Apologia Contra Arianos (Part I)

I assumed that after so many proofs of my innocence had been given, my enemies would have backed away from further investigation and would now have condemned themselves for their false accusations against others. But since they are still not ashamed, even though they have been so clearly proven wrong, and since they shamelessly persist in their slanderous reports against me, claiming that the whole matter should be tried again (not so that judgment may be passed on them, for they avoid that, but in order to harass me and to disturb the minds of simple people), I therefore thought it necessary to make my defense to you, so that you may no longer listen to their complaints but may denounce their wickedness and base slanders. And I offer a defense only to you, who have sincere minds. As for the contentious, I appeal confidently to the decisive proofs I have against them. For my case needs no further judgment, since judgment has already been given, and not once or twice only, but many times. First, it was tried in my own country in an assembly of nearly one hundred of its bishops; a second time at Rome, when, following letters from Eusebius, both they and we were summoned, and more than fifty bishops met; and a third time in the great Council assembled at Sardica by order of the most religious Emperors Constantius and Constans, when my enemies were degraded as false accusers, and the sentence that was passed in my favor received the votes of more than three hundred bishops, from the provinces of Egypt, Libya and Pentapolis, Palestine, Arabia, Isauria, Cyprus, Pamphylia, Lycia, Galatia, Dacia, Moesia, Thrace, Dardania, Macedonia, Epirus, Thessaly, Achaia, Crete, Dalmatia, Siscia, Pannonia, Noricum, Italy, Picenum, Tuscany, Campania, Calabria, Apulia, Bruttia, Sicily, the whole of Africa, Sardinia, Spain, Gaul, and Britain.

1. I supposed that, after so many proofs of my innocence had been given, my enemies would have shrunk from further enquiry, and would now have condemned themselves for their false accusations of others. But as they are not yet abashed, though they have been so clearly convicted, but, as insensible to shame, persist in their slanderous reports against me, professing to think that the whole matter ought to be tried over again (not that they may have judgment passed on them, for that they avoid, but in order to harass me, and to disturb the minds of the simple); I therefore thought it necessary to make my defense unto you, that you may listen to their murmurings no longer, but may denounce their wickedness and base calumnies . And it is only to you, who are men of sincere minds, that I offer a defense: as for the contentious, I appeal confidently to the decisive proofs which I have against them. For my cause needs no further judgment; for judgment has already been given, and not once or twice only, but many times. First of all, it was tried in my own country in an assembly of nearly one hundred of its Bishops ; a second time at Rome , when, in consequence of letters from Eusebius, both they and we were summoned, and more than fifty Bishops met ; and a third time in the great Council assembled at Sardica by order of the most religious Emperors Constantius and Constans, when my enemies were degraded as false accusers, and the sentence that was passed in my favour received the suffrages of more than three hundred Bishops, out of the provinces of Egypt , Libya, and Pentapolis, Palestine, Arabia, Isauria, Cyprus , Pamphylia, Lycia, Galatia, Dacia, Mœsia, Thrace, Dardania, Macedonia, Epirus, Thessaly, Achaia, Crete, Dalmatia, Siscia, Pannonia, Noricum, Italy , Picenum, Tuscany, Campania, Calabria, Apulia, Bruttia, Sicily , the whole of Africa, Sardinia, Spain , Gaul , and Britain.

Added to these was the testimony of Ursacius and Valens, who had previously slandered me but later changed their minds. They not only agreed with the verdict passed in my favor, but also confessed that they themselves and the rest of my enemies were false accusers. When men make such a reversal and such a retraction, they naturally cast blame on Eusebius and his associates, since it was with them that they had plotted against me. Now that the matter has been examined and decided on such clear evidence by so many distinguished bishops, everyone will admit that further discussion is unnecessary. Otherwise, if an investigation is opened at this time, the matter could be discussed again and investigated again, and there would be no end to such trivial proceedings.

Added to these was the testimony of Ursacius and Valens, who had formerly calumniated me, but afterwards changed their minds, and not only gave their assent to the sentence that was passed in my favour, but also confessed that they themselves and the rest of my enemies were false accusers; for men who make such a change and such a recantation of course reflect upon Eusebius and his fellows, for with them they had contrived the plot against me. Now after a matter has been examined and decided on such clear evidence by so many eminent Bishops, every one will confess that further discussion is unnecessary; else, if an investigation be instituted at this time, it may be again discussed and again investigated, and there will be no end to such trifling.

Now the decision of so many bishops was enough to silence those who still wanted to pretend they had some charge against me. But when my enemies also testify in my favor and against themselves, declaring that the proceedings against me were a conspiracy, who could not be ashamed to doubt any longer? The law requires that judgments be settled by the mouth of two or three witnesses, and we have here this great number of witnesses in my favor, along with the proofs provided by my enemies. Those who still continue to oppose me no longer rely on their own arbitrary judgment, but now resort to violence, and instead of fair reasoning they try to harm those by whom they were exposed. This is the main cause of their frustration: that the measures they carried out in secret, devised by themselves in a corner, have been brought to light and revealed by Valens and Ursacius. They know very well that this recantation clears those whom they injured while it condemns themselves.

2. Now the decision of so many Bishops was sufficient to confound those who would still fain pretend some charge against me. But when my enemies also bear testimony in my favour and against themselves, declaring that the proceedings against me were a conspiracy, who is there that would not be ashamed to doubt any longer? The law requires that in the mouth of two or three witnesses Deuteronomy 17:6 judgments shall be settled, and we have here this great multitude of witnesses in my favour, with the addition of the proofs afforded by my enemies; so much so that those who still continue opposed to me no longer attach any importance to their own arbitrary judgment, but now have recourse to violence , and in the place of fair reasoning seek to injure those by whom they were exposed. For this is the chief cause of vexation to them, that the measures they carried on in secret, contrived by themselves in a corner, have been brought to light and disclosed by Valens and Ursacius; for they are well aware that their recantation while it clears those whom they have injured, condemns themselves.

Indeed, this led to their degradation in the Council of Sardica, as mentioned before, and with good reason. Just as the Pharisees of old, when they undertook the defense of Paul, fully exposed the conspiracy which they and the Jews had formed against him, and just as the blessed David was proved to be persecuted unjustly when his persecutor confessed, “I have sinned, my son David,” so it was with these men. Being overcome by the truth, they made a request and delivered it in writing to Julius, Bishop of Rome. They also wrote to me requesting to be on terms of peace with me, though they had spread such reports concerning me. Probably even now they are covered with shame, seeing that those whom they sought to destroy are still alive by the grace of the Lord. Consistently with this conduct, they also anathematized Arius and his heresy. For knowing that Eusebius and his fellows had conspired against me on behalf of their own misbelief and nothing else, as soon as they had determined to confess their false accusations against me, they immediately renounced also that antichristian heresy for the sake of which they had falsely asserted them.

Indeed this led to their degradation in the Council of Sardica, as mentioned before; and with good reason; for, as the Pharisees of old, when they undertook the defense of Paul Acts 23:9 , fully exposed the conspiracy which they and the Jews had formed against him; and as the blessed David was proved to be persecuted unjustly when the persecutor confessed, ‘I have sinned , my son David 1 Samuel 26:21 ;’ so it was with these men; being overcome by the truth they made a request, and delivered it in writing to Julius, Bishop of Rome . They wrote also to me requesting to be on terms of peace with me, though they have spread such reports concerning me; and probably even now they are covered with shame, on seeing that those whom they sought to destroy by the grace of the Lord are still alive. Consistently also with this conduct they anathematized Arius and his heresy ; for knowing that Eusebius and his fellows had conspired against me in behalf of their own misbelief, and of nothing else, as soon as they had determined to confess their calumnies against me, they immediately renounced also that antichristian heresy for the sake of which they had falsely asserted them.

The following are the letters written in my favor by the bishops in the various councils, beginning with the letter from the Egyptian bishops.

The following are the letters written in my favour by the Bishops in the several Councils and first the letter of the Egyptian Bishops.

Encyclical Letter of the Council of Egypt.

Encyclical Letter of the Council of Egypt .

The holy Council gathered at Alexandria from Egypt, the Thebais, Libya, and Pentapolis, to the Bishops of the Catholic Church everywhere, beloved brothers greatly longed for in the Lord, greetings.

The holy Council assembled at Alexandria out of Egypt , the Thebais, Libya, and Pentapolis, to the Bishops of the Catholic Church everywhere, brethren beloved and greatly longed for in the Lord , greeting.

Dear brothers, we could have defended our brother Athanasius against the conspiracy of Eusebius and his associates, complained about what he suffered at their hands, and exposed all their false accusations either when their conspiracy began or when he arrived in Alexandria. But circumstances did not allow it then, as you also know. Recently, after Bishop Athanasius returned, we thought they would be put to shame and silenced by their obvious injustice, so we decided to remain quiet. However, even after all his severe suffering—after his retreat to Gaul, after living as a stranger in a foreign and distant land instead of his own, after narrowly escaping death through their slanders (though saved by the emperor’s mercy)—distress that would have satisfied even the cruelest enemy—they still feel no shame. They are acting arrogantly against the Church and Athanasius once again. Outraged by his deliverance, they are planning even more wicked schemes against him and are ready with fresh accusations, showing no fear of the words in Holy Scripture: “A false witness shall not be unpunished,” and “The mouth that lies kills the soul.” Therefore, we can no longer keep silent, being astonished at their wickedness and their insatiable love of conflict displayed in their plots.

3. Dearly beloved brethren, we might have put forth a defense of our brother Athanasius as respects the conspiracy of Eusebius and his fellows against him, and complained of his sufferings at their hands, and have exposed all their false charges, either at the beginning of their conspiracy or upon his arrival at Alexandria. But circumstances did not permit it then, as you also know ; and lately, after the return of the Bishop Athanasius, we thought that they would be confounded and covered with shame at their manifest injustice : in consequence we prevailed with ourselves to remain silent. Since, however, after all his severe sufferings, after his retirement into Gaul , after his sojourn in a foreign and far distant country in the place of his own, after his narrow escape from death through their calumnies , but thanks to the clemency of the Emperor, — distress which would have satisfied even the most cruel enemy — they are still insensible to shame, are again acting insolently against the Church and Athanasius; and from indignation at his deliverance venture on still more atrocious schemes against him, and are ready with an accusation, fearless of the words in holy Scripture Proverbs 19:5 ; Wisdom 1:11 , ‘A false witness shall not be unpunished;’ and, ‘The mouth that belies slays the soul ;’ we therefore are unable longer to hold our peace, being amazed at their wickedness and at the insatiable love of contention displayed in their intrigues.

Look, they never stop bombarding the emperor’s ear with fresh reports against us. They never stop writing letters with deadly intent, aimed at destroying the Bishop who opposes their impiety. Once again they have written to the Emperors against him. Once again they want to conspire against him, accusing him of a massacre that never happened. Once again they want to shed his blood, charging him with a murder that was never committed (for at that earlier time they would have killed him through their slanders if we had not had a kind Emperor). Once again they are insisting, to put it mildly, that he should be sent into exile, while they pretend to lament the sufferings of those supposedly exiled by him. They mourn before us things that never took place, and not content with what has already been done to him, they want to add even more cruel treatment. So mild and merciful they are, and of such just character—or rather (for the truth must be spoken) so wicked and malicious they are, gaining respect through fear and threats rather than through their piety and justice, as befits Bishops. They have dared in their letters to the Emperors to pour out language that not even a quarrelsome person would use among unbelievers. They have charged him with numerous murders and massacres, and not before a Governor or any other official, but before the three Augusti. They shrink from no journey, however long, as long as the highest courts can be filled with their accusations. For truly, dearly beloved, their business consists in accusations of the most serious kind, since the tribunals they appeal to are the most serious on earth. And what other purpose do they have with these investigations except to move the Emperor to impose capital punishment?

For see, they cease not to disturb the ear of royalty with fresh reports against us; they cease not to write letters of deadly import, for the destruction of the Bishop who is the enemy of their impiety. For again have they written to the Emperors against him; again they wish to conspire against him, charging him with a butchery which has never taken place; again they wish to shed his blood, accusing him of a murder that never was committed (for at that former time would they have murdered him by their calumnies , had we not had a kind Emperor); again they are urgent, to say the least, that he should be sent into banishment, while they pretend to lament the miseries of those alleged to have been exiled by him. They lament before us things that have never been done, and, not satisfied with what has been done to him, desire to add thereto other and more cruel treatment. So mild are they and merciful, and of so just a disposition; or rather (for the truth shall be spoken) so wicked are they and malicious; obtaining respect through fear and by threats, rather than by their piety and justice , as becomes Bishops. They have dared in their letters to the Emperors to pour forth language such as no contentious person would employ even among those that are without; they have charged him with a number of murders and butcheries, and that not before a Governor, or any other superior officer, but before the three Augusti; nor shrink they from any journey however long, provided only all greater courts may be filled with their accusations. For indeed, dearly beloved, their business consists in accusations, and that of the most solemn character, forasmuch as the tribunals to which they make their appeal are the most solemn of any upon earth. And what other end do they propose by these investigations, except to move the Emperor to capital punishment?

Their own conduct, not that of Athanasius, is what truly deserves lamentation and mourning. One should really weep for them, because such actions ought to be mourned. Scripture says, “Weep not for the dead, neither bemoan him: but weep sore for him that goes away, for he shall return no more” (Jeremiah 22:10). Their entire letter focuses on nothing but death, and their goal is to kill whenever they are allowed to do so, or if not, to drive people into exile. They were permitted to do this by the most devout father of the Emperors, who satisfied their rage by banishing Athanasius instead of executing him. We assume that your Christian consciences must immediately recognize that this is not the behavior of ordinary Christians—hardly even of pagans—much less of bishops who claim to teach righteousness to others. How can they forbid others from accusing their brothers when they themselves become accusers, and to the Emperors no less? How can they teach compassion for others’ misfortunes when they cannot be satisfied even with our banishment? There was admittedly a general sentence of banishment against us bishops, and we all regarded ourselves as exiled men. But now again we consider ourselves restored along with Athanasius to our homelands, and instead of our former lamentations and mourning over him, we have the greatest encouragement and grace—which may the Lord continue to grant us and not allow Eusebius and his associates to destroy.

4. Their own conduct therefore, and not that of Athanasius, is the fittest subject for lamentation and mourning, and one would more properly lament them, for such actions ought to be bewailed, since it is written, ‘Weep not for the dead, neither bemoan him: but weep sore for him that goes away, for he shall return no more Jeremiah 22:10 .’ For their whole letter contemplates nothing but death; and their endeavour is to kill, whenever they may be permitted, or if not, to drive into exile. And this they were permitted to do by the most religious father of the Emperors, who gratified their fury by the banishment of Athanasius , instead of his death. Now that this is not the conduct even of ordinary Christians , scarcely even of heathens , much less of Bishops, who profess to teach others righteousness, we suppose that your Christian consciences must at once perceive. How can they forbid others to accuse their brethren, who themselves become their accusers, and that to the Emperors? How can they teach compassion for the misfortunes of others, who cannot rest satisfied even with our banishment? For there was confessedly a general sentence of banishment against us Bishops, and we all looked upon ourselves as banished men: and now again we consider ourselves as restored with Athanasius to our native places, and instead of our former lamentations and mourning over him, as having the greatest encouragement and grace — which may the Lord continue to us, nor suffer Eusebius and his fellows to destroy?

Even if their charges against him were true, here is a certain charge against them: that they have acted against the precept of Christianity, and after his banishment and trials, they have assaulted him again and accuse him of murder, butchery, and other crimes, which they trumpet in the royal ears against the bishops. But how great is their wickedness, and what kind of men do you think they are, when every word they speak is false, every charge they bring is a slander, and there is no truth whatever in either their mouths or their writings! Let us then finally turn to these matters and respond to their latest charges. This will prove that in their earlier statements in the Council and at the trial their conduct was dishonorable, or rather their words were untrue, in addition to exposing them for what they have now put forward.

Even if their charges against him were true , here is a certain charge against them, that against the precept of Christianity , and after his banishment and trials, they have assaulted him again, and accuse him of murder , and butchery, and other crimes, which they sound in the royal ears against the Bishops. But how manifold is their wickedness , and what manner of men think you them, when every word they speak is false, every charge they bring a calumny , and there is no truth whatever either in their mouths or their writings! Let us then at length enter upon these matters, and meet their last charges. This will prove, that in their former representations in the Council and at the trial their conduct was dishonourable, or rather their words untrue, besides exposing them for what they have now advanced.

We are truly ashamed to have to defend ourselves against such charges. But since our reckless accusers seize upon any accusation and claim that murders and killings occurred after Athanasius returned, we ask you to put up with our somewhat lengthy response, for the circumstances force us to do so. No murder has been committed either by Athanasius or because of him, even though our accusers, as we said before, force us to make this humiliating defense. Killing and imprisonment are foreign to our Church. Athanasius handed no one over to an executioner, and the prison, as far as he was concerned, was never used. Our sanctuaries are now, as they have always been, pure and honored only with the Blood of Christ and His devout worship. Athanasius destroyed no Presbyter or Deacon; he committed no murder and caused no one to be banished. If only they had never done such things to him or given him the actual experience of it! No one here has been banished because of him—no one at all except Athanasius himself, the Bishop of Alexandria, whom they banished and whom, now that he is restored, they again try to trap in the same or even a crueler plot than before, setting their tongues to speak all kinds of false and deadly words against him.

5. We are indeed ashamed to make any defense against such charges. But since our reckless accusers lay hold of any charge, and allege that murders and butcheries were committed after the return of Athanasius, we beseech you to bear with our answer though it be somewhat long; for circumstances constrain us. No murder has been committed either by Athanasius or on his account, since our accusers, as we said before, compel us to enter upon this humiliating defense. Slaughter and imprisonment are foreign to our Church. No one did Athanasius commit into the hands of the executioner; and the prison , so far as he was concerned, was never disturbed. Our sanctuaries are now, as they have always been, pure, and honoured only with the Blood of Christ and His pious worship. Neither Presbyter nor Deacon was destroyed by Athanasius; he perpetrated no murder , he caused the banishment of no one. Would that they had never caused the like to him, nor given him actual experience of it! No one here has been banished on his account; no one at all except Athanasius himself, the Bishop of Alexandria, whom they banished, and whom, now that he is restored, they again seek to entangle in the same or even a more cruel plot than before, setting their tongues to speak all manner of false and deadly words against him.

For look, they are now blaming him for the actions of the magistrates. Although they clearly admit in their letter that the Prefect of Egypt passed sentence on certain people, they are now not ashamed to attribute this sentence to Athanasius—even though he had not yet entered Alexandria at the time but was still returning from his place of exile. In fact, he was then in Syria. We must necessarily point out in his defense how far he was from home, so that a man cannot be held responsible for the actions of a Governor or Prefect of Egypt. But even supposing Athanasius had been in Alexandria, what did the Prefect’s actions have to do with Athanasius? However, he was not even in the country. What the Prefect of Egypt did was not done for ecclesiastical reasons, but for reasons you will learn from the records, which we searched for diligently after we understood what they had written, and have sent to you. Since they are now crying out against certain things that were never done either by him or for him, as if they certainly happened, and they testify against such evils as if they were sure of their existence, let them tell us from what Council they learned of these things, from what proofs, and from what judicial investigation. But if they have no such evidence to present, and nothing but their own bare assertion, we leave it to you to consider regarding their earlier charges as well how the events actually took place and why they speak of them this way. In truth, this is nothing but slander and a conspiracy by our enemies, a temperament of uncontrollable rage, and a frenzied impiety on behalf of the Arian madmen that fights against true godliness and wants to destroy the orthodox, so that from now on the advocates of impiety may preach whatever doctrines they please without fear. The history of the matter is as follows:

For, behold, they now attribute to him the acts of the magistrates; and although they plainly confess in their letter that the Prefect of Egypt passed sentence upon certain persons , they now are not ashamed to impute this sentence to Athanasius; and that, though he had not at the time entered Alexandria, but was yet on his return from his place of exile. Indeed he was then in Syria ; since we must needs adduce in defense his length of way from home, that a man may not be responsible for the actions of a Governor or Prefect of Egypt . But supposing Athanasius had been in Alexandria , what were the proceedings of the Prefect to Athanasius? However, he was not even in the country; and what the Prefect of Egypt did was not done on ecclesiastical grounds, but for reasons which you will learn from the records, which, after we understood what they had written, we made diligent enquiry for, and have transmitted to you. Since then they now raise a cry against certain things which were never done either by him or for him, as though they had certainly taken place, and testify against such evils as though they were assured of their existence ; let them inform us from what Council they obtained their knowledge of them, from what proofs , and from what judicial investigation? But if they have no such evidence to bring forward, and nothing but their own mere assertion, we leave it to you to consider as regards their former charges also, how the things took place, and why they so speak of them. In truth , it is nothing but calumny , and a plot of our enemies, and a temper of ungovernable mood, and an impiety in behalf of the Arian madmen which is frantic against true godliness, and desires to root out the orthodox , so that henceforth the advocates of impiety may preach without fear whatever doctrines they please. The history of the matter is as follows:–

When Arius, from whom the heresy of the Arian madmen takes its name, was expelled from the Church for his impiety by Bishop Alexander of blessed memory, Eusebius and his associates, who are the disciples and partners of his impiety, considered themselves also to have been rejected. They wrote repeatedly to Bishop Alexander, begging him not to leave the heretic Arius outside the Church. But when Alexander in his devotion to Christ refused to admit that impious man, they directed their anger against Athanasius, who was then a Deacon, because through their persistent inquiries they had heard that he was very close to Bishop Alexander and highly honored by him. And their hatred of him greatly increased after they experienced his devotion to Christ at the Council assembled at Nicaea, where he spoke boldly against the impiety of the Arian madmen. But when God raised him to the Episcopate, their long-held malice burst into flame, and fearing his orthodoxy and opposition to their impiety, they—and especially Eusebius, who was troubled by awareness of his own evil actions—engaged in all kinds of treacherous schemes against him. They turned the Emperor against him; they frequently threatened him with Councils; and at last they assembled at Tyre; and to this day they do not stop writing against him, and are so unforgiving that they even criticize his appointment to the Episcopate, using every means of showing their hostility and hatred toward him, and spreading false reports for the sole purpose of damaging his reputation.

6. When Arius , from whom the heresy of the Arian madmen has its name, was cast out of the Church for his impiety by Bishop Alexander, of blessed memory, Eusebius and his fellows, who are the disciples and partners of his impiety, considering themselves also to have been ejected, wrote frequently to Bishop Alexander, beseeching him not to leave the heretic Arius out of the Church . But when Alexander in his piety towards Christ refused to admit that impious man, they directed their resentment against Athanasius, who was then a Deacon, because in their busy enquiries they had heard that he was much in the familiarity of Bishop Alexander, and much honoured by him. And their hatred of him was greatly increased after they had experience of his piety towards Christ, in the Council assembled at Nicæa , wherein he spoke boldly against the impiety of the Arian madmen. But when God raised him to the Episcopate, their long-cherished malice burst forth into a flame, and fearing his orthodoxy and resistance of their impiety, they (and especially Eusebius , who was smitten with a consciousness of his own evil doings ), engaged in all manner of treacherous designs against him. They prejudiced the Emperor against him; they frequently threatened him with Councils; and at last assembled at Tyre ; and to this day they cease not to write against him, and are so implacable that they even find fault with his appointment to the Episcopate , taking every means of showing their enmity and hatred towards him, and spreading false reports for the sole purpose of thereby vilifying his character.

However, the very misrepresentations they are now making only prove that their earlier statements were falsehoods and nothing more than a conspiracy against him. For they say that after the death of Bishop Alexander, a few people mentioned the name of Athanasius, and six or seven bishops elected him secretly in a hidden place. This is what they wrote to the Emperors, having no hesitation about asserting the greatest lies. Now we are witnesses—and so is the whole city and the province too—that the entire multitude and all the people of the Catholic Church assembled together as with one mind and body, and cried and shouted that Athanasius should be bishop of their Church. They made this the subject of their public prayers to Christ and begged us to grant it for many days and nights, neither leaving the Church themselves nor allowing us to do so. They did not speak a word against him, as these people claim, but gave him the most excellent titles they could think of, calling him good, pious, Christian, an ascetic, a genuine bishop. And we who elected him also testify that he was elected by a majority of our body in the sight of and with the acclamations of all the people. We are surely more credible witnesses than those who were not present and now spread these false accounts.

However, the very misrepresentations which they now are making do but convict their former statements of being falsehoods, and a mere conspiracy against him. For they say, that ‘after the death of Bishop Alexander, a certain few having mentioned the name of Athanasius, six or seven Bishops elected him clandestinely in a secret place:’ and this is what they wrote to the Emperors, having no scruple about asserting the greatest falsehoods. Now that the whole multitude and all the people of the Catholic Church assembled together as with one mind and body, and cried, shouted, that Athanasius should be Bishop of their Church, made this the subject of their public prayers to Christ , and conjured us to grant it for many days and nights, neither departing themselves from the Church , nor suffering us to do so; of all this we are witnesses, and so is the whole city, and the province too. Not a word did they speak against him, as these persons represented, but gave him the most excellent titles they could devise, calling him good, pious , Christian , an ascetic , a genuine Bishop. And that he was elected by a majority of our body in the sight and with the acclamations of all the people, we who elected him also testify, who are surely more credible witnesses than those who were not present, and now spread these false accounts.

But Eusebius finds fault with the appointment of Athanasius—though perhaps Eusebius himself never received any legitimate appointment to his office at all, or if he did, he has made it invalid. For he first held the see of Berytus, but left it and came to Nicomedia. He abandoned the one contrary to church law, and contrary to church law seized the other. He deserted his own diocese without proper affection, and took possession of another’s without any legitimate reason. He lost his love for the first in his desire for another, without even remaining faithful to the one he obtained through his desire. For look, withdrawing himself from the second, he again takes possession of yet another, casting a greedy eye all around him on the cities of other men. He thinks that godliness consists in wealth and the greatness of cities, and treats lightly the heritage of God to which he had been appointed. He does not know that where even two or three are gathered in the name of the Lord, there the Lord is in the midst of them. He does not consider the words of the Apostle: “I will not boast in another man’s labors.” He does not understand the charge Paul has given: “Are you bound to a wife? Seek not to be loosed.” For if this statement applies to a wife, how much more does it apply to a church and to the same episcopate. Whoever is bound to it ought not to seek another, lest he prove an adulterer according to holy Scripture.

But yet Eusebius finds fault with the appointment of Athanasius — he who perhaps never received any appointment to his office at all; or if he did, has himself rendered it invalid. For he had first the See of Berytus, but leaving that he came to Nicomedia . He left the one contrary to the law, and contrary to the law invaded the other; having deserted his own without affection, and holding possession of another’s without reason; he lost his love for the first in his lust for another, without even keeping to that which he obtained at the prompting of his lust . For, behold, withdrawing himself from the second, again he takes possession of another’s , casting an evil eye all around him upon the cities of other men, and thinking that godliness consists in wealth and in the greatness of cities, and making light of the heritage of God to which he had been appointed; not knowing that ‘where’ even ‘two or three are gathered in the name of the’ Lord, ‘there’ is the Lord ‘in the midst of them;’ not considering the words of the Apostle, ‘I will not boast in another man’s labours;’ not perceiving the charge which he has given, ‘Are you bound unto a wife? Seek not to be loosed.’ For if this expression applies to a wife, how much more does it apply to a Church, and to the same Episcopate; to which whosoever is bound ought not to seek another, lest he prove an adulterer according to holy Scripture.

