Author: Mourad Takla

I notice that you've provided a header "(For 370.)" but no actual paragraph text to rewrite. Could you please provide the paragraph you'd like me to rewrite in clear, modern English? Once you share the text, I'll be happy to simplify it while preserving all the theological precision and transliterated Greek technical terms as you've specified.

(For 370.)

We have been called, brothers, and we are now called together by Wisdom, and according to the Gospel parable, to that great and heavenly Supper that is sufficient for every creature. I mean we are called to the Passover—to Christ, who is sacrificed, for "Christ our Passover is sacrificed." And afterward, those who are thus prepared shall hear, "Enter into the joy of your Lord."

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

I notice you've provided a header "(For 368.)" but no actual paragraph text to rewrite. Could you please provide the paragraph that needs to be rewritten in clear, modern English? Once you share the text, I'll be happy to help while following all the guidelines you've specified:

– Simplifying sentence structure and vocabulary
– Preserving transliterated Greek technical terms (physis, ousia, hypostasis, prosopon, etc.)
– Maintaining theological precision without summarizing, omitting, or adding content
– Returning only the rewritten text without labels or quotation marks

(For 368.)

You are the ones who have stayed with me through my trials, and I assign to you a kingdom, just as my Father has assigned one to me, so that you may eat and drink at my table in my kingdom. Since we are called to the great and heavenly Supper in that upper room which has been swept, let us cleanse ourselves, as the Apostle urged, from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. In this way, being spotless both outwardly and inwardly—outwardly by clothing ourselves with temperance and justice, inwardly by the Spirit, rightly dividing the word of truth—we may hear, Enter into the joy of your Lord.

'You are they that have continued with Me in My temptations; and I appoint unto you a kingdom, as My Father has appointed unto Me, that you may eat and drink at My table in My kingdom.' Being called, then, to the great and heavenly Supper, in that upper room which has been swept, let us 'cleanse ourselves,' as the Apostle exhorted, 'from all filthiness of the flesh and spirit, perfecting holiness in the fear of God 2 Corinthians 7:1;' that so, being spotless within and without — without, clothing ourselves with temperance and justice; within, by the Spirit, rightly dividing the word of truth — we may hear, 'Enter into the joy of your Lord Matthew 25:21.'

Concerning the individual books and their total number that are accepted by the Church. From the thirty-ninth letter of Saint Athanasius, Bishop of Alexandria, concerning the Paschal festival, in which he authoritatively defines which divine books are accepted by the Church.

(For 367.) Of the particular books and their number, which are accepted by the Church. From the thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal festival; wherein he defines canonically what are the divine books which are accepted by the Church.

They have created books that they call books of tables, in which they display stars to which they give the names of saints. In doing this, they have truly brought a double reproach upon themselves: those who have written such books, because they have devoted themselves to a lying and worthless science; and as for the ignorant and simple, they have led them astray with evil thoughts about the right faith, which is established in all truth and is upright before God.

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

Since we have spoken of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation, I fear that some simple believers might be deceived from their simplicity and purity by the cunning of certain people, just as Paul wrote to the Corinthians. They might then begin reading other books—those called apocryphal—led astray because these books have names similar to the true books. Therefore, I ask you to be patient with me if I write to remind you of things you already know, motivated by the need and benefit of the Church.

…2. But since we have made mention of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation; and since I fear lest, as Paul wrote to the Corinthians 2 Corinthians 11:3, some few of the simple should be beguiled from their simplicity and purity, by the subtlety of certain men, and should henceforth read other books — those called apocryphal — led astray by the similarity of their names with the true books; I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church.

When I move forward to discuss these matters, I will follow the pattern of Luke the Evangelist to give credibility to what I'm doing, saying for myself: "Since some have undertaken to arrange for themselves the books called apocryphal and to mix them with the divinely inspired Scripture—about which we have been fully assured, just as those who from the beginning were eyewitnesses and servants of the Word delivered to the fathers—it seemed good to me also, having been encouraged by true brothers and having investigated from the beginning, to set before you the books included in the Canon that have been handed down and recognized as Divine. My purpose is that anyone who has fallen into error may condemn those who led him astray, and that anyone who has remained steadfast in purity may rejoice again when these things are brought back to his attention."

