Who art thou, by whose voice such
words as these are heard by me?" Then the Enemy began [to say] unto him after the manner
of a man who blustereth, "I, even I, am the lover of error and of fornication, and it is I
who cast the goadings of these [thoughts] and flatteries [into the mind of man]. It is I
who have taken upon myself to lead many astray, and I fight against every man, and I am
against righteousness, and I am, even as the Prophet called me, the 'spirit of
fornication' (Hosea iv, 12), for through me have gone astray all those who have stumbled.
It is I who have injured thee on several occasions, and thou hast been held in contempt by
me in everything."

21 And the blessed Anthony gave thanks unto the Lord, and gained great encouragement, and
said, "What power thinkest thou that thou hast in thee, O Enemy, to resist the might of
the Cross? Thou hast done well to appear in the form of an Indian, for thou art black in
thy nature, and thou art as pitiably weak as a boy who hath been brought low by
punishment. Thou art esteemed as naught by me, and I tremble not at thy wiles; for the
Lord helpeth me, and I shall look [in triumph] upon mine enemies." Now when that black
being heard these words, straightway his appearance vanished from Anthony's sight. This is
the first strife which Saint Anthony [waged] against his Enemy, or rather, this is the
first act of assistance which came to help Anthony from our Redeemer, Who vanquished sin
in His own body, that the righteousness of the Law might be fulfilled in us, and that we
might not walk after the flesh but after the spirit (Romans viii, 4).

22 But although the blessed Anthony saw the Enemy made powerless and brought low, he
neither neglected his prayers nor ceased from his [wonted] course [of life], for he knew
well that his contest was against a crafty being, who, although he had been vanquished for
the time, would not cease [to trouble], and who, whenever he could find an opportunity
through some small negligence on his part, would suddenly rise up and vanquish him that
had on several occasions gained the victory over him. For Saint Anthony knew that there
was no cessation to his wrongdoing, and that he wandered about like a roaring lion seeking
whom he might break (1 St. Peter v, 8). And he had learned from the Scriptures that the
snares of the Adversary were many, and he was certain from his own knowledge that he
strove in this manner; and he therefore contended strenuously in the fear of God, keeping
his object before him.

23 And he pondered in his mind that although the Enemy had not been able to draw him into
his net with lusts of divers kinds, he had still other means whereby he was wont to make
our humanity to sin; for the nature thereof yearneth to sin always. Now it is especially
right for us in the time of our victory, when we have our understanding under our will, to
oppress and bring our body into subjection to the will of freedom and of righteousness,
lest, while we are imagining that we are victors over one class of sins, we find that we
are vanquished by others which are their opposite. And Saint Anthony kept this in mind,
and [he was thinking] these thoughts always, and day by day he was adding toil unto his
former works of asceticism; and many were wondering at the greatness of the patient
endurance which he possessed, and how long-suffering he was in his afflictions. For
behold, the freedom of his spirit (or soul), and the thoughts of his mind, by reason of
the great length [of time] which they were practised by him, as it were renewed him, and
changed him from one kind of being to another; and he used to employ as a foundation some
small matter from the example of others, and then he would take it and polish it in his
own person, and with him it became so beautiful that the spectators thereof imagined that
it was to be found with him alone. For he was a perfect handicraftsman in matters which
related to the fear of God, and wheresoever he saw that one of the heavenly works of
uprightness was being practised by a man who was not honouring it for its own value, he
would take it, and polish it in his own person, and would make manifest how great its
beauty was.

24 And Saint Anthony kept vigil to the utmost, and to such an extent that the greater
number of his days dawned on him without his having had any sleep. He was wont to eat at
eventide daily, but on occasions he passed three days, or four days, or even whole weeks
at a time [without eating]. His food was bread and salt, and his drink was water, and in
the matter of wine, and flesh, and other dainty meats he declared [them] to be so
superfluous, that they ought not to be used even by ordinary monks. What he slept upon was
a mat made of palm leaves only, but for a very long time he used to make the bare ground
his bed. He was, moreover, exceedingly careful not to anoint himself with oil, for he used
to say that oil rendered the body soft and made the members thereof effeminate, and for
this reason [he] required young men to distil upon themselves from their inward minds the
oil of strenuousness. He was also mindful of the word of the Apostle which he spake,
saying, "When I am weak (or sick), then am I strong" (1 Corinthians xii, 10). And he
possessed a wonderful mind, for he never pondered and thought how far he had advanced in
discipleship, but each day he kept in mind that he had only just begun at the beginning
thereof;

25 for he remembered the word of the Apostle which he spake, "That which is behind me I
forget, and I stretch forward unto the things which are before me" (Philippians iii, 13),
and also the words of the Prophet Elijah which he spake, "As the Lord liveth, before whom
I stand this day" (1 Kings xvii, 1). Thus he prepared himself to be worthy to stand always
before the Majesty, even as the man [Elijah] who stood on that day before the Lord; and he
used to say to himself, "It is right that a monk should know that in his manner of life
(or habitation) and in his acts and deeds he must be an alien unto the world, and an
associate (or son of the yoke) of the Angelic Watchers." 26 And after these things he
passed into another frame of mind, and, having decided within himself that he would go
forth from the village, he departed and took up his abode in a tomb in the cemetery, which
was situated in a mountain which lay close by the village; and he commanded one of his
acquaintances to bring him a morsel of bread from time [to time]. And having done these
things and entered into the tomb and shut the door upon himself, straightway the
Adversary, together with a multitude of devils who were his associates, burst in upon him
there, for he was afraid to let Saint Anthony go from the village altogether, and he began
to say unto him, "How great is that which thou endurest! And to what limit wilt thou drive
thyself? Thou hast come and hast entered into the place of our abode. What man is there
who hath ever done the like? And when was it ever heard that men ought to live among the
tombs? We have been driven out of the village, and we shall also be driven out from among
the tombs. Now therefore will we take vengeance upon, &c, for it is thou who hast made
fools of us. Then they's and to to smite him with blows, and they smote him so severe to
that at length he fell [on the ground], and nothing but his breath was left in him;

27 and Saint Anthony used to relate that the blows with which the devils smote him were
more severe than those of the children of men. But God brought help unto him, and would
not deliver him over to death, for He put it into the mind of him that used to visit him
to come quickly, and to open [the door of] the tomb according to his wont, and he saw the
blessed Anthony, who was like unto a dead man by reason of the blows; and straightway he
lifted him up and brought him to the church in the village. And there collected about him
no small number of people, and they gathered together and sat by his side as if he had
been a dead man. Now by the sweet rest of sleep the blessed Anthony was refreshed, [and he
was relieved] from his affliction, and he came to himself, and he turned round and saw
that all the people were asleep, and that only his friend who was sitting watching by his
pillow was awake; and he made a sign to him, and he drew nigh unto him, and Saint Anthony
said unto him quietly, "Come, do [an act of] righteousness (or charity), lest the heart of
the people should think and mankind should imagine that there is still power left in the
Evil One, and should be afraid to lift up the heel against him."

28 And the man hearkened unto him, and whilst the people were quiet and asleep, he lifted
him up and carried him to the tomb, and shut the door as usual. Then Saint Anthony prayed
as he was lying down, for he had no power in him to stand up, and when he had multiplied
[his] prayers, he said with a loud voice, "Where are ye, O children of Gehenna? Here am I,
even I, Anthony, and I will not depart from this place until ye are destroyed in this
place: for although ye multiply tortures, I shall not be remote from the love of Christ."
And next he said with a loud voice, "Though a whole legion [of devils] encamp against me,
my heart shall not fear": such were the words which this man, this athlete, proclaimed in
his striving. Then the heart of the Enemy of righteousness melted within him, and he cried
unto the dogs his kinsfolk, and spake, emitting smoke from himself as he did so, saying
unto them, "Did ye not say unto me, What shall we do unto this man, this insolent fellow,
who hath treated us wholly with contempt and disdain? His heart is not afraid of the
quaking terror, his hearing is not perturbed by words (or voices), his eye is not
terrified by visions, and his body hath no fear of blows. Who among you can give [me]
counsel as to what shall be done [with him]?" And thereupon they contrived [with] allowing
plan.

29 Now it is very easy for the was we to create apparitions and appearances of such a
character, that they shall be deemed real and actual objects, and [straightway] phantasms
of this kind caused a phantom earthquake, and they rent asunder the four corners of the
house, and entered therein in a body from all sides. One had the form of a lion, and
another had the appearance of a wolf, and another was like unto a panther, and all the
others were in the forms and similitudes of serpents, and of vipers, and of scorpions. The
lion was roaring as a lion roareth when he is about to slay; the bull was ready to gore
[him] with his horns; the panther was prepared to spring [upon him]; and the snakes and
the vipers were hissing, and they appeared to be in the act of hurling themselves upon
him; and the sounds which they made and the forms in which they showed themselves were
terrible. Now the blessed man Anthony was not disturbed (or frightened) by their
commotion, and his mind remained wholly undisturbed. And as he was lying down he laughed
at these phantoms; and said, "Thus there is no power in you. Ye have taken unto yourselves
the forms of wild beasts, and if there had been any power whatsoever to do harm in you,
for one of you only to come [against me] would have been sufficient; but because our Lord
hath cut off the things which incited you to attack me, and the goad of your wickedness
hath no strength therein, ye lay plots and contrive snares, thinking that, peradventure,
ye will be able to make men quake by fear only. And, moreover, whosoever hath had
experience of your feebleness [knoweth] that ye have obtained as your helpers the mere
forms and appearances of wild beasts."

30 And Anthony also spake unto them in very great boldness of heart, saying, "If ye have
indeed received power over me, or if it be in your power to do me harm, hesitate ye not to
do it, only draw nigh speedily and do ye whatsoever ye lust to do; but if ye be unable to
do anything, wherefore do ye weary yourselves in vain? For our faith in our Lord is a seal
and a wall unto us." Now our Lord was not unmindful of the athlete Anthony, and He
appeared unto him after his victory. And the blessed Anthony lifted up his eyes, and he
saw a roof-curtain drawn aside, and a ray of light descended therefrom upon him; and
straightway the devils dispersed in terror, and the sufferings of his body were relieved,
and the blessed man felt the help of our Lord [nigh unto him], and understood.

31 Then having waited for a space, and having recovered somewhat from his tribulations,
and having enjoyed rest from the graciousness of the revelation of our Lord, he lifted up
his voice, and said, "O my Lord, I adore Thine help: where wast Thou before these
sufferings and tribulations came upon me?" And straightway a voice came to him, saying,
"Here was I by thy side, O Anthony, and I have never left thee, for I remained that I
might look upon thy strife; but inasmuch as thou hast triumphed completely, and hast not
been broken down with sadness in thy tribulations, I will be unto thee a Guide and a
Comforter, and I will make thee to be renowned as a faithful servant throughout all the
earth." And when these words had been heard by him, straightway [peace] came upon his
body, and he had rest from his afflictions. Then he rose up and bowed the knee, and
prayed, and gave thanks unto God Who had visited him; and from that time onwards he
perceived that he had very much greater strength in him than formerly. Now at that time
Anthony was about five-and-thirty years of age.

32 And it came to pass that on the following morning he departed from the tomb and went
forth to that solitary old monk who used to dwell by the side of the village, and he tried
to persuade him to go with him to the desert, but the old man excused himself from this,
for one thing because of his old age, and for another because he had not been in the habit
of living in the desert, and indeed at that time none of the monks lived there. And
straightway Anthony rose up and prayed with the old man, and he besought him to join his
prayers unto his that God might make his way prosperous before him; and [afterwards] he
went forth [alone] into the desert. 33 And once again the Enemy went forth after him, and
when Anthony was exhausted by reason of the distance [of the way], he began to contend
with him. Now when the blessed man Anthony had journeyed along the road [and had arrived]
at the skirt of the desert, he perceived that the Enemy had cast down before him a large
silver tablet (or plate); but the blessed man knew that these things were of the wiles of
the Evil One, and he made him to know that this example of his handicraft which had been
fashioned by him could not cause him to err. And looking at the tablet he answered and
said, "Assuredly the 'Evil One [wisheth to do me evil] by means of this tablet. How can it
have come in the desert? This is no frequented road, and there is no inhabited land near,
and thieves do not dwell in this country; it is the handiwork of the Evil One. Thou shalt
not, O [Enemy], pervert my mind by this thing; may thou and it go to perdition.' And
having made an end of his words the silver tablet was consumed and disappeared in the form
of smoke before the fire of the words of the blessed man Anthony.

34 But again the Evil One showed him some gold, and it was real gold, and Anthony fell
into anxious thought and pondered [saying], "What is this thing? It is either a piece of
the 'handiwork of the Evil One, or it is a temptation from God, and a trial from Him (may
His Honour be blessed!) Who hath restrained me from the blandishments of the Evil One [who
saith], Behold, I will show him real gold"; but the blessed man was not overthrown
thereby, and he esteemed the gold as filth. [And Anthony said unto the Evil One], "Choose
thou some other kind of handiwork and snare, for out of this one have I delivered myself."
Now whence that gold came or how it got there Anthony telleth us not, and we, even after
most careful thought, are unable to afford any information on the matter; but [what
Anthony saw] was gold, and gold in large quantities, for the blessed man marvelled at the
great abundance thereof.

35 Now when the Evil One saw that he had protected himself by the Sign of the Cross and
was praying, and that he did not remove himself from his place, he stepped aside and
passed away quickly in the form of a flame of fire, and he neither turned nor looked at
him. And Anthony was particularly well armed for this species of warfare and [he fought]
valiantly, and he set out again on the road whereon he had been travelling. And having
arrived at the desert, he went up into a mountain wherein there were serpents; but
inasmuch as the snakes found there were very numerous, he departed from that place and
came to the bank of the river, and took up his abode there. And the snakes, which were
there when the righteous man set his foot upon that spot, speedily gave place unto him,
and each one of them made the greatest possible haste to escape from him; now his smell
caused them to flee, and they knew that this man was not [one] of the people of that
country.

36 Now therefore the blessed man Anthony took up his abode there by himself, and he shut
himself in; and he laid in a supply of bread once every six months (for the Egyptians were
in the habit of making at one time bread sufficient even for a whole year), and as for
water he found that there. And he went and dwelt there in a place which was like unto a
cleft in the rocks, with the intention of seeing no man and of being seen by none, and he
had his abode there for very many years; in the roof of his house there was a small
opening, and through this he used to receive [bread] thrice yearly, for the mountain
wherein he dwelt was [remote] from inhabited land. Such people as came to him, whom he
could not be induced to admit into his presence remained outside, perhaps for one or two
days, and when they strained their ears that they might hear something, they would hear a
noise like that of a mighty multitude of people, and confused sounds, and some of the
sounds were like unto the voices of men shouting loudly, and some were like unto great
cries of lamentation, and some were those of men of war and of a mighty tumult. And among
all these was a voice which said, "Depart from us! Why hast thou come to our country to
[cause] our death? Hast thou never heard that which thy Lord spake concerning us, saying,
Evil spirits dwell in the desert, and in desolate places, and in the lands wherein there
is no water? Behold, henceforward thou shalt know that this is our habitation; depart
thou, and give place unto us once more."

37 And when these words were heard, those who were outside [Anthony's dwelling] thought
that men had entered therein through the roof of [his] house and that they were
quarrelling with him; but when they had gone round about the house they found a small
opening in the wall, and having looked through it they saw the blessed man alone. Then
they understood that 17 those voices were those of the devils who used to wage war against
him, and mighty dread came upon them, and they began to cry out to the blessed man
Anthony. Now the just man was more ready to hearken unto their words than unto the tumult
of the devils, and to hold converse with them, and he would draw nigh to the side of the
door, and say unto them, "Come ye nigh unto me, and be not afraid"; and having conversed
with them graciously, and filled their hearts, he would dismiss them in peace, and
admonish them, saying, "Be ye afraid neither of sounds (or voices) nor of phantoms of this
kind, for in this wise the devils are wont to act towards those who are timid; but seal ye
yourselves with the Seal of the Cross, and return ye unto your homes in confidence, and
forgive those who would make of you laughing-stocks." Thus they were dismissed in peace.
And as for Anthony himself he had dwelt in strife with the devils for a long time past,
and was very courageous, and the strength which was in him was added to in proportion as
he saw that his enemies were vanquished.

38 Now when the report of the kind of strife in which he lived reached his friends and
acquaintances, they set out to go to him, for they thought that they would certainly find
him dead; and having arrived at the place where they wished to be, they came to the side
of his house and inclined their ears at the door that peradventure they might hear any
sound or breathing inside. And they heard a sound like the voice of one who played a harp
and said, "Let God arise, and let all His enemies be scattered, and let all those who hate
Him flee before Him; let them be destroyed, even as smoke is made to disappear, and as wax
melteth before the fire, let the wicked perish before God" (Psalm lxviii, 1, 2). And
again, "All the nations compassed me round about, and in the Name of the Lord I destroyed
them." (Psalm cxviii, 10). And the blessed Anthony lived in this habitation about twenty
years.

39 And it came to pass that in the process of time his fame reached all the monks who were
in Egypt, and all the other folk therein who did not lead the life of the ascetic and
recluse, and men of distinction, and monks in Egypt began to come unto him in large
numbers. The Egyptian monks came that they might copy the manner of his life and deeds,
and the laity came that he might pray over them, and might heal certain of them of their
sicknesses. One day, when a multitude of people had come there in a body [to see him] and
they had besought him repeatedly [to speak to them], and he had answered them never a
word, they lifted the door out of its socket, and threw themselves down on their faces
before him, and made supplication unto him and pacified him, and then each man among them
stood up, and made known his request unto him. And having gone forth [to them] even like a
man who goeth forth from the depths of the earth, they saw that his appearance was like
unto that of an angel of light, and they marvelled why it was that his body had not been
weakened by all his confinement, and why it was that his understanding had not become
feeble, and why, on the contrary, his appearance, and his bodily stature, and his
countenance were then as they had known them always to have been in the times which were
past.