But even though Eusebius is aware of his own wrongdoings, he has boldly taken it upon himself to challenge the appointment of Athanasius, which everyone has spoken well of, and he dares to criticize him for being deposed, though he himself has been deposed and has clear evidence of his deposition in the fact that another was appointed in his place. How could either he or Theognius depose someone else after they themselves had been deposed, which is clearly proven by the appointment of others in their places? For you know very well that Amphion was appointed to Nicomedia and Chrestus to Nicaea in their places, because of their own impiety and their association with the Arian madmen who were rejected by the Ecumenical Council. But while they want to set aside that true Council, they try to give that name to their own unlawful assembly; while they refuse to let the decrees of the Council be enforced, they want to enforce their own decisions; and they use the name of a Council while refusing to submit themselves to one as great as this. So they do not actually care about Councils, but only pretend to do so in order to root out the orthodox and annul the decrees of the true and great Council against the Arians, in support of whom, both now and previously, they have dared to make these false accusations against Bishop Athanasius. For their earlier statements were like those they now falsely make, claiming that disorderly meetings were held at his entrance, with lamentation and mourning, and that the people indignantly refused to receive him. Now this was not the case, but quite the opposite—joy and cheerfulness prevailed, and the people ran together, hurrying to get the desired sight of him. The churches were full of rejoicing, and thanksgivings were offered up to the Lord everywhere; and all the ministers and clergy saw him with such feelings that their souls were filled with delight, and they considered that the happiest day of their lives. Why need we mention the inexpressible joy that prevailed among us bishops, for we have already said that we counted ourselves as having shared in his sufferings?

7. But though conscious of these his own misdoings, he has boldly undertaken to arraign the appointment of Athanasius, to which honourable testimony has been borne by all, and he ventures to reproach him with his deposition, though he has been deposed himself, and has a standing proof of his deposition in the appointment of another in his room. How could either he or Theognius depose another, after they had been deposed themselves, which is sufficiently proved by the appointment of others in their room? For you know very well that there were appointed instead of them Amphion to Nicomedia and Chrestus to Nicæa, in consequence of their own impiety and connection with the Arian madmen, who were rejected by the Ecumenical Council. But while they desire to set aside that true Council, they endeavour to give that name to their own unlawful combination ; while they are unwilling that the decrees of the Council should be enforced, they desire to enforce their own decisions; and they use the name of a Council, while they refuse to submit themselves to one so great as this. Thus they care not for Councils, but only pretend to do so in order that they may root out the orthodox , and annul the decrees of the true and great Council against the Arians , in support of whom, both now and heretofore, they have ventured to assert these falsehoods against the Bishop Athanasius. For their former statements resembled those they now falsely make, viz., that disorderly meetings were held at his entrance , with lamentation and mourning, the people indignantly refusing to receive him. Now such was not the case, but, quite the contrary, joy and cheerfulness prevailed, and the people ran together, hastening to obtain the desired sight of him. The churches were full of rejoicings, and thanksgivings were offered up to the Lord everywhere; and all the Ministers and Clergy beheld him with such feelings, that their souls were possessed with delight, and they esteemed that the happiest day of their lives. Why need we mention the inexpressible joy that prevailed among us Bishops, for we have already said that we counted ourselves to have been partakers in his sufferings?

Given this situation, which is clearly the truth of the matter even though they represent it very differently, what weight can be given to that Council or trial they boast about? Since they presume to interfere in a case they did not witness, which they have not examined, and for which they did not meet, and to write as though they were certain their statements are true, how can they claim credibility regarding these matters for which they say they did meet together? Won’t it rather be believed that they have acted both in the one case and in the other out of hostility toward us? For what kind of Council of Bishops was actually held? Was it an assembly that aimed at the truth? Was not almost every one among them our enemy? Did not the attack of Eusebius and his associates upon us proceed from their zeal for the Arian madness? Did they not urge on the others of their party? Have we not always written against them as professing the doctrines of Arius? Was not Eusebius of Caesarea in Palestine accused by our confessors of sacrificing to idols? Was not George proved to have been deposed by the blessed Alexander? Were they not charged with various offenses, some with this, some with that?

8. Now this being confessedly the truth of the matter, although it is very differently represented by them, what weight can be attached to that Council or trial of which they make their boast? Since they presume thus to interfere in a case which they did not witness , which they have not examined, and for which they did not meet, and to write as though they were assured of the truth of their statements, how can they claim credit respecting these matters for the consideration of which they say that they did meet together? Will it not rather be believed that they have acted both in the one case and in the other out of enmity to us? For what kind of a Council of Bishops was then held? Was it an assembly which aimed at the truth ? Was not almost every one among them our enemy ? Did not the attack of Eusebius and his fellows upon us proceed from their zeal for the Arian madness ? Did they not urge on the others of their party? Have we not always written against them as professing the doctrines of Arius ? Was not Eusebius of Cæsarea in Palestine accused by our confessors of sacrificing to idols ? Was not George proved to have been deposed by the blessed Alexander ? Were not they charged with various offenses, some with this, some with that?

How then could such men even consider holding a meeting against us? How can they have the boldness to call that a Council, when a Count presided over it, an executioner was present, and an usher—instead of the Deacons of the Church—brought us into the courtroom? And where only the Count spoke, while everyone else kept silent or simply obeyed his orders? He prevented the removal of those Bishops who seemed to deserve it, and when he gave the command, soldiers dragged us around—or rather Eusebius and his associates gave the orders, and he submitted to their will. In short, dear friends, what kind of Council was this, whose purpose was banishment and murder according to the Emperor’s wishes? And what was the nature of their accusations?—for this is even more astonishing. There was a man named Arsenius whom they claimed had been murdered, and they also complained that a chalice used for the sacred mysteries had been broken.

How then could such men entertain the purpose of holding a meeting against us? How can they have the boldness to call that a Council, at which a Count presided, which an executioner attended, and where an usher instead of the Deacons of the Church introduced us into Court; and where the Count only spoke, and all present held their peace, or rather obeyed his directions ? The removal of those Bishops who seemed to deserve it was prevented at his desire; and when he gave the order we were dragged about by soldiers — or rather Eusebius and his fellows gave the order, and he was subservient to their will. In short, dearly beloved, what kind of Council was that, the object of which was banishment and murder at the pleasure of the Emperor? And of what nature were their charges?– for here is matter of still greater astonishment. There was one Arsenius whom they declared to have been murdered; and they also complained that a chalice belonging to the sacred mysteries had been broken.

Now Arsenius is alive and asks to be admitted to our communion. He needs no other testimony to prove that he is still living, but confesses it himself, writing in his own person to our brother Athanasius, whom they firmly claimed to be his murderer. The impious wretches were not ashamed to accuse him of murdering a man who was far away from him, separated by such a great distance, whether by sea or land, and whose location at that time no one knew. In fact, they even had the boldness to remove him from sight and place him in hiding, though he had suffered no injury. If it had been possible, they would have transported him to another world, or even taken his life in earnest, so that either by a true or false report of his murder they might actually destroy Athanasius. But thanks to divine Providence for this also, which did not permit them to succeed in their injustice but presented Arsenius alive to the eyes of all people, who has clearly proved their conspiracy and slanders. He does not withdraw from us as murderers, nor hate us as having injured him (for indeed he has suffered no evil at all). Instead, he desires to hold communion with us; he wishes to be numbered among us, and has written to this effect.

Now Arsenius is alive, and prays to be admitted to our communion. He waits for no other testimony to prove that he is still living, but himself confesses it, writing in his own person to our brother Athanasius, whom they positively asserted to be his murderer. The impious wretches were not ashamed to accuse him of having murdered a man who was at a great distance from him, being separated by so great a distance, whether by sea or land, and whose abode at that time no one knew . Nay, they even had the boldness to remove him out of sight, and place him in concealment, though he had suffered no injury; and, if it had been possible, they would have transported him to another world, nay, or have taken him from life in earnest, so that either by a true or false statement of his murder they might in good earnest destroy Athanasius. But thanks to divine Providence for this also which permitted them not to succeed in their injustice , but presented Arsenius alive to the eyes of all men , who has clearly proved their conspiracy and calumnies . He does not withdraw from us as murderers, nor hate us as having injured him (for indeed he has suffered no evil at all); but he desires to hold communion with us; he wishes to be numbered among us, and has written to this effect.

Nevertheless, they plotted against Athanasius, accusing him of murdering a person who was still alive, and these same men are responsible for his banishment. For it was not the father of the Emperors but their false accusations that sent him into exile. Consider whether this is not the truth. When nothing was discovered against our fellow minister Athanasius, but the Count still threatened him with violence and was very aggressive toward him, the Bishop fled from this violence and went to the most religious Emperor. There he protested against the Count and their conspiracy against him, and he requested either that a lawful Council of Bishops be assembled or that the Emperor would himself hear his defense concerning the charges they brought against him. At this, the Emperor wrote angrily, summoning them before him and declaring that he would hear the case himself, and for this purpose he also ordered a Council to be held. Then Eusebius and his associates went and falsely accused Athanasius, not with the same offenses they had published against him at Tyre, but with intending to detain the ships laden with grain, as though Athanasius were the kind of man who could claim to stop the grain exports from Alexandria to Constantinople.

9. Nevertheless they laid their plot against Athanasius, accusing him of having murdered a person who was still alive; and those same men are the authors of his banishment. For it was not the father of the Emperors, but their calumnies , that sent him into exile. Consider whether this is not the truth . When nothing was discovered to the prejudice of our fellow-minister Athanasius, but still the Count threatened him with violence , and was very zealous against him, the Bishop fled from this violence and went up to the most religious Emperor, where he protested against the Count and their conspiracy against him, and requested either that a lawful Council of Bishops might be assembled, or that the Emperor would himself receive his defense concerning the charges they brought against him. Upon this the Emperor wrote in anger , summoning them before him, and declaring that he would hear the cause himself, and for that purpose he also ordered a Council to be held. Whereupon Eusebius and his fellows went up and falsely charged Athanasius, not with the same offenses which they had published against him at Tyre , but with an intention of detaining the vessels laden with grain, as though Athanasius had been the man to pretend that he could stop the exports of grain from Alexandria to Constantinople.

Some of our friends were present at the palace with Athanasius and heard the Emperor’s threats after he received this report. When Athanasius cried out against the false accusation and firmly declared it was untrue (arguing that he was a poor man in a private position, so how could he possibly do such a thing?), Eusebius did not hesitate to repeat the charge publicly and swore that Athanasius was a rich and powerful man, able to do anything, so that people might believe he had made such statements. This was the accusation these supposedly venerable bishops brought against him. But the grace of God proved stronger than their wickedness, for it moved the pious Emperor to mercy, and instead of death he imposed the sentence of banishment. So their false accusations, and nothing else, were the cause of this. For in the letter the Emperor had previously written, he complained about their conspiracy, condemned their scheming, and declared the Meletians to be unprincipled and deserving of condemnation—in short, he expressed himself in the harshest terms about them. He was greatly disturbed when he heard the story of the dead man who was alive; he was disturbed at hearing of murder when the person was alive and had not been killed. We have sent you the letter.

Certain of our friends were present at the palace with Athanasius, and heard the threats of the Emperor upon receiving this report. And when Athanasius cried out upon the calumny , and positively declared that it was not true , (for how, he argued, should he a poor man, and in a private station, be able to do such a thing?) Eusebius did not hesitate publicly to repeat the charge, and swore that Athanasius was a rich man, and powerful, and able to do anything; in order that it might thence be supposed that he had used this language. Such was the accusation these venerable Bishops proffered against him. But the grace of God proved superior to their wickedness , for it moved the pious Emperor to mercy, who instead of death passed upon him the sentence of banishment. Thus their calumnies , and nothing else, were the cause of this. For the Emperor, in the letter which he previously wrote, complained of their conspiracy, censured their machinations, and condemned the Meletians as unscrupulous and deserving of execration; in short, expressed himself in the severest terms concerning them. For he was greatly moved when he heard the story of the dead alive; he was moved at hearing of murder in the case of one alive, and not deprived of life. We have sent you the letter.

These remarkable men, Eusebius and his associates, in order to appear to refute the truth of the matter and the statements in this letter, put forward the name of a Council and based its proceedings on the Emperor’s authority. This is why a Count attended their meeting, why soldiers served as guards for the bishops, and why royal letters compelled the attendance of anyone they wanted present. But notice the strange nature of their schemes and the inconsistency of their bold actions, all designed somehow to take Athanasius away from us. For if they claimed as bishops that the judgment of the case belonged to them alone, what need was there for a Count and soldiers to attend? Or why did they assemble under the authorization of royal letters? Or if they needed the Emperor’s support and wanted to derive their authority from him, why were they then overturning his judgment? And when he declared in the letter he wrote that the Meletians were slanderers and unscrupulous, that Athanasius was completely innocent, and made a great fuss about the supposed murder of a living man, how could they determine that the Meletians had spoken the truth and that Athanasius was guilty of the offense? And were they not ashamed to declare a living man dead—living both after the Emperor’s judgment and at the time they met together, and who even to this day is among us? So much for the case of Arsenius.

10. But these marvellous men, Eusebius and his fellows, to make a show of refuting the truth of the case, and the statements contained in this letter, put forward the name of a Council, and ground its proceedings upon the authority of the Emperor. Hence the attendance of a Count at their meeting, and the soldiers as guards of the Bishops, and royal letters compelling the attendance of any persons whom they required. But observe here the strange character of their machinations, and the inconsistency of their bold measures, so that by some means or other they may take Athanasius away from us. For if as Bishops they claimed for themselves alone the judgment of the case, what need was there for the attendance of a Count and soldiers? Or how was it that they assembled under the sanction of royal letters? Or if they required the Emperor’s countenance and wished to derive their authority from him, why were they then annulling his judgment? And when he declared in the letter which he wrote, that the Meletians were calumniators , unscrupulous, and that Athanasius was most innocent, and made much stir about the pretended murder of the living, how was it that they determined that the Meletians had spoken the truth , and that Athanasius was guilty of the offense; and were not ashamed to make the living dead, living both after the Emperor’s judgment, and at the time when they met together, and who even until this day is among us? So much concerning the case of Arsenius.

Here is the rewritten paragraph in clear, modern English:

And regarding the cup used in the mysteries, what was it, or where did Macarius break it? This is the rumor they have been spreading everywhere. Yet even Athanasius’s accusers would not have dared to blame him if these men had not bribed them to do so. However, they attribute the origin of the offense to him, although it should not be blamed even on Macarius, who is innocent of it. They are not ashamed to display the sacred mysteries before Catechumens, and worse still, even before heathens, when they ought to pay attention to what is written: “It is good to keep close the secret of a king,” and as the Lord has commanded us, “Give not that which is holy unto the dogs, neither cast your pearls before swine.” We ought not to display the holy mysteries before the uninitiated, so that heathens do not mock them out of ignorance and Catechumens are not offended by excessive curiosity. Yet what was the cup, and where and before whom was it broken? It is the Meletians who make the accusation—people not worthy of the least credibility, for they have been schismatics and enemies of the Church, not recently but from the time of the blessed Peter, Bishop and Martyr. They formed a conspiracy against Peter himself; they slandered his successor Achillas; they accused Alexander even before the Emperor; and being thoroughly practiced in these tactics, they have now transferred their hostility to Athanasius, acting entirely in accordance with their former wickedness. Just as they slandered those who came before him, so now they have slandered him. But their slanders and false accusations never prevailed against him until now, when they have obtained Eusebius and his associates as their helpers and supporters, because of the impiety these men have adopted from the Arian madmen, which has led them to conspire against many Bishops, including Athanasius.

11. And as for the cup belonging to the mysteries , what was it, or where was it broken by Macarius? For this is the report which they spread up and down. But as for Athanasius, even his accusers would not have ventured to blame him, had they not been suborned by them. However, they attribute the origin of the offense to him; although it ought not to be imputed even to Macarius who is clear of it. And they are not ashamed to parade the sacred mysteries before Catechumens, and worse than that, even before heathens : whereas, they ought to attend to what is written, ‘It is good to keep close the secret of a king Tobit 12:7 ;’ and as the Lord has charged us, ‘Give not that which is holy unto the dogs, neither cast your pearls before swine Matthew 7:6 .’ We ought not then to parade the holy mysteries before the uninitiated, lest the heathen in their ignorance deride them, and the Catechumens being over-curious be offended. However, what was the cup, and where and before whom was it broken? It is the Meletians who make the accusation, who are not worthy of the least credit, for they have been schismatics and enemies of the Church , not of a recent date, but from the times of the blessed Peter, Bishop and Martyr. They formed a conspiracy against Peter himself; they calumniated his successor Achillas; they accused Alexander even before the Emperor; and being thus well versed in these arts, they have now transferred their enmity to Athanasius, acting altogether in accordance with their former wickedness . For as they slandered those that have been before him, so now they have slandered him. But their calumnies and false accusations have never prevailed against him until now, that they have got Eusebius and his fellows for their assistants and patrons, on account of the impiety which these have adopted from the Arian madmen, which has led them to conspire against many Bishops, and among the rest Athanasius.

Now the place where they say the cup was broken was not a church. There was no presbyter in charge of the place, and the day on which they say Macarius did this deed was not the Lord’s day. Since there was no church there, since there was no one to perform the sacred office, and since the day did not require its use, what was this cup belonging to the mysteries, and when or where was it broken? There are many cups, obviously, both in private houses and in the public market, and if someone breaks one of them, he is not guilty of impiety. But the cup which belongs to the mysteries—and which, if broken intentionally, makes the person who does it an impious person—is found only among those who lawfully preside. This is the only description that can be given of this kind of cup; there is no other. This you lawfully give to the people to drink; this you have received according to the canon of the Church; this belongs only to those who preside over the Catholic Church, for to you only does it belong to administer the Blood of Christ, and to no one else. But if the person who breaks the cup belonging to the mysteries is an impious person, much more impious is the person who treats the Blood of Christ with contempt, and he does so who ‘does this’ contrary to the rule of the Church. (We say this, not as if a cup even of the schismatics was broken by Macarius, for there was no cup there at all; how could there be, where there was neither the Lord’s house nor anything belonging to the Church, and it was not even the time of the celebration of the mysteries.) Now such a person is the notorious Ischyras, who was never appointed to his office by the Church, and when Alexander admitted the presbyters who had been ordained by Meletius, he was not even numbered among them, and therefore did not receive ordination even from that source.

Now the place where they say the cup was broken, was not a Church; there was no Presbyter in occupation of the place; and the day on which they say that Macarius did the deed, was not the Lord’s day. Since then there was no church there; since there was no one to perform the sacred office; and since the day did not require the use of it ; what was this cup belonging to the mysteries , and when, or where was it broken? There are many cups, it is plain, both in private houses, and in the public market; and if a person breaks one of them, he is not guilty of impiety. But the cup which belongs to the mysteries , and which if it be broken intentionally, makes the perpetrator of the deed an impious person, is found only among those who lawfully preside. This is the only description that can be given of this kind of cup; there is none other; this you legally give to the people to drink; this you have received according to the canon of the Church ; this belongs only to those who preside over the Catholic Church , for to you only it appertains to administer the Blood of Christ , and to none besides. But as he who breaks the cup belonging to the mysteries is an impious person, much more impious is he who treats the Blood of Christ with contumely: and he does so who ‘does this 1 Corinthians 11:25 ‘ contrary to the rule of the Church . (We say this, not as if a cup even of the schismatics was broken by Macarius, for there was no cup there at all; how should there be? Where there was neither Lord’s house nor any the belonging to the Church , nay, it was not the time of the celebration of the mysteries ). Now such a person is the notorious Ischyras, who was never appointed to his office by the Church , and when Alexander admitted the Presbyters that had been ordained by Meletius, he was not even numbered among them; and therefore did not receive ordination even from that quarter.

How then did Ischyras become a presbyter? Who ordained him? Was it Colluthus? This is the only possibility left. But everyone knows, and no one doubts, that Colluthus died as a presbyter, that all his ordinations were invalid, and that everyone he ordained during the schism was reduced to lay status and appears in the congregation in that rank. How then can anyone believe that a private person living in a private house possessed a sacred chalice? The truth is that at the time they gave the title of presbyter to a private individual and honored him with this designation to support him in his wicked conduct against us. Now, as a reward for his accusations, they arrange for a church to be built for him. So this man had no church then, but as payment for his malice and his willingness to serve them by accusing us, he now receives what he did not have before. Perhaps they have even rewarded his services with the episcopate, for he goes around claiming this and accordingly behaves toward us with great arrogance. This is how bishops now bestow such rewards on accusers and slanderers—though it is fitting, in the case of an accomplice, that just as they made him a partner in their actions, they should also make him their associate in their own episcopate. But this is not all. Listen further to what they did at that time.

12. By what means then did Ischyras become a Presbyter? Who was it that ordained him? Was it Colluthus? For this is the only supposition that remains. But it is well known and no one has any doubt about the matter that Colluthus died a Presbyter, and that every ordination of his was invalid, and that all that were ordained by him during the schism were reduced to the condition of laymen , and in that rank appear in the congregation. How then can it be believed that a private person, occupying a private house had in his possession a sacred chalice? But the truth is, they gave the name of Presbyter at the time to a private person, and gratified him with this title to support him in his iniquitous conduct towards us; and now as the reward of his accusations they procure for him the erection of a Church. So that this man had then no Church; but as the reward of his malice and subserviency to them in accusing us, he receives now what he had not before; nay, perhaps they have even remunerated his services with the Episcopate, for so he goes about reporting, and accordingly behaves towards us with great insolence. Thus are such rewards as these now bestowed by Bishops upon accusers and calumniators though indeed it is reasonable, in the case of an accomplice, that as they have made him a partner in their proceedings, so they should also make him their associate in their own Episcopate. But this is not all; give ear yet further to their proceedings at that time.

Since they could not overcome the truth, even though they had positioned themselves against it in this way, and since Ischyras had proven nothing at Tyre but was shown to be a slanderer, and the slander was destroying their scheme, they postponed proceedings to gather fresh evidence and announced that they were going to send certain members of their party to the Mareotis to investigate the matter thoroughly. Accordingly, they secretly dispatched—with the help of the civil authorities—people to whom we openly objected on many grounds, since they belonged to the party of Arius and were therefore our enemies: namely, Diognius, Maris, Theodorus, Macedonius, and two others who were young both in age and in judgment, Ursacius and Valens from Pannonia. These men, after undertaking this long journey for the purpose of sitting in judgment on their enemy, set out again from Tyre to Alexandria. They did not hesitate to become witnesses themselves, even though they were the judges, but openly adopted every means of advancing their plan and undertook any labor or journey whatsoever in order to bring the conspiracy in progress to a successful conclusion. They left Bishop Athanasius detained in a foreign country while they themselves entered their enemy’s city, as if to revel against both his Church and his people. And what was even more outrageous, they took with them the accuser Ischyras but would not allow Macarius, the accused person, to go with them; instead, they left him in custody at Tyre. For ‘Macarius the Presbyter of Alexandria’ was made responsible for the charge everywhere.

13. Being unable to prevail against the truth , though they had thus set themselves in array against it, and Ischyras having proved nothing at Tyre , but being shown to be a calumniator , and the calumny ruining their plot, they defer proceedings for fresh evidence, and profess that they are going to send to the Mareotis certain of their party to enquire diligently into the matter. Accordingly they dispatched secretly, with the assistance of the civil power, persons to whom we openly objected on many accounts, as being of the party of Arius , and therefore our enemies; namely, Diognius , Maris, Theodorus, Macedonius, and two others, young both in years and mind , Ursacius and Valens from Pannonia; who, after they had undertaken this long journey for the purpose of sitting in judgment upon their enemy, set out again from Tyre for Alexandria. They did not shrink from becoming witnesses themselves, although they were the judges, but openly adopted every means of furthering their design, and undertook any labour or journey whatsoever in order to bring to a successful issue the conspiracy which was in progress. They left the Bishop Athanasius detained in a foreign country while they themselves entered their enemy’s city, as if to have their revel both against his Church and against his people. And what was more outrageous still, they took with them the accuser Ischyras, but would not permit Macarius, the accused person, to accompany them, but left him in custody at Tyre . For ‘Macarius the Presbyter of Alexandria’ was made answerable for the charge far and near.

They therefore entered Alexandria alone with the accuser, their partner in lodging, board, and cup. Taking with them Philagrius the Prefect of Egypt, they proceeded to the Mareotis and there carried on the so-called investigation by themselves, entirely their own way, with the aforementioned person. Although the presbyters frequently begged to be present, they would not permit them. The presbyters both of the city and of the whole country desired to attend so that they might detect who and where the persons were who had been suborned by Ischyras. But they forbade the ministers to be present while they carried on the examination concerning the church, cup, table, and the holy things before the heathen. Worse than that, they summoned heathen witnesses during the inquiry concerning a cup belonging to the mysteries. And those very persons who they claimed had been taken out of the way by Athanasius through summons of the Receiver-general, and who they said were nowhere to be found in the world—these same individuals they brought forward before themselves and the Prefect only, and openly used their testimony, whom they had shamelessly claimed to have been secreted by Bishop Athanasius.

14. They therefore entered Alexandria alone with the accuser, their partner in lodging, board, and cup; and taking with them Philagrius the Prefect of Egypt they proceeded to the Mareotis, and there carried on the so-called investigation by themselves, all their own way, with the forementioned person. Although the Presbyters frequently begged that they might be present, they would not permit them. The Presbyters both of the city and of the whole country desired to attend, that they might detect who and whence the persons were who were suborned by Ischyras. But they forbade the Ministers to be present, while they carried on the examination concerning church, cup, table, and the holy things, before the heathen ; nay, worse than that, they summoned heathen witnesses during the enquiry concerning a cup belonging to the mysteries ; and those persons who they affirmed were taken out of the way by Athanasius by summons of the Receiver-general, and they knew not where in the world they were, these same individuals they brought forward before themselves and the Prefect only, and avowedly used their testimony, whom they affirmed without shame to have been secreted by the Bishop Athanasius.

But here too their only goal is to bring about his death, and so they once again pretend that people are dead who are still alive, following the same approach they used in the case of Arsenius. For these men are living and can be seen in their own region; but to you who are far away from the place they make a great commotion about the matter as if the men had vanished, so that, since the evidence is so far removed from you, they can falsely accuse our fellow minister, as if he used violence and the civil power; whereas they themselves have in every way acted through that power and the support of others. For their proceedings in the Mareotis were just like those at Tyre; and just as there a Count was present with military support and would allow nothing to be said or done contrary to their wishes, so here also the Prefect of Egypt was present with a band of soldiers, intimidating all the members of the Church and permitting no one to give truthful testimony. And what was strangest of all, the people who came, whether as judges or witnesses, or, what was more likely, in order to serve their own interests and those of Eusebius, stayed in the same place as the accuser, even in his house, and there seemed to conduct the investigation as they pleased.