40 Now when he saw a large concourse of people he was not disturbed, and when they brought
their petitions unto him, he was not moved to impatient anger, but he remained in a placid
and thoughtful state, for the Living Word was unto him a guide. Among those who came unto
him, there were many who were indeed very sorely afflicted, and our Lord healed them by
the hand of the blessed man; and, moreover, God gave him such a measure of grace in his
speech that every man was wholly gratified thereat, for those who were in affliction and
distress were encouraged to endure thereby, those who were occupied with contention were
quieted thereby, those who were afflicted sorely became long-suffering, the haughty were
made humble thereby, and the arrogant were brought low thereby, in order that every man
might learn the doctrine of righteousness. For he used to say, "That we should possess
anything besides Christ is unnecessary, and we should not esteem anything of value besides
the love of Christ, neither possessions nor kinsfolk, not even our soul itself. For if God
did not spare His Son, but delivered Him up on account of our sins, how much the more is
it right for us, having tasted and known Divine grace, to give our souls not on His
behalf, for such a thing is not required from us, but on behalf of our own lives!" By
these words he used to persuade many to withdraw themselves from this world, and from the
tribulation thereof, and to take refuge in a habitation of monks.

41 And he began to increase from that time with Christ in simple-mindedness, and in love
towards strangers, and in long-suffering; now these things not only go with us, but they
also go before us, and they make ready for us a place in the country of the humble and
meek, and no man should lack them, especially when he knoweth the will of his Lord, and
that he is bound to prepare himself according to His will. Would any servant dare to stand
before his master's face and say unto him, "Yesterday I toiled, but to-day I have done
nothing at all"? Or have we not heard what our Lord said in the 19 Gospel, "When a servant
hath toiled nobly and hath laboured in the work which is outside, as soon as he hath gone
inside he shall weave a place for his hands and shall minister unto his Lord, and then
happiness shall be his"? Now, since we have heard these things from the Divine Books, what
reason can we have for being without the fear of God? Was it not for this that Ezekiel the
Prophet was made a watchman? (Ezekiel iii, 17.) Did not Judas, because of the one night
wherein he wrought wickedness, lose the labour of all his days? (St. Matthew xxvi, 47, 49;
xxvii, 5.)

42 Let us continue to be strenuous then, O children of our profession, and let it not
become wearisome unto us, for our Lord hath been made a guide unto us and unto every man
who hath a desire for the virtues. And that it may not be tedious unto us, the blessed
Paul became an example unto us aforetime, and said, "I die daily" (1 Corinthians xv, 31).
Now, if we were to think each day that we had to die that day, we should never sin at all,
and this is the explanation of the word which was spoken. If when it is morning we were to
imagine that we should never arrive at the evening, and if also when it is evening we
thought that we should never arrive at the morning [we should never sin]; by this thought
also the nature of our life would teach us that it is not a matter for confidence. If
therefore we were to prepare our mind in this manner, and if we were to live with this
thought within us, we should never be overcome by sin, and the lust which is fleeting
would not reign over us, and we should not keep anger against a fellow-creature in the
flesh, and we should not love the possessions which pass away, and we should forgive every
man who offended us. And the lust for women would die in the heart, for how could it be
ministered unto? For at all times everything which is greater than its fellow overcometh
its fellow, and the fear of God exalteth itself above everything.

43 Now therefore, O my beloved, let us be zealous in carrying out the work whereunto we
have once bound ourselves, and let us travel to the end on the road whereon we have begun
to journey, and let no man among us look behind him, lest we be like unto the wife of Lot
(Genesis xix, 26). It is not easy for him that shall turn behind him, after he hath
received the doctrine of righteousness, to enter into the kingdom of heaven; he that
turneth back, whatsoever be the way in which he turn, will repent of what he hath done,
and he will turn to the elements of this world, even as a dog to his vomit (Proverbs xxvi,
2; 2 St. Peter ii, 22). Be ye therefore not afraid as if ye were carrying a heavy burden,
for the burden of our Lord is easy and light (St. Matthew xi, 30) unto those who desire
it; if therefore we have the desire, everything is easy unto us. The children of this
world travel over the seas and make journeys across difficult countries in order that they
may learn profane wisdom, in the doctrine of which the means of righteousness is not
employed, and in the praise of which there is no profit of life; but we are not wanted
either to set out on a journey or to travel on the sea for the sake of the kingdom of
heaven, for our Lord declared aforetime, saying, "The kingdom of heaven is within you"
(St. Luke xvii, 21).

44 So therefore, O my beloved, life is in our own hands to gain, for it is within us, and
it is ministered unto by us. For the soul by its nature possesseth the perception of the
understanding, and therefore our soul hath knowledge of what our life is; it is prepared
by the nature of its creation, and is ready for everything which it wisheth. Therefore
also Joshua, the son of Nun, commanded the people, saying, "Prepare your hearts before the
God of Israel" (Joshua xxiv, 23), and John also said, "Prepare your ways" (St. Luke iii,
4). Now when the Book decreeth the preparation of the soul, it wisheth that the rectitude
of the nature of its first creation shall be in it, but when it goeth forth outside its
limit it is condemned by the Book like the Evil One. Therefore, the matter is not a
difficult one unto us. For, if we remain in that wherein we were created from the
beginning, life is in us and with us; and our mind also condemneth us, when it thinketh
evil and hath envy of the thoughts, and bringeth forth a deed of injury in an unseemly
manner. Everything, therefore, is given into our own power to do, and there is no master
set over us to command us what we shall do; moreover, there is no man who can restrain us
either from thinking or doing fair things; whether we live or whether we die belongeth
unto ourselves.

45 For if we desire to withdraw ourselves from thoughts of the wicked and from usurers and
pledges, let us take heed diligently and guard for our Lord the liberty, which hath been
given unto us without blemish, as something which we have received from the beginning, and
let us be faithful children unto the Lord. Therefore, take ye heed, O my beloved sons,
that ye keep not silence like those who have been brought low through sin, or by wrath or
by lust; for it is written that the anger of a man perfecteth not the righteousness of
God, and besides, lust conceiveth and bringeth forth sin, and when sin hath been performed
completely, it bringeth forth death (St. James 1, 15; Psalm vii, 14; Isaiah lix, 4). 46 In
this wise, O my beloved, let us lead the life of watchfulness and strenuousness, even as
it is written, "Keep thine heart with all diligence" (Proverbs iv, 23), for we have
cunning and crafty enemies, and it is against these that our strife must be, even as the
Apostle said, "Our contending is not against flesh and blood, but against principalities
and powers, and against those who are masters of the world of darkness, which is beneath
the heavens" (Ephesians vi, 12). Their contending against us is very frequent, and there
is no respite to their attacks upon us. Now, even between the devils there is a
distinction, but concerning their nature and concerning [this] difference it would be a
labour to narrate; we will, however, here reveal and describe very briefly those things
which are necessary to be learnt concerning their contending against us, and their
temptings, and their blandishments (or, flatteries), and, in short, the whole system of
their cunning.

47 Before this, however, it is proper for us to learn that the beings which are called
devils were not created that they might be devils, for there is nothing evil in the works
of God, and even they were created beautiful beings; but when they turned aside from the
mind of righteousness, or from the heavenly understanding, they were removed to a distance
from the place wherein they lived. And seeing that they were cast away by the exalted
Will, they drew nigh and mingled themselves among the created beings of this world, and
they made the heathen to go astray wholly according to their desire; and against us,
because they have envy of us, they multiply their contendings that, peradventure, they may
be able to turn us out of the way of the truth of the kingdom of heaven, and that we may
not attain unto the country wherefrom they were swept out and fell. Therefore the labour
of prayer and of abundant supplication is necessary for us, that through the Divine
Providence, and through the gift which we have received from the Holy Spirit, we may be
able to know what distinction existeth between the evil spirits, and what each one of them
hath been commanded to [seek] after, and by what manner of means the destruction of every
one of them is to be brought about. For their cunning is very great, and they spread
abroad the mesh of their net in everything.

48 Therefore the blessed Apostle and the rest of the righteous men, who like him had
experience of and had tried the Tempter in everything, and it is for this very reason that
they have declared it, said, "The artifices of the Evil One shall not overcome us. And I
will now narrate something of what I have endured from them, and a little of the vast
knowledge which I have of them, and, like the beloved Prophets, I will tell what I
understand about them. 49 The whole race of devils is beyond measure an envious one, and
it is altogether jealous of all mankind, and particularly of the monks, for they cannot
bear to see heavenly deeds wrought and heavenly lives led upon the earth, and they,
therefore, make hidden pits and snares for us, as it is written, "They have laid their
nets over my paths" (Psalm lvii, 7): now [the words] "their nets" mean thoughts of
iniquity. Let us, however, be not afraid of their stirrings, and let us not be made lax by
reason of their blandishments (or flatteries); but let us be constant in fasting and in
prayer, and straightway they shall be vanquished and disappear. Now when they depart, let
us not be confident and say, "Behold, they are put to 'shame, and we are freed from them,'
for this race of beings can never be put to shame, and they know not how to blush; for
even whilst their temptations are being brought to naught on this side, they make an
attack upon us on the other; and when they have examined and tried by what means our
understanding may be flattered or terrified, they plan numberless schemes [to deceive us].
Now the devils are in the habit of leading men astray by declaring something such as the
following: 'Behold, we will inform you concerning the things which are about to take
place,' and then they show them mighty phantoms which reach up to the ceilings, so that by
means of these similitudes they may lead astray those whom they are not able to injure in
their minds.

50 It is quite unnecessary that we who are believers should be terrified either by the
motions of the various species of devils, or by the various forms [which they take], and
we should not be afraid of their voices, which are angry and threatening at one time, and
which are flattering at another. For the Evil One is a liar, and there is no truth either
in his words or his deeds. But although mankind once gave him power, and sin lifted up its
horn, our Lord hath now broken the goad (or, sting) thereof, and hath humbled it and
brought it down beneath our feet; and it hath been made a thing for the Gentiles to
trample upon, and a laughing-stock to the nations. And this is the proof that the matter
is thus, and righteousness testifieth that it hath been performed in creation, for behold,
he who, in his error, hath exalted himself in his heart, and who boasteth that he can dry
up the sea, and can parcel out the dry land, hath not the power to destroy the heavenly
mind which is in the monks, and he is unable to turn so small and unimportant a creature
as myself from speaking about him. Now the devils are cunning, but they can only lead
astray those upon whom they find an opportunity for exercising their wiles; they appear in
all kinds of forms and similitudes, and it happeneth that the Evil One even demandeth for
himself the form of righteousness, as it is written, "Satan even taketh upon himself the
form of an angel of light" (2 Corinthians xi, 14).

51 There is a time when we see no man and yet the sound of the working of the devils is
heard by us, and it is like the singing of a song in a loud voice; and there are time[s]
when the word[s] of the Scriptures are heard by us, just as if a living man were repeating
them, and they are exactly like the words which we should hear if a man were reading the
Book. And it also happeneth that they rouse us up to the night prayer, and incite us to
stand on our feet; and they make us to see also the similitudes of monks and the forms of
those who mourn (i.e., the anchorites); and they draw nigh unto us as if they had come
from a long journey, that they may make lax the understanding of those who are feeble of
soul, and they begin to utter words like unto these, "Are we condemned throughout all
creation to love places of desolation?" Or, "Were we not able, when we came to our houses,
to fear God and to do fair deeds?" And when they are unable to work their will by means of
a scheme of this kind, they cease from this kind of deceit and turn unto another [and
say], "How now is it possible for thee to live? For thou hast sinned and committed
iniquity in many things. Thinkest thou that the spirit hath not revealed unto me what hath
been done by thee, or that I know not that thou hast done such and such a thing?" If,
therefore, a simple brother hear these things, and feel within himself that he hath done
evil as the Evil One [hath said], and he be not acquainted with his craftiness, his mind
will be troubled straightway, and he shall fall into despair and turn backwards.

52 It is then, O my beloved, unnecessary for us to be terrified at these things, and we
have need to fear only when the devils multiply the speaking of the things which are true,
and then we must rebuke them severely. For even in the days of our Redeemer, when they
spake [unto Him] the things which were true, He rebuked them and made them to hold their
peace and to speak not, lest they should mingle their wickedness with the truth that was
in the words which they were speaking. We must then not even appear to incline our hearing
to their words, even though they be words of truth which they utter; for it would be a
disgrace unto us that those who have rebelled against God should become [our] teachers.
And let us, O my brethren, arm ourselves with the armour of righteousness, and let us put
on the helmet of redemption, and in the time of contending let us shoot out from a
believing mind spiritual arrows as from a bow which is stretched (compare Ephesians vi,
10-17). For they are nothing at all, and even if they were, their strength hath in it
nothing which would enable it to resist the might of the Cross. Whatsoever they do they do
like thieves and robbers, and not after the manner of soldiers (or, trained men of war),
for they have not the strength to stand up and to contend for any length of time.

53 They shout, and wrangle, and make tumultuous noises and commotions, that, peradventure,
by means of the sheer fright which they themselves inspire, they may be able to lead away
captive weak minds and to make them do their will. If they had the power to perform
anything, or to do any harm whatsoever, so much tumult and outcry and trouble would be
unnecessary, and if one of them only were to come, he could perform [by himself] that
which he had been deputed to do. For when the angel of truth was sent by the Lord of
creation against the camp of the Assyrians he had no need of many companions, and he came
not with tumult and terror, but with quietness and firmness he made use of the power which
had been given to him, and destroyed one hundred and fourscore and five thousand of the
Assyrians (2 Kings xix, 35; 2 Chronicles xxxii, 21; Isaiah xxxvii, 26); but the assembly
of the evil ones, because it possesseth not the power of performing its own will, maketh
use of means which are full of terror.

54 Now if any man shall say, "Supposing now the devils to have no power in them, by what
agency did they bring upon Job all the calamities which are written in the Book? let him
understand that he must think in this wise, that is to say, he must believe that the Evil
One hath no power to do harm, and that God only gave power to tempt him into his hands.
For if this were not so, He would not have stripped him of everything, and He would have
had compassion upon his soul, but mercy is not found with the Evil One. In this wise must
a man think. Moreover, the Evil One appeareth to have been particularly feeble, inasmuch
as the just man vanquished him in the contest which he waged with a man; yet this is not a
matter for wonder, my beloved, for Job the just was not given over wholly into the hands
of the Evil One. And know ye that unless God had so wished, he would neither have had
power over Job himself, nor over his herds and his flocks, nor over the miserable wealth
of those who were spectators of him—if a man may speak thus. And that the matter is thus
be ye persuaded from the blessed Gospel, for when our Lord restrained and pursued the
devils in one place, they besought Him to permit them to enter into a herd of swine which
was nigh unto them (St. Matthew viii, 30; St. Mark v, 2-13; St.

55 Luke viii, 32, 33). If now the devils had not power over the swine, how much [less] can
they have power over man, who was made in the image of God? So therefore in proportion as
it is necessary for us to increase our fear of God, it is meet for us to add to the
contempt which we should have for the congregation of the evil ones. Now in what way can
we increase our fear of God? Or in what way are we able to add to our contempt for the
evil ones? The means by which both these things are to be performed are similar in each
case. Whensoever we make our life and deeds better than they were before, we increase the
pleasure which we give to God, and we also multiply the contempt which we have for the
evil ones. For the devils are far more afraid of the fasting of the monks, and of their
prayers, and of their chastity, and of their abstinence, and of their meekness, and of
their gentleness, than they are of their triumphs, and they are afraid most of all of
their righteousness, which is in Christ. And all these [virtues] pierce them on every side
after the manner of arrows, and for this reason they do all they can, and they become mad
and foam at the mouth, that, if they can help it, they may not arrive at this condition of
disgrace.

56 Therefore do not ye give unto them an opportunity in any matter whatsoever, neither
when they come against us in the guise of enemies in wars, nor when under the form of
friends they attempt to flatter us; for they are wont to draw nigh unto us in the guise of
friends and to pretend to reveal matters unto us. At one time they will come unto us and
inform us beforehand concerning the coming of the brethren, and at another we hear [from
them] also rumours and reports [of things which are] remote; when, therefore, it happeneth
that they tell us of something which is going to happen, and it cometh to pass, let us not
be surprised. For it is not a great thing, seeing that they themselves are spirits in
their persons, that they should see and perceive the brethren who are coming to us, and
should tell us beforehand of their coming, and should [make known] a matter which hath
happened in a certain place, and that they should be as it were those who revealed it unto
us. Now these things a runner who is swift in his course could do, and also a horseman who
rideth rapidly. Therefore, let us not be led away after their deeds through such things,
and let us neither marvel at them nor think that they are matters of importance, for that
they are not things which have not been done already hath been made known aforetime; but
to reveal secret things and to make known aforetime what is to be performed are matters
which are in the hands of God only.