But here too their only object is to effect his death, and so they again pretend that persons are dead who are still alive, following the same method they adopted in the case of Arsenius. For the men are living, and are to be seen in their own country; but to you who are at a great distance from the spot they make a great stir about the matter as though they had disappeared, in order that, as the evidence is so far removed from you, they may falsely accuse our brother-minister, as though he used violence and the civil power; whereas they themselves have in all respects acted by means of that power and the countenance of others. For their proceedings in the Mareotis were parallel to those at Tyre ; and as there a Count attended with military assistance, and would permit nothing either to be said or done contrary to their pleasure, so here also the Prefect of Egypt was present with a band of men , frightening all the members of the Church , and permitting no one to give true testimony. And what was the strangest thing of all, the persons who came, whether as judges or witnesses, or, what was more likely, in order to serve their own purposes and those of Eusebius, lived in the same place with the accuser, even in his house, and there seemed to carry on the investigation as they pleased.

We assume you are not unaware of the outrages they committed at Alexandria, for they are reported everywhere. Naked swords were used against the holy virgins and brethren. Scourges were used against their bodies, which are considered honorable in the sight of God, so that their feet were crippled by the blows—even though their souls remain whole and sound in purity and all good works. The tradesmen were incited against them, and the pagan crowd was stirred up to strip them naked, to beat them, to insult them wantonly, and to threaten them with their altars and sacrifices. And one coarse man, as though permission had now been given by the Prefect in order to please the Bishops, grabbed a virgin by the hand and dragged her toward a nearby altar, imitating the practice of forcing people to offer sacrifice during times of persecution. When this happened, the virgins fled, and the pagans raised a shout of laughter against the Church. The Bishops were present in the place and occupied the very house where this was happening. It was from there, in order to gain favor with them, that the virgins were assaulted with naked swords and were exposed to all kinds of danger, insult, and wanton violence. And they received this treatment on a fast-day, at the hands of people who were themselves feasting indoors with the Bishops.

15. We suppose you are not ignorant what outrages they committed at Alexandria; for they are reported everywhere. Naked swords were at work against the holy virgins and brethren; scourges were at work against their persons , esteemed honourable in the sight of God , so that their feet were lamed by the stripes, whose souls are whole and sound in purity and all good works. The trades were excited against them; and the heathen multitude was set to strip them naked, to beat them, wantonly to insult them, and to threaten them with their altars and sacrifices . And one coarse fellow, as though license had now been given them by the Prefect in order to gratify the Bishops, took hold of a virgin by the hand, and dragged her towards an altar that happened to be near, imitating the practice of compelling to offer sacrifice in time of persecution . When this was done, the virgins took to flight, and a shout of laughter was raised by the heathen against the Church ; the Bishops being in the place, and occupying the very house where this was going on; and from which, in order to obtain favour with them, the virgins were assaulted with naked swords, and were exposed to all kinds of danger, and insult, and wanton violence . And this treatment they received on a fast-day , and at the hands of persons who themselves were feasting with the Bishops indoors.

Foreseeing these things and reflecting that the entrance of enemies into a place is no ordinary calamity, we protested against this commission. And Alexander, Bishop of Thessalonica, considering the same, wrote to the people living there, exposing the conspiracy and testifying to the plot. They indeed reckon him to be one of themselves and count him a partner in their plans, but they only prove by this the violence they have used against him. For even the corrupt Ischyras himself was only persuaded by fear and violence to proceed in the matter, and was forced to undertake the accusation. As proof of this, he himself wrote to our brother Athanasius, confessing that nothing of the kind that was alleged had taken place there, but that he was bribed to make a false statement. He made this declaration even though he was never admitted by Athanasius as a presbyter, nor received such a title of grace from him, nor was entrusted as a reward with the building of a church, nor expected the bribe of a bishopric—all of which he obtained from them in return for undertaking the accusation. Moreover, his whole family held communion with us, which they would not have done had they been injured in the slightest degree.

16. Foreseeing these things, and reflecting that the entrance of enemies into a place is no ordinary calamity, we protested against this commission. And Alexander , Bishop of Thessalonica, considering the same, wrote to the people residing there, discovering the conspiracy, and testifying of the plot. They indeed reckon him to be one of themselves, and account him a partner in their designs; but they only prove thereby the violence they have exercised towards him. For even the profligate Ischyras himself was only induced by fear and violence to proceed in the matter, and was obliged by force to undertake the accusation. As a proof of this, he wrote himself to our brother Athanasius , confessing that nothing of the kind that was alleged had taken place there, but that he was suborned to make a false statement. This declaration he made, though he was never admitted by Athanasius as a Presbyter, nor received such a title of grace from him, nor was entrusted by way of recompense with the erection of a Church, nor expected the bribe of a Bishopric; all of which he obtained from them in return for undertaking the accusation. Moreover, his whole family held communion with us , which they would not have done had they been injured in the slightest degree.

Now to prove that these things are facts and not mere assertions, we have the testimony of all the presbyters of the Mareotis, who always accompany the Bishop in his visitations, and who also wrote at the time against Ischyras. But neither those of them who came to Tyre were allowed to declare the truth, nor could those who remained in the Mareotis obtain permission to refute the false accusations of Ischyras. The copies of the letters of Alexander, and of the presbyters, and of Ischyras will prove the same thing. We have also sent the letter of the father of the Emperors, in which he expresses his anger that the murder of Arsenius was charged upon anyone while the man was still alive, as well as his astonishment at the variable and inconsistent character of their accusations concerning the cup, since at one time they accused the presbyter Macarius, at another the Bishop Athanasius, of having broken it with his hands. He declares also on the one hand that the Meletians are slanderers, and on the other that Athanasius is completely innocent.

17. Now to prove that these things are facts and not mere assertions, we have the testimony of all the Presbyters of the Mareotis , who always accompany the Bishop in his visitations, and who also wrote at the time against Ischyras. But neither those of them who came to Tyre were allowed to declare the truth , nor could those who remained in the Mareotis obtain permission to refute the calumnies of Ischyras. The copies also of the letters of Alexander, and of the Presbyters , and of Ischyras will prove the same thing. We have sent also the letter of the father of the Emperors, in which he expresses his indignation that the murder of Arsenius was charged upon any one while the man was still alive; as also his astonishment at the variable and inconsistent character of their accusations with respect to the cup; since at one time they accused the Presbyter Macarius, at another the Bishop Athanasius, of having broken it with his hands. He declares also on the one hand that the Meletians are calumniators , and on the other that Athanasius is perfectly innocent.

And aren’t the Meletians slanderers, especially John? After he came into the Church and shared communion with us, after condemning himself and no longer taking any part in the proceedings about the cup, he saw that Eusebius and his associates were eagerly supporting the Arian madmen. Though they didn’t dare cooperate with them openly but were trying to use others as their cover, John took on a role like an actor in pagan theaters. The plot of this drama was a conflict involving Arians. The real purpose of the performance was their success, but John and his supporters were put on stage to play the parts so that, under the pretense of these roles, the Arian supporters dressed up as judges could drive away the enemies of their impiety, firmly establish their impious teachings, and bring the Arians into the Church. Those who want to drive out true religion try as hard as they can to succeed through irreligion. Those who have chosen the side of that impiety which wars against Christ try to destroy its enemies as if they were the impious ones. And they accuse us of breaking the cup in order to make it seem that Athanasius, just like themselves, is guilty of impiety toward Christ.

And are not the Meletians calumniators , and above all John , who after coming into the Church , and communicating with us, after condemning himself, and no longer taking any part in the proceedings respecting the cup, when he saw Eusebius and his fellows zealously supporting the Arian madmen, though they had not the daring to co-operate with them openly, but were attempting to employ others as their masks, undertook a character, as an actor in the heathen theatres ? The subject of the drama was a contest of Arians ; the real design of the piece being their success, but John and his partizans being put on the stage and playing the parts, in order that under color of these, the supporters of the Arians in the garb of judges might drive away the enemies of their impiety, firmly establish their impious doctrines, and bring the Arians into the Church . And those who wish to drive out true religion strive all they can to prevail by irreligion; they who have chosen the part of that impiety which wars against Christ , endeavour to destroy the enemies thereof, as though they were impious persons ; and they impute to us the breaking of the cup, for the purpose of making it appear that Athanasius, equally with themselves, is guilty of impiety towards Christ.

What is the point of these people mentioning a cup belonging to the sacred mysteries? Why do those who support impious views about Christ show such reverence for the cup? How is it that people who do not know Christ are familiar with Christ’s cup? How can those who claim to honor that cup dishonor the God of the cup? Or how can those who mourn over the cup seek to murder the bishop who celebrates the mysteries with it? For they would have murdered him if they had been able. And how can those who mourn the loss of the bishop’s throne seek to destroy the bishop who sat on it, so that the throne would be left without its bishop and the people would be deprived of godly teaching? It was not the cup, nor the murder, nor any of those monstrous acts they talk about that motivated them to act this way. Rather, it was the aforementioned heresy of the Arians, for whose sake they conspired against Athanasius and other bishops, and still continue to wage war against the Church.

For what means this mention of a cup belonging to the mysteries by them? Whence comes this religious regard for the cup among those who support impiety towards Christ? Whence comes it that Christ’s cup is known to them who know not Christ? How can they who profess to honour that cup, dishonour the God of the cup? Or how can they who lament over the cup, seek to murder the Bishop who celebrates the mysteries therewith? For they would have murdered him, had it been in their power. And how can they who lament the loss of the throne that was Episcopally covered , seek to destroy the Bishop that sat upon it, to the end that both the throne may be without its Bishop, and that the people may be deprived of godly doctrine? It was not then the cup, nor the murder , nor any of those portentous deeds they talk about, that induced them to act thus; but the forementioned heresy of the Arians , for the sake of which they conspired against Athanasius and other Bishops, and still continue to wage war against the Church .

Who are the ones who have truly caused murders and banishments? Is it not these people? Who are the ones who use outside support to conspire against the Bishops? Are Eusebius and his associates not the ones responsible, rather than Athanasius, as they claim in their letters? Both he and others have suffered at their hands. Even at the time we are discussing, four Presbyters of Alexandria were banished through their actions, though they had not even traveled to Tyre. Who then are the ones whose conduct deserves tears and lamentations? Is it not those who, after carrying out one campaign of persecution, do not hesitate to add a second, but resort to every kind of falsehood in order to destroy a Bishop who will not yield to their impious heresy? This is the source of the hostility of Eusebius and his associates; this is why they acted at Tyre; this is why they held their sham trials; this is also why they have now written letters even without any trial, expressing complete confidence in their accusations; this is why they have slandered him before the father of the Emperors and before the most religious Emperors themselves.

Who are they that have really been the cause of murders and banishments? Is it not these? Who are they that, availing themselves of external support, conspire against the Bishops? Are not Eusebius and his fellows the men, and not Athanasius, as they say in their letters? Both he and others have suffered at their hands. Even at the time of which we speak, four Presbyters of Alexandria, though they had not even proceeded to Tyre , were banished by their means. Who then are they whose conduct calls for tears and lamentations? Is it not they, who after they have been guilty of one course of persecution , do not scruple to add to it a second, but have recourse to all manner of falsehood , in order that they may destroy a Bishop who will not give way to their impious heresy ? Hence arises the enmity of Eusebius and his fellows; hence their proceedings at Tyre ; hence their pretended trials; hence also now the letters which they have written even without any trial, expressing the utmost confidence in their statements; hence their calumnies before the father of the Emperors, and before the most religious Emperors themselves.

You need to know what is now being reported against our fellow minister Athanasius, so that you may condemn their wickedness and understand that they want nothing less than to murder him. A quantity of grain was given by the father of the Emperors to support certain widows, some from Libya and some from Egypt. They have all received it up until now, with Athanasius gaining nothing from it except the trouble of helping them. But now, even though the recipients themselves make no complaint and acknowledge that they have received it, Athanasius has been accused of selling all the grain and keeping the profits for himself. The Emperor wrote about this matter, charging him with the offense because of the slanders raised against him. Now who raised these slanders? Is it not those who, after being guilty of one round of persecution, do not hesitate to start another? Who are the authors of those letters supposedly from the Emperor? Is it not the Arians, who are so zealous against Athanasius and do not hesitate to say or write anything against him? No one would overlook people who have acted as they have in order to suspect others instead. In fact, the proof of their slander appears quite clear, for they are eager to use it as a cover to take the grain away from the Church and give it to the Arians. This circumstance more than any other points directly to the authors of this scheme and their leaders, who did not hesitate to make a false charge of murder against Athanasius as a vile way of turning the Emperor against him, nor to take from the clergy of the Church the support meant for the poor in order to gain profit for the heretics.

18. For it is necessary that you should know what is now reported to the prejudice of our fellow-minister Athanasius, in order that you may thereby be led to condemn their wickedness , and may perceive that they desire nothing else but to murder him. A quantity of grain was given by the father of the Emperors for the support of certain widows , partly of Libya, and partly certain out of Egypt . They have all received it up to this time, Athanasius getting nothing therefrom, but the trouble of assisting them. But now, although the recipients themselves make no complaint, but acknowledge that they have received it, Athanasius has been accused of selling all the grain, and appropriating the profits to his own use: and the Emperor wrote to this effect about it, charging him with the offense in consequence of the calumnies which had been raised against him. Now who are they which have raised these calumnies ? Is it not those who after they have been guilty of one course of persecution , scruple not to set on foot another? Who are the authors of those letters which are said to have come from the Emperor? Are not the Arians , who are so zealous against Athanasius, and scruple not to speak and write anything against him? No one would pass over persons who have acted as they have done, in order to entertain suspicion of others. Nay, the proof of their calumny appears to be most evident for they are anxious under cover of it, to take away the grain from the Church , and to give it to the Arians . And this circumstance more than any other, brings the matter home to the authors of this design and their principals, who scrupled neither to set on foot a charge of murder against Athanasius, as a base means of prejudicing the Emperor against him, nor yet to take away from the Clergy of the Church the subsistence of the poor , in order that in fact they might make gain for the heretics .

We have also sent you the testimony of our fellow-ministers in Libya, Pentapolis, and Egypt, from which you can likewise learn about the false accusations that have been brought against Athanasius. They do these things so that, once the professors of true godliness are intimidated into silence by fear, the heresy of the impious Arians may be introduced in their place. But thanks be to your piety, dearly beloved, that you have frequently anathematized the Arians in your letters and have never allowed them admittance into the Church. The exposure of Eusebius and his associates is also easy and readily available. For look, after their former letters concerning the Arians, copies of which we have also sent you, they now openly stir up the Arian madmen against the Church, even though the whole Catholic Church has anathematized them. They have appointed a bishop over them. They disrupt the churches with threats and alarms so that they may gain supporters for their impiety in every region. Moreover, they send deacons to the Arian madmen, who openly join their assemblies. They write letters to them and receive answers from them, thus creating schisms in the Church and holding communion with them. And they send messages to every region, commending their heresy and repudiating the Church, as you will see from the letters they have addressed to the Bishop of Rome and perhaps to yourselves as well. You see therefore, dearly beloved, that these things are not undeserving of vengeance. They are indeed dreadful and alien from the doctrine of Christ.

19. We have sent also the testimony of our fellow-ministers in Libya, Pentapolis, and Egypt , from which likewise you may learn the false accusations which have been brought against Athanasius. And these things they do, in order that, the professors of true godliness being henceforth induced by fear to remain quiet, the heresy of the impious Arians may be brought in in its stead. But thanks be to your piety , dearly beloved, that you have frequently anathematized the Arians in your letters, and have never given them admittance into the Church . The exposure of Eusebius and his fellows is also easy and ready at hand. For behold, after their former letters concerning the Arians , of which also we have sent you copies, they now openly stir up the Arian madmen against the Church , though the whole Catholic Church has anathematized them; they have appointed a Bishop over them; they distract the Churches with threats and alarms, that they may gain assistants in their impiety in every part. Moreover, they send Deacons to the Arian madmen, who openly join their assemblies; they write letters to them, and receive answers from them, thus making schisms in the Church , and holding communion with them; and they send to every part, commending their heresy , and repudiating the Church , as you will perceive from the letters they have addressed to the Bishop of Rome and perhaps to yourselves also. You perceive therefore, dearly beloved, that these things are not undeserving of vengeance: they are indeed dreadful and alien from the doctrine of Christ .

We have gathered together and written to you to ask your Christian wisdom to receive this declaration of ours and to sympathize with our brother Athanasius, and to show your indignation against Eusebius and his associates who have attempted such things, so that such malice and wickedness may no longer prevail against the Church. We call upon you to be the avengers of such injustice, reminding you of the apostle’s command: “Put away from among yourselves that wicked person.” Their conduct is indeed wicked and unworthy of your communion. Therefore, pay no further attention to them, even if they write to you again against Bishop Athanasius, since everything that comes from them is false. Do not heed them even if they attach the names of Egyptian bishops to their letter. For it is clear that it will not be we who are writing, but the Meletians, who have always been schismatics and who even to this day stir up disturbances and create factions in the churches. They ordain improper persons, practically heathens, and they are guilty of such actions that we are ashamed to put them in writing, but you may learn about them from those we have sent to you, who will also deliver our letter to you.

Wherefore we have assembled together, and have written to you, to request of your Christian wisdom to receive this our declaration and sympathize with our brother Athanasius, and to show your indignation against Eusebius and his fellows who have essayed such things, in order that such malice and wickedness may no longer prevail against the Church . We call upon you to be the avengers of such injustice , reminding you of the injunction of the Apostle, ‘Put away from among yourselves that wicked person 1 Corinthians 5:13 .’ Wicked indeed is their conduct, and unworthy of your communion. Wherefore give no further heed to them, though they should again write to you against the Bishop Athanasius (for all that proceeds from them is false); not even though they subscribe their letter with names of Egyptian Bishops. For it is evident that it will not be we who write, but the Meletians , who have ever been schismatics, and who even unto this day make disturbances and raise factions in the Churches. For they ordain improper persons , and all but heathens ; and they are guilty of such actions as we are ashamed to set down in writing, but which you may learn from those whom we have sent unto you, who will also deliver to you our letter.

Thus the Bishops of Egypt wrote to all Bishops, and to Julius, Bishop of Rome.

20. Thus wrote the Bishops of Egypt to all Bishops, and to Julius, Bishop of Rome .

Eusebius and his associates also wrote to Julius, and thinking to intimidate me, asked him to call a council and to serve as judge himself if he wished. So when I went up to Rome, Julius wrote to Eusebius and his associates as was appropriate, and also sent two of his own presbyters, Elpidius and Philoxenus. But when they heard about me, they were thrown into confusion, since they had not expected me to go up there. They declined the proposed council, giving unsatisfactory reasons for doing so, but in truth they were afraid that the charges against them might be proven—the same things that Valens and Ursacius later confessed. However, more than fifty bishops assembled in the place where the presbyter Vito held his congregation. They acknowledged my defense and gave me the confirmation of both their communion and their love. On the other hand, they expressed great indignation against Eusebius and his associates, and requested that Julius write to those among their number who had written to him accordingly. This he did, and sent it by the hand of Count Gabianus.

Eusebius and his fellows wrote also to Julius, and thinking to frighten me, requested him to call a council, and to be himself the judge, if he so pleased. When therefore I went up to Rome , Julius wrote to Eusebius and his fellows as was suitable, and sent moreover two of his own Presbyters , Elpidius and Philoxenus. But they, when they heard of me, were thrown into confusion, as not expecting my going up there; and they declined the proposed Council, alleging unsatisfactory reasons for so doing, but in truth they were afraid lest the things should be proved against them which Valens and Ursacius afterwards confessed. However, more than fifty Bishops assembled, in the place where the Presbyter Vito held his congregation; and they acknowledged my defense, and gave me the confirmation both of their communion and their love . On the other hand, they expressed great indignation against Eusebius and his fellows, and requested that Julius would write to the following effect to those of their number who had written to him. Which accordingly he did, and sent it by the hand of Count Gabianus.

The Letter of Julius.

The Letter of Julius.

Julius to his dearly beloved brothers, Danius, Flacillus, Narcissus, Eusebius, Maris, Macedonius, Theodorus, and their friends who have written to me from Antioch, sends greetings in the Lord.

Julius to his dearly beloved brethren , Danius, Flacillus, Narcissus, Eusebius, Maris, Macedonius, Theodorus, and their friends, who have written to me from Antioch , sends health in the Lord.

I have read your letter that my presbyters Elpidius and Philoxenus brought to me, and I am surprised to find that while I wrote to you in love and with genuine sincerity, you have responded to me in an inappropriate and quarrelsome manner. The pride and arrogance of the writers is clearly displayed in that letter. Yet such attitudes are incompatible with the Christian faith, for what was written in a spirit of love ought likewise to be answered in a spirit of love and not of quarreling. Was it not a sign of love to send presbyters to show sympathy for those who are suffering, and to ask those who had written to me to come there, so that the disputed matters might be quickly resolved and everything properly arranged, so that our brothers might no longer be exposed to suffering and you might escape further criticism? But something seems to indicate that your attitude is such as to force us to conclude that even in the expressions by which you appeared to honor us, you have spoken under the pretense of irony. The presbyters we sent to you, who ought to have returned rejoicing, instead returned sorrowful because of the proceedings they had witnessed among you. And when I had read your letter, after much thought, I kept it to myself, thinking that after all some of you would come and there would be no need to bring it forward, lest if it were openly displayed it would distress many of our brothers here. But when no one arrived and it became necessary for the letter to be produced, I tell you, they were all astonished and could hardly believe that such a letter had actually been written by you, for it is expressed in terms of quarreling rather than love.

21. I have read your letter which was brought to me by my Presbyters Elpidius and Philoxenus, and I am surprised to find that, whereas I wrote to you in charity and with conscious sincerity, you have replied to me in an unbecoming and contentious temper; for the pride and arrogance of the writers is plainly exhibited in that letter. Yet such feelings are inconsistent with the Christian faith ; for what was written in a charitable spirit ought likewise to be answered in a spirit of charity and not of contention. And was it not a token of charity to send Presbyters to sympathize with them that are in suffering, and to desire those who had written to me to come there, that the questions at issue might obtain a speedy settlement, and all things be duly ordered, so that our brethren might no longer be exposed to suffering, and that you might escape further calumny ? But something seems to show that your temper is such, as to force us to conclude that even in the terms in which you appeared to pay honour to us, you have expressed yourselves under the disguise of irony. The Presbyters also whom we sent to you, and who ought to have returned rejoicing, did on the contrary return sorrowful on account of the proceedings they had witnessed among you. And I, when I had read your letter, after much consideration, kept it to myself, thinking that after all some of you would come, and there would be no need to bring it forward, lest if it should be openly exhibited, it should grieve many of our brethren here. But when no one arrived, and it became necessary that the letter should be produced, I declare to you, they were all astonished, and were hardly able to believe that such a letter had been written by you at all; for it is expressed in terms of contention rather than of charity.

Now if the author wrote with an ambition to show off his command of language, such a practice is surely more appropriate for other subjects. In church matters, what is needed is not a display of eloquence, but the observance of Apostolic Canons and an earnest care not to offend one of the little ones of the Church. For it would be better for a man, according to the word of the Church, that a millstone were hung around his neck and that he were drowned in the sea than that he should offend even one of the little ones. But if such a letter was written because certain people have been upset due to their mean-spiritedness toward one another (for I will not attribute this to everyone), it would be better not to harbor any such feeling of offense at all, or at least not to let the sun go down on their irritation, and certainly not to let it express itself in writing.

Now if the author of it wrote with an ambition of exhibiting his power of language, such a practice surely is more suitable for other subjects: in ecclesiastical matters, it is not a display of eloquence that is needed, but the observance of Apostolic Canons, and an earnest care not to offend one of the little ones of the Church . For it were better for a man , according to the word of the Church , that a millstone were hanged about his neck, and that he were drowned in the sea, than that he should offend even one of the little ones. Matthew 18:6 But if such a letter was written, because certain persons have been aggrieved on account of their meanness of spirit towards one another (for I will not impute it to all); it were better not to entertain any such feeling of offense at all, at least not to let the sun go down upon their vexation; and certainly not to give it room to exhibit itself in writing.

Yet what has been done that is a just cause of vexation? Or in what respect was my letter to you such? Was it that I invited you to be present at a council? You ought rather to have received the proposal with joy. Those who have confidence in their proceedings, or as they choose to call them, their decisions, are not accustomed to be angry if such a decision is inquired into by others; they rather show complete boldness, seeing that if they have given a just decision, it can never prove to be the reverse. The bishops who assembled in the great Council of Nicaea agreed, not without the will of God, that the decisions of one council should be examined in another, so that the judges, having before their eyes that other trial which was to follow, might be led to investigate matters with the utmost caution, and that the parties concerned in their sentence might have assurance that the judgment they received was just, and not dictated by the enmity of their former judges. Now if you are unwilling that such a practice should be adopted in your own case, though it is of ancient standing and has been noticed and recommended by the great Council, your refusal is not becoming; for it is unreasonable that a custom which had once obtained in the Church and been established by councils should be set aside by a few individuals.

22. Yet what has been done that is a just cause of vexation? Or in what respect was my letter to you such? Was it, that I invited you to be present at a council? You ought rather to have received the proposal with joy . Those who have confidence in their proceedings, or as they choose to term them, in their decisions, are not wont to be angry , if such decision is inquired into by others; they rather show all boldness, seeing that if they have given a just decision, it can never prove to be the reverse. The Bishops who assembled in the great Council of Nicæa agreed, not without the will of God , that the decisions of one council should be examined in another , to the end that the judges, having before their eyes that other trial which was to follow, might be led to investigate matters with the utmost caution, and that the parties concerned in their sentence might have assurance that the judgment they received was just, and not dictated by the enmity of their former judges. Now if you are unwilling that such a practice should be adopted in your own case, though it is of ancient standing, and has been noticed and recommended by the great Council, your refusal is not becoming; for it is unreasonable that a custom which had once obtained in the Church , and been established by councils, should be set aside by a few individuals.

There is another reason they cannot justly be offended about this. When the people you, Eusebius and his colleagues, sent with your letters—I mean Macarius the presbyter, and Martyrius and Hesychius the deacons—arrived here, they found themselves unable to counter the arguments of the presbyters who came from Athanasius. They were refuted and exposed on every point. At that point they asked me to call a council together and to write to Alexandria to Bishop Athanasius, and also to Eusebius and his colleagues, so that a just judgment could be given with all parties present. They promised in that case to prove all the charges that had been brought against Athanasius. For Martyrius and Hesychius had been publicly refuted by us, and the presbyters of Bishop Athanasius had opposed them with great confidence. Indeed, if one must tell the truth, Martyrius and his colleagues had been utterly defeated, and this was what led them to want a council to be held. Now suppose they had not asked for a council, but that I had been the one to propose it, to discourage those who had written to me and for the sake of our brothers who complain they have suffered injustice—even in that case the proposal would have been reasonable and just, for it is in keeping with ecclesiastical practice and well pleasing to God. But when those very people whom you, Eusebius and his colleagues, considered trustworthy—when even they wanted me to call the brothers together—it was inconsistent for the invited parties to take offense when they should rather have shown every readiness to be present. These considerations show that the display of anger by the offended persons is petulant, and the refusal of those who decline to attend the council is unbecoming and looks suspicious. Does anyone find fault if he sees another person do something he would allow if he did it himself? If, as you write, each council has an irreversible authority and the one who has given judgment on a matter is dishonored if his decision is examined by others, consider, dearly beloved, who are the ones dishonoring councils. Who are setting aside the decisions of former judges? Not to inquire at present into every individual case, lest I should appear to press too heavily on certain parties, the last instance that has occurred—which everyone who hears it must shudder at—will be sufficient proof of the others I am leaving out.

For a further reason they cannot justly take offense in this point. When the persons whom you, Eusebius and his fellows, dispatched with your letters, I mean Macarius the Presbyter, and Martyrius and Hesychius the Deacons, arrived here, and found that they were unable to withstand the arguments of the Presbyters who came from Athanasius, but were confuted and exposed on all sides, they then requested me to call a Council together, and to write to Alexandria to the Bishop Athanasius, and also to Eusebius and his fellows, in order that a just judgment might be given in presence of all parties. And they undertook in that case to prove all the charges which had been brought against Athanasius. For Martyrius and Hesychius had been publicly refuted by us, and the Presbyters of the Bishop Athanasius had withstood them with great confidence: indeed, if one must tell the truth , Martyrius and his fellows had been utterly overthrown; and this it was that led them to desire that a Council might be held. Now supposing that they had not desired a Council, but that I had been the person to propose it, in discouragement of those who had written to me, and for the sake of our brethren who complain that they have suffered injustice ; even in that case the proposal would have been reasonable and just, for it is agreeable to ecclesiastical practice, and well pleasing to God . But when those persons , whom you, Eusebius and his fellows, considered to be trustworthy, when even they wished me to call the brethren together, it was inconsistent in the parties invited to take offense, when they ought rather to have shown all readiness to be present. These considerations show that the display of anger in the offended persons is petulant, and the refusal of those who decline to meet the Council is unbecoming, and has a suspicious appearance. Does any one find fault, if he sees that done by another, which he would allow if done by himself? If, as you write, each council has an irreversible force, and he who has given judgment on a matter is dishonoured, if his sentence is examined by others; consider, dearly beloved, who are they that dishonour councils? Who are setting aside the decisions of former judges? Not to inquire at present into every individual case, lest I should appear to press too heavily on certain parties, the last instance that has occurred, and which every one who hears it must shudder at, will be sufficient in proof of the others which I omit.

The Arians who were excommunicated for their impiety by Alexander, the late Bishop of Alexandria of blessed memory, were not only condemned by the brothers in the various cities, but were also anathematized by the whole assembly gathered at the great Council of Nicaea. Their offense was no small matter, and they had not sinned against man, but against our Lord Jesus Christ himself, the Son of the living God. Yet these people who were condemned by the whole world and denounced in every church are now said to have been readmitted to communion, which I think even you should hear with indignation. So who are the ones dishonoring a council? Is it not those who have disregarded the votes of the three hundred bishops and have preferred impiety to godliness? The heresy of the Arian madmen was condemned and banned by the whole body of bishops everywhere, but the bishops Athanasius and Marcellus have many supporters who speak and write on their behalf. We have received testimony in favor of Marcellus that he opposed the advocates of the Arian doctrines at the Council of Nicaea, and in favor of Athanasius that nothing was proven against him at Tyre, and that he was not present in the Mareotis where the reports against him were supposedly drawn up. Now you know, dearly beloved, that one-sided proceedings carry no weight but bear a suspicious appearance. Nevertheless, with things being this way, we, in order to be thorough and showing favoritism neither toward you nor toward those who wrote on behalf of the other party, invited those who had written to us to come here, so that since there were many who wrote in their behalf, all matters might be examined in a council, and neither would the innocent be condemned nor would the person on trial be wrongly declared innocent. We are not the ones dishonoring a council, but rather those who rashly and immediately received the Arians whom everyone had condemned, and did so contrary to the decision of the judges. Most of those judges have now departed and are with Christ, but some of them are still alive in this time of testing, and they are indignant upon learning that certain people have overturned their judgment.

23. The Arians who were excommunicated for their impiety by Alexander, the late Bishop of Alexandria, of blessed memory, were not only proscribed by the brethren in the several cities, but were also anathematised by the whole body assembled together in the great Council of Nicæa. For theirs was no ordinary offense, neither had they sinned against man, but against our Lord Jesus Christ Himself, the Son of the living God. And yet these persons who were proscribed by the whole world, and branded in every Church, are said now to have been admitted to communion again; which I think even you ought to hear with indignation. Who then are the parties who dishonour a council? Are not they who have set at nought the votes of the Three hundred , and have preferred impiety to godliness? The heresy of the Arian madmen was condemned and proscribed by the whole body of Bishops everywhere; but the Bishops Athanasius and Marcellus have many supporters who speak and write in their behalf. We have received testimony in favour of Marcellus , that he resisted the advocates of the Arian doctrines in the Council of Nicæa; and in favour of Athanasius , that at Tyre nothing was brought home to him, and that in the Mareotis, where the Reports against him are said to have been drawn up, he was not present. Now you know , dearly beloved, that ex parte proceedings are of no weight, but bear a suspicious appearance. Nevertheless, these things being so, we, in order to be accurate, and neither showing any prepossession in favour of yourselves, nor of those who wrote in behalf of the other party, invited those who had written to us to come hither; that, since there were many who wrote in their behalf, all things might be enquired into in a council, and neither the guiltless might be condemned, nor the person on his trial be accounted innocent. We then are not the parties who dishonour a council, but they who at once and recklessly have received the Arians whom all had condemned, and contrary to the decision of the judges. The greater part of those judges have now departed, and are with Christ; but some of them are still in this life of trial, and are indignant at learning that certain persons have set aside their judgment.

We have also been informed of the following circumstance by those who were at Alexandria. A certain Carpones, who had been excommunicated by Alexander for Arianism, was sent here by one Gregory along with certain others who were also excommunicated for the same heresy. However, I had learned about the matter from the Presbyter Macarius and the Deacons Martyrius and Hesychius as well. Before the Presbyters of Athanasius arrived, they urged me to send letters to one Pistus at Alexandria, even though at the same time Bishop Athanasius was there. When the Presbyters of Bishop Athanasius came, they informed me that this Pistus was an Arian and that he had been excommunicated by Bishop Alexander and the Council of Nicaea, and then ordained by one Secundus, whom the great Council also excommunicated as an Arian. Martyrius and his companions did not contradict this statement, nor did they deny that Pistus had received his ordination from Secundus. Now consider, after this, who are most justly liable to blame? Am I, who could not be persuaded to write to the Arian Pistus, or are those who advised me to dishonor the great Council and to address the irreligious as if they were religious persons? Moreover, when the Presbyter Macarius, who had been sent here by Eusebius with Martyrius and the rest, heard of the opposition which had been made by the Presbyters of Athanasius, while we were expecting his appearance with Martyrius and Hesychius, he departed in the night, in spite of a bodily ailment. This leads us to conclude that his departure arose from shame on account of the exposure which had been made concerning Pistus. For it is impossible that the ordination of the Arian Secundus should be considered valid in the Catholic Church. This would indeed be a dishonor to the Council and to the Bishops who composed it, if the decrees they framed, as in the presence of God, with such extreme earnestness and care, should be set aside as worthless.

24. We have also been informed of the following circumstance by those who were at Alexandria. A certain Carpones, who had been excommunicated by Alexander for Arianism , was sent hither by one Gregory with certain others, also excommunicated for the same heresy . However, I had learned the matter also from the Presbyter Macarius, and the Deacons Martyrius and Hesychius. For before the Presbyters of Athanasius arrived they urged me to send letters to one Pistus at Alexandria, though at the same time the Bishop Athanasius was there. And when the Presbyters of the Bishop Athanasius came, they informed me that this Pistus was an Arian , and that he had been excommunicated by the Bishop Alexander and the Council of Nicæa, and then ordained by one Secundus, whom also the great Council excommunicated as an Arian . This statement Martyrius and his fellows did not gainsay, nor did they deny that Pistus had received his ordination from Secundus. Now consider, after this who are most justly liable to blame? I, who could not be prevailed upon to write to the Arian Pistus; or those, who advised me to do dishonour to the great Council, and to address the irreligious as if they were religious persons ? Moreover, when the Presbyter Macarius, who had been sent hither by Eusebius with Martyrius and the rest, heard of the opposition which had been made by the Presbyters of Athanasius, while we were expecting his appearance with Martyrius and Hesychius, he departed in the night, in spite of a bodily ailment; which leads us to conjecture that his departure arose from shame on account of the exposure which had been made concerning Pistus. For it is impossible that the ordination of the Arian Secundus should be considered valid in the Catholic Church . This would indeed be dishonour to the Council, and to the Bishops who composed it, if the decrees they framed, as in the presence of God , with such extreme earnestness and care, should be set aside as worthless.

If, as you write, the decrees of all Councils should be valid, following the precedent in the case of Novatus and Paul of Samosata, then all the more the sentence of the Three Hundred should not be reversed. Certainly a general Council should not be set aside by a few individuals. For the Arians are heretics just as they were, and the same kind of sentence has been passed against both groups. And after such bold actions as these, who are the ones who have stirred up the conflict? For in your letter you blame us for having done this. Is it we, who have shown sympathy for the suffering of the brethren and have acted in every respect according to the Canon, or is it those who have stubbornly and contrary to the Canon set aside the sentence of the Three Hundred and dishonored the Council in every way? For not only have the Arians been received into communion, but Bishops have also made a practice of transferring from one place to another. Now if you really believe that all Bishops have the same and equal authority, and you do not, as you claim, evaluate them according to the size of their cities, then he who is entrusted with a small city should remain in the place committed to him and not, from contempt for his trust, transfer to one that has never been placed under him, despising what God has given him and seeking the empty praise of men. You ought then, dearly beloved, to have come and not refused, so that the matter may be brought to a conclusion, for this is what reason demands.

25. If, as you write , the decrees of all Councils ought to be of force, according to the precedent in the case of Novatus and Paul of Samosata , all the more ought not the sentence of the Three hundred to be reversed, certainly a general Council ought not to be set at nought by a few individuals. For the Arians are heretics as they, and the like sentence has been passed both against one and the other. And, after such bold proceedings as these, who are they that have lighted up the flame of discord? For in your letter you blame us for having done this. Is it we, who have sympathised with the sufferings of the brethren, and have acted in all respects according to the Canon; or they who contentiously and contrary to the Canon have set aside the sentence of the Three hundred, and dishonoured the Council in every way? For not only have the Arians been received into communion, but Bishops also have made a practice of removing from one place to another. Now if you really believe that all Bishops have the same and equal authority , and you do not, as you assert, account of them according to the magnitude of their cities; he that is entrusted with a small city ought to abide in the place committed to him, and not from disdain of his trust to remove to one that has never been put under him; despising that which God has given him, and making much of the vain applause of men. You ought then, dearly beloved, to have come and not declined, that the matter may be brought to a conclusion; for this is what reason demands.

But perhaps you were prevented by the time fixed for the Council, since you complain in your letter that the interval before the day we appointed was too short. However, beloved, this is merely an excuse. If the day had overtaken anyone while traveling, then the interval allowed would have been proven too short. But when people do not want to come and detain even my presbyters until the month of January, this is simply the excuse of those who have no confidence in their case. Otherwise, as I said before, they would have come, not worrying about the length of the journey or considering the shortness of the time, but trusting in the justice and reasonableness of their cause. But perhaps they did not come because of the current situation, for again you state in your letter that we should have considered the present circumstances of the East and not urged you to come. Now if, as you say, you did not come because the times were difficult, you should have considered such times beforehand and not become the authors of schism and of mourning and lamentation in the Churches. But as things stand, those who have caused these problems show that it is not the times that are to blame, but the determination of those who refuse to meet in Council.

But perhaps you were prevented by the time fixed upon for the Council, for you complain in your letter that the interval before the day we appointed was too short. But this, beloved, is a mere excuse. Had the day forestalled any when on the journey, the interval allowed would then have been proved to be too short. But when persons do not wish to come, and detain even my Presbyters up to the month of January , it is the mere excuse of those who have no confidence in their cause ; otherwise, as I said before, they would have come, not regarding the length of the journey, not considering the shortness of the time, but trusting to the justice and reasonableness of their cause . But perhaps they did not come on account of the aspect of the times , for again you declare in your letter, that we ought to have considered the present circumstances of the East, and not to have urged you to come. Now if as you say you did not come because the times were such, you ought to have considered such times beforehand, and not to have become the authors of schism , and of mourning and lamentation in the Churches. But as the matter stands, men, who have been the cause of these things, show that it is not the times that are to blame, but the determination of those who will not meet a Council.

I’m also surprised you wrote that part of your letter complaining that I alone wrote, and not to all of you but only to Eusebius and his associates. In this complaint one can find more readiness to criticize than concern for truth. I received the letters against Athanasius from no one other than Martyrius, Hesychius, and their companions, so I naturally wrote to those who had written against him. Either Eusebius and his associates should not have written alone, apart from all of you, or you—to whom I did not write—should not be offended that I wrote to those who had written to me. If it was right for me to address my letter to all of you, then you also should have written along with them. But considering what was reasonable, I wrote to those who had contacted me and given me information. But if you were displeased because I alone wrote to them, then logically you should also be angry because they wrote to me alone. But for this too, beloved, there was a fair and reasonable cause. Nevertheless, I must inform you that although I wrote, the views I expressed were not mine alone but those of all the bishops throughout Italy and in these regions. I was unwilling to have them all write, to avoid overwhelming the others by their number. However, the bishops assembled on the appointed day and agreed on these opinions, which I am now writing again to inform you of. So, dearly beloved, although I alone am addressing you, you can be assured that these are the sentiments of all. So much for the excuses—not reasonable but unjust and suspicious—that some of you have offered for your conduct.

26. But I wonder also how you could ever have written that part of your letter, in which you say, that I alone wrote, and not to all of you, but to Eusebius and his fellows only. In this complaint one may discover more of readiness to find fault than of regard for truth . I received the letters against Athanasius from none other than Martyrius, Hesychius and their fellows, and I necessarily wrote to them who had written against him. Either then Eusebius and his fellows ought not alone to have written, apart from you all, or else you, to whom I did not write, ought not to be offended that I wrote to them who had written to me. If it was right that I should address my letter to you all, you also ought to have written with them: but now considering what was reasonable, I wrote to them, who had addressed themselves to me, and had given me information. But if you were displeased because I alone wrote to them, it is but consistent that you should also be angry , because they wrote to me alone. But for this also, beloved, there was a fair and not unreasonable cause . Nevertheless it is necessary that I should acquaint you that, although I wrote, yet the sentiments I expressed were not those of myself alone, but of all the Bishops throughout Italy and in these parts. I indeed was unwilling to cause them all to write, lest the others should be overpowered by their number. The Bishops however assembled on the appointed day, and agreed in these opinions, which I again write to signify to you; so that, dearly beloved, although I alone address you, yet you may be assured that these are the sentiments of all. Thus much for the excuses, not reasonable, but unjust and suspicious, which some of you have alleged for your conduct.

Now although what has already been said is enough to show that we have not admitted our brothers Athanasius and Marcellus to our communion either too hastily or unjustly, it is only fair to set the matter before you briefly. Eusebius and his associates wrote against Athanasius and his associates in the past, just as you have written now; but a great number of bishops from Egypt and other provinces wrote in his favor. First of all, your letters against him contradict each other, and the second set has no agreement at all with the first set. In many instances the earlier letters are answered by the later ones, and the later ones are contradicted by the earlier ones. When there is this kind of contradiction in letters, no credit at all should be given to the statements they contain. Furthermore, if you expect us to believe what you have written, it is only reasonable that we should not refuse to believe those who have written in his favor—especially since you write from a distance, while they are on the spot, know the man personally, know the events occurring there, and testify in writing to his manner of life, and positively affirm that he has been the victim of a conspiracy all along.

27. Now although what has already been said were sufficient to show that we have not admitted to our communion our brothers Athanasius and Marcellus either too readily, or unjustly , yet it is but fair briefly to set the matter before you. Eusebius and his fellows wrote formerly against Athanasius and his fellows, as you also have written now; but a great number of Bishops out of Egypt and other provinces wrote in his favour. Now in the first place, your letters against him are inconsistent with one another, and the second have no sort of agreement with the first, but in many instances the former are answered by the latter, and the latter are impeached by the former. Now where there is this contradiction in letters, no credit whatever is due to the statements they contain. In the next place if you require us to believe what you have written, it is but consistent that we should not refuse credit to those who have written in his favour; especially, considering that you write from a distance, while they are on the spot, are acquainted with the man, and the events which are occurring there, and testify in writing to his manner of life, and positively affirm that he has been the victim of a conspiracy throughout.

Again, a certain bishop named Arsenius was said at one time to have been murdered by Athanasius, but we have learned that he is alive—in fact, that he is on friendly terms with him. Athanasius has positively stated that the reports drawn up in the Mareotis were one-sided, because neither the presbyter Macarius, who was accused, was present, nor his bishop, Athanasius himself. We have learned this not only from his own testimony, but also from the reports that Martyrius, Hesychius, and their companions brought to us. When we read them, we found that the accuser Ischyras was present there, but neither Macarius nor Bishop Athanasius was there, and that the presbyters of Athanasius wanted to attend but were not allowed. Now, beloved, if the trial was to be conducted honestly, not only the accuser but also the accused should have been present. Just as the accused party Macarius attended at Tyre along with the accuser Ischyras, when nothing was proved, so not only should the accuser have gone to the Mareotis, but also the accused, so that he could either be convicted in person or, by not being convicted, demonstrate the falseness of the accusation. But as this was not the case, and only the accuser went there with those to whom Athanasius objected, the proceedings appear suspicious.

Again, a certain Bishop Arsenius was said at one time to have been made away with by Athanasius, but we have learned that he is alive, nay, that he is on terms of friendship with him. He has positively asserted that the Reports drawn up in the Mareotis were ex parte ones; for that neither the Presbyter Macarius, the accused party, was present, nor yet his Bishop, Athanasius himself. This we have learned, not only from his own mouth, but also from the Reports which Martyrius, Hesychius and their fellows, brought to us ; for we found on reading them, that the accuser Ischyras was present there, but neither Macarius, nor the Bishop Athanasius; and that the Presbyters of Athanasius desired to attend, but were not permitted. Now, beloved, if the trial was to be conducted honestly, not only the accuser, but the accused also ought to have been present. As the accused party Macarius attended at Tyre , as well as the accuser Ischyras, when nothing was proved , so not only ought the accuser to have gone to the Mareotis, but also the accused, so that in person he might either be convicted, or by not being convicted might show the falseness of the accusation. But now, as this was not the case, but the accuser only went out there, with those to whom Athanasius objected, the proceedings wear a suspicious appearance.

Athanasius also complained that the people who went to the Mareotis went against his wishes, because Theognius, Maris, Theodorus, Ursacius, Valens, and Macedonius, who were the ones they sent, were of questionable character. He demonstrated this not only through his own statements but also through a letter from Alexander, who was Bishop of Thessalonica. He produced a letter that Alexander had written to Dionysius, the Count who presided over the Council, in which he clearly showed that there was a conspiracy underway against Athanasius. He also presented an authentic document entirely in the handwriting of the accuser Ischyras himself, in which Ischyras called Almighty God to witness that no cup was broken and no table was overturned, but that he had been bribed by certain people to make up these accusations. Furthermore, when the presbyters from the Mareotis arrived, they firmly stated that Ischyras was not a presbyter of the Catholic Church and that Macarius had not committed any of the offenses that Ischyras had charged him with. The presbyters and deacons who came to us also gave the strongest possible testimony in favor of Bishop Athanasius, insisting forcefully that none of the things alleged against him were true, but that he was the victim of a conspiracy.

28. And he complained also that the persons who went to the Mareotis went against his wish, for that Theognius, Maris, Theodorus, Ursacius, Valens, and Macedonius, who were the persons they sent out, were of suspected character. This he showed not by his own assertions merely, but from the letter of Alexander who was Bishop of Thessalonica; for he produced a letter written by him to Dionysius , the Count who presided in the Council, in which he shows most clearly that there was a conspiracy on foot against Athanasius. He has also brought forward a genuine document, all in the handwriting of the accuser Ischyras himself , in which he calls God Almighty to witness that no cup was broken, nor table overthrown, but that he had been suborned by certain persons to invent these accusations. Moreover, when the Presbyters of the Mareotis arrived , they positively affirmed that Ischyras was not a Presbyter of the Catholic Church and that Macarius had not committed any such offense as the other had laid to his charge. The Presbyters and Deacons also who came to us testified in the fullest manner in favour of the Bishop Athanasius, strenuously asserting that none of those things which were alleged against him were true , but that he was the victim of a conspiracy.

All the bishops of Egypt and Libya wrote and protested that his ordination was lawful and strictly ecclesiastical, and that everything you had brought against him was false. They stated that no murder had been committed, no persons had been sent out on his account, and no cup had been broken, but that all was false. Moreover, Bishop Athanasius also demonstrated from the ex parte reports drawn up in the Mareotis that a catechumen was examined and said that he was inside with Ischyras at the time when they claim Macarius the Presbyter of Athanasius burst into the place. Others who were examined said—one, that Ischyras was in a small cell—and another, that he was lying down behind the door, being sick at that very time, when they say Macarius came there. Now from these statements of his, we are naturally led to ask the question: How was it possible that a man who was lying behind the door sick could get up, conduct the service, and offer? And how could it be that Oblations were offered when catechumens were present? For if there were catechumens present, it was not yet the time for presenting the Oblations. These statements, as I said, were made by Bishop Athanasius, and he demonstrated from the reports what was also positively affirmed by those who were with him: that Ischyras has never been a presbyter at all in the Catholic Church, nor has ever appeared as a presbyter in the assemblies of the Church. For not even when Alexander admitted those of the Meletian schism by the indulgence of the great Council was he named by Meletius among his presbyters, as they testified—which is the strongest argument possible that he was not even a presbyter of Meletius, for otherwise he would certainly have been numbered with the rest. Besides, Athanasius also demonstrated from the reports that Ischyras had spoken falsely in other instances: for he made a charge concerning the burning of certain books when, as they claim, Macarius burst in upon them, but was convicted of falsehood by the witnesses he himself brought to prove it.

And all the Bishops of Egypt and Libya wrote and protested that his ordination was lawful and strictly ecclesiastical , and that all that you had advanced against him was false, for that no murder had been committed, nor any persons dispatched on his account, nor any cup broken, but that all was false. Nay, the Bishop Athanasius also showed from the ex parte reports drawn up in the Mareotis, that a catechumen was examined and said , that he was within with Ischyras, at the time when they say Macarius the Presbyter of Athanasius burst into the place; and that others who were examined said — one, that Ischyras was in a small cell — and another, that he was lying down behind the door, being sick at that very time, when they say Macarius came there. Now from these representations of his, we are naturally led to ask the question, How was it possible that a man who was lying behind the door sick could get up, conduct the service, and offer? And how could it be that Oblations were offered when catechumens were within ? For if there were catechumens present, it was not yet the time for presenting the Oblations. These representations, as I said, were made by the Bishop Athanasius, and he showed from the reports, what was also positively affirmed by those who were with him, that Ischyras has never been a presbyter at all in the Catholic Church , nor has ever appeared as a presbyter in the assemblies of the Church ; for not even when Alexander admitted those of the Meletian schism , by the indulgence of the great Council, was he named by Meletius among his presbyters , as they deposed ; which is the strongest argument possible that he was not even a presbyter of Meletius; for otherwise, he would certainly have been numbered with the rest. Besides, it was shown also by Athanasius from the reports, that Ischyras had spoken falsely in other instances: for he set up a charge respecting the burning of certain books, when, as they pretend, Macarius burst in upon them, but was convicted of falsehood by the witnesses he himself brought to prove it.

Now when these things were presented to us, and so many witnesses appeared in his favor, and he advanced so much in his own defense, what were we supposed to do? What did the rule of the Church require of us, except that we should not condemn him, but rather receive him and treat him as a bishop, as we have done? Moreover, beyond all this, he stayed here for a year and six months, waiting for you and anyone else who wanted to come, and his very presence put everyone to shame, for he would not have been here if he had not felt confident in his case. And he did not come on his own initiative, but in response to a letter of invitation from us, in the same manner in which we wrote to you. But still you complain that we have transgressed the canons. Now consider: who are the ones who have acted this way? We who received this man with such abundant proof of his innocence, or those who, being at Antioch at a distance of thirty-six posts, appointed a stranger to be bishop and sent him to Alexandria with a military force—something that was not done even when Athanasius was banished to Gaul, though it would have been done then if he had really been proven guilty of the offense. But when he returned, naturally he found his church unoccupied and waiting for him.

29. Now when these things were thus represented to us, and so many witnesses appeared in his favour, and so much was advanced by him in his own justification, what did it become us to do? What did the rule of the Church require of us, but that we should not condemn him, but rather receive him and treat him like a Bishop, as we have done? Moreover, besides all this he continued here a year and six months , expecting the arrival of yourselves and of whoever chose to come, and by his presence he put everyone to shame, for he would not have been here, had he not felt confident in his cause ; and he came not of his own accord, but on an invitation by letter from us, in the manner in which we wrote to you. But still you complain after all of our transgressing the Canons. Now consider; who are they that have so acted? We who received this man with such ample proof of his innocence, or they who, being at Antioch at the distance of six and thirty posts , nominated a stranger to be Bishop, and sent him to Alexandria with a military force; a thing which was not done even when Athanasius was banished into Gaul , though it would have been done then, had he been really proved guilty of the offense. But when he returned, of course he found his Church unoccupied and waiting for him.

However, I am unclear about what justification was used for these actions. First of all, if we must speak the truth, it was not right for anyone to make decisions before the council we had called could meet. Second, it was not proper to adopt such unprecedented methods against the Church. What canon of the Church or what apostolic tradition supports this: that when a Church was at peace, and so many bishops were in agreement with Athanasius the Bishop of Alexandria, Gregory should be sent there—a stranger to the city who had not been baptized there, was not known to the general body of believers, and was desired by neither the presbyters, nor the bishops, nor the laity—that he should be appointed at Antioch and sent to Alexandria, accompanied not by presbyters or deacons of the city, nor by bishops of Egypt, but by soldiers? Those who came here complained that this is exactly what happened.

30. But now I am ignorant under what color these proceedings have been carried on. In the first place, if the truth must be spoken, it was not right, when we had written to summon a council, that any persons should anticipate its decisions: and in the next place, it was not fitting that such novel proceedings should be adopted against the Church . For what canon of the Church , or what Apostolical tradition warrants this, that when a Church was at peace, and so many Bishops were in unanimity with Athanasius the Bishop of Alexandria, Gregory should be sent there, a stranger to the city, not having been baptized there, nor known to the general body, and desired neither by Presbyters , nor Bishops, nor Laity — that he should be appointed at Antioch , and sent to Alexandria , accompanied not by presbyters , nor by deacons of the city, nor by bishops of Egypt , but by soldiers? For they who came hither complained that this was the case.