57 Know ye, however, O my beloved, that they have made known to many who were afar off the
fortune of this our present congregation, and all matters which were in dispute; and of
what I have said the following [words] and an explanation. It hath happened by our hath
set out from India, or from some remote country unto us, and when as yet we did not see
him, or by a thing about him, straightway we have had sight of him and have heard where he
was prepared to go, for immediately [the devils] seized upon the news quickly and brought
it unto us saying, "Behold, such and such a man from such and such a place is coming unto
you." It hath happened, moreover, that the man who was coming was a king, or that some
obstacle hath prevented him from coming, whosoever he was, or that having travelled a
certain distance, which was not little, he returned to his own country, but nevertheless
the shameful and reprehensible craftiness of the devils had found it out.

58 And thus it is also in the case of the waters of the river Gihon (Nile) which is in our
country, for they inform us beforehand whensoever they are going to rise. And whensoever
they see the clouds and the abundant rain which [falleth] in India (now this river Nile
cometh from that country), they know and see that by reason of the storm that hath taken
place in India, the river will be full from one bank to the other, and when the final rise
of the waters of the Nile will come the declare beforehand, and thus they lead astray the
souls of various people who lack understanding. Now the inhabitants of India also if they
had the power to travel, as the devils have, would come and announce the rise of the
waters of the Nile to the people who are in Egypt. 59 And the matter is like that of the
watchman when he goeth up to some high place in the sight of the whole camp and is able to
see him that is coming before he arriveth; but he who cometh is also able to afford exact
information concerning what is coming and what are the contents of his dispatch, and what
is the condition of the nation from whom he cometh. In like manner do the devils see or
hear and give information concerning what they see and hear beforehand, or if God
meditateth anything concerning the waters of the river, for He hath power over it, the
cunning of the devils, rebuked in the opinion of the wise, but to those who lack
understanding of heart their error is sweet. By such means of error as these hath paganism
made its way throughout creation, but the Lord of created things came and rebuked him that
did these things, and humbled his spirit; and behold, the earth is tilled by the law of
righteousness, and by the sword of the Spirit; and behold, the thorns, and the briars, and
all the weeds of the seed of the Evil One have been rooted out therefrom. Such are the
means which are made use of by the error of the devils, The Paradise as these do they lead
astray creation made in the image, "Behold, do not the devils declare many things in which
they have not before seen?" Now, even this be so, O my beloved, let not your minds be
disturbed thereby; but enter ye into the counsel of your mind, and go understanding
concerning the things of [this] world, and from these ye will obtain the power of
[preserving your minds] from storm[s].

60 And before all things know that the physicians, by means of the experience which they
have gotten of their handicrafts are able to know of a certainty before a man falleth sick
whether he will live or die, and how long the sickness will be and when it will be at an
end. And it happeneth that even when a man himself hath no idea that he is about to pass
under afflictions, the physicians from their constant practice and from the experience
which they have acquired, are able to inform [him] concerning the sicknesses which are
about to come upon him, even when the first symptoms thereof have not declared themselves.
Now the power of foretelling things is even greater with those who steer ships than with
the physicians, for they have experience of the heavens (or sky) and of the wind which is
therein, and they are able to declare several days beforehand on what day the heavens (or
sky) will change, and at what periods the wind will become strong and these things they
can do by their knowledge and by their experience. And know ye also that the ability of
the devils is not superior to that of helmsmen and physicians, for they also by their
experience of matters are able to declare what they have never before heard, and to
describe what they have never before seen. Unto you then these devils and the supplication
which is made to them are superfluities; let those who are without them seek these things,
but seek ye not freedom therefrom and let it be unto you an object to finish your work.

61 For who [hath commanded us] that we should be strenuous in this matter, and should know
it? Who among the men of olden time received praise because they had knowledge of events
before they happened? And who [among them] was ever blamed because he had no knowledge of
events which were afar off, or were about to take place [immediately]? Each one of us
will, however, be judged if he performeth not the work of righteousness, and not because
he knoweth or doth not know the things of the future. Therefore let us excuse ourselves
from this supplication, and let us pray, not that we may how secret things, but that we
may please the Divine Many, and that power may be given unto us to stand against darts of
the Evil One. And if we also desire to know hidden ings, this too is in our own hands, and
we must purify our art as a habitation for the Holy Spirit, and behold, He will de and
rest in us, and by the rays of light which proceed m Him our eye will be able to see
hidden things from rete distances. Did not Elisha, who was a man like unto ourves, through
the purity of his heart see that which his eyes l never seen? (2 Kings ii, 9-12.)

62 Ye must then make a distinction between the things of the Holy Spirit, and the things
of the congregation of the Evil one. And perhaps ye will say, "How are we to make the
disintention? First of all, pray and make supplication unto the vealer of secret things
that He will make you to possess the power] of distinguishing between these matters; and
for I rest I myself am bound to impart unto you gladly, as my us, whatsoever I have
learned from a long experience. The tions and revelations of the Holy Spirit are not of a
terrifyor tumultuous character, for they take place under conditions of rest and
tranquillity, and in like manner also with little pleasure and quiet satisfaction doth the
soul feel the life of the Holy Ghost therein, for it is not wont to put terror to people
or to produce trembling where it maketh itself to seem. Look ye now into the Scriptures
and they will inform in what manner the revelation of the Spirit taketh place, they will
shew you that it taketh place in restfulness, and ndness, and peace (Galatians v, 22, 23):
these are the simililes which are in the revelation of the Spirit, and whensoever s
brought about, it is done in this manner.

63 And if, after the nner of men, a man may be straightway terrified or greatly ved
through the love of the thing itself, or through the uty of the revelation, and through
the quietness and pleave which are caused thereby, in due season the fear or terror l come
to an end, and comfort and gladness will come to in its place, even as Gabriel wrought for
Zachariah (St. ke i, 19), and according to what the other angels did for blessed women at
the grave of our Lord (St. Matthew, viii, 5), and the angel who appeared unto the
shepherds and claimed to them the good news of the birth of our Remer (St. Luke ii, 10).
And ye will find many other instances ich are like unto these in the Scriptures if ye seek
for them. w if the soul be terrified or be afraid by reason of those ions, it doth not
follow that such fright is caused by the il One, for it may, peradventure, arise in it
because the soul aketh itself unworthy of the heavenly revelation which hath been
vouchsafed unto it. This then is the manner of the velation of the knowledge of the truth.

64 Now fright of the Evil One cometh about in this will First of all the soul is disturbed
and terrified, and it hears the sounds of a great tumult, and of the playing of musical
struments, and of singing, which are like unto those made a feast of drunken men and in
the caves of robbers; and cause of these sounds which it heareth, the timid soul is great
moved; and for this reason it becometh afraid. And other so which are brave are terrified
because they have heard strange sounds, for all their affairs in every possible way belong
tribulation and misery. And there is a time when they so after the similitudes of the
persons of the children of men very truth, and although [they do] thus, it is well known
that it is merely a phantom and the form of a man only [which the obtain]. For however
much an Indian were to rub himself, he could never make himself resemble a Greek, and
similarly with Satan, however many forms of the children of men he might steal for himself
in order to enable him to declare unto those who beheld him that the truth was with him,
and to lead in error the children of the truth, and however much the phantom might
resemble the reality, that it could be compared with is impossible. There is therefore no
room for the devils to let us into error by any one of these things, and whatsoever the
do, they do to their own disgrace.

65 Understand ye also the following matter, and learn briefly concerning it, that is to
say, in the revelation of the Spirit, and in the tumult caused by devils [in the soul]
fear is vouchsafed. In respect of the devils, however, they can certainly stir up us a
tumult, and put terror therein, but they cannot turn the away and make an end of them. Now
whilst the Holy Spirit revealing itself to a man, the soul is greatly moved by the jesty
thereof, but the terror which it hath of Him cometh to end speedily, and perfect happiness
maketh its abode in him. Thus are the wiles and crafts of the Evil One, but, even accoding
to the things which I have already said, let us not be moved by the fear which he causeth,
and let us not be terrified at his visions, and let us not turn unto him and make
ourselves sure to him so that he may say unto us, "Fall ye down and wo ship me" (compare
St. Matthew iv, 5). By his wiles and crafts he hath led the heathen into error, and they
imagine that he God, but the fearers of our Lord have prevented us, and they have gathered
us into His habitation, and [thus] there is no given unto him an opportunity of leading us
into captivity.

66 For the Evil One is exceedingly bold, and he is without shame, and he even dared to
approach our Lord in his madness and deprive ty, that is to say, the body which He had put
on; and our Lord looked upon him and scorned him, and rebuked him, and said, "Get thee
behind Me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only
shalt thou serve" (St. Matthew iv, 10; St. Luke iv, 8). Through the consolation of these
things especially the Evil One should be held in contempt in our sight; for the word which
was spoken by our Lord to Satan was spoken on our behalf and on account of it, that in the
same manner we ourselves might also rebuke the devils, and that as the Evil One was
destroyed before the Lord of our Lord, so he might also perish and come to an end before
our words, for in this he cannot multiply boasting.

67 Now when our word hath power over the devils, and the lands [run] terrified from before
us, let no man marvel when I rebuketh the demons and they become subject unto him, and let
him not hold in contempt another man by whose hands similar thing cannot be wrought, but
let him examine first of and understand the lives and works of various men, and from us
scrutiny let him know with whom abideth Divine Grace, and where the righteousness of God
resteth. For they will be unto us a very much better mirror than those who cast out
devils, and in them the wicked will be able to see their blemishes and become rebuked, and
in them good men will be able to look carefully at their career and become strengthened.
Whether a man becometh a prosperous toiler or an abject coward belongunto himself, but for
a man to stretch out his hand against devils and for them to yield place belongeth not
unto him unto heavenly Grace. For when the Disciples returned with unto their Lord from
[preaching the] Gospel which they had been sent out to preach, they rejoiced in that even
the devils are obedient unto their words. Now therefore let him that an discernment look
and hearken unto this answer which given unto them: "Rejoice ye not because the devils
also have been made subject unto you, but rejoice because your names have been written
down in heaven" (St. Luke x, 20).

68 For names to be written down in the Book of Life is a mony to conduct which is pleasing
[to God], and it showeth those who are worthy of this thing have an upright mind; power
over devils is, manifestly, [a mark of] the grace of Redeemer. And that ye may know that
this is so, observe Christ answered those who took refuge in this thing when spirits were
going forth before Him, and they said unto Him, "Thy Name we have cast out devils, and
have performed any signs and wonders. And He said unto them, "Verily, Verily, I say unto
you I know you not" (St. Matthew vii, 22, Therefore let us pray, as I have already said,
that there may be given unto us the grace to seek after the power to distinguish between
spirits, according to the word of the Book which saith, "Be not ye led astray by the
spirits which err (compare 1 Timothy iv).

69 [The following is] by the Holy Writer Mar Athanasius. Now I merit praise in that whilst
repeating the triumph of the blessed Anthony I desire to keep silence concerning many
things, being at the same time very careful not to speak anything on mine own authority
only; it is sufficient for me to record the things which actually took place. Let not any
man imagine that we declare the things as a pastime, but let him be sure that we narrate
them as things which took place in very truth, and that we do so knowing from actual
experience that they are true, and that we are only placing on record the wonderful acts
of the blessed man that they may form a small memorial of him. Let the wise man know the
purity of our intention and that we do not narrate the things which have been said by us
in this history without a good object; and we shall be made strong by the measure of your
love. For I am convinced that it would be neither useful nor beneficial if matters of this
kind were spoken of in a boastful manner, because our Adversary is very crafty, and it
might happen that he could cause us a stumble even in a thing which concerneth the truth;
therefore whilst recording the narrative of the histories of the wiles and arts of the
Evil One, it is meet that we should make you to watchful against his subtlety.

70 The blessed and holy man Anthony [saith]: How often then did they ascribe blessings in
a love voice, and whilst the voice of blessing was reading my ears, the words of cursing
were sent for by them! For how many times did they inform me before hand concerning the
flood of the Nile, that is to say, of river Gihôn, and how many times did I say unto them,
"as for you what have ye?" And I used to say unto them, "I have no need to learn these
things from you," but they would come again to me after this in the guise of thieves, and
they would surround me, and would stand up and utter thieves against me, having at the
same time their weapons upon them. And again, on another occasion they were suddenly
founding my house with serpents of various kinds, and with repelling in large numbers, and
with these there were also horses who weighed; then straightway I made myself ready and I
stood I lifted up my voice in Psalms, and said, "Some [put their trust in] chariots, and
some in horses, but we will be strong in the Name of the Lord our God" (Psalm xx, 7), and
immediately they came to an end and disappeared from before. On another occasion they came
to me by night, and they were holding torches of fire and were saying, "We have come now
to burn thee [alive], O Anthony," and as they were saying these things unto me, I closed
my eyes so that I might show them that I had placed their light in the portion of
darkness; I straightway I put on the armour of prayer against them, and whilst I was
praying the light of the sinful ones was excused, and it was no more.

71 And again, after a few months they came in the guise of singers of the Psalms, and they
began to speak to me [with words] from the Scriptures; but I, like a deaf man, did not
quicken unto them. On another occasion they shook down upon the habitation wherein I was
living, but I laughed at them in the reason of my confidence which [was placed] in our
Lord, and my mind was in no way whatsoever disturbed by them. And after this they came
unto me with whistlings, and they were beating their hands together and dancing with joy;
but when they saw that notwithstanding all their clamour I did not cease to pray, and that
I held not my peace from the singing of Psalms, like unto men who have been defeated and
overtime they turned their songs of joy into lamentations, and they began to wail and to
beat their breasts in grief, and at the same time I gave thanks unto my good Lord for all
these things, and because He had broken, and destroyed, and brought low, and assembled,
their audacious arrogance and mad folly.

72 And again, on another occasion, there appeared [unto me] the devil of an exceedingly
haughty and insolent appearance, and I stood up before me with the tumultuous noise of
many people, and he dared to say unto me, "I, even I, am the power of God," and "I, even
I, am the Lord of the worlds." And he said unto me, "What dost thou wish me to give thee?
Ask and thou shalt receive." Then I blew a puff of wind at him, and I recked him in the
Name of Christ, and I made ready to smite him, and when, as I thought, I did smite him, at
that very moment all his strength, and all his host [of fiends], at the [mention of] the
Name of Christ, came to an end. And on another occasion, when I was fasting, the crafty
eye appeared unto me in the form of a brother monk carrying bread, and he began to speak
unto me words of counsel, saying, "Rise up, and stay thy heart with bread and water, and
rest a little from thine excessive labours, for thou art a man, and howsoever greatly thou
mayest be exalted thou art clothed

73 33 with a mortal body, and [thou shouldst] fear sicknesses and ce "tribulations." Then
I regarded his words, and I held my peaand refrained from giving [him] an answer. And I
bowed m in self down in quietness and I began to make supplication en prayer, and I said,
"O Lord, make Thou an end of him ev and as Thou hast been wont to do him away at all
times"; a like as I concluded my words he came to an end and vanished li dust, and went
forth from the door like smoke. 74 And again, how very many times in the desert hath gold
shown before me things like phantoms which resembled g rich in order that I might bow
myself down before him and toghim even with my finger! I, however, never ceased from sin
es ing the songs of the Holy Spirit. And how very many tim when I was receiving enjoyment
in the Holy Spirit did he diturb me in anger, and he even dared so far as to strike me it
Not that I myself am of any account whatsoever, but that it may be seen that the power of
our Lord is mighty, and that i n cannot be vanquished even in the feeble ones who believe
i ), Him. And Satan laid upon me hard stripes (or cruel blows h and in proportion as he
multiplied them I kept crying out wit ie a loud voice, saying, "There is nothing which
shall separat re me from the love of God" (Romans viii, 35); and after thes all words [had
been said] Satan and the members of his host fe on one upon the other, and each of them
vented his wrath upc to his fellow. Now it was God, Who aforetime reduced Satan its
subjection, and God alone, Who performed all these thir like which I have related; and
[the Book] saith, "I saw Satan I my lightning fall from heaven" (St. Luke x, 18).

75 And I, O I ve sons, remember the word[s] of the Apostle, who said, "I ha or spoken
these things for your behalf, both for myself and ii); Apollos, that ye may learn of us"
(compare i Corinthians ii ve in this wise ye also must learn of me these things which ye
ha nd heard, and ye shall not be wearied [in running] your course, a of ye shall not fear
the appearances (or visions) of Satan and de all his hosts. And even though I, like a
simple man, have mait use of these histories, it is for you to hold them to be true; for
yer is meet that we should bring forward in this place whatsoever me we remember, lest
under one pretext or another, or by sor uk means or other, [Satan] draw nigh unto you, and
that ye ma he find yourselves ready [to fight] against all his schemes.

76 Now on one occasion Satan approached the house one nig ers and knocked at the door, and
I went out to see who wi fi knocking, and I lifted up mine eyes and saw the form of a tile
exceedingly tall and strong man; and having asked him h i "Who art thou?" he answered and
said unto me, "I a d t Satan." And after this I said unto him, "What seeke thou?" and he
answered and said unto me, "Why do the monks, and the anchorites, and the other Christians
revile me, and why do they at all times heap curses upon me?" And having clasped my head
firmly [in wonder] at his mad folly, I said unto him, "Wherefore dost thou give them
trouble?" Then he answered and said unto me, "It is not I who trouble them, but it is they
who trouble themselves. For there happened unto me on a certain occasion that which did
happen to me, and had I not cried out to them that I was the Enemy, his slaughters would
have come to an end for ever. I have, therefore, no place [to dwell in], and not one
glittering sword, and not even people who are really subject unto me, for those who are in
service to me hold me wholly in contempt; and moreover, I have to keep them in fetters,
for they do not cleave to me because they esteem it right to do so, and they are ever
ready to escape from me in every place. The Christians have filled the whole world, and
behold, even the desert is filled full with their monasteries and habitations. Let them
then take good heed to themselves when they heap abuse upon me."