Even supposing that Athanasius was in the position of a criminal after the Council, this appointment still should not have been made illegally and contrary to the rule of the Church. Instead, the bishops of the province should have ordained someone in that very Church, from that very priesthood, from that very clergy. The canons received from the Apostles should not be set aside like this. If this offense had been committed against any one of you, wouldn’t you have protested and demanded justice for the violation of the canons? Dear friends, we speak honestly, as in the presence of God, and declare that this action was neither pious, nor lawful, nor ecclesiastical. Furthermore, the account given of Gregory’s conduct when he entered the city clearly shows the character of his appointment. In what those who came from Alexandria claimed were peaceful times, and what the bishops also described as peaceful in their letters, the Church was set on fire. Virgins were stripped. Monks were trampled underfoot. Presbyters and many of the people were beaten and suffered violence. Bishops were thrown into prison. Crowds were dragged from place to place. The holy Mysteries, which they accused the presbyter Macarius concerning, were seized by pagans and thrown on the ground. All of this was done to force certain people to accept Gregory’s appointment. Such conduct clearly shows who is transgressing the canons. If the appointment had been lawful, he would not have needed to use illegal actions to force obedience from those who legally resisted him. And despite all this, you write that perfect peace prevailed in Alexandria and Egypt. Surely not, unless the meaning of peace has completely changed and you call such actions as these peace.

Even supposing that Athanasius was in the position of a criminal after the Council, this appointment ought not to have been made thus illegally and contrary to the rule of the Church , but the Bishops of the province ought to have ordained one in that very Church, of that very Priesthood, of that very Clergy ; and the Canons received from the Apostles ought not thus to be set aside. Had this offense been committed against any one of you, would you not have exclaimed against it, and demanded justice as for the transgression of the Canons? Dearly beloved, we speak honestly, as in the presence of God , and declare, that this proceeding was neither pious , nor lawful, nor ecclesiastical . Moreover, the account which is given of the conduct of Gregory on his entry into the city, plainly shows the character of his appointment. In such peaceful times, as those who came from Alexandria declared them to have been, and as the Bishops also represented in their letters, the Church was set on fire; Virgins were stripped; Monks were trodden under foot; Presbyters and many of the people were scourged and suffered violence ; Bishops were cast into prison ; multitudes were dragged about from place to place; the holy Mysteries , about which they accused the Presbyter Macarius, were seized upon by heathens and cast upon the ground; and all to constrain certain persons to admit the appointment of Gregory. Such conduct plainly shows who they are that transgress the Canons. Had the appointment been lawful, he would not have had recourse to illegal proceedings to compel the obedience of those who in a legal way resisted him. And notwithstanding all this, you write that perfect peace prevailed in Alexandria and Egypt . Surely not, unless the work of peace is entirely changed, and you call such doings as these peace.

I have also thought it necessary to point out to you this circumstance: Athanasius firmly maintained that Macarius was held at Tyre under military guard, while only his accuser accompanied those who went to the Mareotis. The presbyters who wanted to attend the investigation were not allowed to do so, while the inquiry concerning the cup and the Table was conducted before the Prefect and his troops, and in the presence of pagans and Jews. This at first seemed unbelievable, but it was proven to be true from the official reports, which caused great astonishment to us, as I suppose it does to you also, dearly beloved. Presbyters, who are the ministers of the Mysteries, are not permitted to attend, but an inquiry concerning Christ’s Blood and Christ’s Body is carried on before a secular judge, in the presence of catechumens—no, worse than that, before pagans and Jews who are hostile to Christianity. Even if an offense had been committed, it should have been investigated legally in the Church and by the clergy, not by pagans who despise the Word and do not know the Truth. I am convinced that both you and all people must recognize the nature and seriousness of this sin. So much concerning Athanasius.

31. I have also thought it necessary to point out to you this circumstance, viz. that Athanasius positively asserted that Macarius was kept at Tyre under a guard of soldiers, while only his accuser accompanied those who went to the Mareotis; and that the Presbyters who desired to attend the inquiry were not permitted to do so, while the said inquiry respecting the cup and the Table was carried on before the Prefect and his band, and in the presence of Heathens and Jews . This at first seemed incredible, but it was proved to have been so from the Reports; which caused great astonishment to us, as I suppose, dearly beloved, it does to you also. Presbyters , who are the ministers of the Mysteries, are not permitted to attend, but an enquiry concerning Christ’s Blood and Christ’s Body is carried on before an external judge, in the presence of Catechumens, nay, worse than that, before Heathens and Jews , who are in ill repute in regard to Christianity . Even supposing that an offense had been committed, it should have been investigated legally in the Church and by the Clergy, not by heathens who abhor the Word and know not the Truth. I am persuaded that both you and all men must perceive the nature and magnitude of this sin . Thus much concerning Athanasius.

Regarding Marcellus, since you have also accused him of impiety toward Christ, I want to inform you that when he was here, he firmly stated that what you had written about him was not true. Nevertheless, when we asked him to give an account of his faith, he responded in his own person with complete boldness, so that we recognized he maintains nothing outside the truth. He made a confession of the same godly doctrines concerning our Lord and Savior Jesus Christ as the Catholic Church confesses, and he affirmed that he had held these views for a very long time and had not recently adopted them. Indeed, our Presbyters who were previously present at the Council of Nicaea testified to his orthodoxy, for he maintained then, as he has done now, his opposition to Arianism—concerning which matters it is right to warn you, so that none of you would admit such heresy, but rather abominate it as alien from sound doctrine. Since he professed orthodox views and had testimony to his orthodoxy, what, I ask again in his case, should we have done, except to receive him as a Bishop, as we did, and not reject him from our communion? I have written these things not so much to defend their cause, as to convince you that we acted justly and canonically in receiving these persons, and that you are contentious without cause. But it is your duty to make anxious efforts and labor by every means to correct the irregularities that have been committed contrary to the Canon, and to secure the peace of the Churches, so that the peace of our Lord which has been given to us may remain, and the Churches may not be divided, nor you incur the charge of being authors of schism. For I confess, your past conduct is an occasion of schism rather than of peace.

32. With respect to Marcellus , forasmuch as you have charged him also of impiety towards Christ, I am anxious to inform you, that when he was here, he positively declared that what you had written concerning him was not true ; but being nevertheless requested by us to give an account of his faith , he answered in his own person with the utmost boldness, so that we recognised that he maintains nothing outside the truth . He made a confession of the same godly doctrines concerning our Lord and Saviour Jesus Christ as the Catholic Church confesses; and he affirmed that he had held these opinions for a very long time, and had not recently adopted them: as indeed our Presbyters , who were at a former date present at the Council of Nicæa, testified to his orthodoxy ; for he maintained then, as he has done now, his opposition to Arianism (on which points it is right to admonish you, lest any of you admit such heresy , instead of abominating it as alien from sound doctrine 1 Timothy 1:10 ). Seeing then that he professed orthodox opinions, and had testimony to his orthodoxy , what, I ask again in his case, ought we to have done, except to receive him as a Bishop, as we did, and not reject him from our communion? These things I have written, not so much for the purpose of defending their cause , as in order to convince you, that we acted justly and canonically in receiving these persons , and that you are contentious without a cause . But it is your duty to use your anxious endeavours and to labour by every means to correct the irregularities which have been committed contrary to the Canon, and to secure the peace of the Churches; so that the peace of our Lord which has been given to us John 14:27 may remain, and the Churches may not be divided, nor you incur the charge of being authors of schism . For I confess, your past conduct is an occasion of schism rather than of peace.

Not only did the bishops Athanasius and Marcellus and their companions come here and complain about the injustice done to them, but many other bishops also—from Thrace, from Coele-Syria, from Phoenicia and Palestine—along with quite a few presbyters and others from Alexandria and other regions were present at the council here. Besides their other statements, they lamented before all the assembled bishops the violence and injustice that the churches had suffered, and they confirmed that outrages similar to those committed in Alexandria had occurred in their own churches and in others as well. Furthermore, presbyters recently came with letters from Egypt and Alexandria, complaining that many bishops and presbyters who wanted to attend the council were prevented from doing so. They said that from the time of Athanasius’s departure until now, bishops who are confessors have been beaten with whips, others have been thrown into prison, and recently elderly men who have served as bishops for a very long time have been sentenced to forced labor in public works. Nearly all the clergy of the Catholic Church, along with the people, are targets of plots and persecutions. They also said that certain bishops and other brethren had been banished for no other reason than to force them against their will to be in communion with Gregory and his Arian associates. We have also heard from others—confirmed by the testimony of Bishop Marcellus—that numerous outrages similar to those committed at Alexandria have also occurred at Ancyra in Galatia. On top of all this, those who came to the council brought charges against some of you (for I will not name names) that are so terrible in nature that I have refused to put them in writing. Perhaps you have also heard them from others. This was the main reason I wrote to ask you to come—so you could be present to hear these charges and so that all irregularities might be corrected and differences healed. Those who were summoned for these purposes should not have refused but should have come all the more readily, so that by failing to do so they would not be suspected of what was alleged against them and would not appear unable to prove what they had written.

33. For not only the Bishops Athanasius and Marcellus and their fellows came hither and complained of the injustice that had been done them, but many other Bishops also , from Thrace, from Cœle- Syria , from Phœnicia and Palestine, and Presbyters , not a few, and others from Alexandria and from other parts, were present at the Council here, and in addition to their other statements, lamented before all the assembled Bishops the violence and injustice which the Churches had suffered, and affirmed that similar outrages to those which had been committed in Alexandria had occurred in their own Churches, and in others also. Again there lately came Presbyters with letters from Egypt and Alexandria, who complained that many Bishops and Presbyters who wished to come to the Council were prevented; for they said that, since the departure of Athanasius even up to this time, Bishops who are confessors have been beaten with stripes, that others have been cast into prison , and that but lately aged men, who have been an exceedingly long period in the Episcopate, have been given up to be employed in the public works, and nearly all the Clergy of the Catholic Church with the people are the objects of plots and persecutions . Moreover they said that certain Bishops and other brethren had been banished for no other reason than to compel them against their will to communicate with Gregory and his Arian associates. We have heard also from others, what is confirmed by the testimony of the Bishop Marcellus, that a number of outrages, similar to those which were committed at Alexandria, have occurred also at Ancyra in Galatia. And in addition to all this, those who came to the Council reported against some of you (for I will not mention names) certain charges of so dreadful a nature that I have declined setting them down in writing: perhaps you also have heard them from others. It was for this cause especially that I wrote to desire you to come, that you might be present to hear them, and that all irregularities might be corrected and differences healed. And those who were called for these purposes ought not to have refused, but to have come the more readily, lest by failing to do so they should be suspected of what was alleged against them, and be thought unable to prove what they had written.

Now according to these reports, since the churches are being attacked and treacherously assaulted in this way, as our informants firmly declared, who are the ones who have set this flame of discord alight? Are we, who grieve over such a state of affairs and sympathize with the sufferings of the brethren, or are they who have brought these things about? While such extreme confusion existed in every church, which was the reason why those who visited us came here, I wonder how you could write that unity prevailed in the churches. These things do not lead to the building up of the church, but to her destruction. And those who take pleasure in them are not sons of peace, but of confusion. But our God is not a God of confusion, but of peace. Therefore, as the God and Father of our Lord Jesus Christ knows, it was out of concern for your good reputation, and with prayers that the churches might not fall into confusion but might continue as they were ordered by the apostles, that I thought it necessary to write to you in this way, so that you might finally put to shame those who through the effects of their mutual hostility have brought the churches to this condition. For I have heard that it is only a certain few who are the authors of all these things.

34. Now according to these representations, since the Churches are thus afflicted and treacherously assaulted, as our informants positively affirmed, who are they that have lighted up a flame of discord ? We, who grieve for such a state of things and sympathize with the sufferings of the brethren, or they who have brought these things about? While then such extreme confusion existed in every Church, which was the cause why those who visited us came hither, I wonder how you could write that unanimity prevailed in the Churches. These things tend not to the edification of the Church , but to her destruction; and those who rejoice in them are not sons of peace, but of confusion: but our God is not a God of confusion, but of peace. 1 Corinthians 14:33 Wherefore, as the God and Father of our Lord Jesus Christ knows , it was from a regard for your good name, and with prayers that the Churches might not fall into confusion, but might continue as they were regulated by the Apostles, that I thought it necessary to write thus unto you, to the end that you might at length put to shame those who through the effects of their mutual enmity have brought the Churches to this condition. For I have heard, that it is only a certain few who are the authors of all these things.

Now, with compassion, take care to correct the irregularities that have been committed contrary to the Canon, as I said before, so that if any harm has already occurred, it may be healed through your efforts. And do not write that I have preferred communion with Marcellus and Athanasius over communion with you, for such complaints are not signs of peace but of contentiousness and hatred of the brethren. For this reason I have written what I wrote above, so that you may understand that we did not act unjustly in admitting them to our communion, and may therefore stop this conflict. If you had come here, and they had been condemned and appeared unable to provide reasonable evidence in support of their case, you would have done well in writing as you did. But since, as I said before, we acted in accordance with the Canon and not unjustly in holding communion with them, I beg you for the sake of Christ not to allow the members of Christ to be torn apart, and do not trust prejudices, but seek instead the peace of the Lord. It is neither holy nor just to reject those who have never been condemned in order to satisfy the petty feelings of a few people, and thereby to grieve the Spirit. But if you think you are able to prove anything against them and to refute them face to face, let those of you who wish come here, for they also promised that they would be ready to establish completely the truth of those things which they have reported to us.

Now, as having bowels of mercy, take care to correct, as I said before, the irregularities which have been committed contrary to the Canon, so that if any mischief has already befallen, it may be healed through your zeal . And write not that I have preferred the communion of Marcellus and Athanasius to yours, for such like complaints are no indications of peace, but of contentiousness and hatred of the brethren. For this cause I have written the foregoing, that you may understand that we acted not unjustly in admitting them to our communion, and so may cease this strife. If you had come hither, and they had been condemned, and had appeared unable to produce reasonable evidence in support of their cause , you would have done well in writing thus. But seeing that, as I said before, we acted agreeably to the Canon, and not unjustly , in holding communion with them, I beseech you for the sake of Christ , suffer not the members of Christ to be torn asunder, neither trust to prejudices, but seek rather the peace of the Lord. It is neither holy nor just, in order to gratify the petty feeling of a few persons , to reject those who have never been condemned and thereby to grieve the Spirit. Ephesians 4:30 But if you think that you are able to prove anything against them, and to confute them face to face let those of you who please come hither: for they also promised that they would be ready to establish completely the truth of those things which they have reported to us.

Give us notice of this, dear friends, so that we may write both to them and to the bishops who will assemble again, so that the accused may be condemned in the presence of everyone, and confusion will no longer dominate the Churches. What has already happened is enough. Surely it is enough that bishops have been sentenced to banishment in the presence of other bishops. I should not speak at length about this, in case I seem to be pressing too hard on those who were present on those occasions. But if one must speak the truth, things should not have gone this far. Their petty attitude should not have been allowed to reach its current level. Let us accept the removal of Athanasius and Marcellus from their own places, as you write, but what must one say about the case of the other bishops and presbyters who, as I said before, came here from various regions and complained that they too had been driven out and suffered similar wrongs? Dear friends, the decisions of the Church are no longer according to the Gospel, but tend only toward banishment and death. Even supposing, as you claim, that some offense rested on those people, the case should have been handled against them not in this manner, but according to the Canon of the Church. Word should have been written about it to all of us, so that a just sentence might come from everyone. For those who suffered were bishops, and Churches of no ordinary importance, but those which the Apostles themselves had governed in their own persons.

35. Give us notice therefore of this, dearly beloved, that we may write both to them, and to the Bishops who will have again to assemble, so that the accused may be condemned in the presence of all, and confusion no longer prevail in the Churches. What has already taken place is enough: it is enough surely that Bishops have been sentenced to banishment in the presence of Bishops; of which it behooves me not to speak at length, lest I appear to press too heavily on those who were present on those occasions. But if one must speak the truth , matters ought not to have proceeded so far; their petty feeling ought not to have been suffered to reach the present pitch. Let us grant the removal, as you write, of Athanasius and Marcellus, from their own places, yet what must one say of the case of the other Bishops and Presbyters who, as I said before, came hither from various parts, and who complained that they also had been forced away, and had suffered the like injuries? O beloved, the decisions of the Church are no longer according to the Gospel , but tend only to banishment and death. Supposing, as you assert, that some offense rested upon those persons , the case ought to have been conducted against them, not after this manner, but according to the Canon of the Church . Word should have been written of it to us all , that so a just sentence might proceed from all. For the sufferers were Bishops, and Churches of no ordinary note, but those which the Apostles themselves had governed in their own persons .

And why was nothing said to us concerning the Church of the Alexandrians in particular? Are you unaware that the custom has been for word to be written first to us, and then for a just decision to be passed from this place? If then any such suspicion rested upon the Bishop there, notice of it ought to have been sent to the Church of this place. Instead, after neglecting to inform us and proceeding on their own authority as they pleased, now they desire to obtain our agreement with their decisions, though we never condemned him. This is not how the constitutions of Paul directed, not how the traditions of the Fathers directed. This is another form of procedure, a new practice. I beg you, please bear with me. What I write is for the common good. For what we have received from the blessed Apostle Peter, I am making known to you. I would not have written this, thinking that these things were clear to everyone, had not these proceedings so disturbed us. Bishops are forced away from their sees and driven into banishment, while others from different regions are appointed in their place. Others are treacherously attacked, so that the people have to grieve for those who are forcibly taken from them, while as for those who are sent in their place, they are obliged to give up seeking the man whom they desire and to receive those they do not.

And why was nothing said to us concerning the Church of the Alexandrians in particular? Are you ignorant that the custom has been for word to be written first to us, and then for a just decision to be passed from this place ? If then any such suspicion rested upon the Bishop there, notice thereof ought to have been sent to the Church of this place; whereas, after neglecting to inform us, and proceeding on their own authority as they pleased, now they desire to obtain our concurrence in their decisions, though we never condemned him. Not so have the constitutions of Paul , not so have the traditions of the Fathers directed; this is another form of procedure, a novel practice. I beseech you, readily bear with me: what I write is for the common good. For what we have received from the blessed Apostle Peter , that I signify to you; and I should not have written this, as deeming that these things were manifest unto all men , had not these proceedings so disturbed us. Bishops are forced away from their sees and driven into banishment, while others from different quarters are appointed in their place; others are treacherously assailed, so that the people have to grieve for those who are forcibly taken from them, while, as to those who are sent in their room, they are obliged to give over seeking the man whom they desire, and to receive those they do not.

I ask you to ensure that such things no longer happen, and that you publicly condemn in writing those who attempt them. This way the Churches will no longer suffer like this, no Bishop or Presbyter will be treated with insult, and no one will be forced to act against his judgment, as they have reported to us. Otherwise we become a laughing-stock among the heathen, and above all, we provoke God’s wrath against us. For every one of us will give account on the Day of judgment for the things he has done in this life. May we all be possessed with the mind of God, so that the Churches may recover their own Bishops and rejoice evermore in Jesus Christ our Lord, through Whom be glory to the Father, forever and ever. Amen.

I ask of you, that such things may no longer be, but that you will denounce in writing those persons who attempt them; so that the Churches may no longer be afflicted thus, nor any Bishop or Presbyter be treated with insult, nor any one be compelled to act contrary to his judgment, as they have represented to us, lest we become a laughing-stock among the heathen , and above all, lest we excite the wrath of God against us. For every one of us shall give account in the Day of judgment Matthew 12:36 of the things which he has done in this life. May we all be possessed with the mind of God! so that the Churches may recover their own Bishops, and rejoice evermore in Jesus Christ our Lord; through Whom to the Father be glory , for ever and ever. Amen .

I pray for your health in the Lord, brothers who are dearly loved and greatly longed for.

I pray for your health in the Lord , brethren dearly beloved and greatly longed for.

The Council of Rome, through Julius, Bishop of Rome, wrote in this way.

36. Thus wrote the Council of Rome by Julius, Bishop of Rome .

But when Eusebius and his associates proceeded without shame, disturbing the churches and plotting the ruin of many, the most religious Emperors Constantius and Constans were informed of this and commanded the bishops from both West and East to meet together in the city of Sardica. In the meantime Eusebius died, but a great number assembled from all parts, and we challenged the associates of Eusebius and his companions to submit to a trial. But they, having before their eyes the things they had done, and perceiving that their accusers had come up to the council, were afraid to do this. While all the others met with honest intentions, they again brought with them the Counts Musonianus and Hesychius the Castrensian, so that, as was their custom, they might achieve their own aims by their authority. But when the council met without counts, and no soldiers were permitted to be present, they were confounded and conscience-stricken, because they could no longer obtain the judgment they wished, but only such judgment as reason and truth required. We, however, frequently repeated our challenge, and the council of bishops called upon them to come forward, saying, “You have come for the purpose of undergoing a trial; why then do you now withdraw yourselves? Either you ought not to have come, or having come, you should not conceal yourselves. Such conduct will prove your greatest condemnation. Look, Athanasius and his companions are here, whom you accused while they were absent; if therefore you think you have anything against them, you may confront them face to face. But if you pretend to be unwilling to do so, while in truth you are unable, you plainly show yourselves to be slanderers, and this is the decision the council will give you.” When they heard this they were self-condemned (for they were conscious of their schemes and fabrications against us), and were ashamed to appear, thereby proving themselves to have been guilty of many base slanders.

But when, notwithstanding, Eusebius and his fellows proceeded without shame, disturbing the Churches , and plotting the ruin of many, the most religious Emperors Constantius and Constans being informed of this, commanded the Bishops from both the West and East to meet together in the city of Sardica. In the meantime Eusebius died: but a great number assembled from all parts, and we challenged the associates of Eusebius and his fellows to submit to a trial. But they, having before their eyes the things that they had done, and perceiving that their accusers had come up to the Council, were afraid to do this; but, while all besides met with honest intentions, they again brought with them the Counts Musonianus and Hesychius the Castrensian , that, as their custom was, they might effect their own aims by their authority. But when the Council met without Counts, and no soldiers were permitted to be present, they were confounded, and conscience-stricken, because they could no longer obtain the judgment they wished, but such only as reason and truth required. We, however, frequently repeated our challenge, and the Council of Bishops called upon them to come forward, saying, You have come for the purpose of undergoing a trial; why then do you now withdraw yourselves? Either you ought not to have come, or having come, not to conceal yourselves. Such conduct will prove your greatest condemnation. Behold, Athanasius and his fellows are here, whom you accused while absent; if therefore you think that you have anything against them, you may convict them face to face. But if you pretend to be unwilling to do so, while in truth you are unable, you plainly show yourselves to be calumniators , and this is the decision the Council will give you. When they heard this they were self-condemned (for they were conscious of their machinations and fabrications against us), and were ashamed to appear, thereby proving themselves to have been guilty of many base calumnies .

The holy Council therefore condemned their indecent and suspicious flight, and allowed us to make our defense. When we had described their conduct toward us and proved the truth of our statements by witnesses and other evidence, they were filled with astonishment, and all acknowledged that our opponents had good reason to be afraid to meet the Council, lest their guilt should be proved before their faces. They said also that probably they had come from the East, supposing that Athanasius and his fellows would not appear, but that when they saw them confident in their cause and demanding a trial, they fled. Accordingly, they received us as injured persons who had been falsely accused, and confirmed even more fully toward us their fellowship and love. But they deposed the associates of Eusebius in wickedness, who had become even more shameless than himself, namely: Theodorus of Heraclea, Narcissus of Neronias, Acacius of Caesarea, Stephanus of Antioch, Ursacius and Valens of Pannonia, Menophantus of Ephesus, and George of Laodicea. And they wrote to the Bishops in all parts of the world, and to the diocese of each of the injured persons, in the following terms.

The holy Council therefore denounced their indecent and suspicious flight , and admitted us to make our defense; and when we had related their conduct towards us, and proved the truth of our statements by witnesses and other evidence, they were filled with astonishment, and all acknowledged that our opponents had good reason to be afraid to meet the Council, lest their guilt should be proved before their faces. They said also, that probably they had come from the East, supposing that Athanasius and his fellows would not appear, but that, when they saw them confident in their cause , and challenging a trial, they fled. They accordingly received us as injured persons who had been falsely accused, and confirmed yet more towards us their fellowship and love . But they deposed Eusebius’s associates in wickedness , who had become even more shameless than himself, viz., Theodorus of Heraclea, Narcissus of Neronias, Acacius of Cæsarea, Stephanus of Antioch , Ursacius and Valens of Pannonia, Menophantus of Ephesus, and George of Laodicaea; and they wrote to the Bishops in all parts of the world, and to the diocese of each of the injured persons , in the following terms.

Letter of the Council of Sardica to the Church of Alexandria.

Letter of the Council of Sardica to the Church of Alexandria .

The Holy Council, by the grace of God assembled at Sardica, representing Rome, Spain, Gaul, Italy, Campania, Calabria, Apulia, Africa, Sardinia, Pannonia, Moesia, Dacia, Noricum, Siscia, Dardania, the other Dacia, Macedonia, Thessaly, Achaia, Epirus, Thrace, Rhodope, Palestine, Arabia, Crete, and Egypt, sends greetings in the Lord to our beloved brothers, the presbyters and deacons, and to all the Holy Church of God residing in Alexandria.

The Holy Council, by the grace of God assembled at Sardica, from Rome, Spain , Gaul , Italy , Campania, Calabria, Apulia, Africa, Sardinia, Pannonia, Mœsia, Dacia, Noricum, Siscia, Dardania, the other Dacia, Macedonia, Thessaly, Achaia, Epirus, Thrace, Rhodope, Palestine, Arabia, Crete, and Egypt , to their beloved brothers, the Presbyters and Deacons, and to all the Holy Church of God abiding at Alexandria, sends health in the Lord.

We were not unaware, but it was well known to us even before we received the letters from your piety, that the supporters of the detestable heresy of the Arians were engaging in many dangerous schemes—more to the destruction of their own souls than to the harm of the Church. For this has always been the goal of their unprincipled scheming; this is the deadly plan in which they have been constantly engaged: how they might best drive out from their positions and persecute all who are found anywhere holding orthodox beliefs and maintaining the doctrine of the Catholic Church that was handed down to them from the Fathers. Against some they have brought false charges; others they have driven into exile; others they have killed through the punishments inflicted on them. In any case, they attempted through violence and tyranny to overcome the innocence of our brother and fellow bishop Athanasius, and therefore conducted their investigation into his case without any care, without any good faith, without any kind of justice. Accordingly, having no confidence in the role they had played on that occasion, nor in the reports they had spread against him, but realizing that they were unable to produce any reliable evidence concerning the case, when they came to the city of Sardica they were unwilling to meet with the Council of all the holy Bishops. From this it became clear that the decision of our brother and fellow bishop Julius was a just one; for after careful deliberation and consideration he had determined that we ought not to hesitate at all about communion with our brother Athanasius. For he had the trustworthy testimony of eighty Bishops, and was also able to put forward this sound argument in his defense: that simply through our dearly beloved brethren his own Presbyters, and through correspondence, he had defeated the plan of Eusebius and his associates, who relied more on violence than on a judicial inquiry.