77 Then, wondering at the grace of our Lord, I said unto him, "How doth it happen that
whilst thou hast been a liar on every other occasion, at this present the truth is spoken
by thee? And how is it that thou speakest the truth now when thou art wont to utter lies?
It is indeed true that when Christ came into [this] world thou wast brought down to the
lowest depths, and that the root of thine error was plucked up from the earth." And when
Satan heard the Name of Christ, his form vanished and his words came to an end. Since,
therefore, Satan himself confessed that there was nothing in his power, we are compelled
wholly to despise him and his host. Such then are the crafts and wiles which are found
with the Enemy and with the greedy dogs which form his host. And having learned the
feebleness and helplessness thereof, it is meet that we should make ourselves ready to
[march] against them as over a road which our Lord hath trodden for us.

78 Let then these phantoms be a help unto us so that our minds may not be frightened by
his cunning, and fear may not abide in us by reason of his impudence; and let not anxious
thought be wrought in us, lest the Evil One gain greater strength, and let us not be
afraid when he hurleth his darts at us lest this thing be an occasion unto him for
boasting. And let us not be like stricken men, but let us be prepared at all times [to
act] as men who have vanquished the enemy; and let this thought be with us at all times,
namely, that God, Who hath revealed and exposed the "powers and dominion," is with us 79
35 at all times. For [otherwise] when the evil ones draw nigh unto us, having made ready
to come against us in the hope that they may gain some advantage over us, or may discover
some thoughts of fear in us, for they prepare phantoms [which appear] unto us in the event
that they may find that we are terrified and afraid, straightway, like thieves who have
discovered a place which is without guardians, they will enter into us and will lead us
captives of their will, and our miserable souls will be found to be in an agitated state,
not by reason of the punishment of the Adversary, but through our own sluggishness. If,
however, the evil ones find us in the love of Christ, and meditating continually on the
hope [of that] which is to come, and thinking thoughts concerning the commandments of our
Lord, and [believing] that the kingdom and dominion are His, and that the Evil One hath
neither opportunity nor power to resist the might of the Cross, if, I say, the Evil One
shall find any believing man in this state of mind when he draweth nigh unto him, at that
very moment he will remove himself from him to a distance.

80 It was in such a frame of mind that he found Job who was prepared [to resist him], and
the Evil One feared, and was ashamed, and he departed from him as from a man of war; on
the other hand, he led captive to his will wholly Judah whom he found to be entirely
destitute of such matters. Let us learn then fully from such examples and from such
narratives, that if we wish to do so it is very easy for us to hold in contempt the Evil
One. Let us meditate at all times on our Lord, and let our souls rejoice in His hope, and
behold, we shall find that the Evil One will vanish from before us like the darkness, and
we shall also discover that those who come to persecute us will turn [their backs] upon us
like men who are chased out of the battle, for, as I have already told you, they are
cowards. For the decree of doom (or judgement) is at all times before them, and they are
ever expecting the punishment which is prepared for them, and the fear of the Cross is
cast upon them in proportion to their impudent audacity. Let then these and all the other
things [which I have said] be unto you the means of understanding the insolent cunning of
the Evil One, and of recognizing the similitudes of the forms of his appearances.

81 If it happen therefore unto any of you that the appearance of one of these forms
presenteth itself, be ye not forthwith terrified, but look upon it with great courage as
it really is, and ask it, "Who art thou? And whence comest thou? And if it be a true
revelation of the Holy Spirit, straightway the mind will feel that it is so, and will have
confidence, and courage (or consolation) will grow in you and fear will diminish; but if
it be an appearance of the error of the Evil One, the thing will be confounded, and there
will be no opportunity for it to be bold, and the form of the appearance will not tarry,
and the question [which ye ask] will make manifest the courage of the confidence of refuge
in our Lord. 82 On one occasion a manifestation revealed itself unto Joshua, the son of
Nun, and he asked that which had appeared unto him who he was, and took his stand upon the
question; and similarly Daniel also saw one of the Watchers and rejoiced at the sight, and
was afraid at the measure of the honour of him that had come, but he was wholly comforted
by the grace of the confidence which he had in his truth. And in like manner a revelation
(or manifestation) of the truth came to each and every one of the [saints of] olden time,
and none of the stratagems of the phantoms of the Wicked One ever led them astray. And as
the blessed man Anthony was saying these things, and every man was hearkening unto him
with gladness, unto every man who listened unto him was given help of one kind or another
according to his need; the man who was strong found his strenuousness to be increased, and
the man who was weak found that he received encouragement, and the proud man found that
his arrogance was overthrown and swept away, and every man was persuaded to reach forward
confidently towards the hope which is to come. And all the people with one accord ascribed
blessing unto the righteous man Anthony because such a degree of strength had been given
unto him, and because such great wisdom had made its abode in him, and because that in the
fierce strife and warfare which he waged against devils he was able to distinguish and
discern the difference between good and evil appearances, and the manifestations (or
revelations) of our Lord from those which appertained unto devils.

83 And in the days of the blessed man the habitations of the monks were accepted as
tabernacles of praises, and Psalms, and hymns, and spiritual songs were heard therein; and
love and righteousness rejoiced therein, and therein was found the rest of prayer coupled
with fasting. And the monks toiled in the labour of their hands that they might not be a
burden upon any man, and of [the proceeds of] the sweat of their faces the poor and the
needy were relieved. And the monastery [of Anthony] became at that time a wonder unto the
inhabitants of the country, for behold, the silver, and the gold, and the riches of this
world which were so highly esteemed in their sight were despised and accounted as dross by
such men as the monks thereof; and those at whose wastefulness, and drunkenness, and
lasciviousness the monks marvelled, returned [to their homes] in wonder as [if they had
seen] an angel and not a human being. No sounds of dissension or contention were heard
there, and no voice of the violent man (?) or of his gaoler sounded therein; well might a
man describe that monastery in the words of the parable which was uttered in olden time,
and say, "How fair are thy habitations, O Jacob, and thy tabernacles, O Israel!" (Numbers
xxiv, 5), for the country was as if the desert had been roofed over, and it was like a
paradise which was by the rivers, and tabernacles which the Lord had stablished, and like
cedars by the side of the stream.

84 Now therefore the blessed man, according to his wont, withdrew himself and departed to
his habitation (or cell) and to the place which was convenient for him to dwell in, and
there like a mighty man he triumphed in the apparel of war; at all seasons he was mindful
of the mansions which were in the heavens, and groaned, for his mind abode between two
[worlds]. He despised the world and held it in contempt, and his mind longed greatly for
the kingdom of God, for already, even according to the word of the Apostle, he wished to
be with his Lord (Philippians i, 23). And moreover, he was greatly troubled when the time
drew nigh in which it was proper for him to eat and drink with the sons of his habitation,
for he was shamefaced, and he would fain depart from their midst, and he did not like any
man to see him eating or drinking; nevertheless, although he felt thus at the appointed
season, he would eat [with them]. Now on the greater number of days the love which he bore
towards the brethren would in this way draw him to their company, for he did not desire to
grieve them in any way whatsoever, and he was as careful for them as if they had been
himself; for he was mindful of the word of the Book which saith, "Ye are members, each of
the other, and if one member be glorified, the whole body is glorified" (Romans xii, 5).

85 And this he used to say and teach unto them: It is right that we should at all times
follow after the food of the soul, for the soul worketh together with our spirit in the
striving which is against the adversary; but it is meet for the body to be in subjection
and tribulation, for it very speedily becometh unduly exalted by the persuasion and
flattery of the Evil One. And it is therefore right that the soul should be more prepared
and more exalted than the body, that the body may not prevail (or be strong) over it, and
bring it low by the lusts [thereof]. And our Lord also gave this indication to the blessed
Apostles, and commanded them, saying, "Be not careful as to what ye shall eat, or what ye
shall drink, for such things do the peoples of the earth seek after, and your Father
knoweth whatsoever things ye have need of; but seek ye the kingdom of God and His glory,
and the things which are superior unto these shall be added unto you" (St. Matthew vi, 31
sq.)

86 Now some short time after these things a storm and a persecution arose in the Church,
during the years [of the reign] of Maximinus, the wicked Emperor, and [the soldiers] began
to seize and to take into Alexandria a great company of the blessed confessors; and the
report of these things reached the blessed Anthony. And straightway he left his habitation
and place of abode, and he made haste at the sound of the strife, and he said to himself,
"I will go and draw nigh [thereto], so that if Divine Grace call me, it shall find me
prepared, and if it thinketh otherwise concerning my unworthy self, I shall at all events
be a spectator of the strife. Now he desired exceedingly to enter [the race], and to be
accounted worthy of the athlete's crown. So he travelled on his way and drew nigh and
arrived at the city, and he went in through the gate, and inquired where the athletes had
been made to assemble, and where they had been gathered together, and asked concerning the
report of the strife. And when he had heard and had learned where the place was, and in
what manner of restraint they were fettered, he made his way thither; and as soon as he
saw those who had been called by Divine Grace [unto death] at this time, he planned with
all diligence and by every means in his power to be a companion unto every one of them in
the contest wherein they were to stand.

87 And he prepared and made himself ready to be with every man, and he became a prisoner
in the prison with those who were shut up therein, and he ministered unto them and
relieved their wants; and he passed his time continually in close companionship with the
rest of the prisoners who were to be exiled, and those who were to be sent out from the
country to the mines, and to the islands, and he ministered unto them with great pains and
care. And he was found to be ready to accompany all such as were brought and were going in
to their doom, both in their going in and coming out; as they went in he gave them
encouragement and admonition, and as they came out he ascribed blessings unto them and
sang hymns of praise. And it was his custom [to do this] day by day, and his acts were so
well known and so famous in all the city that at length [the report thereof] came to the
ears of the governor. Now when the wicked governor learned concerning him, and the people
had informed him concerning Anthony's disposition and work, he marvelled at [the bravery
of] his mind, and because he was neither moved by the tortures and tribulations which were
falling upon his companions, nor was afraid; and he commanded that he should no longer be
found in the city, and that the other monks who were with him should not come therein,
because they also were doing the same work.

88 And on another day certain athletes were summoned to the contest, and when the blessed
Anthony knew of the command and threat (or prohibition) of the judge, he washed and made
white the apparel with which he was clothed (now his tunic was without shoulder coverings
and was like the tunics with which the Egyptians cover themselves), and having arrayed
himself in his clothing, he went and stood up inside the hall of judgement, opposite to
the wicked judge. And when the men who had heard the commands of the king concerning
Anthony and his companions lifted up their eyes and saw him, they prevented him that day
from appearing before the judge, for they marvelled at him and at his boldness concerning
himself, and his courage in the face of death. Now all this threatening was very sad to
him, and [in spite of] his contempt for the Enemy, the door which would enable him to
testify was not opened; but God preserved him for the strengthening of those who
testified, and for the benefit of those who were about to do so, and for the increase of
the monasteries of the monks, and for the praise of the whole Church. And he continued to
do this work until God was pleased to put an end to this persecution of the Church (now in
those days the blessed Peter, Bishop of Alexandria, bore his testimony) (i.e., was
martyred); and after these things the blessed Anthony departed to his monastery and
habitation, and he bore testimony continually, and, as it is written, he died daily (1
Corinthians xv, 31), and after the persecution he was always adding a little more to the
toil of his daily life.

89 Now he wore his apparel with the hair inside, and the skin outside, and to the day of
his death he never touched his body with water, for he wished to keep it meagre, and he
never dipped his feet in water without the sternest necessity; and no man ever saw him
naked or exposed, except when he died, and his body was carried in honour by his
disciples. He once decided that for a short time he would remain in silent contemplation,
and that he would neither go outside his dwelling nor be seen by any man, and it came to
pass that during the days wherein [he was thus occupied] a certain Roman nobleman whose
name was Martinianus came to visit him, and he drew nigh and besought him to come forth
and to pray with him, and to lay his hand upon his daughter, who was torn by a devil. And
when the nobleman had waited a very long time, and had besought the blessed man
incessantly to open his door, though he would not be persuaded to do so, Anthony looked
[out of the window] and saw him, and said unto him: "O man, why dost thou weary me? I am a
man like unto thy-self, but if thou dost believe in the Christ Whom I serve, depart in
peace, and according as thou believest pray, and it shall be [unto thee] even as thou
wishest.

90 Then straightway that man had full and complete confidence in the word which he had
heard, and went by the way he had come, taking his daughter with him, and she was
delivered from the power of the subjugation of the Evil One. And God, Who did say, "Ask ye
and receive" (St. Matthew vii, 7; St. Luke xi, 9), performed very many things like unto
this by the hands of Anthony; now many people who were smitten with diseases of several
kinds thronged to him, and came and sat down by the side of his cell, and each of them
obtained relief from his afflictions. 91 Now when he saw that much people were gathered
together to him, and that the trouble which men and women caused him increased, he became
afraid either lest he should be unduly exalted in his mind by reason of the things which
God had wrought by his hand, or lest others should esteem him beyond what was right and
more than he deserved, and he determined to go away from that place and to enter the
Thebaid. Then he took a little bread and went and sat down by the side of the river, and
waited until he should see a boat going to that district to which he was ready to go. And
as he was pondering these things in his mind, suddenly a voice from heaven was heard by
him, and it called him and said unto him, "Anthony, whither goest thou? Why art thou
departing from this place?" Now he was not afraid of the voice which came to him, but like
a man who was accustomed to do so he spake with it, and answered and said, "Because, O my
Lord, the people will not permit me [to enjoy] a little silent contemplation; it is for
this reason that I am wishing to go up to the Thebaid, and especially do I desire it
because the people are seeking at my hands that which is wholly beyond my powers."

92 Then again the voice came to him, saying, "If thou goest up it will not be to the
Thebaid only, and even if thou goest into the Thebaid as thou art thinking [of doing],
thou wilt have to endure toil greater than that which thou [performest] here; if, however,
thou wishest to enjoy silent contemplation and to be at rest, get thee gone into the
innermost desert. And Anthony the blessed answered and said, "O my Lord, who will shew me
[the way to] that difficult place? For neither do I myself know it, nor am I acquainted
with or have knowledge of men whodo. Now whilst he was standing up, there passed by
certain Arabs who had made ready and set out on their way to go to that region, and the
blessed man drew nigh unto them, and entreated them to let him go with them, and they
received him gladly because it was manifest that it was the commandment of God which was
to be performed in this matter. And having travelled with them for three days and three
nights, he arrived at a certain high mountain, and he found in the lower parts thereof
water which was clear, and cool, and sweet, and a few palm-trees, for the land which was
by the side of the mountain was a flat plain; and the place was pleasing to the blessed
Anthony, and he loved it well, and he loved it especially because God had been his
Governor and had led him to that spot.

93 Therefore Anthony encamped there and dwelt in that place, and he was exalted there like
a king in the courts [of his palace]. Now when those Arabs who had brought him to that
place saw [this], they wondered and marvelled, and they left with him a little bread which
was found with them; and from that time forward whenever they were journeying into Egypt
and returning therefrom, those Arabs, by reason of the wonderful things which they saw in
the man, always passed by the place where he was, and also brought him bread. Now there
were found in that region a few small birds [which came] from the palm-trees. 94 And it
came to pass that after a time it was heard by the brethren where he was, and like beloved
sons they remembered their righteous father, and they made inquiries and found out where
the place was, and they laboured strenuously and sent to him everything that could be of
use to him. Now when the blessed Anthony saw that the brethren had begun to take trouble
for him, he besought those who had begun to go to him to bring him a little wheat and a
hoe; and when they had brought them to him, he went about the land at the foot of the
mountain, and found a little place which was suitable for cultivating and watering; thus
he was able to provide himself with as much bread as he needed, and he rejoiced greatly
because he had found the means which would prevent him from troubling any man, and because
he would be a burden to himself only. And having seen that the brethren were thronging to
him, and that they would not be prevented from coming to him, he tilled a portion of that
ground and made it into a vegetable garden for the benefit of those who came to him. Now
when he first began to sow wheat in that place, the wild animals used to come there in
large numbers for the sake of the water, and they damaged the crop, but one day when they
were among the corn according to their custom, he went quietly and seized one of them, and
he said unto them all with a laugh, "Why do ye do harm to me, seeing that I do no harm to
you? Get ye gone therefore in the Name of the Lord, and come ye never again nigh unto this
place"; and from that hour this was a command from heaven to them, and they never again
did harm to that place.

95 And the blessed Anthony was alone in that desert, for the place wherein he had his
habitation was waste and desolate; and his mind therefore dwelt the more upon exalted
things, and it was content therewith. Now the brethren who used to go to visit him
besought and entreated him to allow them to bring him there month by month a few garden
herbs and olives and oil; and although he contended with them about it they overcame him
with their entreaty, and compelled him [to receive them], and they began to pay him
visits, one at a time, according to their entreaty to him. And the blessed man was
exceedingly old, and he was far advanced in years. And in that desert also he endured
strife, not with flesh and blood, but with devils and with impure spirits, and we have
learned this also from those who were going to visit him continually. They used to hear
also there the sound of tumult and of outcry, and to see flashing spears, and at night
time they would see the whole mountain filled with fiery phantoms, and those men were
greatly terrified; but the blessed Anthony was trained in stratagems (?) of war like a man
of war, and he was prepared, and he stood up and rebuked the Evil One, who straightway
ceased according to [his] wont; and he encouraged the brethren who were with him not to be
terrified or to tremble at [the sight of] such visions as these. For, said he to them,
"They are only empty phantoms which perish as if they had never existed at the Name of the
Cross"; and wonder and admiration laid hold upon every man at the greatness and at the
manner of the righteousness which was found in the blessed man.

96 He was not terrified at the devils, he was not wearied by the desert, and his soul had
no fear of the wild beasts which were therein; but Satan suffered torture from all these
things. And one day he came to the blessed man who was singing the Psalms of David, and he
gnashed his teeth upon him loudly; but the blessed Anthony ceased not [to sing], and he
was comforted and helped by the grace of our Lord. One night whilst he was standing up and
was watching in prayer, Satan gathered together all the wild beasts of the desert, and
brought them against him, and they were so many in number that he can hardly have left one
beast in its den; and as they compassed him about on every side, and with threatening
looks were ready [to leap upon him], he looked at them boldly and said unto them, "If ye
have received power over me [from the Lord], draw nigh, and delay not, for I am ready for
you; but if ye have made ready and come at [the command of] Satan, get ye back to your
places and tarry not, for I am a servant of Jesus the Conqueror." And when the blessed man
had spoken these words, Satan was straightway driven away by the mention of the Name of
Christ like a sparrow before a hawk.

97 And on another day, when he was weaving palm leaves—for such was his occupation, and he
used to toil thereat so that he might not be a burden upon any man, and that he might
[make baskets] to give as gifts to the people who were continually coming to visit
him—suddenly he put up his hand over the door, and took hold of a rope of palm leaves to
bring outside, and he leaped and stood up to look out. And as he looked out from the door,
he saw an animal which had [the following] form: from its head to its side it was like a
man, and its legs and feet were those of an ass. When the blessed Anthony saw it he only
made the sign of the Cross over himself, and said, "How can anyone imagine that the Evil
One is crafty? And how can anyone be agitated [by him] more than once or twice? Is it not
within the scope of his cunning to know that these things are accounted by me merely empty
phantasms? And now, if there be anything whatsoever in the power of him that sent thee,
come hither and perform that which thou wast sent to do; but if Christ, Who shall make an
end of thee, and in Whom I have my hope, liveth, and if He be true, let the destruction of
thyself and of him that sent thee take place immediately." Thereupon, at the word Christ,
there fell upon the creature quaking and trembling, and he took to flight, and [as] he was
going forth in haste and was running along terrified, he fell down and burst asunder at no
great distance from [Anthony's] abode. Now the devils did all these things in order that
they might drive the blessed man from the desert.

98 And it came to pass after a time that the brethren [who were] monks appeared before him
and besought him to come down and visit them in their monastery for a long period, and
having multiplied their entreaties he granted their request; and he rose up and travelled
with them in the desert to the borders of Egypt. Now there was with them a camel which was
laden with bread and water [and] provisions for the way, for no water whatsoever was to be
found in the whole of that desert. And having travelled for one or two days, the water was
finished and came to an end, for the men with him were not a few, and in those days the
heat was very fierce, and the people were overcome by thirst; and they were troubled the
more because they had wandered about the whole of that district that they might find
water, and they threw themselves down on the ground, being in trouble and in great danger,
and because they were in despair about themselves they turned the camel adrift to wander
about in the desert. Now when the blessed old man saw the people in such great distress,
he sighed heavily, and having departed from them a short distance, he bowed his knees upon
the ground and spreading out his hands towards heaven, he cried out to God, and said,
"Consider, O Lord, at this time also the prayer of Thy servant";

99 and before the words of his prayer were ended, water sprang up from that place whereon
he had prayed, and he brought all the people and made them to come [there], and they
prayed and gave thanks unto God, and they drank and were relieved from their tribulations,
and they also filled the water-skins with the water. Then they went forth in quest of the
camel, and they brought him back [to their camp]; now they found him quite near, because
it happened that, through the Providence (or Dispensation) of God, whilst the animal was
wandering about his cord was caught by a root and he was unable to move, and he stood
still until they went and brought him [back]. And they gave the camel water to drink, and
they loaded up his load upon him, and they set out on their road. 100 Now when they had
come to a district which was inhabited and had entered the villages, many people rushed
forth from the whole of that neighbourhood and came to the place where the blessed man
was, for every man was waiting and longing for him, and the love of him was hot in their
minds, and they drew nigh and made obeisance unto him as unto a righteous father. And the
blessed man spread abroad the things which he had provided and was carrying [with him]
when he came from the desert, and he made them happy with the enjoyments of the Spirit;
and at that time there was twofold joy in the monasteries of the monks, and they rejoiced
in the triumphs of the blessed old man whom they saw renewing his youth like the eagle.
Now the chief of all the commandments which he used to give unto all the monks was that
they should freely confess, before everything, the true faith of Christ, and should love
it with all their strength; that they should preserve themselves from evil thoughts, and
from the lusts of the body; that they should flee from vain boasting; that they should
pray continually, and should be prepared and ready [to sing]

101 Psalms and [to recite] the Office before they went to sleep; that after sleep they
should read and remember the words of the Scriptures, wherein was their life; that they
should meditate upon the acts and lives of the Apostles, and should consider what they
were before they approached Christ, and also what they were after they had drawn nigh to
Him, and how in their former state they were despised and held in contempt by the world,
and how in the latter state they suddenly waxed great, and were held in high honour, both
in this world and in the kingdom of God; and that it was not their own strength which had
made for them this exalted estate and honour, but their perfect righteousness towards God.
With these and such-like [admonitions] did he make zealous and strengthen their minds. 102
And, moreover, he spake the following words: "Since we, who are monks, are not held fast
by anger in anything whatsoever, Satan filcheth us away through this very thing that we
may rage one against the other; and it is therefore meet that we should at all times
remember the word of our Lord which saith, 'If thou bringest to the altar thine offer-
'ing, and there rememberest that thou art held by anger against 'thy brother, go thou and
be reconciled with thy brother, and 'then offer up thine offering' (St. Matthew v, 23,
24). We should remember also the word of the Apostle, 'Let not the 'sun go down upon your
wrath' (Ephesians iv, 26). Now this command, 'Let not the sun go down upon your wrath,'
was not written merely [to tell us] that we were never to be angry, but [to warn us]
against offences of every kind, and against keeping wrath one against the other; for it is
very right and seemly that the sun should not go down by day and leave us in sin, and that
the moon should not overtake us in the same by night, and should not find us in the
service of the Wicked One, or thinking of him. Since therefore it is well for us [to be]
thus, it is right that we should consider and examine into the word of the Apostle which
admonished us, saying, 'Try ye one another, examine ye one another' (2 Corinthians xiii,
5).

103 Let us then each and every day meditate in such a way that every man among us may
receive from his soul the computation of all his works and thoughts, both by day and by
night; and let every man be an honest investigator of his own thoughts for himself, before
shall come the righteous Avenger Who shall reward righteously (compare St. Matthew xvi,
27), and shall punish even according as the Holy Gospel hath admonished us; for the wages
of the mind are always the same. Those who have fought against sins He will encourage, and
him that standeth in the truth He will admonish and urge to new exertions, lest he be
filched away by boasting, and be despoiled by means of over-confidence, and lest he
despise one man and love another, and justify his own soul. [Let us then do these things],
even as the Apostle Paul said, 'until our Lord cometh' (1 Timothy vi, 14), Who shall judge
the things which are hidden.

104 "For it may happen that we ourselves do not know our own manner of life and works, but
though we have lost this knowledge it is manifest before God, Who knoweth the things which
are hidden. Let us therefore appoint Him to be the Judge. Let us, at all times, take each
the burden of the other, and let us suffer for each other even as our Lord suffered for
us; but let us examine our souls unceasingly, and let us provide and fill our houses in
this world with whatsoever things we lack with the greatest care. And let this thing also
be an admonition to us against sin, and let each man of us write down both his actions and
his thoughts upon the tablets of his heart, as if he were obliged to read and lay them out
in due order under the eye of every man. For when he pondereth and considereth [he will
find] that it would be a shame and a disgrace that these things should come to light, and
when he meditateth further [he will see] that, inasmuch as the mere hearing of the same
would cause him great ignominy, it is manifest that the doing of the same [would work]
great destruction. And since it is difficult for sin to come to the light, it is certain
that falsehood clingeth and cleaveth thereto;

105 for as when the natural eye seeth [what is happening] no act of shame is to be
expected, so also if we were men who were obliged to tell each other our manner of life
(or conversation) and thoughts, no sin would ever be committed by us because of the shame
which would result therefrom. Let then the writings wherein are inscribed our shortcomings
be things of which to be ashamed, for they take the place of the eyes of the spectators,
and since we are as much ashamed of the writings as if they had been spectators, let us,
like men of understanding, cease from the doing of and from meditating upon the works
which bring in their train reproach. Now therefore by such means as these, if our souls
are a care unto us, let us bring our bodies into subjection, so that by our works we shall
please God, and treat with contempt the Enemy by means of our strenuousness."

106 Now it was with such matters as these that the blessed man Anthony used to rejoice the
monks who went to visit him, and the others, that is to say, those who were smitten with
sickness, and those who were evilly entreated by evil spirits he would comfort by his
words, and would aid by his prayers. And our Lord at all times made him to be happy in his
prayers, for when they were heard he was not unduly lifted up in his heart, and when they
were not hearkened to he murmured not, but in all of them he gave thanks to God. And,
moreover, he encouraged those who were smitten with sickness not to be disheartened by
reason of their tribulations, and he told them that they must know that neither he nor any
other man had power to grant relief to them, and that it was God alone Who could do so,
and that He would do so for whomsoever He pleased whensoever He pleased. And these and
such-like words became a relief and an aid for those who were smitten with sicknesses, and
he gladly lightened the weight of their trials by more than the words which were offered
unto them; but those who were made whole were told before everything else that they must
not return their thanks and gratitude to the blessed Anthony, but that they must ascribe
praise wholly unto God [for their healings].

107 Now there once went to the blessed Anthony in the inner desert a certain nobleman who
was an officer in the palace, whose name was Parnitôn, and he had an evil spirit; he was
always gnawing his tongue, and the light of his eyes was wellnigh destroyed. And this man
went to the blessed Anthony and entreated him to pray over him, and having done so he
answered and said to that man, "Depart, and thou shalt be 'healed,'' but Parnitôn
entreated him that he might remain with him for some days. And the blessed man was saying
unto him continually, Thou canst not be healed here. Go away 'from this place, and when
thou arrivest in Egypt thou wilt see suddenly the wonderful sign which God hath wrought
upon thee.'' And having confidence in [these words] the man went forth, and before he saw
Egypt, there came unto him deliverance straightway, and he became healed, according to the
word of the blessed man which was revealed unto him in the Spirit by our Redeemer.

108 And there was a certain virgin of Busiris who suffered from a severe and terrible
disease, for the water (or tears) which flowed from the pupil of her eyes, and the matter
which fell from her nostrils, before it fell upon the ground became worms, and her whole
body was in a state of putrefaction; and because of the progress of the disease her eyes
had lost the power of natural sight and were useless. Now when the kinsfolk of this young
woman heard that certain brethren [who were] monks were preparing to go to the blessed
Anthony, because they believed wholly in the man who had healed a woman of a flow of blood
[which had lasted] twelve years, they entreated them to allow them to go with them also
and to follow in their company; and as the brethren received their petition and permitted
them to go in their company, they arrived [in due course] at the place [where the blessed
man was]. And the kinsfolk of the maiden remained with their daughter a short distance on
this side of the mountain, at the place where dwelt the man of God, Paphnutius the
confessor and anchorite. And when the brethren had gone in and had greeted the blessed
Anthony, and whilst they were meditating about relating to him concerning the maiden and
her kinsfolk, he began to speak before they did about her sickness and afflictions, and
said how it happened that she came to be in their company.

109 Then making the conversation of the blessed man the pretext for their words they
besought and entreated him to allow the maiden to come into his presence, but he would not
be persuaded to do so, and he said unto them, "Get ye back to the place where the maiden
is, and if she be not already dead, ye will find that she hath been wholly healed; now
this hath not happened either through me or through the gift which my poor and
contemptible person possesseth, but it is a gift from our Redeemer, Who performeth grace
and mercy in every place for those who cry unto Him in affliction. Get ye out then
quickly, for the merciful God hath hearkened unto the prayer of the maiden, and hath
regarded the toil and labour of her kinsfolk; and behold, His lovingkindness hath made
known and revealed unto me in this hour that relief from her affliction hath come unto the
maiden. Thus this wonderful thing hath taken place. And the brethren went forth and found
the kinsfolk of the maiden rejoicing, and their daughter was freed from and was completely
healed from her affliction.

110 And at the same time there went forth from Egypt two brethren to visit the blessed
Anthony, and when they were near to arrive at the place where he was, it fell out that the
water failed, and they were so completely brought low for want thereof that, by reason of
his great tribulation, one of them departed from this world, and his companion was well-
nigh departing likewise. Then the blessed man called suddenly unto two of those brethren
who happened to be with him, and said to them, "Take ye a little water in a vessel and get
ye down quickly on the road to Egypt, for two brethren set out together to come to us, but
when they had left behind them the greater part of the mountain road, they lacked water;
one of them hath already fainted and died, and the other is nigh unto death, [and will
die], if ye do not speedily overtake him. For thus hath it appeared to me when I was
praying." And the brethren having made haste arrived at the place and found [a dead man]
according to what had been

111 49 said to them, and they took up the body of him that was dead and carried it away,
and they fed him, in whom the spirit was still found to be, with bread and water, and took
him and brought him with care to the old man. Now the blessed man was distant from them a
journey of two days. And if any man ask why and wherefore the vision did not appear unto
the blessed Anthony before the man died, he will ask that which is unseemly, for it
belonged not to him to know what God was meditating concerning every man; this thing
belongeth unto God only Who, whensoever He pleaseth, maketh a revelation unto him that
feareth Him. 112 And the blessed Anthony possessed this wonderful attribute. When he was
dwelling in the mountain, his mind was alert and watchful to observe and to see, by the
operation of the Holy Spirit which dwelt in him, that which was afar off as if it were
near. For, on another occasion when he was in the mountain, he lifted up his eyes to
heaven and suddenly saw a man being taken up therein; and wonderment having fallen upon
him he magnified [God] and ascribed blessings unto him that had been accounted worthy of
this [honour], and he besought the Lord that he might know who the man was who had
attained unto such exalted greatness. And suddenly a voice from heaven was heard, saying,
"This is the soul of the blessed man Ammon who used to dwell in the country of Nitria."
Now Ammon was a mighty man and a valiant fighter [in the ascetic life], and he had been a
monk from his early manhood even unto his old age, and the end of his life was greater
than the beginning thereof; and the distance of the country of Nitria from the mountain
wherein dwelt the blessed man Anthony was a journey of thirteen days. And when those who
were found with the old man Anthony saw him marvelling in this manner concerning the
blessed Ammon, they entreated him that they might learn when his departure from the world
took place, and he informed them that it had happened when the revelation appeared unto
him.

113 And there was also another famous man with whom many were acquainted, for he used to
come very frequently to the blessed Anthony, and many glorious deeds and signs and wonders
were wrought by his hands unto our Lord. Now on a certain occasion one reason or another
made it necessary for the blessed Ammon to cross the river, the name of which was Dābhā
(i.e., the Wolf River), and he had with him the righteous man, [who was called] Theodore;
and this blessed man also was mighty in the ascetic life. And when they had come nigh unto
the river, and were standing on the bank, they agreed that each should go away a short
distance from the other so that they might not see each other's nakedness as they were
crossing the river. Now when the righteous man Theodore had removed himself from him, the
blessed man Ammon began to have shame even of himself, and whilst he was in this state of
mind suddenly Divine Grace seized him, and set him up upon the [other] side of the river.
And when the righteous man Theodore had crossed the river, he drew nigh unto the blessed
Ammon, and examined him attentively, [and found] that his feet had not been dipped in the
water, and that not a drop of water had touched either his body or his garments.

114 Then Theodore began to entreat Ammon to inform him how his passage over the river had
been effected, and when he saw that he was making many excuses about it and was debating
the matter, he became certain in his mind that it was Divine Grace which had taken him
across the river. And he persisted strongly in questioning Ammon, and took hold of his
feet, and said unto him, "Yes, or no? I will not leave thee until thou hast shown me"
[this thing]. Now when the old man Ammon saw the persistence of the righteous man
Theodore, and [remembered] especially the word which had gone forth to him, he entreated
him to make the matter known to no man until his departure from this world had been
effected, and then he revealed to him that he had indeed been carried across the river [by
the Spirit], and that he had never walked upon the water thereof at all. And this thing
our Lord Himself did by His own power, and He made the great Apostle Peter to do so (St.
Matthew xiv, 29), and it was done [by Ammon] also by the command of our Lord; and [it was
only] after the old man Ammon was dead that this matter was spoken of by the righteous man
Theodore, according to the agreement which he had made with Ammon.

115 Now the brethren, who had heard from the blessed Anthony the story of the departure of
the old man Ammon from the world, bore in mind the day and the hour wherein it took place,
and three days later, when certain brethren came from the country of Nitria, they inquired
of them concerning the death of the blessed Ammon, and they learned that the days of the
old man had come to an end at the very moment and at the very hour when the blessed
Anthony had spoken to them, and when he himself saw Ammon being taken up into heaven. Then
the brethren did indeed marvel among themselves concerning the purity of the soul of the
blessed Anthony, and how he had seen performed clearly and openly before him that which
had taken place at a distance of a journey of thirteen days, that is to say, the ascension
of the soul of the blessed Ammon into heaven.