37. We were not ignorant , but the fact was well known to us, even before we received the letters of your piety , that the supporters of the abominated heresy of the Arians were practising many dangerous machinations, rather to the destruction of their own souls , than to the injury of the Church . For this has ever been the object of their unprincipled craft; this is the deadly design in which they have been continually engaged; viz. how they may best expel from their places and persecute all who are to be found anywhere of orthodox sentiments, and maintaining the doctrine of the Catholic Church , which was delivered to them from the Fathers. Against some they have laid false accusations; others they have driven into banishment; others they have destroyed by the punishments inflicted on them. At any rate they endeavoured by violence and tyranny to surprise the innocence of our brother and fellow bishop Athanasius, and therefore conducted their enquiry into his case without any care, without any faith , without any sort of justice . Accordingly having no confidence in the part they had played on that occasion, nor yet in the reports they had circulated against him, but perceiving that they were unable to produce any certain evidence respecting the case, when they came to the city of Sardica, they were unwilling to meet the Council of all the holy Bishops. From this it became evident that the decision of our brother and fellow bishop Julius was a just one ; for after cautious deliberation and care he had determined, that we ought not to hesitate at all about communion with our brother Athanasius. For he had the credible testimony of eighty Bishops, and was also able to advance this fair argument in his support that by the mere means of our dearly beloved brethren his own Presbyters , and by correspondence, he had defeated the design of Eusebius and his fellows, who relied more upon violence than upon a judicial enquiry.

All the bishops from every region decided to remain in communion with Athanasius because he was innocent. Your charity should also note that when he came to the holy council assembled at Sardica, the bishops of the East were informed of this fact, as we said before, both by letter and by spoken instructions, and we invited them to attend. However, being condemned by their own conscience, they resorted to inappropriate excuses and tried to avoid the investigation. They demanded that an innocent man should be excluded from our communion as if he were guilty, not considering how inappropriate, or rather how impossible, such an action was. As for the reports that were drawn up in the Mareotis by certain extremely wicked and utterly corrupt young men, to whom one would not entrust even the lowest ministerial duty, these were clearly one-sided statements. Our brother Bishop Athanasius was not present on that occasion, nor was the presbyter Macarius whom they accused. Furthermore, their investigation, or rather their distortion of the facts, was accompanied by the most shameful circumstances. Sometimes pagans, sometimes catechumens were questioned, not so they might declare what they knew, but so they might assert the lies they had been taught by others. And when you presbyters, who were in charge during your bishop’s absence, wanted to be present at the investigation so that you might demonstrate the truth and expose the lies, no attention was paid to you; they would not allow you to attend but drove you away with insult.

Wherefore all the Bishops from all parts determined upon holding communion with Athanasius on the ground that he was innocent. And let your charity also observe, that when he came to the holy Council assembled at Sardica, the Bishops of the East were informed of the circumstance, as we said before, both by letter, and by injunctions conveyed by word of mouth, and were invited by us to be present. But, being condemned by their own conscience , they had recourse to unbecoming excuses, and set themselves to avoid the enquiry. They demanded that an innocent man should be rejected from our communion, as a culprit, not considering how unbecoming, or rather how impossible, such a proceeding was. And as for the Reports which were framed in the Mareotis by certain most wicked and most abandoned youths , to whose hands one would not commit the very lowest office of the ministry, it is certain that they were ex parte statements. For neither was our brother the Bishop Athanasius present on the occasion, nor the Presbyter Macarius who was accused by them. And besides, their enquiry, or rather their falsification of facts, was attended by the most disgraceful circumstances. Sometimes heathens , sometimes Catechumens, were examined, not that they might declare what they knew , but that they might assert those falsehoods which they had been taught by others. And when you Presbyters , who were in charge in the absence of your Bishop, desired to be present at the enquiry, in order that you might show the truth , and disprove the falsehoods, no regard was paid to you; they would not permit you to be present, but drove you away with insult.

Now although their false accusations have been exposed very clearly to everyone by these circumstances, we also found on reading the Reports that the completely wicked Ischyras, who has received from them the empty title of Bishop as his reward for making false accusations, had convicted himself of lying. He declares in the Reports that at the very time when, according to his own definite statements, Macarius entered his cell, he was lying there sick; whereas Eusebius and his companions had the audacity to write that Ischyras was standing up and offering when Macarius came in.

Now although their calumnies have been most plainly exposed before all men by these circumstances; yet we found also, on reading the Reports, that the most iniquitous Ischyras, who has obtained from them the empty title of Bishop as his reward for the false accusation, had convicted himself of calumny . He declares in the Reports that at the very time when, according to his positive assertions, Macarius entered his cell, he lay there sick; whereas Eusebius and his fellows had the boldness to write that Ischyras was standing up and offering when Macarius came in.

The shameful and false accusation they made against him next has become known to everyone. They created a huge uproar, claiming that Athanasius had committed murder and had killed a Meletian bishop named Arsenius. They pretended to mourn his loss with fake grief and artificial tears, demanding that the body of a living man be handed over to them as if he were dead. But their deception was discovered—everyone knew the person was alive and still living. When these men, who are always ready to take advantage of any situation, saw that their lies had been exposed (because Arsenius showed himself alive, proving that he had not been killed and was not dead), they still would not stop. Instead, they went on to add more false accusations to their earlier ones and attacked the man with a new scheme. Well, our dearly beloved brother Athanasius was not embarrassed but once again boldly challenged them to prove their case. We also urged and encouraged them to come to trial and, if they could, to establish their charge against him. What great arrogance! What terrible pride! Or rather, if one must speak the truth, what an evil and guilty conscience! For this is how everyone views it.

38. The base and slanderous charge which they next alleged against him, has become well-known to all men . They raised a great outcry, affirming that Athanasius had committed murder , and had made away with one Arsenius a Meletian Bishop, whose loss they pretended to deplore with feigned lamentations and fictitious tears, and demanded that the body of a living man, as if a dead one, should be given up to them. But their fraud was not undetected; one and all knew that the person was alive, and was numbered among the living. And when these men, who are ready upon any opportunity, perceived their falsehoods detected (for Arsenius showed himself alive, and so proved that he had not been made away with, and was not dead), yet they would not rest, but proceeded to add other to their former calumnies , and to slander the man by a fresh expedient. Well; our brother Athanasius, dearly beloved, was not confounded, but again in the present case also with great boldness challenged them to the proof , and we too prayed and exhorted them to come to the trial, and if they were able, to establish their charge against him. O great arrogance! O dreadful pride ! Or rather, if one must say the truth , O evil and accusing conscience ! For this is the view which all men take of it.

Therefore, beloved brothers and sisters, we urge and encourage you above all else to maintain the true faith of the Catholic Church. You have endured many severe and painful trials. The Catholic Church has suffered many insults and injuries, but “he that endures to the end, the same shall be saved.” So even if they continue to attack you recklessly, let your suffering bring you joy. For such troubles are a kind of martyrdom, and such confessions and sufferings as yours will not go unrewarded—you will receive your prize from God. Therefore, work above all to defend the sound faith and the innocence of your bishop and our fellow minister Athanasius. We have not remained silent or neglected what concerns your comfort, but have considered and done whatever love requires. We share in the suffering of our afflicted brothers and sisters, and we regard their distress as our own.

Wherefore, beloved brethren, we admonish and exhort you, above all things to maintain the right faith of the Catholic Church . You have undergone many severe and grievous trials; many are the insults and injuries which the Catholic Church has suffered, but ‘he that endures to the end, the same shall be saved Matthew 10:22 .’ Wherefore even though they still recklessly assail you, let your tribulation be unto you for joy . For such afflictions are a sort of martyrdom , and such confessions and tortures as yours will not be without their reward, but you shall receive the prize from God . Therefore strive above all things in support of the sound faith , and of the innocence of your Bishop and our fellow-minister Athanasius. We also have not held our peace, nor been negligent of what concerns your comfort, but have deliberated and done whatsoever the claims of charity demand. We sympathize with our suffering brethren, and their affliction we consider as our own.

Therefore, we have written to appeal to our most religious and godly Emperors, asking that their kindness would order the release of those who are still suffering from affliction and oppression, and would command that none of the magistrates, whose duty is to handle only civil matters, pass judgment on Clergy, nor from now on in any way, under the pretense of providing for the Churches, take action against the brethren. Instead, everyone should be able to live as he prays and desires to live, free from persecution, from violence and fraud, and in quietness and peace may follow the Catholic and Apostolic Faith. As for Gregory, who has the reputation of being illegally appointed by the heretics and has been sent by them to your city, we want your unity to understand that he has been deposed by a judgment of the whole sacred Council, although in fact he has never at any time been considered to be a Bishop at all. Therefore, receive gladly your Bishop Athanasius, for we have sent him back to you in peace for this purpose. And we urge all those who either through fear or through the schemes of certain people have held communion with Gregory, that now being admonished, exhorted, and persuaded by us, they withdraw from his detestable communion and immediately unite themselves to the Catholic Church.

39. Accordingly we have written to beseech our most religious and godly Emperors, that their kindness would give orders for the release of those who are still suffering from affliction and oppression, and would command that none of the magistrates, whose duty it is to attend only to civil causes, give judgment upon Clergy , nor henceforward in any way, on pretence of providing for the Churches , attempt anything against the brethren; but that every one may live, as he prays and desires to do, free from persecution , from violence and fraud, and in quietness and peace may follow the Catholic and Apostolic Faith. As for Gregory, who has the reputation of being illegally appointed by the heretics , and has been sent by them to your city, we wish your unanimity to understand, that he has been deposed by a judgment of the whole sacred Council, although indeed he has never at any time been considered to be a Bishop at all. Wherefore receive gladly your Bishop Athanasius, for to this end we have dismissed him in peace. And we exhort all those who either through fear , or through the intrigues of certain persons , have held communion with Gregory, that now being admonished, exhorted, and persuaded by us, they withdraw from that his detestable communion, and straightway unite themselves to the Catholic Church .

Since we have learned that Aphthonius, Athanasius the son of Capito, Paul, and Plutio, our fellow presbyters, have also suffered from the schemes of Eusebius and his associates, with some of them experiencing exile and others fleeing in danger of their lives, we have therefore thought it necessary to inform you of this. We want you to understand that we have received and cleared them as well, knowing that whatever Eusebius and his associates have done against the orthodox has actually resulted in the glory and honor of those they have attacked. It would be appropriate for your bishop and our brother Athanasius to inform you about them, each to his own people. But since he wanted the holy Council to also write to you for fuller confirmation, we did not hesitate to do so, but hurried to notify you of this so that you may receive them as we have done. They too deserve praise because through their devotion to Christ they have been counted worthy to suffer violence at the hands of the heretics.

40. But forasmuch as we have learned that Aphthonius, Athanasius the son of Capito, Paul , and Plutio, our fellow Presbyters , have also suffered from the machinations of Eusebius and his fellows, so that some of them have had trial of exile, and others have fled on peril of their lives, we have in consequence thought it necessary to make this known unto you, that you may understand that we have received and acquitted them also, being aware that whatever has been done by Eusebius and his fellows against the orthodox has tended to the glory and commendation of those who have been attacked by them. It were fitting that your Bishop and our brother Athanasius should make this known to you respecting them, to his own respecting his own; but as for more abundant testimony he wished the holy Council also to write to you, we deferred not to do so, but hastened to signify this unto you, that you may receive them as we have done, for they also are deserving of praise, because through their piety towards Christ they have been thought worthy to endure violence at the hands of the heretics .

What decisions have been made by the holy Council against those who lead the Arian heresy and have committed offenses against you and the rest of the Churches, you will learn from the attached documents. We have sent them to you so that you may understand from them that the Catholic Church will not overlook those who offend against her.

What decrees have been passed by the holy Council against those who are at the head of the Arian heresy , and have offended against you, and the rest of the Churches , you will learn from the subjoined documents. We have sent them to you, that you may understand from them that the Catholic Church will not overlook those who offend against her.

Letter of the Council of Sardica to the Bishops of Egypt and Libya.

Letter of the Council of Sardica to the Bishops of Egypt and Libya.

The holy Council, assembled at Sardica by the grace of God, sends greetings in the Lord to the Bishops of Egypt and Libya, our fellow ministers and dearly beloved brothers.

The holy Council, by the grace of God assembled at Sardica, to the Bishops of Egypt and Libya, their fellow-ministers and dearly beloved brethren, sends health in the Lord.

We were not unaware—in fact, it was well known to us even before we received the letters from your piety—that the supporters of the detestable heresy of the Arians were engaging in many dangerous schemes, leading more to the destruction of their own souls than to any harm to the Church. For this has always been the goal of their deceit and wickedness: this is the deadly plot in which they have been constantly engaged, namely, how they might best remove from their positions and persecute all who are found anywhere holding orthodox beliefs and maintaining the doctrine of the Catholic Church that was handed down to them from the Fathers. Against some they have made false accusations; others they have driven into exile; still others they have destroyed through the punishments they inflicted on them. In any case, they tried through violence and tyranny to attack the innocence of our brother and fellow bishop Athanasius, and therefore they conducted their investigation into his case without any good faith and without any kind of justice. Accordingly, having no confidence in the actions they had taken on that occasion, nor in the reports they had spread against him, but realizing that they were unable to produce any reliable evidence concerning the case, when they came to the city of Sardica they were unwilling to meet with the Council of all the holy Bishops. From this it became clear that the decision of our brother and fellow bishop Julius was a just one; for after careful deliberation and consideration he had decided that we ought not to hesitate at all about communion with our brother Athanasius. For he had the trustworthy testimony of eighty Bishops, and was also able to put forward this reasonable argument in his defense: that through the efforts of our dearly beloved brethren, his own Presbyters, and through correspondence, he had defeated the schemes of Eusebius and his associates, who relied more on violence than on a proper judicial inquiry.

41. We were not ignorant , but the fact was well known to us, even before we received the letters of your piety , that the supporters of the abominated heresy of the Arians were practising many dangerous machinations, rather to the destruction of their own souls , than to the injury of the Church . For this has ever been the object of their craft and villainy: this is the deadly design in which they have been continually engaged, viz. how they may best expel from their places and persecute all who are to be found anywhere of orthodox sentiments, and maintaining the doctrine of the Catholic Church , which was delivered to them from the Fathers. Against some they have laid false accusations; others they have driven into banishment; others they have destroyed by the punishments inflicted on them. At any rate they endeavoured by violence and tyranny to surprise the innocence of our brother and fellow bishop Athanasius, and therefore conducted their enquiry into his case without any faith , without any sort of justice . Accordingly having no confidence in the part they had played on that occasion, nor yet in the reports they had circulated against him, but perceiving that they were unable to produce any certain evidence respecting the case, when they came to the city of Sardica, they were unwilling to meet the Council of all the holy Bishops. From this it became evident that the decision of our brother and fellow bishop Julius was a just one; for after cautious deliberation and care he had decided, that we ought not to hesitate at all about communion with our brother Athanasius. For he had the credible testimony of eighty Bishops, and was also able to advance this fair argument in his support, that by the mere means of our dearly beloved brethren his own Presbyters , and by correspondence, he had defeated the designs of Eusebius and his fellows, who relied more upon violence than upon a judicial inquiry.

Therefore all the bishops from every region decided to maintain communion with Athanasius on the grounds that he was innocent. And let your charity also observe that when he came to the holy council assembled at Sardica, the bishops of the East were informed of this, as we said before, both by letter and by instructions delivered verbally, and were invited by us to be present. But being condemned by their own conscience, they resorted to improper excuses and began to avoid the investigation. They demanded that an innocent man should be expelled from our communion as a guilty person, not considering how improper, or rather how impossible, such an action was. And as for the reports that were produced in the Mareotis by certain extremely wicked and corrupt young men, to whom one would not entrust even the lowest office of ministry, it is clear that they were one-sided statements. For neither was our brother Bishop Athanasius present on the occasion, nor the presbyter Macarius, who was accused by them. And besides, their investigation, or rather their distortion of facts, was accompanied by the most disgraceful circumstances. Sometimes pagans, sometimes catechumens, were examined, not so they might declare what they knew, but so they might assert those falsehoods which they had been taught by others. And when you presbyters, who were in charge during the absence of your bishop, wanted to be present at the investigation in order that you might show the truth and disprove falsehood, no attention was paid to you; they would not allow you to be present but drove you away with insult.

Wherefore all the Bishops from all parts determined upon holding communion with Athanasius on the ground that he was innocent. And let your charity also observe, that when he came to the holy Council assembled at Sardica, the Bishops of the East were informed of the circumstance, as we said before, both by letter, and by injunctions conveyed by word of mouth, and were invited by us to be present. But, being condemned by their own conscience , they had recourse to unbecoming excuses, and began to avoid the enquiry. They demanded that an innocent man should be rejected from our communion, as a culprit, not considering how unbecoming, or rather how impossible, such a proceeding was. And as for the reports which were framed in the Mareotis by certain most wicked and abandoned youths, to whose hands one would not commit the very lowest office of the ministry, it is certain that they were ex parte statements. For neither was our brother the Bishop Athanasius present on the occasion, nor the Presbyter Macarius, who was accused by them. And besides, their enquiry, or rather their falsification of facts, was attended by the most disgraceful circumstances. Sometimes Heathens, sometimes Catechumens, were examined, not that they might declare what they knew , but that they might assert those falsehoods which they had been taught by others. And when you Presbyters , who were in charge in the absence of your Bishop, desired to be present at the enquiry, in order that you might show the truth , and disprove falsehood , no regard was paid to you; they would not permit you to be present, but drove you away with insult.

Now although their false accusations have been exposed very clearly before everyone by these circumstances, we also found, when reading the Reports, that the utterly wicked Ischyras, who has received from them the empty title of Bishop as his reward for the false accusation, had convicted himself of making false charges. He declares in the Reports that at the very time when, according to his definite statements, Macarius entered his cell, he was lying there sick; whereas Eusebius and his associates had the boldness to write that Ischyras was standing offering when Macarius came in.

Now although their calumnies have been most plainly exposed before all men by these circumstances; yet we found also, on reading the Reports, that the most iniquitous Ischyras, who has obtained from them the empty title of Bishop as his reward for the false accusation, had convicted himself of calumny . He declares in the Reports, that at the very time when, according to his positive assertions, Macarius entered his cell, he lay there sick; whereas Eusebius and his fellows had the boldness to write that Ischyras was standing offering when Macarius came in.

The disgraceful and false accusation they next brought against him has become widely known to everyone. They created a huge uproar, claiming that Athanasius had committed murder and had killed a Meletian bishop named Arsenius. They pretended to mourn his loss with fake grief and artificial tears, and demanded that the body of a living man be handed over to them as if he were dead. But their deception was exposed—everyone knew the person was alive and still living. When these men, who are always ready to seize any opportunity, realized their lie had been discovered (because Arsenius showed himself alive, proving he had not been killed and was not dead), they still would not stop. Instead, they went on to add new false accusations to their previous ones, and they attacked the man with fresh schemes. But our dearly loved brother Athanasius was not intimidated. Once again in this case he boldly challenged them to prove their charges, and we also urged and encouraged them to come to trial and, if they could, establish their accusation against him. What tremendous arrogance! What terrible pride! Or rather, if we must speak the truth, what an evil and guilty conscience! This is how everyone sees it.

42. The base and slanderous charge which they next alleged against him has become well known unto all men . They raised a great outcry, affirming that Athanasius had committed murder , and made away with one Arsenius a Meletian Bishop, whose loss they pretended to deplore with feigned lamentations, and fictitious tears, and demanded that the body of a living man, as if a dead one, should be given up to them. But their fraud was not undetected; one and all knew that the person was alive, and was numbered among the living. And when these men, who are ready upon any opportunity, perceived their falsehood detected (for Arsenius showed himself alive, and so proved that he had not been made away with, and was not dead), yet they would not rest, but proceeded to add other to their former calumnies , and to slander the man by a fresh expedient. Well: our brother Athanasius, dearly beloved, was not confounded, but again in the present case also with great boldness challenged them to the proof , and we too prayed and exhorted them to come to the trial, and if they were able, to establish their charge against him. O great arrogance! O dreadful pride ! Or rather, if one must say the truth , O evil and accusing conscience ! For this is the view which all men take of it.

Therefore, beloved brothers, we urge and appeal to you, above all things, to maintain the right faith of the Catholic Church. You have endured many severe and painful trials; the Catholic Church has suffered many insults and injuries, but “he that endures to the end, the same shall be saved.” So even if they continue to attack you recklessly, let your suffering bring you joy. For such afflictions are a kind of martyrdom, and confessions and tortures like yours will not go unrewarded—you will receive the prize from God. Therefore strive above all to support the sound faith and the innocence of your bishop and our brother Athanasius. We have not remained silent or neglected what concerns your comfort, but have deliberated and done whatever love requires. We sympathize with our suffering brothers, and we consider their afflictions as our own, and have mingled our tears with yours. And you, brothers, are not the only ones who have suffered: many others of our fellow ministers have come here, bitterly lamenting these things.

Wherefore, beloved brethren, we admonish and exhort you, above all things, to maintain the right faith of the Catholic Church . You have undergone many severe and grievous trials; many are the insults and injuries which the Catholic Church has suffered, but ‘he that endures to the end, the same shall be saved Matthew 10:22 .’ Wherefore, even though they shall still recklessly assail you, let your tribulation be unto you for joy . For such afflictions are a sort of martyrdom , and such confessions and tortures as yours will not be without their reward, but you shall receive the prize from God . Therefore strive above all things in support of the sound Faith, and of the innocence of your Bishop and our brother Athanasius. We also have not held our peace, nor been negligent of what concerns your comfort, but have deliberated and done whatsoever the claims of charity demand. We sympathize with our suffering brethren, and their afflictions we consider as our own, and have mingled our tears with yours. And you, brethren, are not the only persons who have suffered: many others also of our brethren in ministry have come hither, bitterly lamenting these things.

We have written to beg our most religious and godly emperors that their kindness would order the release of those still suffering from hardship and oppression, and would command that none of the magistrates—whose duty is to handle only civil cases—pass judgment on clergy, nor from now on attempt anything against the brethren under the pretense of providing for the churches. Instead, everyone should be allowed to live as they pray and desire—free from persecution, violence, and deceit—and in peace and quiet follow the Catholic and Apostolic Faith. As for Gregory, who has the reputation of being illegally appointed by the heretics and sent by them to your city, we want you to understand clearly that he has been deposed by the judgment of the whole sacred Council, though in fact he has never at any time been considered a bishop at all. Therefore, gladly receive your bishop Athanasius, for this is why we have sent him back to you in peace. And we urge all those who, either through fear or through the scheming of certain people, have held communion with Gregory, that being now warned, urged, and persuaded by us, they withdraw from his hateful communion and immediately unite themselves to the Catholic Church.

43. Accordingly, we have written to beseech our most religious and godly Emperors, that their kindness would give orders for the release of those who are still suffering from affliction and oppression, and would command that none of the magistrates, whose duty it is to attend only to civil causes, give judgment upon Clergy, nor henceforward in any way, on pretence of providing for the Churches , attempt anything against the brethren, but that every one may live, as he prays and desires to do, free from persecution , from violence and fraud, and in quietness and peace may follow the Catholic and Apostolic Faith. As for Gregory, who has the reputation of being illegally appointed by the heretics , and who has been sent by them to your city, we wish your unanimity to understand, that he has been deposed by the judgment of the whole sacred Council, although indeed he has never at any time been considered to be a Bishop at all. Wherefore receive gladly your Bishop Athanasius; for to this end we have dismissed him in peace. And we exhort all those, who either through fear , or through intrigues of certain persons , have held communion with Gregory, that being now admonished, exhorted, and persuaded by us, they withdraw from his detestable communion, and straightway unite themselves to the Catholic Church .

The holy Council has passed decrees against Theodorus, Narcissus, Stephanus, Acacius, Menophantus, Ursacius, Valens, and George, who are the leaders of the Arian heresy and have committed offenses against you and the rest of the Churches. You will learn what these decrees are from the attached documents. We have sent them to you so that your piety may agree with our decisions, and so that you may understand from them that the Catholic Church will not ignore those who offend against her.

What decrees have been passed by the holy Council against Theodorus, Narcissus, Stephanus, Acacius, Menophantus, Ursacius, Valens, and George , who are the heads of the Arian heresy , and have offended against you and the rest of the Churches , you will learn from the subjoined documents. We have sent them to you, that your piety may assent to our decisions, and that you may understand from them, that the Catholic Church will not overlook those who offend against her.

Encyclical Letter of the Council of Sardica.

Encyclical Letter of the Council of Sardica.

The holy Council, by the grace of God assembled at Sardica, sends greetings in the Lord to their dearly beloved brothers, the bishops and fellow-ministers of the Catholic Church everywhere.

The holy Council , by the grace of God , assembled at Sardica, to their dearly beloved brethren, the Bishops and fellow-Ministers of the Catholic Church every where, sends health in the Lord.

The Arian madmen have dared to attack the servants of God repeatedly—those who maintain the right faith. They tried to introduce a false doctrine and drive out the orthodox. Finally, they made such a violent assault against the Faith that even the piety of our most religious Emperors became aware of it. Accordingly, with the grace of God helping them, our most religious Emperors have brought us together from different provinces and cities and have allowed this holy Council to be held in the city of Sardica. The purpose is that all dissension may be ended, all false doctrine may be driven away from us, and Christian godliness alone may be maintained by everyone. The Bishops of the East also attended, having been urged to do so by the most religious Emperors, mainly because of the reports they have so often spread concerning our dearly beloved brethren and fellow-ministers Athanasius, Bishop of Alexandria, and Marcellus, Bishop of Ancyro-Galatia. Their slanders have probably already reached you, and perhaps they have tried to disturb your ears so that you might be persuaded to believe their charges against the innocent and so they might erase from your minds any suspicions about their own wicked heresy. But they have not been permitted to accomplish this to any great extent, for the Lord is the Defender of His Churches. He endured death for their sake and for all of us, and provided access to heaven for us all through Himself. When Eusebius and his associates wrote long ago to Julius our brother and Bishop of the Church of the Romans against our aforementioned brethren—that is, Athanasius, Marcellus, and Asclepas—the Bishops from other regions also wrote, testifying to the innocence of our fellow-minister Athanasius and declaring that the accusations of Eusebius and his associates were nothing but complete falsehood and slander.

44. The Arian madmen have dared repeatedly to attack the servants of God , who maintain the right faith ; they attempted to substitute a spurious doctrine, and to drive out the orthodox ; and at last they made so violent an assault against the Faith, that it became known even to the piety of our most religious Emperors. Accordingly, the grace of God assisting them, our most religious Emperors have themselves assembled us together out of different provinces and cities, and have permitted this holy Council to be held in the city of Sardica; to the end that all dissension may be done away, and all false doctrine being driven from us, Christian godliness may alone be maintained by all men . The Bishops of the East also attended, being exhorted to do so by the most religious Emperors, chiefly on account of the reports they have so often circulated concerning our dearly beloved brethren and fellow-ministers Athanasius, Bishop of Alexandria, and Marcellus, Bishop of Ancyro-Galatia. Their calumnies have probably already reached you, and perhaps they have attempted to disturb your ears, that you may be induced to believe their charges against the innocent, and that they may obliterate from your minds any suspicions respecting their own wicked heresy . But they have not been permitted to effect this to any great extent; for the Lord is the Defender of His Churches, Who endured death for their sakes and for us all, and provided access to heaven for us all through Himself. When therefore Eusebius and his fellows wrote long ago to Julius our brother and Bishop of the Church of the Romans, against our forementioned brethren, that is to say, Athanasius, Marcellus, and Asclepas , the Bishops from the other parts wrote also, testifying to the innocence of our fellow-minister Athanasius, and declaring that the representations of Eusebius and his fellows were nothing else but mere falsehood and calumny .

Their false accusations were clearly proven by the fact that when our dearly loved fellow minister Julius invited them to a council, they refused to come, and also by what Julius himself wrote to them. If they had been confident in the actions and decisions they had taken against our brothers, they would have come. Furthermore, they gave even clearer evidence of their conspiracy by their behavior at this great and holy council. When they arrived at the city of Sardica and saw our brothers Athanasius, Marcellus, Asclepas, and the others, they were afraid to face trial, and though they were repeatedly invited to attend, they refused to obey the summons. Although all we bishops gathered together, and above all that man of most blessed old age, Hosius—who because of his age, his confession, and his many labors deserves all respect—and although we waited and urged them to come to trial so that in the presence of our fellow ministers they might prove the truth of those charges they had spread and written against them in their absence, yet they would not come when invited, as we said before. In doing so, they proved their accusations false and practically announced to the world by their refusal the plot and conspiracy they have been involved in. Those who are confident their claims are true are able to defend them against their opponents face to face. But since they would not meet with us, we believe that no one can now doubt, no matter how much they resort again to their wicked practices, that they have no proof against our fellow ministers but instead slander them in their absence while avoiding their presence.

And indeed their calumnies were clearly proved by the fact that, when they were invited to a Council by our dearly beloved fellow-minister Julius, they would not come, and also by what was written to them by Julius himself. For had they had confidence in the measures and the acts in which they were engaged against our brethren, they would have come. And besides, they gave a still more evident proof of their conspiracy by their conduct in this great and holy Council. For when they arrived at the city of Sardica, and saw our brethren Athanasius, Marcellus, Asclepas, and the rest, they were afraid to come to a trial and though they were repeatedly invited to attend, they would not obey the summons. Although all we Bishops met together, and above all that man of most happy old age, Hosius, one who on account of his age, his confession, and the many labours he has undergone, is worthy of all reverence; and although we waited and urged them to come to the trial, that in the presence of our fellow-ministers they might establish the truth of those charges which they had circulated and written against them in their absence; yet they would not come, when they were thus invited, as we said before, thus giving proof of their calumnies , and almost proclaiming to the world by this their refusal, the plot and conspiracy in which they have been engaged. They who are confident of the truth of their assertions are able to make them good against their opponents face to face. But as they would not meet us, we think that no one can now doubt , however they may again have recourse to their bad practices, that they possess no proof against our fellow-ministers, but calumniate them in their absence, while they avoid their presence.

They fled, beloved brethren, not only because of the false accusations they had made, but because they saw that people had come who had various charges to bring against them. Chains and irons were brought forward that they had used; people appeared who had returned from exile; our brethren also came—relatives of those still held in exile and friends of those who had died because of them. And what was the most serious accusation: bishops were present, one of whom brought forward the irons and chains they had forced him to wear, and others pointed to deaths that had been caused by their false accusations. For they had reached such a level of madness as even to attempt to kill bishops, and they would have killed them if those bishops had not escaped their hands. Our fellow minister Theodulus of blessed memory died while fleeing from their false accusations, since orders had been given to put him to death because of these accusations. Others also showed sword wounds, and others complained that they had been subjected to starvation by their actions. Nor were these testimonies from ordinary people, but from whole churches, on whose behalf representatives appeared and told us of soldiers with drawn swords, of crowds armed with clubs, of threats from judges, and of forged letters. Certain false letters from Theognius and his associates against our fellow ministers Athanasius, Marcellus, and Asclepas were read, written with the purpose of stirring up the emperors against them, and those who had been deacons of Theognius at that time proved this to be true. From these men we heard of virgins stripped naked, churches burned, ministers imprisoned—and all for no other reason except for the sake of the accursed heresy of the Arian madmen, and anyone who refused communion with them was forced to suffer these things.

45. They fled, beloved brethren, not only on account of the calumnies they had uttered, but because they saw that those had come who had various charges to advance against them. For chains and irons were brought forward which they had used; persons appeared who had returned from banishment; there came also our brethren, kinsmen of those who were still detained in exile, and friends of such as had perished through their means. And what was the most weighty ground of accusation, Bishops were present, one of whom brought forward the irons and chains which they had caused him to wear, and others appealed to the death which had been brought about by their calumnies . For they had proceeded to such a pitch of madness , as even to attempt to destroy Bishops; and would have destroyed them, had they not escaped their hands. Our fellow-ministers, Theodulus of blessed memory , died during his flight from their false accusations, orders having been given in consequence of these to put him to death. Others also exhibited sword-wounds; and others complained that they had been exposed to the pains of hunger through their means. Nor were they ordinary persons who testified to these things, but whole Churches, in whose behalf legates appeared , and told us of soldiers sword in hand, of multitudes armed with clubs, of the threats of judges, of the forgery of false letters. For there were read certain false letters of Theognius and his fellows against our fellow-ministers Athanasius, Marcellus, and Asclepas, written with the design of exasperating the Emperors against them; and those who had then been Deacons of Theognius proved the fact. From these men, we heard of virgins stripped naked, churches burnt, ministers in custody, and all for no other end, but only for the sake of the accursed heresy of the Arian madmen, whose communion whoever refused was forced to suffer these things.

When they realized how things stood, they were caught in a dilemma about what to do. They were ashamed to confess what they had done, but they could no longer hide it. So they came to the city of Sardica so that by showing up they might appear to clear themselves of suspicion of such offenses. But when they saw those they had slandered and those who had suffered at their hands, when they had their accusers and the evidence of their guilt right before their eyes, they refused to come forward, even though our fellow-ministers Athanasius, Marcellus, and Asclepas invited them. These men openly complained about their conduct and pressed and challenged them to stand trial, promising not only to disprove their slanders but also to bring proof of the offenses they had committed against their churches. But they were gripped by such terrors of conscience that they fled. In doing so they exposed their own slanders and confessed by running away the offenses of which they had been guilty.

When they perceived then how matters lay, they were in a strait what course to choose. They were ashamed to confess what they had done, but were unable to conceal it any longer. They therefore came to the city of Sardica, that by their arrival they might seem to remove suspicion from themselves of such offenses. But when they saw those whom they had calumniated , and those who had suffered at their hands; when they had before their eyes their accusers and the proofs of their guilt, they were unwilling to come forward, though invited by our fellow-ministers Athanasius, Marcellus, and Asclepas, who with great freedom complained of their conduct, and urged and challenged them to the trial, promising not only to refute their calumnies , but also to bring proof of the offenses which they had committed against their Churches. But they were seized with such terrors of conscience , that they fled; and in doing so they exposed their own calumnies and confessed by running away the offenses of which they had been guilty.

But although their malice and their false accusations have been clearly revealed on this occasion as well as on earlier ones, we have decided to examine their actions according to the principles of truth, so that they may not find ways to cause further harm as a result of their flight. This has been our purpose, and we have found them to be false accusers through their deeds, and originators of nothing more than a conspiracy against our fellow ministers. For Arsenius, whom they claimed had been murdered by Athanasius, is still alive and is counted among the living. From this we may conclude that the reports they have circulated about other matters are fabrications as well. And whereas they spread a rumor about a cup, which they said had been broken by Macarius the Presbyter of Athanasius, those who came from Alexandria, the Mareotis, and the other regions testified that nothing of this kind had occurred. And the Egyptian Bishops who wrote to Julius our fellow minister positively affirmed that there had not arisen among them even any suspicion whatsoever of such a thing.

46. But although their malice and their calumnies have been plainly manifested on this as well as on former occasions, yet that they may not devise means of practising a further mischief in consequence of their flight, we have considered it advisable to examine the part they have played according to the principles of truth ; this has been our purpose, and we have found them calumniators by their acts, and authors of nothing else than a plot against our brethren in ministry. For Arsenius, who they said had been murdered by Athanasius, is still alive, and is numbered among the living; from which we may infer that the reports they have spread abroad on other subjects are fabrications also. And whereas they spread abroad a rumour concerning a cup, which they said had been broken by Macarius the Presbyter of Athanasius, those who came from Alexandria , the Mareotis, and the other parts, testified that nothing of the kind had taken place. And the Egyptian Bishops who wrote to Julius our fellow-minister, positively affirmed that there had not arisen among them even any suspicion whatever of such a thing.

Furthermore, the reports they claim to have against him are, as is well known, one-sided statements. Even in compiling these very reports, pagans and catechumens were examined. One of them, a catechumen, stated during his examination that he was present in the room when Macarius broke in on them. Another declared that Ischyras, about whom they speak so much, was lying sick in his cell at the time. From this it is clear that the Mysteries were never celebrated at all, because catechumens were present, and also that Ischyras was not present but was lying sick on his bed. Besides, this completely worthless Ischyras, who falsely claimed—as he was proven to have done—that Athanasius had burned some of the sacred books, has himself admitted that he was sick and lying in his bed when Macarius came. From this it is obvious that he is a slanderer. Nevertheless, as a reward for these slanders of his, they have given this very Ischyras the title of bishop, although he is not even a presbyter. For two presbyters who were once associated with Meletius but were afterwards received by the blessed Alexander, Bishop of Alexandria, and are now with Athanasius, appeared before the council and testified that he was not even a presbyter of Meletius, and that Meletius never had either a church or a minister in the Mareotis. And yet this man, who has never even been a presbyter, they have now brought forward as a bishop, so that by this title they may have the means of overpowering those who are within hearing of his slanders.

Moreover, the Reports, which they say they have to produce against him, are, as is notorious, ex parte statements; and even in the formation of these very Reports, Heathens and Catechumens were examined; one of whom, a Catechumen, said in his examination that he was present in the room when Macarius broke in upon them; and another declared, that Ischyras of whom they speak so much, lay sick in his cell at the time; from which it appears that the Mysteries were never celebrated at all, because Catechumens were present, and also that Ischyras was not present, but was lying sick on his bed. Besides, this most worthless Ischyras, who has falsely asserted, as he was convicted of doing, that Athanasius had burnt some of the sacred books, has himself confessed that he was sick, and was lying in his bed when Macarius came; from which it is plain that he is a slanderer. Nevertheless, as a reward for these his calumnies , they have given to this very Ischyras the title of Bishop, although he is not even a Presbyter. For two Presbyters , who were once associated with Meletius, but were afterwards received by the blessed Alexander, Bishop of Alexandria, and are now with Athanasius, appeared before the Council, and testified that he was not even a Presbyter of Meletius, and that Meletius never had either Church or Minister in the Mareotis. And yet this man, who has never been even a Presbyter, they have now brought forward as a Bishop, that by this name they may have the means of overpowering those who are within hearing of his calumnies .

The book of our fellow-minister Marcellus was also read, which clearly exposed the fraud of Eusebius and his associates. What Marcellus had put forward as a question for investigation, they falsely presented as his stated belief. But when the later parts of the book were read, along with the sections that came before the questions themselves, his faith was shown to be correct. He had never claimed, as they insisted, that the Word of God had his beginning from holy Mary, or that his kingdom had an end. Instead, he had written that his kingdom was both without beginning and without end. Our fellow-minister Asclepas also presented reports that had been drawn up at Antioch in the presence of his accusers and Eusebius of Caesarea, and proved his innocence through the statements of the bishops who judged his case. They had good reason, then, dearly beloved brothers, for not responding to our repeated summons and for abandoning the council. Their own consciences drove them to this. But their flight only strengthened the evidence of their own false accusations and made people believe the charges that their accusers, who were present, were making and arguing. Beyond all this, they had not only received back those who were previously degraded and expelled because of the heresy of Arius, but had even promoted them to higher positions, advancing deacons to the presbyterate and making presbyters into bishops, all for the sole purpose of spreading and promoting impiety and corrupting the orthodox faith.

47. The book of our fellow-minister Marcellus was also read, by which the fraud of Eusebius and his fellows was plainly discovered. For what Marcellus had advanced by way of enquiry , they falsely represented as his professed opinion; but when the subsequent parts of the book were read, and the parts preceding the queries themselves, his faith was found to be correct. He had never pretended, as they positively affirmed , that the Word of God had His beginning from holy Mary, nor that His kingdom had an end; on the contrary he had written that His kingdom was both without beginning and without end. Our fellow-minister Asclepas also produced Reports which had been drawn up at Antioch in the presence of his accusers and Eusebius of Cæsarea, and proved that he was innocent by the declarations of the Bishops who judged his cause . They had good reason therefore, dearly beloved brethren, for not hearkening to our frequent summons, and for deserting the Council. They were driven to this by their own consciences ; but their flight only confirmed the proof of their own calumnies , and caused those things to be believed against them, which their accusers, who were present, were asserting and arguing. But besides all these things, they had not only received those who were formerly degraded and ejected on account of the heresy of Arius , but had even promoted them to a higher station, advancing Deacons to the Presbytery, and of Presbyters making Bishops, for no other end, but that they might disseminate and spread abroad impiety, and corrupt the orthodox faith .

Their leaders are now, after Eusebius and his associates, Theodorus of Heraclea, Narcissus of Neronias in Cilicia, Stephanus of Antioch, George of Laodicea, Acacius of Caesarea in Palestine, Menophantus of Ephesus in Asia, Ursacius of Singidunum in Moesia, and Valens of Mursa in Pannonia. These men would not allow those who came with them from the East to meet with the holy Council, or even to approach the Church of God. Instead, as they were traveling to Sardica, they held councils in various places by themselves and made an agreement under threats that when they arrived at Sardica, they would not even appear at the trial or attend the assembly of the holy Council, but would simply arrive, announce their presence as a formality, and quickly flee. We have been able to learn this from our fellow ministers Macarius of Palestine and Asterius of Arabia, who, after traveling in their company, separated themselves from their unbelief. These men came to the holy Council and complained about the violence they had suffered, and said that nothing right was being done by them. They added that there were many among them who held to orthodoxy but were prevented from coming here by those men through the threats and promises they made to those who wished to separate from them. For this reason they were so insistent that everyone should stay in one lodging, and would not allow them to be by themselves even for the shortest amount of time.

48. Their leaders are now, after Eusebius and his fellows, Theodorus of Heraclea, Narcissus of Neronias in Cilicia, Stephanus of Antioch , George of Laodicea , Acacius of Cæsarea in Palestine, Menophantus of Ephesus in Asia, Ursacius of Singidunum in Mœsia, and Valens of Mursa in Pannonia. These men would not permit those who came with them from the East to meet the holy Council, nor even to approach the Church of God ; but as they were coming to Sardica, they held Councils in various places by themselves, and made an engagement under threats, that when they came to Sardica, they would not so much as appear at the trial, nor attend the assembling of the holy Council, but simply coming and making known their arrival as a matter of form, would speedily take to flight. This we have been able to ascertain from our fellow-ministers, Macarius of Palestine and Asterius of Arabia , who after coming in their company, separated themselves from their unbelief. These came to the holy Council, and complained of the violence they had suffered, and said that no right act was being done by them; adding that there were many among them who adhered to orthodoxy , but were prevented by those men from coming hither, by means of the threats and promises which they held out to those who wished to separate from them. On this account it was that they were so anxious that all should abide in one dwelling, and would not suffer them to be by themselves even for the shortest space of time.

Since it was not right for us to remain silent or to ignore their slanders, imprisonments, murders, wounds, conspiracies carried out through forged letters, violent acts, the stripping of virgins, banishments, destruction of the Churches, burnings, transfers from small cities to larger dioceses, and above all, the rise of the misnamed Arian heresy through their actions against the orthodox faith, we have therefore declared our dearly beloved brothers and fellow-ministers Athanasius, Marcellus, and Asclepas, along with those who serve the Lord with them, to be innocent and free from any wrongdoing. We have written to the diocese of each one, so that the people of each Church may know the innocence of their own Bishop and may regard him as their Bishop and await his return.

49. Since then it became us not to hold our peace, nor to pass over unnoticed their calumnies , imprisonments, murders, wounds, conspiracies by means of false letters, outrages, stripping of the virgins , banishments, destruction of the Churches , burnings, translations from small cities to larger dioceses , and above all, the rising of the ill-named Arian heresy by their means against the orthodox faith ; we have therefore pronounced our dearly beloved brethren and fellow-ministers Athanasius, Marcellus, and Asclepas, and those who minister to the Lord with them, to be innocent and clear of offense, and have written to the diocese of each, that the people of each Church may know the innocence of their own Bishop, and may esteem him as their Bishop and expect his coming.

Regarding those who have invaded their Churches like wolves—Gregory at Alexandria, Basil at Ancyra, and Quintianus at Gaza—they should not give them the title of Bishop, nor hold any communion with them at all, nor receive letters from them, nor write to them. As for Theodorus, Narcissus, Acacius, Stephanus, Ursacius, Valens, Menophantus, and George (although George did not come from the East out of fear, he was deposed by the blessed Alexander, and both he and the others were connected with the Arian madness, as well as being subject to the charges against them), the holy Council has unanimously deposed them from the Episcopate. We have decided that not only are they not Bishops, but they are also unworthy of holding communion with the faithful.

And as for those who like wolves have invaded their Churches, Gregory at Alexandria, Basil at Ancyra, and Quintianus at Gaza, let them neither give them the title of Bishop, nor hold any communion at all with them, nor receive letters from them, nor write to them. And for Theodorus, Narcissus, Acacius, Stephanus, Ursacius, Valens, Menophantus, and George, although the last from fear did not come from the East, yet because he was deposed by the blessed Alexander, and because both he and the others were connected with the Arian madness , as well as on account of the charges which lie against them, the holy Council has unanimously deposed them from the Episcopate, and we have decided that they not only are not Bishops, but that they are unworthy of holding communion with the faithful .

Those who separate the Son and alienate the Word from the Father should themselves be separated from the Catholic Church and be alien from the Christian name. Let them therefore be anathema to you, because they have corrupted the word of truth. It is an Apostolic injunction: If any man preach any other Gospel to you than what you have received, let him be accursed. Instruct your people that no one hold communion with them, for there is no communion of light with darkness. Put away from you all these people, for there is no concord of Christ in Belial. And take heed, dearly beloved, that you neither write to them nor receive letters from them. Instead, brethren and fellow-ministers, being present in spirit with our Council, desire to assent to our judgments by your subscriptions, so that concord may be preserved by all our fellow-ministers everywhere. May Divine Providence protect and keep you, dearly beloved brethren, in sanctification and joy.

For they who separate the Son and alienate the Word from the Father , ought themselves to be separated from the Catholic Church and to be alien from the Christian name. Let them therefore be anathema to you, because they have ‘corrupted the word of truth 2 Corinthians 2:17 .’ It is an Apostolic injunction Galatians 1:9 , ‘If any man preach any other Gospel unto you than that you have received, let him be accursed.’ Charge your people that no one hold communion with them, for there is no communion of light with darkness; put away from you all these, for there is no concord of Christ in Belial . 2 Corinthians 6:14-15 And take heed, dearly beloved, that you neither write to them, nor receive letters from them; but desire rather, brethren and fellow-ministers, as being present in spirit 1 Corinthians 5:3 with our Council, to assent to our judgments by your subscriptions , to the end that concord may be preserved by all our fellow-ministers everywhere. May Divine Providence protect and keep you, dearly beloved brethren, in sanctification and joy .

I, Hosius, Bishop, have signed this, and all the others have done the same.

I, Hosius, Bishop, have subscribed this, and all the rest likewise.

This is the letter that the Council of Sardica sent to those who were unable to attend, and those recipients in turn gave their judgment in agreement with it. The following are the names both of those bishops who signed at the Council and of the others as well.

This is the letter which the Council of Sardica sent to those who were unable to attend, and they on the other hand gave their judgment in accordance; and the following are the names both of those Bishops who subscribed in the Council, and of the others also.

Hosius of Spain, Julius of Rome through his presbyters Archidamus and Philoxenus, Protogenes of Sardica, Gaudentius, Macedonius, Severus, Prætextatus, Ursicius, Lucillus, Eugenius, Vitalius, Calepodius, Florentius, Bassus, Vincentius, Stercorius, Palladius, Domitianus, Chalbis, Gerontius, Protasius, Eulogus, Porphyrius, Dioscorus, Zosimus, Januarius, Zosimus, Alexander, Eutychius, Socrates, Diodorus, Martyrius, Eutherius, Eucarpus, Athenodorus, Irenæus, Julianus, Alypius, Jonas, Aetius, Restitutus, Marcellinus, Aprianus, Vitalius, Valens, Hermogenes, Castus, Domitianus, Fortunatius, Marcus, Annianus, Heliodorus, Musæus, Asterius, Paregorius, Plutarchus, Hymenæus, Athanasius, Lucius, Amantius, Arius, Asclepius, Dionysius, Maximus, Tryphon, Alexander, Antigonus, Ælianus, Petrus, Symphorus, Musonius, Eutychus, Philologius, Spudasius, Zosimus, Patricius, Adolius, Sapricius.

50. Hosius of Spain , Julius of Rome by his Presbyters Archidamus and Philoxenus, Protogenes of Sardica, Gaudentius, Macedonius, Severus, Prætextatus, Ursicius, Lucillus, Eugenius, Vitalius, Calepodius, Florentius, Bassus, Vincentius, Stercorius, Palladius, Domitianus, Chalbis, Gerontius, Protasius, Eulogus, Porphyrius, Dioscorus, Zosimus, Januarius, Zosimus, Alexander, Eutychius, Socrates, Diodorus, Martyrius, Eutherius, Eucarpus, Athenodorus, Irenæus , Julianus, Alypius, Jonas, Aetius, Restitutus, Marcellinus, Aprianus, Vitalius, Valens, Hermogenes, Castus, Domitianus, Fortunatius, Marcus, Annianus, Heliodorus, Musæus, Asterius, Paregorius, Plutarchus, Hymenæus, Athanasius, Lucius, Amantius, Arius , Asclepius, Dionysius, Maximus, Tryphon, Alexander, Antigonus, Ælianus, Petrus, Symphorus, Musonius, Eutychus, Philologius, Spudasius, Zosimus, Patricius, Adolius, Sapricius.

From Gaul the following: Maximianus, Verissimus, Victurus, Valentinus, Desiderius, Eulogius, Sarbatius, Dyscolius, Superior, Mercurius, Declopetus, Eusebius, Severinus, Satyrus, Martinus, Paulus, Optatianus, Nicasius, Victor, Sempronius, Valerinus, Pacatus, Jesses, Ariston, Simplicius, Metianus, Amantus, Amillianus, Justinianus, Victorinus, Satornilus, Abundantius, Donatianus, Maximus.

From Gaul the following; Maximianus , Verissimus , Victurus, Valentinus , Desiderius, Eulogius, Sarbatius, Dyscolius , Superior, Mercurius, Declopetus, Eusebius, Severinus , Satyrus, Martinus, Paulus, Optatianus, Nicasius, Victor , Sempronius, Valerinus, Pacatus, Jesses, Ariston, Simplicius, Metianus, Amantus , Amillianus, Justinianus, Victorinus , Satornilus, Abundantius, Donatianus, Maximus.

From Africa: Nessus, Gratus, Megasius, Coldaeus, Rogatianus, Consortius, Rufinus, Manninus, Cessilianus, Herennianus, Marianus, Valerius, Dynamius, Mizonius, Justus, Celestinus, Cyprianus, Victor, Honoratus, Marinus, Pantagathus, Felix, Baudius, Liber, Capito, Minervalis, Cosmus, Victor, Hesperio, Felix, Severianus, Optantius, Hesperus, Fidentius, Salustius, Paschasius.

From Africa; Nessus, Gratus , Megasius, Coldæus, Rogatianus, Consortius, Rufinus, Manninus, Cessilianus, Herennianus, Marianus, Valerius, Dynamius, Mizonius, Justus, Celestinus, Cyprianus, Victor, Honoratus, Marinus, Pantagathus, Felix, Baudius, Liber, Capito, Minervalis, Cosmus, Victor, Hesperio, Felix, Severianus, Optantius, Hesperus, Fidentius, Salustius, Paschasius.

From Egypt: Liburnius, Amantius, Felix, Ischyrammon, Romulus, Tiberinus, Consortius, Heraclides, Fortunatius, Dioscorus, Fortunatianus, Bastamon, Datyllus, Andreas, Serenus, Arius, Theodorus, Evagoras, Helias, Timotheus, Orion, Andronicus, Paphnutius, Hermias, Arabion, Psenosiris, Apollonius, Muis, Sarapampon, Philo, Philippus, Apollonius, Paphnutius, Paulus, Dioscorus, Nilammon, Serenus, Aquila, Aotas, Harpocration, Isac, Theodorus, Apollos, Ammonianus, Nilus, Heraclius, Arion, Athas, Arsenius, Agathammon, Theon, Apollonius, Helias, Paninuthius, Andragathius, Nemesion, Sarapion, Ammonius, Ammonius, Xenon, Gerontius, Quintus, Leonides, Sempronianus, Philo, Heraclides, Hieracys, Rufus, Pasophius, Macedonius, Apollodorus, Flavianus, Psaes, Syrus, Apphus, Sarapion, Esaias, Paphnutius, Timotheus, Elurion, Gaius, Musaeus, Pistus, Heraclammon, Heron, Helias, Anagamphus, Apollonius, Gaius, Philotas, Paulus, Tithoes, Eudaemon, Julius.

From Egypt ; Liburnius, Amantius, Felix, Ischyrammon, Romulus, Tiberinus, Consortius, Heraclides, Fortunatius, Dioscorus, Fortunatianus, Bastamon, Datyllus, Andreas, Serenus, Arius , Theodorus, Evagoras, Helias, Timotheus, Orion, Andronicus, Paphnutius, Hermias, Arabion, Psenosiris, Apollonius, Muis, Sarapampon , Philo, Philippus, Apollonius, Paphnutius, Paulus, Dioscorus, Nilammon, Serenus, Aquila, Aotas, Harpocration, Isac, Theodorus, Apollos, Ammonianus, Nilus, Heraclius, Arion, Athas, Arsenius, Agathammon, Theon, Apollonius, Helias, Paninuthius, Andragathius, Nemesion, Sarapion, Ammonius, Ammonius, Xenon, Gerontius, Quintus, Leonides, Sempronianus, Philo, Heraclides, Hieracys, Rufus, Pasophius, Macedonius, Apollodorus, Flavianus, Psaes, Syrus, Apphus, Sarapion, Esaias, Paphnutius, Timotheus, Elurion, Gaius, Musæus, Pistus, Heraclammon, Heron, Helias, Anagamphus, Apollonius, Gaius, Philotas, Paulus, Tithoes, Eudæmon, Julius.

Those from the region of Italy are Probatius, Viator, Facundinus, Joseph, Numedius, Sperantius, Severus, Heraclianus, Faustinus, Antoninus, Heraclius, Vitalius, Felix, Crispinus, Paulianus.

Those on the road of Italy are Probatius, Viator, Facundinus, Joseph, Numedius, Sperantius, Severus, Heraclianus, Faustinus, Antoninus, Heraclius, Vitalius, Felix, Crispinus, Paulianus.