116 51 4a And moreover there came unto him a certain Count called Archelaus, and he found
him in the outer mountain praying by himself, and he made entreaty unto him on behalf of
the nun Polycratia, who was from the city of Laodicea, and was faithful and devoted to the
ascetic life. Now she was much afflicted by pains in her stomach and in her right side,
and, in short, her whole body was in a state of suffering. And when the blessed man had
prayed for her, Archelaus wrote down the day and the hour in which the prayer had been
made, and after this the blessed man dismissed him, and he returned to his own country;
and when he had gone to the province of Laodicea he found Polycratia the nun in perfect
health. Then he asked at what time she had found deliverance from her sufferings, and by
what means it had been brought about, and they related to him that the mercy of God had
been poured out upon her at a certain time suddenly, and that she had felt relief and
found herself made whole and free from the violent pains of her disease. And immediately
that the words of their narrative concerning her illness had come to an end, Archelaus
brought forth the paper whereon were written the day and hour wherein the prayer had been
made on behalf of the believing woman (Polycratia), and the words of their narrative
agreed with those which were written on his paper as if they had been written down [at the
same time] with a pen. Then wonder laid hold upon every man, and they all admitted openly
that the time at which the prayer was made by the blessed man was precisely that at which
relief had come to her.

117 And multitudes of things similar to those which have already been described were
performed by his hands; and also when the brethren used to set out to come from Egypt to
him, he knew it beforehand and was able to declare it to those who happened to be with
him, and it was revealed unto him sometimes even months and days beforehand that they were
coming to him, and the reason for their journey. For some used to come to him merely to
see him, and others [came] that they might be with him for a few days, and others came to
him because of their diseases and afflictions of various kinds; and no man found that long
road exhausting or fell into despair thereon, because the relief which each man obtained
from the blessed Anthony was greater than the toil which he had endured thereon. And when
a man saw these triumphs, and felt anxious to narrate them, the blessed man used to
entreat him not to marvel at these deeds, but to wonder at the Divine Grace of God which
considered unworthy and feeble men worthy of such great [care].

118 And on one occasion the brethren entreated him to visit their monasteries, and when
they had come to a certain place they besought him to embark in a boat and to cross over
the river; and when he had gone up into the boat a foul and fetid smell smote him
suddenly. And when the brethren heard of this, they answered and said unto him, "Master,
this smell 'ariseth from the fish and the salted meat with which the boat is loaded," but
he would not be persuaded that it was so, and he said, "This smell ariseth not from these
things." Now whilst he was ending his words, a young man, in whom was an evil spirit, was
found in the boat, and as soon as he saw the blessed man, he shrank away from him
straightway; but when the devil abused him, he cried out and uttered threats against the
blessed man from among the people. Then the blessed Anthony turned himself round, and
rebuked him, and silenced him, and immediately the young man felt the deliverance from
him; and every man was persuaded that the smell was that of the devil whereat they had
wondered.

119 And again there came to him a certain well-known man who was very sorely tried by an
unclean spirit, and he was so distressed through him that his mind was carried away, and
he was unable to understand any question which was asked of him; and in his whole body
there was not a spot which was not lacerated by his bites, and those who had brought him
took him to the blessed man Anthony and besought him to pray for him. Then the old man
Anthony looked upon him, and his mercy having revealed itself, he took him by the hand,
and made him stand up, and he knelt down on his knees before him, and he watched with him
the whole night. And at the time of dawn the young man approached the blessed Anthony from
behind his back, and smote him, and those who had brought him began to rebuke him; but the
blessed man answered and said unto them, "Let no man be wroth against 'him; this act is
not of him, but of the Evil One who is in him, for he hath been commanded to depart from
that which God hath created, and to return to his place, and he is, in consequence,
incensed with him, and hath done this thing. Glorify ye then God, because of this thing
which hath taken place, for it hath given unto you a sign whereby ye may be sure that God
hath wrought for him deliverance.

120 And when the blessed Anthony had said these things, straightway the young man was made
whole, and he came to himself, and remembered where he was, and through whom deliverance
had come unto him, and then he began to salute the blessed man, and to confess God with
many loud protestations. Now believing men have related very many [wonderful] things like
unto this, but in comparison to the other deeds which were wrought by the blessed man
these are not very important. 121 On one occasion he stood up to pray at the ninth hour,
and he perceived that his mind was exalted, and, what was still more wonderful, that
whilst he was on the earth his mind was transformed, and he did not feel that he was upon
the earth. For he saw that his soul was not being lifted up by the power of his mind, but
was being governed by the angels; and when he himself was raised up, he saw other beings
who came and stood opposite to him, and they prevented him from passing on. And they said,
"Let us see of what kind are his deeds, and if we cannot by any means make him to be taken
(or held) by us." Then those who were guiding him turned round and rebuked them, and said
unto them, "Our Lord by His grace blotted out his shortcomings and his sins before he
became a disciple, but ye are embodied in his triumphs and in his works and deeds [which
took place] after he had become a disciple"; and thereupon his soul was immediately
exalted to the place unto which it attained. And after this his mind took up its abode in
him, and he felt and perceived that which had happened to him; and he magnified and gave
thanks to (or confessed) God by reason of everything which had taken place, and [he
remained] in prayer the whole night which followed that day, and he tasted no food of any
kind whatsoever therein.

122 And a man must also marvel at the severity of our contest, and at the great labour by
which he passeth to this air; and he must remember and say, "This is the word of the
Apostle, who spake, saying, 'Your contending is against the ruler who 'holdeth the power
of this world'" (Ephesians vi, 12). For this reason the Apostle himself commanded, saying,
"Put on the armour of God in order that ye may be able to stand against him in the evil
day" (Ephesians vi, 13), so that the Enemy may have no occasion in any way to say about us
that we have been sorely put to shame. And, my beloved, in connexion with the history of
the blessed man, let us remember the matter of the Apostle who said, "Whether in the body
or out of the body, I know not; God knoweth" (2 Corinthians, xii, 2). Now, the blessed
Paul was snatched up into the third heaven, and heard words which may not be uttered, and
came down [again]; but the blessed Anthony was lifted up into the place to which he was
lifted up, and he received a pledge of the confidence of his labour, and he returned and
took up his abode with himself. And the [sign of] grace was also found with him.
Whensoever he had in his mind any matter the truth of which he could not comprehend with
his thoughts, he would make supplication in his prayer, and it would be revealed unto him,
and in all these things he was taught by God even as it is written (St. John vi, 45;
Isaiah liv, 13).

123 And after these things he had a disputation with certain men who came to him about the
ordering and disposition of the soul, and the place to which it went after its departure
[from the body]. Then, on another day, he heard a voice from heaven, which said, "Anthony,
get thee forth, and thou shalt 'see." And, moreover, this thing had also been wrought for
him: he was able to distinguish between heavenly voices and the voices of enemies. And he
lifted up his eyes and saw the form of a man which was immeasurably abominable; his head
reached up into the heavens, and round about him on all sides were numbers of beings, some
of which were flying about with their wings, and were soaring up above him; and he put
forth his hands that he might lay hold of some [of them], but he was not able to do so.
Now those winged beings who were flying about were those who had preserved (or guarded)
their faith and their works; but the others he could lay hold of because they were those
who had not received the faith, and who were remote from works. Then the blessed Anthony
saw that the form of the man was gnashing his teeth with bitterness at those who were
being lifted up into life, for [that] son of perdition would have been content that every
man should perish with him. And straightway a voice came unto the blessed Anthony, and
said: "Know thou that which hath been made"; and then he understood that this was the
passage (or bridge) of souls, and that he who was standing in the midst was Satan, the
enemy of righteousness. Such was the vision which came unto him, and it roused him up and
incited him exceedingly to triumph in his old age.

124 Now these things were not related by his will, but the brethren who saw him when he
was sighing during his prayer to God perceived that something had been seen by him, and
they clung to him and pressed him with entreaties to inform them what had happened. And
having examined his mind, and seen that it was free from boasting, he decided within
himself that the report of such things as these would certainly admonish the youthful
monks to stand up like mighty warriors in the war which the Enemy maketh against us, and
not to be caught by him in any way, so that he might not be able to lift up his heel
against us; and having thus decided he revealed and made known unto them the whole matter
even as it appeared unto them. For he was exceedingly long-suffering in respect of the
things which were fitting, and he was thoroughly meek in spirit, and in all these things
he preserved scrupulously the Canons of the Church, and made answer unto every man
according to his grade and rank. Unto Bishops and Elders he paid honour like a man who was
in duty bound so to do, and he was not ashamed to bow his head before them at the time of
the blessing;

125 but deacons he received with joy and with affection, and although like a father he
made them to hear words of righteousness and admonition, during the time of prayer he
would set them in front by reason of the authority which had once been given unto them by
God. He meditated continually upon righteousness, and he did not seek only to make another
hear the Word, but he himself rejoiced to hear it, and he was never ashamed to do so, even
though he was an old man and a famous one; for on several occasions he asked questions of
those who were with him at all times, and entreated that he might hear that which was
suitable to his life and deeds, and he would confess that he had been benefited whensoever
a subject of this kind was debated among them. 126 And the countenance of the blessed man
was clothed with the splendour of praise, and wonder thereat laid hold upon every man.
Whensoever it happened that he was with many people, and it fell out that a man came there
who had never seen the blessed Anthony, his eyes would glance quickly over all the people,
and he would gaze intently upon them all, and would at once distinguish the newcomer, who,
by reason of the splendour of grace which dwelt in the blessed man, would, as if drawn by
cords, leave the other people and boldly make his way direct to him. Now this did not
arise because the stature of the blessed Anthony was greater than that of any other man,
or because his external appearance was more beautiful than that of any other man, but by
reason of those spiritual triumphs which were within [him], even as it is written, "A
happy heart maketh beautiful the body; and an evil heart maketh gloomy the countenance"
(Proverbs xvii, 22). And, moreover, Jacob discerned by the appearance of the countenance
of Laban that he was meditating fraud concerning him, for he said unto his wives, "I see
that the face of your father is not towards me as it was yesterday and formerly" (Genesis
xxxi, 5). And in the same manner Samuel recognized David, for his eyes were beautiful (1
Samuel xvi, 12) and his features were joyous. And thus was it also in the case of the
blessed Anthony, and by such indications he was known by those who saw him; when he was
troubled [they saw that] his visage was disturbed, and when he was angry that his thoughts
were ruffled.

127 And, moreover, he was immeasurably firm in the faith, and he held fast thereunto with
honour and discretion (or discernment); he did not conduct himself in the matter of faith
like a man who made himself a stranger unto the children of men, or like one who dwelt in
the desert, either in common with other monks, or by himself; and he would not receive the
people who used to go to him without question and also enquiry. For he never joined
himself to the Meletian heretics* who were in Egypt, for from the very beginning he was
well acquainted with their dissensions (or schisms), and their restlessness, and he never
took count at all of the other heresies, and he even exhorted every man to withdraw
himself from them, for he used to say, "Neither in the discussion of them nor in their
result is there any advantage. Similarly the Arian heretics were so detestable and
contemptible in his sight that he withdrew himself altogether from having any dealings
with them, and he also exhorted other people to keep themselves far from their words and
their doctrines. And it happened on one occasion that some of these Arians went to him,
but when he had enquired at their hands, and had asked them questions and learned that
they belonged to the dough of the leaven of Arius, the unbeliever, he drove them forth
from his presence like the other wild beasts and vipers.

128 And he said unto them, "Ye are more bitter and more evil than the beasts of prey and
deadly serpents. Now on one occasion the Arians spread a report and made a scandal which
they cast upon the world, and they went about, saying, "Anthony hath agreed to our faith
and hath accepted it," and when this report came to his ears, astonishment laid hold upon
him, and he marvelled greatly at the falsehood of the Arians, and how easily error came to
them through the impudence of their minds. 129 Now when the bishops and the other brethren
saw that the wickedness of the Arians was prevailing, and that they had spread this report
through the whole city, they entreated the blessed man to exert himself a little in order
that those liars might be put to great shame; and he was persuaded by them to go down to
the city of Alexandria, and to proclaim openly there that the Arians were blasphemers, so
that their iniquity might come back upon their own heads. And having gone down [to
Alexandria] a vast multitude of people thronged there at the report [of the coming of] the
blessed man, and when all the people were gathered together [to him] he admonished and
exhorted them in a loud voice to beware of the error of the Arians, and he said, "This
[i.e., Arianism] is the essence of all heresies, and it is the work of the Christs of
falsehood; get

130 * i.e., the followers of Meletius, Bishop of Lycopolis; he was deposed for his
irregular behaviour A.D. 306. "ye away then from them afar off that ye become not
corrupted by them. God forbid that the Son of God should be proclaimed to be a thing which
hath been made, or that He should be named as something which came from nothing. For He is
of the substance of the Father, and He is His Child, and it is therefore great wickedness
for a man to say that there was ever a time when He was not; for the Word existed at all
times with God. Therefore flee ye from association with them, lest ye have a portion in
their blasphemy, for light hath no connexion with darkness, and ye must have no connexion
whatsoever with them, and ye must have no likeness to or association with them, for ye are
in the righteousness of your faith believing Christians, and those who say that the Son of
the Living God is a created thing are in no wise different from the heathen. Believe me, O
my beloved, the very creatures are far more to be desired than those who worship the
creatures in preference to their Creator, and who confound and compare the creatures with
the Lord and Creator of the universe."

131 Thereupon all the people held the Arians to be like other heretics, and they were
esteemed in their sight wholly as blasphemers and unbelievers, and all men were confirmed
in the correct view concerning the faith. Then [the people of] the city, both the
Christians and the Armâyê (i.e., the heathen of Alexandria), and also those who were
called "priests," ran into the church to see the "man of God," for by this name and title
was he called; and in that city also our Lord wrought by the hand of the blessed man many
signs and wonders, and so many of those whose minds had been injured through error
obtained through him the means of healing that more people became Christians on that day
than in the whole year [previously]. And large numbers of the heathen entreated to be
allowed to see the blessed man, and to draw nigh unto the cloak of the righteous man; to
this wonderful pass did the measure of the power of the blessed man come. Now when the
brethren saw that a great uproar had arisen, and that the people were troubling him by
thronging about him, they made a way through them and surrounded him, for they thought
that he would be choked by the throng; but the blessed man answered and said unto them
quietly, and with a smile, "Let the people perform their desire. For what think ye? Is it
not as easy for me to bear with this crowd of believers as with the throng of devils which
are in the desert?"

132 And when he had made an end of all these things in Alexandria, he went forth to depart
into the wilderness, and the whole city clave unto him; and when he had come to the side
of the gate of the city, a certain woman came running with all her strength after the
crowd, and cried out, "Wait a little for me, O man of God. My daughter is grievously vexed
by a devil and tormented, and I beseech thee to wait, and let healing be to my daughter;
and moreover, let not my soul be carried out of [my body] through running overmuch." And
when the voice was heard by the ears of the old man, he paused and stood still until the
woman drew nigh unto him and cast her daughter down by his feet. Then the blessed man
looked up to heaven and cried out the Name of Christ over the devil, and straightway the
damsel stood up, and turned towards her mother, being freed from the subjection of the
Evil One; and every man gave thanks unto God, and the mother of the damsel also glorified
him that had wrought deliverance for her. And immediately after the blessed man had
performed this work he turned [again] to his journey, for he rejoiced exceedingly at his
going to the desert, and he was even like unto the man who rejoiceth at going [again],
after a long absence, to his own house, and the house of his kinsfolk. Now the blessed
Anthony was a wise man, and he was one who was full of understanding, and it was a very
great wonder in the sight of men how such knowledge and understanding could dwell in a man
who had not learned to read or to write.

133 On one occasion there came unto him two philosophers to try him (now he was living on
the outer mountain), and so soon as he perceived them afar off he knew and discerned what
they were by their garb. And having gone forth to meet them, he said unto them by means of
his interpreters, "Why have ye given yourselves all this trouble to come and see a man of
low estate?" and they answered him [in these] word[s], "Thou art not a man of low estate,
but a wise man." Then, after he had understood (or tasted) their words, he began to say
unto them, "If ye had come to a man of low estate, ye would have given yourselves all this
trouble in vain, but if your words are true, and if ye believe indeed that I am a wise
man, become ye even as I am, for it is meet that we should at all times be zealous to
obtain the things which are fair. Had it happened that I had come unto you, I should have
been impelled to become like unto you; and now that ye have come unto me, become ye
Christians like myself." And when these philosophers heard these words, and saw in what a
state of subjection the devils stood before him, they marvelled exceedingly and turned
away on their heels in silence.

134 After these there also came unto him others who were like unto them to the outer
mountain; now they came prepared to make a mock of him as if he had been a fool, for they
had heard that he possessed no learning. And when they had pressed their talk upon him
after this manner, the old man said unto them, "I will ask you a question, and ye shall
return me an answer. Which is the older, learning or the mind? And which is the source (or
cause) of the other? Is learning the source of the mind, or the mind of learning?" Then
the philosophers said unto him, "The mind is the prince of learn-ing, for it hath
discovered learning." And he said unto them, "Doth not then the man whose mind is
enlightened and bright surpass greatly [him that hath only] learning? For by the first
word [which he uttereth] do men test a man, and they understand whether he possesseth a
wise and understand-ing mind [or not];" then they also marvelled at what they had seen and
heard, and they likewise went back to their own country.

135 For he was a man whose intelligence was profound, and he was wise and exceedingly
understanding, and he was not in any way like unto a man who had been brought up in the
desert from his youth. And when he became old and waxed aged he was simple in his speech,
and austere and stern(?) in his mind, but still he was perfect and complete in everything,
and every [good] quality was found in him in the state which was most fitting. Now his
speech, even as we have already said, was so exceedingly savoury and so well seasoned with
heavenly salt, that none of his hearers could be angry at his words, and no man could be
envious of the acts of his daily life, for he was ready and prepared to hear and answer
every kind of opinion. 136 Now on another occasion it happened that certain men, who were
wise according to the world and who were received gladly among the Greeks, went to him,
and began to ask him questions concerning the faith which is in our Lord Jesus Christ,
wishing to confound him in a discussion concerning the matter of the Cross and of the
preaching of our Lord, and having seen that they were ready to scoff and to mock, he bore
with them a little, and then, having observed them, he roared greatly in his heart
concerning the error which dwelt in them. Then he spake unto them by means of an
interpreter, who was exceedingly skilled in translating words from the Egyptian into the
Greek language, and he said unto them first of all, "Which is the easier? For a man to
confess the Cross, or to believe that adultery, and fornication, and impure acts with men
are committed by those who are called 'gods.' For the [doctrine] which is spoken and
believed by us is a mark and a likeness of the men by whom death is held in contempt, and
the world is considered to be of no account, but the religion which ye preach is a service
of impurity, and the desire of foul lusts. Which thing then is more beneficial for us to
believe?

137 That [Christ] is the Son of God, and that that which He was in His Godhead was in no
way changed, although through His care for the redemption of the children of men He took
upon Himself the body of our human nature, and with His Godhead was mingled therewith, so
that by means of His union with our human nature He might mingle it with His Godhead, or
that we should liken God unto beasts and cattle, and that in consequence thereof man
should make himself like unto the similitudes of beasts and of the creeping things of the
earth and should worship them? Now, our belief proclaimeth that the coming of Christ took
place for the redemption of the children of men, and that it should not be unto us a cause
for fornication, and falsehood, and injustice (or avarice), and gluttony, and drunkenness,
and lasciviousness, and the rest of the luxurious practices which exist in the world. And
we exhort and admonish [men to avoid] all these things, for a penalty hath been decreed
for every man who shall dare to transgress in respect of one of these things. Now ye,
through the fable of error, labour in the work of abomination, but we, because we have
trust in the power and lovingkindness (or mercy) of God, believe that the preaching of the
Cross is easiest for us [to follow]. And ye, without any discernment, ascribe all kinds of
hateful practices to your gods, so that ye without any further thought may do everything
[ye please].

138 " And moreover, as concerning the soul ye say that it is an image of the mind (or
understanding), and when ye have meditated well upon this subject ye go back and say that
it will be dissolved; and therefore, because of this opinion which cometh from [your]
study, ye lay it down that the mind itself will be divided (or broken up) and changed.
For, of necessity, the image must in its form and similitude be exactly like that of which
it is the copy; and ye should know that when ye think in this manner about the mind ye
also blaspheme the Father thereof. 139 " And in respect of the Cross, which is it better
for us to say? That it endureth patiently the anger of the attack of the madness of our
human nature, and that it neither departeth by death, nor doth the terrible death which
striketh fear into the mighty man come unto it, or [shall we ascribe to it] the error, and
the allegories, and the cunning plans, and the vain stories, and the incitements [to sin],
and the flight, and the mockery, and the shame, which are written down in your fables,
wherein your gods took refuge, when strife and death came upon each one of them? For such
things are the wisdom of your wisdom. And wherefore do ye make a mockery of the Cross only
and hold not in wonder the Resurrection? For those who have written [the account of]
Christ's crucifixion have also proclaimed His Resurrection. And why, when ye make mention
of the Cross, do ye not also recount the miracles, and the Resurrection from the dead, and
all the other things also, that is to say [the restoration of] the sight of the blind, and
the cleansing of the lepers, and the healing of the paralytics, and the walking upon the
waters? For from these ye would be able to have understanding of Christ, and ye would
learn that he was not only a man but God also. Indeed, ye appear to me to act wholly
unjustly. For ye do not judge matters rightly, and the Scriptures are not read in a proper
manner by you; and since certain things are accepted and believed in by you, whilst
others, which are akin to them, are not, where is your fair dealing in this matter?

140 "Narrate ye now unto us your scriptures, and explain ye unto us what is therein. What
are the animals which are worshipped, and what are the reptiles unto which are given the
names of gods, except subjects for mockery and contempt? But if a man void of
understanding cometh to you, ye liken each one of them [unto gods] in the speech of
rational beings, and ye expound the unlikely things [which are declared concerning them],
so that the foolish may think that they are true. Ye give names to the earth, and to the
heavens, and the sun, and the moon, and the air, and the sea, and the fire, and the
waters, and to other created things, and call them gods, that ye may lead man astray
thereby from the One God Who is the Creator of the universe. The quest of the God of truth
is not among you, and ye are found worshipping the things which have been created rather
than Him Who created them. For, if ye gave the names of gods to such similitudes because
created things were so exceedingly beautiful, it would have been sufficient for you to be
able to admire them, without holding them in such absolute and singular honour in your
minds.

141 And because of this opinion of error which dwelleth in your mind, it is not difficult
for you either to divert to the house which He hath fashioned and adorned the honour which
is due to the Master-handicraftsman, or to hold lightly the King, and to ascribe the glory
which is His due to His household which ministereth unto Him. What then have ye to urge
against these [words], O wise men? [Speak,] so that we may know if there be in the Cross
anything which meriteth mockery. And when the blessed man had spoken unto them in this
fashion the things which they could not endure to hear from him, they began to look to the
right hand and to the left. 142 Now when the blessed man knew that they were silently
seeking to make objections to his words, he spake unto them again through an interpreter,
saying, "The work (i.e., proof) of these my words is also their testimony; but because ye
yourselves take refuge in words of guile and falsehood, and because ye employ them with
the greatest skill, ye desire that we, like yourselves, shall also journey on without the
truth of investigation. Show ye me now briefly the work [or proof] of [your] words. First
of all, How can the knowledge of God be truly comprehended? Which is the older: the faith
which is in works, or the quest of words?" They answered and said unto him, "The faith
which is indeed faith; and this is the true knowledge." The old man saith unto them, "Ye
have well said, for faith is the sign of the love which is made perfect in the soul. For
discussion cometh from words which are strung together, and therefore the faith which is
in works, and which is closely united to them, is not sought after, because the quest of
words is superfluous; for the matters which we comprehend by faith ye try by every means
to represent by comparisons and similitudes, and howsoever much ye weary yourselves ye
will never be able to narrate the things the truth of which we have comprehended. It is,
therefore, well known and evident that our faith which is in works is far more excellent
than your wisdom [which consisteth of] a discussion of words, and that your wisdom cannot
by any means be [rightly] compared therewith."

143 "For we Christians have not acquired the mystery of life through the wisdom of strange
words, but by the power of faith which hath been given unto us by God, the Lord of all;
and that the [se] word[s] are true accept the proof from the following. Behold, we are not
learned in books, yet we believe in God, and we possess understanding concerning His
creation, and concerning the mercy of the Providence of His grace, and we have confidence
through the faith of Jesus Christ that our faith is sure, [whilst] ye have only words
which are full of contentions; in your case the phantom of the adornment of your idols
gradually cometh to an end, but in ours our faith increaseth and becometh more abundant
day by day everywhere. In your case, in spite of the abundance of your discussions and
wisdom, ye have no power to turn even one Christian to paganism, but in ours, by the faith
of Christ which we preach, we despise your doctrine, and there is in your well-ordered,
carefully arranged and polished words no power which can do away the teaching

144 " of Christ. And, moreover, we by means of the Cross which " ye hold in contempt chase
away and put to flight those devils " which ye worship as gods, and wheresoever the name
of the " Cross is mentioned all the crafts and wiles of error come to " an end. If it be
divination it is destroyed, and if it be sor- " cery it is made an end of; and that such
hath been done in " very truth ye must admit when ye are asked by us, 'Where " 'is
divination? Where are the magicians who were in Egypt? " 'Where are the phantoms of the
errors of the sorcerers? " 'When were these things which appertain unto you de- " 'stroyed
except when the Cross of Christ was mentioned?' " Is then this Cross worthy to be
despised? Judge ye this " matter in your souls, and consider it also and marvel there-

145 " at. It is a matter of wonder that your doctrine hath never " before been a subject
for persecution, and that it hath only " become so at this time when Christian kings
[live] in honour " and majesty in every place. " In proportion as persecution cometh your
doctrine hideth " itself, but ours, against which storms innumerable have " arrayed
themselves, becometh stronger and stronger. Your " doctrine, notwithstanding that it is
praised and magnified, " becometh despised and rejected, whilst ours, although held " in
contempt, is great in its acts and glorious in its operation, " and being harassed
[spreadeth] from one end of the earth " even unto the other without men taking care about
it. For " when did the knowledge of God come down into the world, " and chastity flourish,
and virginity shed its light abroad, " and death become held in contempt, if it be not
after the

146 " Cross of victory came and triumphed throughout all the " earth? And of this fact no
man can have any doubt, when he " considereth the blessed martyrs by whom death was de- "
spised because of the victory of the Cross. And behold, do " we not see that the Church
rejoiceth in innumerable congre- " gations of virgins, both men and women, who preserve
their " bodies in all holiness? These are the true likenesses which " make known and shew
forth the faith of Christ, which is a " living confidence and a knowledge in faith unto
those who " put their trust therein. Now if ye have been in doubt [con- " cerning these
things] up to this present, it is because your " mind (or opinion) hath been fettered with
words of binding " and loosing, the end of which ye will never be able to find;

147 " for we do not, like you, go astray through the blandish- " ment of the words of
alien wisdom, but, according to what " our Teacher spake, we give a proof of our faith,
and we " readily make manifest in the clearest possible manner the truth of our opinion
unto every one who wisheth [to see it]." 148 And behold, there were in that place certain
men who were suffering from injuries to their bodies, and the blessed man commanded them,
and they came forth and stood in the midst; then he answered and said unto those wise men,
"Draw nigh now and, by whatsoever means ye wish and will, whether by the wisdom of your
renowned idols, or by your sorceries and enchantments, give the word, and let these
afflicted souls have relief from their sufferings. But if ye are not able to do so, stand
aside and cease your hostile attacks upon us, and ye shall straightway see the power of
the Cross of Christ. Then he made the sign of the Cross over them three times, and the
people were healed immediately and stood up; and when those philosophers saw [this], they
praised him greatly, and they marvelled in very deed at the understanding of the man, and
at the visible sign which had been wrought by his hand. And the blessed man said unto
them, "Why marvel ye at this thing? It is not we who have done this, but Christ Who is
wont to do suchlike things by the hands of those who fear Him. Therefore do you also
believe even as do we, and become like us, and see that we possess none of the handicraft
of devils, but only the faith which is made perfect by means of the love of Christ, our
Lord Jesus.

149 If ye possess this also, ye have no need of the quest of much discussion, for the deed
itself will convince you that it is not by words, but by manifest works, that our doctrine
increaseth and giveth the faith of our Lord Jesus Christ. Such were the words which the
blessed man spake unto those philosophers, who tarried to hear [them], and who put to the
test and then received the proof of all the [mental] adornment of the old man; and thus
having received his grace, they applauded his words and his acts, and having saluted him
with great honour they returned to their own country. 150 Now the fame of the blessed man
reached even unto the king and the princes, and the Emperor Constantine and his sons
Constantius and Constans heard concerning his works and triumphs, and they began to write
epistles unto him as unto a father and to entreat him to pray for them, and they longed
greatly to become the recipients of letters from him. Now he did not write letters
quickly, and he did not consider too highly or boast about those which he received, but he
continued to preserve the humility and sweetness of disposition which he possessed before
he received the imperial epistles, and after he had received them he remained unchanged.
Whensoever he received the imperial letters, he would call and gather 65 together the
monks who happened to be with him, and say unto them, "Ye marvel, perhaps, that the kings
and the princes should write epistles unto us, but what [need] is there for wonder, seeing
that it is only one man writing letters to another? but what ye should wonder at is how
God wrote the Law for the children of men, and how He hath spoken unto us through His only
Son." He preferred, however, not to receive epistles which were sent unto him by the king
and the princes, for he said, "It is not in my power to write epistles like theirs"; but
inasmuch as the king and the princes were Christians, he did not consider it seemly that
their epistles should be held lightly, lest they might become offended and be displeased,
and he permitted them to be read before every one who happened to be with him.

151 Now the manner in which he wrote his epistles [in answer] was as follows: In the first
place he magnified [those to whom they were addressed], and returned thanks because they
were worshippers of Christ, and he gave them advice and united thereto the counsels which
were suitable, and which would benefit them both in this world and in that which is to
come. And he told them that the wearisome labours which were visible should not be
accounted overmuch by them, and exhorted them to remember the judgement which is to come,
and that it is Christ Who is the true and everlasting King. And he advised them to let
lovingkindness be found in them, and to be careful for that which is right, and to have
considerate regard for the poor. Kings used to receive him and rejoice in him greatly, and
he was greatly esteemed by every man, and regarded as a righteous father.

152 Whensoever certain matters had to be done, and certain things had to be talked about,
he was in the habit of going back to the inner mountain, and as something which was
gratifying unto him he would work his triumphs there. On many occasions when he was
sitting with those who went to him, or was walking about, he would hold his peace for a
long time, and would keep wholly to himself, according to that which is written in [the
book of] Daniel (Daniel vii, 28); and after a season he would utter in its order the word
which would bind him to the brethren. Now those who saw him [act] in this manner used to
know that some vision had appeared unto him, and indeed on several occasions when he was
in the mountain he saw things which were being wrought in Egypt; and Serapion,* the
Bishop, related that during the whole of the

153 * Bishop of Thmuis, the site of which city is marked by the Arab village Tamai-al-
Amdid; he was surnamed "Scholasticus," and died about A.D. 360. time which he remained
with him he had seen the blessed man for several days at a time labouring seriously with
visions in this manner. 154 One day whilst he was sitting down at work on the palm leaves
he fell into a state of profound stupefaction, and remained for an exceedingly long time
therein seeing a vision of revelation, and he groaned frequently, and after a season he
turned round to those who happened to be with him, and groaned again; and he trembled
greatly, and began to pray, and he bent his knees and [then] stood up with his eyes full
of tears. Now those who saw the old man thus troubled were beginners in the monastic life,
and they were greatly moved and were afraid with a great fear; and after a season they
began to entreat them to tell him what was the vision which he had seen, and which had
troubled him in this fashion. Then when they had pressed him, he sighed the more, and said
unto them, "It would be much better for me to die than for that which hath appeared unto
me to happen. And being urged by their entreaty, he spake sadly and excitedly, saying,
"Great wrath is coming upon the Church, which is about to be delivered over to men who are
in no wise different from the wild beasts. I have seen an altar surrounded by mules which
without mercy kicked all the people, both great and small, for they were as excited as a
drove of horses which had been turned loose without bridles.

155 When I sighed concerning these things, even ye heard the sound of my sighs, and I
heard a voice which said, 'My altar shall be defiled.'' Such were the things which the old
man saw. Two years later (about A.D. 343) the trouble with the Arians took place, and the
spoliation of the churches by the hands of the pagans in the sight of all the people of
the city who were gathered together, and they caused the performance of the holy service
to be set aside and abrogated. Now these pagans went forth into the streets of the city,
and they thronged them and brought forth people from their shops, and compelled them to
assemble with them, and before their eyes they performed the service of the Church and
[administered] the Holy Mysteries. It was then that we understood [what] the kickings of
the mules [meant], that is to say [the vision] which had appeared unto the blessed man,
and the whole work which was wrought with such iniquity and wickedness by the hands of the
Arians in the Church.

156 Now when the blessed man saw this vision, and perceived that it was very grievous to
the brethren, he consoled them, and said, "My beloved sons, be not afflicted, for as God
is angry now even so will He become pacified again, and after 67 5a no [great] interval
between these trials and injuries rest and peace shall come upon the Church of God. And ye
shall see those who have been persecuted for righteousness' sake return to their places,
and the Evil One, together with those who work his will, shall turn on his heels, and the
horn of the righteous men who hold the true faith shall be exalted, and they shall openly
proclaim the truth in the ears of a persecuted but believing nation. Hearken ye then unto
these things from me, and take heed that ye keep yourselves from fornication in respect of
the faith, and from intercourse with people who are polluted therewith; for the time of
these things shall be short, and there shall be redemption for the people of God, and the
righteous man shall live by faith.

157 Such were the things which were spoken by the blessed man, and it is not a great
matter that such things were uttered and seen by the man who was crucified unto the world,
and to whom the world was crucified. For our Lord made the promise unto believers, saying,
"If ye have in you faith like a grain of mustard-seed, ye shall say unto this mountain,
'Depart'; and it shall depart, and there is nothing which shall be too hard for you" (St.
Matthew xvii, 20); and again He said, "Whatsoever ye shall ask of My Father in My Name
shall be given unto you." And He commanded His disciples, saying, "Go ye forth, and
preach, and heal the sick, and cast out devils; freely ye have received (St. Matthew x,
8), freely give." Now the blessed man did not perform healings by his own power after the
manner of a master, but only with prayer and the mention of the Name of Christ, so that it
might be manifest unto every man that it was not he who was the doer of these things, but
that God wrought them by his hands. Thus the old man was triumphant in all such matters,
for his strength was renewed from day to day even as is the youth of the eagle, by the
fervour of his mind, and he had pleasure in the constant works which our Lord Jesus
wrought for him.