From Cyprus: Auxibius, Photius, Gerasius, Aphrodisius, Irenicus, Nunechius, Athanasius, Macedonius, Triphyllius, Spyridon, Norbanus, Sosicrates.

From Cyprus ; Auxibius, Photius, Gerasius, Aphrodisius, Irenicus, Nunechius, Athanasius, Macedonius, Triphyllius, Spyridon, Norbanus, Sosicrates.

From Palestine: Maximus, Aetius, Arius, Theodosius, Germanus, Silvanus, Paulus, Claudius, Patricius, Elpidius, Germanus, Eusebius, Zenobius, Paulus, Petrus.

From Palestine; Maximus, Aetius, Arius , Theodosius, Germanus, Silvanus, Paulus, Claudius, Patricius, Elpidius, Germanus, Eusebius, Zenobius, Paulus, Petrus.

These are the names of those who signed the acts of the Council. However, there are very many others from Asia, Phrygia, and Isauria who wrote on my behalf before this Council was held, and whose names, nearly sixty-three in number, can be found in their own letters. They amount altogether to three hundred and forty-four.

These are the names of those who subscribed to the acts of the Council; but there are very many beside, out of Asia, Phrygia, and Isauria , who wrote in my behalf before this Council was held, and whose names, nearly sixty-three in number, may be found in their own letters. They amount altogether to three hundred and forty-four.

When the most religious Emperor Constantius heard about these things, he sent for me. He had written privately to his brother Constans of blessed memory, and he wrote to me three separate times in the following terms.

51. When the most religious Emperor Constantius heard of these things, he sent for me, having written privately to his brother Constans of blessed memory, and to me three several times in the following terms.

Constantius Victor Augustus to Athanasius. Our benign clemency will not allow you to be tossed about any longer by the wild waves of the sea. Our unwavering piety has not lost sight of you while you have been deprived of your native home, robbed of your possessions, and have been wandering in desolate wilderness places. And although I have for a long time delayed putting my intentions regarding you into a letter, mainly because I expected that you would come to us on your own initiative and seek relief from your sufferings, yet since fear has perhaps prevented you from carrying out your intentions, I have therefore sent to your fortitude letters full of our generosity, so that you may come with all speed and without fear into our presence, and thereby obtain the fulfillment of your wishes, and so that, experiencing our kindness, you may be restored again to your own place. For this purpose I have asked my lord and brother Constans Victor Augustus on your behalf to give you permission to come, so that you may be restored to your country with the consent of both of us, receiving this as a pledge of our favor.

Constantius Victor Augustus to Athanasius. Our benignant clemency will not suffer you to be any longer tempest-tossed by the wild waves of the sea; for our unwearied piety has not lost sight of you, while you have been bereft of your native home, deprived of your goods, and have been wandering in savage wildernesses. And although I have for a long time deferred expressing by letter the purpose of my mind concerning you, principally because I expected that you would appear before us of your own accord, and would seek a relief of your sufferings; yet forasmuch as fear , it may be, has prevented you from fulfilling your intentions, we have therefore addressed to your fortitude letters full of our bounty, to the end that you may use all speed and without fear present yourself in our presence, thereby to obtain the enjoyment of your wishes, and that, having experience of our kindness, you may be restored again to your own. For this purpose I have besought my lord and brother Constans Victor Augustus, in your behalf, that he would give you permission to come, in order that you may be restored to your country with the consent of us both, receiving this as a pledge of our favour.

The Second Letter.

The Second Letter.

Although we made it very clear to you in an earlier letter that you can come to our Court without any hesitation, because we greatly wanted to send you home, we have also sent this present letter to your fortitude to urge you, without any distrust or fear, to use the public transportation and to hurry to us, so that you may experience the fulfillment of your wishes.

Although we made it very plain to you in a former letter that you may without hesitation come to our Court, because we greatly wished to send you home, yet, we have further sent this present letter to your fortitude to exhort you without any distrust or apprehension, to place yourself in the public conveyances , and to hasten to us, that you may enjoy the fulfilment of your wishes.

The Third Letter.

The Third Letter.

Our wish was, while we were staying at Edessa and your Presbyters were there, that once one of them was sent to you, you should hurry to come to our Court so that you might see us in person and then proceed immediately to Alexandria. But since a very long time has passed since you received letters from us, and you have not yet come, we are therefore writing to remind you again, so that you may try even now to come to us quickly, and thus be restored to your homeland and receive what you have been praying for. And so you may be fully informed, we have sent Achitas the Deacon, from whom you will be able to learn what we intend, so that you may now obtain what you have been praying for.

Our pleasure was, while we abode at Edessa , and your Presbyters were there, that, on one of them being sent to you, you should make haste to come to our Court, in order that you might see our face, and straightway proceed to Alexandria . But as a very long period has elapsed since you received letters from us, and you have not yet come, we therefore hasten to remind you again, that you may endeavour even now to present yourself before us with speed, and so may be restored to your country, and obtain the accomplishment of your prayers . And for your fuller information we have sent Achitas the Deacon, from whom you will be able to learn the purpose of our soul , that you may now secure the objects of your prayers .

This was the content of the Emperor’s letters. When I received them, I traveled to Rome to say farewell to the Church and the Bishop, for I was at Aquileia when the letter mentioned above was written. The Church was filled with complete joy, and Bishop Julius rejoiced with me over my return and wrote to the Church. As we traveled, the Bishops in every place sent us on our way in peace. The letter of Julius was as follows.

Such was the tenor of the Emperor’s letters; on receiving which I went up to Rome to bid farewell to the Church and the Bishop: for I was at Aquileia when the above was written. The Church was filled with all joy , and the Bishop Julius rejoiced with me in my return and wrote to the Church ; and as we passed along, the Bishops of every place sent us on our way in peace. The letter of Julius was as follows.

Julius to the Presbyters, Deacons, and people residing at Alexandria.

52. Julius to the Presbyters , Deacons, and people residing at Alexandria.

I congratulate you, beloved brethren, that you now see the fruit of your faith before your eyes. Anyone can see that this is truly the case with my brother and fellow bishop Athanasius, whom God is restoring to you again because of his innocent life and through your prayers. It is easy to perceive, therefore, that you have continually offered up to God pure prayers full of love. Being mindful of the heavenly promises and of the way of life that leads to them, which you learned from the teaching of my brother mentioned above, you knew with certainty and understood by the right faith that is in you that he whom you always held as present in your most pious minds would not be separated from you forever. There is no need for me to use many words in writing to you, for your faith has already anticipated whatever I could say to you and has, by the grace of God, brought about the fulfillment of the common prayers of you all. Therefore, I say again, I congratulate you because you have kept your souls unconquered in the faith. I also congratulate my brother Athanasius no less, because although he is enduring many afflictions, he has at no time forgotten your love and earnest desires toward him. For although for a time he seemed to be withdrawn from you in body, yet he has continued to live as always present with you in spirit.

I congratulate you, beloved brethren, that you now behold the fruit of your faith before your eyes; for any one may see that such indeed is the case with respect to my brother and fellow bishop Athanasius, whom for the innocency of his life, and by reason of your prayers , God is restoring to you again. Wherefore it is easy to perceive, that you have continually offered up to God pure prayers and full of love . Being mindful of the heavenly promises, and of the conversation that leads to them, which you have learned from the teaching of my brother aforesaid, you knew certainly and understood by the right faith that is in you, that he, whom you always had as present in your most pious minds, would not be separated from you forever. Wherefore there is no need that I should use many words in writing to you; for your faith has already anticipated whatever I could say to you, and has by the grace of God procured the accomplishment of the common prayers of you all. Therefore, I repeat again, I congratulate you, because you have preserved your souls unconquered in the faith ; and I also congratulate no less my brother Athanasius, in that, though he is enduring many afflictions, he has at no time been forgetful of your love and earnest desires towards him. For although for a season he seemed to be withdrawn from you in body, yet he has continued to live as always present with you in spirit.

Therefore he returns to you now more distinguished than when he left you. Fire tests and refines precious materials like gold and silver, but how can anyone describe the value of such a man who, having passed victoriously through the dangers of so many tribulations, is now restored to you, being declared innocent not only by our voice but by the voice of the entire Council? Receive therefore, beloved brethren, with all godly honor and rejoicing, your Bishop Athanasius, together with those who have been partners with him in so many labors. And rejoice that you now obtain the fulfillment of your prayers, since in your beneficial letter you have given food and drink to your Pastor, who, so to speak, longed and thirsted for your godliness. For while he lived in a foreign land, you were his consolation, and you refreshed him during his persecutions through your most faithful minds and spirits. And it delights me now to imagine and picture in my mind the joy of every one of you at his return, and the pious greetings of the crowd, and the glorious festivity of those who run to meet him. What a day that will be for you when my brother comes back again, and your former sufferings end, and his much-valued and desired return inspires you all with an exhilaration of perfect joy! We share this joy to a very great degree, since it has been granted us by God to be able to make the acquaintance of so outstanding a man. It is fitting therefore that I should conclude my letter with a prayer. May Almighty God and His Son our Lord and Savior Jesus Christ grant you continual grace, giving you a reward for the admirable faith which you displayed in your noble confession on behalf of your Bishop, that He may grant to you and to those who are with you, both here and hereafter, those better things which ‘the eye has not seen, nor ear heard, neither has entered into the heart of man, the things which God has prepared for them that love Him,’ through our Lord Jesus Christ, through Whom to Almighty God be glory forever and ever. Amen. I pray, dearly beloved brethren, for your health and strength in the Lord.

53. Wherefore he returns to you now more illustrious than when he went away from you. Fire tries and purifies the precious materials, gold and silver: but how can one describe the worth of such a man , who, having passed victorious through the perils of so many tribulations, is now restored to you, being pronounced innocent not by our voice only, but by the voice of the whole Council ? Receive therefore, beloved brethren, with all godly honour and rejoicing, your Bishop Athanasius, together with those who have been partners with him in so many labours. And rejoice that you now obtain the fulfilment of your prayers , after that in your salutary letter you have given meat and drink to your Pastor, who, so to speak, longed and thirsted after your godliness. For while he sojourned in a foreign land, you were his consolation; and you refreshed him during his persecutions by your most faithful minds and spirits. And it delights me now to conceive and figure to my mind the joy of every one of you at his return, and the pious greetings of the concourse, and the glorious festivity of those that run to meet him. What a day will that be to you, when my brother comes back again, and your former sufferings terminate, and his much-prized and desired return inspires you all with an exhilaration of perfect joy ! The like joy it is ours to feel in a very great degree, since it has been granted us by God , to be able to make the acquaintance of so eminent a man . It is fitting therefore that I should conclude my letter with a prayer . May Almighty God , and His Son our Lord and Saviour Jesus Christ , afford you continual grace , giving you a reward for the admirable faith which you displayed in your noble confession in behalf of your Bishop, that He may impart unto you and unto them that are with you, both here and hereafter, those better things, which ‘the eye has not seen, nor ear heard, neither has entered into the heart of man , the things which God has prepared for them that love Him 1 Corinthians 2:9 ,’ through our Lord Jesus Christ , through Whom to Almighty God be glory for ever and ever. Amen . I pray , dearly beloved brethren, for your health and strength in the Lord.

The Emperor, when I came to him with these letters, received me kindly and sent me back to my country and Church, addressing the following letter to the Bishops, Presbyters, and People.

54. The Emperor, when I came to him with these letters, received me kindly, and sent me forth to my country and Church addressing the following to the Bishops, Presbyters , and People.

Constantius, Victor, Maximus, Augustus, to the Bishops and Presbyters of the Catholic Church.

Constantius, Victor, Maximus, Augustus, to the Bishops and Presbyters of the Catholic Church .

The most reverend Athanasius has not been abandoned by the grace of God. Although he was briefly subjected to a trial that human nature is liable to experience, he has received from the all-seeing Providence the answer to his prayers that he deserved. By the will of the Most High and by our decree, he is restored both to his country and to the Church over which, by divine permission, he presided. Therefore, in accordance with this, it is appropriate that our clemency should provide that all decrees previously passed against those who were in communion with him be now forgotten, that all suspicions concerning them be henceforth removed, and that the immunity which the clergy associated with him formerly enjoyed be properly confirmed to them. In addition to our other acts of favor toward him, we have decided to add the following: that all persons on the sacred roll should understand that a guarantee of safety is given to all who adhere to him, whether bishops or other clergy. Union with him will be sufficient proof, in the case of any person, of an upright intention. For whoever, acting with better judgment and choice, decides to hold communion with him, we order—following the example of that Providence which has already acted—that all such persons should receive the benefit of the grace which, by the will of the Most High, is now offered to them from us. May God preserve you.

The most reverend Athanasius has not been deserted by the grace of God , but although for a brief season he was subjected to trial to which human nature is liable, he has obtained from the all-surveying Providence such an answer to his prayers as was meet, and is restored by the will of the Most High, and by our sentence, at once to his country and to the Church , over which by divine permission he presided. Wherefore, in accordance with this, it is fitting that it should be provided by our clemency, that all the decrees which have heretofore been passed against those who held communion with him, be now consigned to oblivion, and that all suspicions respecting them be henceforward set at rest, and that immunity, such as the Clergy who are associated with him formerly enjoyed, be duly confirmed to them. Moreover to our other acts of favour towards him we have thought good to add the following, that all persons of the sacred catalogue should understand, that an assurance of safety is given to all who adhere to him, whether Bishops, or other Clergy. And union with him will be a sufficient guarantee, in the case of any person, of an upright intention. For whoever, acting according to a better judgment and part, shall choose to hold communion with him, we order, in imitation of that Providence which has already gone before, that all such should have the advantage of the grace which by the will of the Most High is now offered to them from us. May God preserve you.

The Second Letter.

The Second Letter.

Constantius, Victor, Maximus, Augustus, to the people of the Catholic Church at Alexandria.

Constantius, Victor, Maximus, Augustus, to the people of the Catholic Church at Alexandria.

We have your welfare in mind in every way, and knowing that you have been without episcopal oversight for a long time, we have decided to send back to you your Bishop Athanasius, a man known to everyone for his integrity and his good character. Receive him in a fitting way, as you normally receive everyone, and use his advocacy to help you in your prayers to God. Try to maintain continually that unity and peace according to the Church’s order, which is both appropriate for you and most beneficial to us. It is not fitting that any division or faction should arise among you, contrary to the prosperity of our times. We want this offense to be completely removed from you, and we urge you to continue steadfastly in your usual prayers and to make him, as we said before, your advocate and helper toward God. In this way, when this determination of yours, beloved, has influenced the prayers of all people, even those pagans who are still devoted to the false worship of idols may eagerly desire to come to the knowledge of our sacred religion. Again, therefore, we urge you to continue in these things and gladly to receive your Bishop, who is sent back to you by the decree of the Most High and by our decision, and resolve to greet him warmly with all your soul and with all your mind. For this is both fitting for you and agreeable to our clemency. In order that all occasions for disturbance and rebellion may be removed from those who are maliciously inclined, we have ordered the magistrates among you by letter to subject to the punishment of the law all whom they find to be factious. Therefore, taking into account both these things—our decision in accordance with the will of the Most High and our concern for you and for harmony among you, and the punishment that awaits the disorderly—observe such things as are proper and suitable to the order of our sacred religion. Receive the aforementioned Bishop with all reverence and honor, and take care to offer up with him your prayers to God, the Father of all, on behalf of yourselves and for the well-being of your whole lives.

55. Having in view your welfare in all respects, and knowing that you have for a long time been deprived of episcopal superintendence, we have thought good to send back to you your Bishop Athanasius, a man known to all men for the uprightness that is in him, and for the good disposition of his personal character. Receive him, as you are wont to receive every one, in a suitable manner, and, using his advocacy as your succour in your prayers to God , endeavour to preserve continually that unanimity and peace according to the order of the Church which is at the same time becoming in you, and most advantageous for us. For it is not becoming that any dissension or faction should be raised among you, contrary to the prosperity of our times. We desire that this offense may be altogether removed from you, and we exhort you to continue steadfastly in your accustomed prayers , and to make him, as we said before, your advocate and helper towards God. So that, when this your determination, beloved, has influenced the prayers of all men , even those heathen who are still addicted to the false worship of idols may eagerly desire to come to the knowledge of our sacred religion. Again therefore we exhort you to continue in these things, and gladly to receive your Bishop, who is sent back to you by the decree of the Most High, and by our decision, and determine to greet him cordially with all your soul and with all your mind . For this is what is both becoming in you, and agreeable to our clemency. In order that all occasions of disturbance and sedition may be taken away from those who are maliciously disposed, we have by letter commanded the magistrates who are among you to subject to the vengeance of the law all whom they find to be factious. Wherefore taking into consideration both these things, our decision in accordance with the will of the Most High, and our regard for you and for concord among you, and the punishment that awaits the disorderly, observe such things as are proper and suitable to the order of our sacred religion, and receiving the afore-mentioned Bishop with all reverence and honour , take care to offer up with him your prayers to God , the Father of all, in behalf of yourselves, and for the well-being of your whole lives.

Having written these letters, he also commanded that the decrees he had previously issued against me because of the false accusations from Eusebius and his associates should be canceled and removed from the official records of the Duke and the Prefect of Egypt. Eusebius the Decurion was sent to remove them from the official register books. His letter on this occasion was as follows.

56. Having written these letters, he also commanded that the decrees, which he had formerly sent out against me in consequence of the calumnies of Eusebius and his fellows, should be cancelled and struck out from the Orders of the Duke and the Prefect of Egypt ; and Eusebius the Decurion was sent to withdraw them from the Order-books. His letter on this occasion was as follows.

Constantius, Victor, Augustus, to Nestorius. (And in the same terms, to the Governors of Augustamnica, the Thebais, and Libya.)

Constantius, Victor, Augustus, to Nestorius . ( And in the same terms, to the Governors of Augustamnica, the Thebais, and Libya .)

Whatever orders are found to have been issued in the past that led to the injury and dishonor of those who are in communion with Bishop Athanasius, we want them now to be erased. For we want his clergy to possess again the same immunities they had before. And we want this order of ours to be observed: when Bishop Athanasius is restored to his church, those who are in communion with him may enjoy the immunities they have always enjoyed and which the rest of the clergy enjoy, so that they may have the satisfaction of being on equal footing with others.

Whatever Orders are found to have been passed heretofore, tending to the injury and dishonour of those who hold communion with the Bishop Athanasius, we wish them to be now erased. For we desire that whatever immunities his Clergy possessed before, they should again possess the same. And we wish this our Order to be observed, that when the Bishop Athanasius is restored to his Church , those who hold communion with him may enjoy the immunities which they have always enjoyed, and which the rest of the Clergy enjoy; so that they may have the satisfaction of being on an equal footing with others.

Being sent on my journey in this way, as I passed through Syria, I met with the Bishops of Palestine. When they had called a Council at Jerusalem, they received me warmly and themselves also sent me on my way in peace, and they addressed the following letter to the Church and the Bishops.

57. Being thus set forward on my journey, as I passed through Syria , I met with the Bishops of Palestine, who when they had called a Council at Jerusalem, received me cordially, and themselves also sent me on my way in peace, and addressed the following letter to the Church and the Bishops.

The holy Council gathered at Jerusalem sends greetings in the Lord to our fellow ministers in Egypt and Libya, and to the presbyters, deacons, and people at Alexandria—beloved brothers and sisters whom we deeply long to see.

The Holy Council, assembled at Jerusalem, to the fellow-ministers in Egypt and Libya, and to the Presbyters , Deacons, and People at Alexandria, brethren beloved and greatly longed for, sends health in the Lord.

We cannot thank the God of all as He deserves, dearly beloved, for the wonderful things He has done at all times, and especially now for your Church, by restoring to you your pastor and lord, and our fellow-minister Athanasius. For who ever hoped that his own eyes would see what you are now actually receiving? Truly, your prayers have been heard by the God of all, who cares for His Church and has looked upon your tears and groans, and has therefore heard your petitions. For you were like sheep scattered and fainting, not having a shepherd. Therefore the true Shepherd, who cares for His own sheep, has visited you from heaven and has restored to you the one you desire. Look, we also, being ready to do all things for the peace of the Church and being moved by the same affection as you, have greeted him before you. And by communicating with you through him, we send you these greetings and our offering of thanksgiving, so that you may know that we also are united in the bond of love that joins you to him. You are obligated to pray also for the piety of our most God-beloved Emperors, who, when they learned of your earnest longing for him and his innocence, determined to restore him to you with all honor. Therefore receive him with uplifted hands, and take care that you offer up proper thanksgiving on his behalf to God who has given these blessings to you, so that you may continually rejoice with God and glorify our Lord, in Christ Jesus our Lord, through whom to the Father be glory forever. Amen.

We cannot give worthy thanks to the God of all, dearly beloved, for the wonderful things which He has done at all times, and especially at this time for your Church, in restoring to you your pastor and lord, and our fellow-minister Athanasius. For who ever hoped that his eyes would see what you are now actually obtaining? Of a truth , your prayers have been heard by the God of all, Who cares for His Church, and has looked upon your tears and groans, and has therefore heard your petitions. For you were as sheep scattered and fainting, not having a shepherd. Matthew 9:36 Wherefore the true Shepherd, Who cares for His own sheep, has visited you from heaven, and has restored to you him whom you desire. Behold, we also, being ready to do all things for the peace of the Church , and being prompted by the same affection as yourselves, have saluted him before you; and communicating with you through him, we send you these greetings, and our offering of thanksgiving, that you may know that we also are united in the bond of love that joins you to him. You are bound to pray also for the piety of our most God-beloved Emperors, who, when they knew your earnest longings after him, and his innocency, determined to restore him to you with all honour . Wherefore receive him with uplifted hands, and take good heed that you offer up due thanksgiving on his behalf to God Who has bestowed these blessings upon you; so that you may continually rejoice with God and glorify our Lord, in Christ Jesus our Lord , through Whom to the Father be glory forever. Amen .

I have written down here the names of those who signed this letter, even though I mentioned them earlier. They are: Maximus, Aetius, Arius, Theodorus, Germanus, Silvanus, Paulus, Patricius, Elpidius, Germanus, Eusebius, Zenobius, Paulus, Macrinus, Petrus, Claudius.

I have set down here the names of those who subscribed this letter, although I have mentioned them before. They are these; Maximus, Aetius, Arius , Theodorus , Germanus, Silvanus, Paulus, Patricius, Elpidius, Germanus, Eusebius, Zenobius, Paulus, Macrinus , Petrus, Claudius.

When Ursacius and Valens saw all this, they immediately condemned themselves for what they had done. They went up to Rome, confessed their crime, declared themselves penitent, and sought forgiveness. They addressed the following letters to Julius, Bishop of ancient Rome, and to us. Copies of them were sent to me from Paulinus, Bishop of Treveri.

58. When Ursacius and Valens saw all this, they immediately condemned themselves for what they had done, and going up to Rome , confessed their crime, declared themselves penitent, and sought forgiveness , addressing the following letters to Julius, Bishop of ancient Rome, and to ourselves. Copies of them were sent to me from Paulinus, Bishop of Treveri.

A Translation from the Latin of a Letter to Julius, concerning the recantation of Ursacius and Valens.

A Translation from the Latin of a Letter to Julius, concerning the recantation of Ursacius and Valens .

Ursacius and Valens to the most blessed lord, Pope Julius.

Ursacius and Valens to the most blessed lord, pope Julius.

We acknowledge that we previously sent letters making many serious accusations against Bishop Athanasius, and when we were challenged by letters from your Goodness, we were unable to give an account of what we had claimed. We now confess before your Goodness and in the presence of all our brother presbyters that all the reports you have heard concerning the case of the aforementioned Athanasius are lies and fabrications, and are completely inconsistent with his character. Therefore we earnestly desire communion with the aforementioned Athanasius, especially since your Piety has graciously consented to pardon our error. We also declare that if at any time the Eastern bishops, or even Athanasius himself, should wish to bring us to trial for this matter, we will not act contrary to your judgment. As for the heretic Arius and his supporters, who say that the Son once did not exist, and that the Son was made from what did not exist, and who deny that Christ is God and the Son of God before all ages, we anathematize them both now and forever, as we also stated in our earlier declaration at Milan. We have written this with our own hands, and we declare again that we have renounced forever, as we said before, the Arian heresy and its authors.

Whereas it is well known that we have heretofore in letters laid many grievous charges against the Bishop Athanasius, and whereas when we were corrected by the letters of your Goodness, we were unable to render an account of the statement we had made; we do now confess before your Goodness, and in the presence of all the Presbyters our brethren, that all the reports which have heretofore come to your hearing respecting the case of the aforesaid Athanasius, are falsehoods and fabrications, and are utterly inconsistent with his character. Wherefore we earnestly desire communion with the aforesaid Athanasius, especially since your Piety, with your characteristic generosity, has vouchsafed to pardon our error . But we also declare, that if at any time the Eastern Bishops, or even Athanasius himself, ungenerously should wish to bring us to judgment for this matter, we will not depart contrary to your judgment. And as for the heretic Arius and his supporters, who say that once the Son was not, and that the Son was made of that which was not, and who deny that Christ is God and the Son of God before the worlds, we anathematize them both now and for evermore, as also we have set forth in our former declaration at Milan. We have written this with our own hands, and we profess again, that we have renounced for ever, as we said before, the Arian heresy and its authors.

I, Ursacius, have personally signed this confession of mine; and I, Valens, have done the same.

I Ursacius subscribed this my confession in person; and likewise I Valens.

Ursacius and Valens, bishops, to their lord and brother, Bishop Athanasius.

Ursacius and Valens, Bishops, to their lord and brother, the Bishop Athanasius.

Having an opportunity to send a message through our brother and fellow presbyter Musaeus, who is coming to your Charity, we greet you affectionately, beloved brother, through him, from Aquileia, and ask you, trusting that you are in good health, to read our letter. You will also give us confidence if you send us a written reply. For know that we are at peace with you and in communion with the Church, which the greeting at the beginning of this letter proves. May Divine Providence preserve you, my Lord, our beloved brother!

Having an opportunity of sending by our brother and fellow Presbyter Musæus, who is coming to your Charity, we salute you affectionately, beloved brother, through him, from Aquileia, and pray you, being as we trust in health, to read our letter. You will also give us confidence, if you will return to us an answer in writing. For know that we are at peace with you, and in communion with the Church , of which the salutation prefixed to this letter is a proof . May Divine Providence preserve you, my Lord, our beloved brother!

Here are the letters they sent, and here is the decision and judgment that the bishops made in my favor. However, to prove that they did not act this way to win favor with anyone or because they were forced to do so, I want, with your permission, to explain the whole situation from the start. This way you can see that the bishops wrote what they did with honest and fair intentions, and that Ursacius and Valens, although they were reluctant at first, eventually acknowledged the truth.

Such were their letters, and such the sentence and the judgment of the Bishops in my behalf. But in order to prove that they did not act thus to ingratiate themselves, or under compulsion in any quarter, I desire, with your permission, to recount the whole matter from the beginning, so that you may perceive that the bishops wrote as they did with upright and just intentions, and that Ursacius and Valens, though they were slow to do so, at last confessed the truth .