158 Now he was afflicted and suffered much by reason of the people who were continually
coming to him, and he enjoyed no respite from them, and he was therefore compelled to
withdraw to the outer mountain; and moreover the judges and the governors of the country
entreated him to come back to a place of habitation, because it was difficult for them to
come near him on account of the numerous people who clung to him, and because of the
fatigue of the journey which [they had to endure] in going to him. And this matter was
exceedingly hard to the blessed man, and he excused himself from suchlike things. Now when
the judges and the governors saw that he refused to do what they wanted, they dealt
craftily with him in this matter, for they sent to him the Greeks and the other people who
had been arrested for evil dealing and wickednesses of various kinds, and they entreated
and besought him with much supplication to come back to the habitations of men so that he
might work deliverance from prison for them; and by such means and excuses the judges were
able to see him continually, and the toil which he suffered on such journeys was not in
vain, for his coming was beneficial to every one.

159 Now the judges heard from him that which helped them to rule[righteously], and they
learned to know that they themselves were men, and were even as those who were subject
unto them, and that they must not behave towards them angrily, but judge them righteously,
for, "With what judgement ye judge [ye shall be judged]" (St. Matthew vii, 2). But
although the blessed man rejoiced in the works of the fear of God which he wrought, he was
more pleased with his habitation in the desert than with any other thing. And after he had
been led by force by those men who had made supplication unto him, and had entreated him
to come to the outer mountain, so soon as he had performed for them his kind offices and
had spoken unto the governor words which were suitable to his majesty and dominion, he
would hasten back to his place. And when the governor did homage to him, and begged him to
remain with him for a day or two, the old man entreated him courteously [to be allowed to
depart], saying, "This thing is impossible, for as fish die if a man lift them out of the
water, so, if we monks prolong our stay with men, do our minds become perverted and
troubled; therefore it is meet that as fish [pass] their lives beneath the waters we also
should let our lives and works be buried in the wilderness.

160 Now when the governor heard these and other things like unto them, he marvelled and
said, "Verily [this is] a true servant of God. He speaketh not that which cometh from
himself, but that which is given unto him from heaven. How could this simple man possess
such rich knowledge unless he was beloved by God?" 161 Now a certain duke whose name was
Bālak (Balacius) persecuted the Church sorely at the instigation of the Arians, and his
wickedness increased to such an extent that he would beat the nuns, and strip the monks
naked and flog them. And when the blessed old man heard of the wickedness of this man, he
wrote a letter and sent it to him, and in it was thus written, "Behold, I see that wrath
is coming upon thee; desist therefore, and accept rebuke, and persecute not the believers,
that peradventure the angel of wrath may be restrained, for behold, he hath set out to
come. When Balacius received the letter, he looked thereat and laughed, and he spat
thereon, and took it up and threw it away; and in his hatred he cursed the bringer of the
letter, and said unto him, "Get thee back and 'tell these things to him that sent thee.
And he said unto him, "Inasmuch as thou hast exceedingly great regard for 'the churches
and for those who are persecuted, behold I will speedily execute judgement upon thee
also'; but after these words he went no further than five days before wrath overtook him.

162 For he set out to journey to the first stopping-place [on the road from] Alexandria
which is called Chaereus, and as the duke Balacius and Nestor, the prefect of Alexandria,
were riding together—now they were riding two of Balacius's horses which were the gentlest
of all his horses—before they arrived at the place [of destination], the horses began to
play together according to their wont, and suddenly the gentler of the two horses, that is
to say the animal whereon Nestor the prefect rode, seized the thigh of Balacius with his
mouth and dragged him from his horse and fell upon him and rent him like a dog. And they
took Balacius and brought him into Alexandria, and after three days he died; and thus the
word of the blessed man actually came to pass, and wonder laid hold upon every man. 163
And these were the things which he was wont to say to the judges of [this] world, and he
would give them counsel in a loving manner, that they should not be puffed up in their
minds, and that they should not magnify themselves over the people, for there was no
governor at that time who would not gladly hearken unto him, and they repented of their
[evil] deeds, and ascribed blessing unto those who despised the world and became aliens
thereto. And moreover, he had such great care for those who were treated unjustly, and
were plundered of their possessions, that he himself would bear all their [troubles]; and
his words were so grateful and pleasant unto all those who drew nigh unto him that many of
the dwellers in villages and in towns, and pagans (or rustics) and men who served in the
army would forsake their riches and their occupations and would go and enrol themselves in
the order of the monks. Now he was unto Egypt like a good physician who had been given
unto the people thereof from God. For who ever came unto him being afflicted that did not
go away rejoicing? Or who ever came unto him in sorrow because of the sufferings which had
come upon him that did not come back wholly encouraged? And who ever came unto him full of
rage and wrath that was not enriched with graciousness and long-suffering?

164 And what poor man ever came unto him broken by poverty who did not [afterwards] by
reason of his words and the sight of him despise all riches? And what monk ever came to
him sorrowful in mind who did not depart full of strength like a mighty man of war? And
what young man ever came unto him with lusts burning in him, and saw that the old man had
conquered in the strife, who did not go away with his lusts quenched and dead within him?
And what youth who was afraid of the war which had come upon him ever came unto him, and
seeing his triumphant old age did not [henceforward] contend in the forefront of the
battle? And what man ever came unto him troubled in mind who did not go away with it
composed and in a state of reason? 165 And there was found in him the gracious gift of
being able to distinguish and understand the wiliness of the devils, and the various ways
whereby each one of them caused injury [to man]; and he comprehended not only those things
which were wrought by the Evil One, but also the various causes whereby men were troubled
and perturbed, and he could inform them concerning the craft and cunning of the deceitful
one. And every man hearkened unto these things and learned them, and he went away bearing
armour and a shield against the profound wiles of the Evil One. And, moreover, how many
were the virgins who saw the blessed man afar off and left the men to whom they were
betrothed, and betrothed themselves to Christ! And many people used to come to him from
outside Egypt, and unto all the questions he would return suitable answers; and he was so
great, and was so much beloved by every man, that after he had departed from this world,
and had left all men orphans, the memory of him never died among the people, and every man
gave himself courage by the repetition of his triumphs and of his words.

Concerning his Death

166 It is meet that we should call to remembrance his death, and should relate how it took
place, and in what manner he finished his life, for I know that ye will be exceedingly
pleased therewith. Now he was accustomed to go out and visit the memorial stones of the
brethren in the outer mountain. Now the matter of his death also was not hidden from him,
and he went forth [to visit them] even when he knew that his departure was nigh. And after
he had spoken to the brethren according to his wont, he said unto them, "This act" which
ye have just performed is the end of all acts; and I "marvel at this world. Let each look
[for himself] alone; for it is time for me to die." Now he was then about one hundred and
five years old. 167 And when the brethren heard [these things], they wept bitter tears,
and each of them began to embrace and to kiss him, and the old man, like unto a man from a
strange country who is about to depart thereto, with great gladness besought them to be
quiet, and exhorted them, saying, "Be not ye in despair by reason of your tribulations,
and be not lax in your lives and works, but even as men who are dying daily prepare ye for
life, and, as I have already said, be watchful ever. Keep ye your souls from thoughts of
iniquity, and strive ye for good gifts, and guard ye yourselves against associating
yourselves with the Meletians (see page 57), who are heretics, for ye know the cause of
their schisms, and how cunning and bitter they are. And flee ye with all your might also
from the doctrine of the Arians, for their wickedness is clearly manifest, and take good
heed to avoid them, and be not like unto them for ever, neither if they be mighty in their
help, nor if they be many in bearing burdens, for however often error raiseth up her nest
(?) it shall never be able to contend against the truth. Be ye, therefore, free from all
intercourse with them, and thus shall ye be able to take good heed to the true doctrine of
our fathers, and to the preaching of the truth of our Lord Jesus Christ, which ye have
received from the Scriptures."

168 Now when the brethren heard concerning the matter of his departure, they entreated him
that he would remain with them in order that his course might be ended there, but he would
not accede to their request for many reasons which he had made known in his silence, but
for the following reason especially. The Egyptians were in the habit of taking the dead
bodies of righteous men, and especially those of the blessed martyrs, and of embalming
them and placing them not in graves, but on biers in their houses, for they thought that
by so doing they were doing them honour. And the blessed old man had on very many
occasions besought the Bishops to preach to the people and to command them to cease from
this habit. And he himself used to entreat and exhort the multitudes who came to him,
saying, "This work is neither seemly nor right. Moreover, the burial places of the early
Fathers, and of the Prophets, and of the Apostles are known unto this day, and even the
grave of our Lord Who rose on the third day." And by these words he showed forth that it
was a transgression of a command for a man not to hide [in the ground] the bodies of those
who were dead, even though they were righteous men. Therefore many hearkened and were
persuaded not to do so, and they laid their dead in the ground, and buried them therein,
and they thanked God because they had accepted [his] entreaty, which was seemly. And it
was through fear of this thing that he would not grant the entreaty of the brethren and
remain with them, but departed to his own place.

169 And after a few months he became sick, and he cried out to the brethren who were with
him (now these were only two in number, and they had been with him from the time when his
old age [began], which was nearly fifteen years before, and they ministered unto him with
the greatest care), and said unto them, even as it is written, "Behold, I go the way of my
fathers, for I have felt within myself for some days [past] that I have been called by my
Lord. Observe ye now how carefully ye can maintain this contest, and take good heed that
ye lose not the long-suffering which ye have acquired, and that, like men who are just
beginning [the strife], ye increase it more and more and add to it day by day. Ye are well
acquainted with the baneful devils and their craftiness, and ye know well this fact, that
if ye please they shall be accounted as nothing by you. Be ye therefore not terrified by
them, but always take refuge in Christ. And remember ye everything which ye have heard
from me during all this time [which ye have been with me], that ye have no intercourse
whatsoever with the Arians, the heretics, for ye know how filthy they are in my sight
because of their blasphemy of our Lord Jesus Christ.

170 Take ye also heed then diligently at all times that ye cleave to the Spirit of Christ
and agree therewith, and be ye, moreover, friends and associates of just men that they may
receive you into their everlasting habitations as friends and men of whom they have good
knowledge. Therefore meditate ye upon these things and keep them in your minds. And if
your minds are [set] upon me, and ye remember me as a father, permit no man to take my
body and carry it into Egypt, lest, according to the custom which they have, they embalm
me and lay me up in their houses, for it was [to avoid] this that I came into this desert.
And ye know that I have continually made exhortation concerning this thing and begged that
it should not be done, and ye well know how much I have blamed those who observed this
custom. Dig a grave then, and bury me therein, and hide my body under the earth, and let
these my words be observed carefully by you, and tell ye no man where ye lay me; [and
there I shall be] until the Resurrection of the dead, when I shall receive [again] this
body without corruption.

171 "And divide ye my garments [into lots], and give one leather tunic to Bishop
Athanasius, and the covering of this my bed which he gave unto me when it was new; but now
it hath become old. And to Bishop Serapion do ye give the other leather coat; and this
covering of my bed which is made of hair ye yourselves shall keep; now therefore, my
children, abide in peace, for, behold, Anthony bringeth his journey to an end, and he
goeth whither Divine Grace shall bring him." And when he had spoken these words, he
straightway stretched out his legs, whereupon the brethren began to cry out [to him], and
to kiss him; now his face was full of joy unspeakable at the meeting of those who had come
for him, and it resembled that of a man when he seeth a friend whom it rejoiceth him to
meet. So the blessed man held his peace and died, and was gathered to his fathers.

172 Then the brethren, according to the command which they had received from him, wrapped
him round in the garment which he wore, and they carried him out, and dug a hole in the
ground and buried his body in the earth, and no man knoweth where they buried him except
those two brethren who laid him in the earth. Now whosoever received any one of the
clothes of the blessed Anthony regarded it as a most valuable possession, for whensoever a
man looked thereat he imagined that he was looking at the blessed man in it, and
whensoever any man put on one of his garments he felt as if he were arrayed in the
commandments and promises of the blessed Anthony. 173 Here end the history of the life of
the blessed old man in the body, and the previous narrative thereto which [dealt with] the
beginning of his deeds and labours; and if these appear to be too small in comparison with
[the number of] the triumphs of the blessed man, still from these ye will be able to
imagine how great was this man of God, who, from his earliest youth to his old age, never
desisted from his career in the fear of God. Old age did not reduce his vigour and compel
him to gratify the body, and he was not urged by the sickness of his body even to touch
water with his feet; and whilst he was thus keeping his body in restraint God preserved
him unharmed. For, in spite of his great old age, his eye waxed not dim, and not one of
his teeth dropped out, and both his feet and his hands were in a sound and healthy state;
and notwithstanding that he kept his body low [in respect of food], his appearance was
more glorious than that of all those who fed themselves luxuriously on dainty meats, and
who wore fine clothes, and who made use of baths. And moreover he possessed strength which
was out of all proportion to his aged body.

174 Now inasmuch as the fame of the blessed Anthony hath gone into every place, and every
man holdeth him in wonder, and worshippeth him, it is a sure and certain sign of the truth
of his acts and deeds and of his perfect love towards God. For he did not become known
unto all the world by means of [his] 175 discourse, or by the wisdom of words, or by means
of crafty plans and schemes, but by radiant righteousness towards God, for it was God Who
performed this work, and he who hath a doubtful mind about this shall be held in contempt.
Otherwise how is it possible that a man who lived in seclusion and who dwelt alone in the
desert should become known and proclaimed abroad in Spain, and in Alānīā, and in Rome, and
in Africa and other countries unless God, Whom Anthony confessed from the earliest times,
had revealed him [to them]? For although these men of God live in secret places and do not
desire to be seen and known, yet our Lord [maketh them] to shine like lamps upon all men.
Thus also let those who hear [me], and who are mighty men before God, and who love His
commandments, be persuaded to keep [their] steps, not that they may be praised but that
they may be justified. Let all the brethren then who are monks read these things so that
they may know how it is meet for them to live their lives, and let this little book be
unto every man like the testament of a righteous father who had divided his riches and
possessions among his beloved sons in our Lord; for when we gather together and reveal
unto the believers those means whereby he gained possession of and collected all his
wealth, we deliver up riches and give them unto prosperous and beloved sons, even as doth
the man who gathered up wealth [for his family].

176 Let every man know then and have confidence that our Lord Jesus Christ our Redeemer
honoureth those who honour Him, and who serve Him unto the end, and that He doth not only
invite them to the kingdom of heaven and lead them into it, but in this world also, even
though they live in seclusion and hide themselves, He revealeth them, and proclaimeth
abroad [their names] for their own glory, and for the benefit of our humanity. And if it
be seemly, do not excuse yourselves from reading these things even in the sight of (or
before) the heathen, for peradventure even by hearing the same they may become convinced
that our Lord Jesus Christ is not only God and the Son of God, but also that for those who
serve Him in purity of heart, and who believe in Him in truth, those devils who are
imagined to be gods take to flight at the name of Christ. Now that they are not gods the
matter itself maketh known, for behold, they are held in contempt, and they are trodden
down like the furrows of a field, and they are expelled as thieves and destroyers by the
believers everywhere.

177 Here endeth, by the help of our Lord, the History of the Triumphs of the blessed
Anthony, the athlete and perfect man, who triumphed in the contest and received the crown
of victory. By his prosperous trafficking he made double his merchandise through our Lord
Jesus Christ, Who helped him and made him to triumph, the Lord [of righteous men] and the
Conqueror.


SOURCES AND CREDITS
===================

Where each text comes from, and the licence under which it may be reused.

HISTORY OF THE ARIANS English translation: an older public-domain translation as collected
in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene
and Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only
divided it into chapters and short sections; the wording is the translator’s own. No Greek
or Latin text is shown beside it yet, and no modern English version has been made.
Licence: Public domain.

ON THE OPINION OF DIONYSIUS English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

TO THE BISHOPS OF EGYPT English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

TO THE BISHOPS OF AFRICA English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

TOME OR SYNODAL LETTER TO THE PEOPLE OF ANTIOCH English translation: an older public-
domain translation as collected in the Writings-Database (HistoricalChristianFaith),
mostly from the Ante-Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century
editions. SermonIndex has only divided it into chapters and short sections; the wording is
the translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

STATEMENT OF FAITH English translation: an older public-domain translation as collected in
the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

ON LUKE 10:22 (MATTHEW 11:27) English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

LETTERS OF ATHANASIUS English translation: an older public-domain translation as collected
in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene
and Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only
divided it into chapters and short sections; the wording is the translator’s own. No Greek
or Latin text is shown beside it yet, and no modern English version has been made.
Licence: Public domain.

LIFE OF ANTONY English translation: an older public-domain translation as collected in the
Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

THE LIFE OF SAINT ANTHONY (SYRIAC VERSION) English translation by E. A. Wallis Budge, from
The Paradise, or Garden of the Holy Fathers , translated from the Syriac by E. A. Wallis
Budge, volume 1 (London: Chatto & Windus, 1907); public domain. The text was read by
machine (Mistral OCR) from a scan of the 1907 edition from the University of Toronto
library at the Internet Archive and has not been proofread against the printed book.
SermonIndex has removed running heads and page numbers, joined words split across lines,
and divided the text into chapters and short sections; the wording is the translator’s
own. Footnotes and the editor’s introduction are left out. No original-language text is
shown beside it, and no modern English version has been made. Licence. The translation was
published in 1907 and is in the public domain. Licence: Public domain.