3. In proceeding to make mention of these things, I shall adopt, to commend my undertaking, the pattern of Luke the Evangelist, saying on my own account: 'Forasmuch as some have taken in hand Luke 1:1,' to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon, and handed down, and accredited as Divine; to the end that any one who has fallen into error may condemn those who have led him astray; and that he who has continued steadfast in purity may again rejoice, having these things brought to his remembrance.

So then, there are twenty-two books of the Old Testament. I have been told that this number corresponds to the number of letters in the Hebrew alphabet. Their order and titles are as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these is Joshua the son of Nun, then Judges, then Ruth. After these come four books of Kings, with the first and second counted as one book, and likewise the third and fourth as one book. Again, the first and second books of Chronicles are counted as one book. Similarly, Ezra first and second are one book. After these is the book of Psalms, then Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, with the twelve counted as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterward, Ezekiel and Daniel, each one book. This completes the Old Testament.

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

Again, it is worth mentioning the books of the New Testament. These are the four Gospels: according to Matthew, Mark, Luke, and John. After these come the Acts of the Apostles and the Epistles called Catholic, which number seven: one of James, two of Peter, three of John, and after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order: first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and the one to the Hebrews; and again, two to Timothy; one to Titus; and finally, the one to Philemon. And besides these, the Revelation of John.

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

These are fountains of salvation, so that those who thirst may be satisfied with the living words they contain. In these alone is the doctrine of godliness proclaimed. Let no one add to these, and let no one take anything away from these. For concerning these, the Lord put the Sadducees to shame and said, "You are wrong because you do not know the Scriptures." And He rebuked the Jews, saying, "Search the Scriptures, for they are the ones that testify about Me."

6. These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, 'You err, not knowing the Scriptures.' And He reproved the Jews, saying, 'Search the Scriptures, for these are they that testify of Me Matthew 22:29; John 5:39.'

For greater precision, I must also add this—writing out of necessity: there are other books besides these that are not included in the Canon but were designated by the Fathers to be read by those who are new to the faith and want instruction in the word of godliness. These include the Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobit, the Teaching of the Apostles, and the Shepherd. The former books, my brothers and sisters, are included in the Canon, while the latter are merely read. There is no mention anywhere of apocryphal writings. These are inventions of heretics who write them whenever they please, give them their approval, and assign them dates so that by using them as if they were ancient writings, they can find opportunities to deceive simple people.

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

From the twenty-ninth Letter, which begins with the words, "Sufficient for this present time is that which we have already written."

(For 357.) From the twenty-ninth Letter, of which the beginning is, 'Sufficient for this present time is that which we have already written.'

The Lord tested the disciples when He was asleep on the pillow, and at that time a miracle was performed that is especially suited to put even the wicked to shame. For when He got up and rebuked the sea and silenced the storm, He clearly demonstrated two things: that the storm on the sea did not come from the winds, but from fear of its Lord Who walked upon it, and that the Lord Who rebuked it was not a creature, but rather its Creator, since a creature does not obey another creature. For although the Red Sea was divided earlier by Moses (Exodus 14:21), it was not Moses who did it, because it happened not because he spoke, but because God commanded. And if the sun stood still in Gibeon (Joshua 10:12) and the moon in the valley of Ajalon, this was the work not of the son of Nun, but of the Lord, Who heard his prayer. He it was Who both rebuked the sea and on the cross caused the sun to be darkened (Matthew 27:45).

The Lord proved the disciples, when He was asleep on the pillow, at which time a miracle was wrought, which is especially calculated to put even the wicked to shame. For when He arose, and rebuked the sea, and silenced the storm, He plainly showed two things; that the storm of the sea was not from the winds, but from fear of its Lord Who walked upon it, and that the Lord Who rebuked it was not a creature, but rather its Creator, since a creature is not obedient to another creature. For although the Red Sea was divided before by Moses Exodus 14:21, yet it was not Moses who did it, for it came to pass, not because he spoke, but because God commanded. And if the sun stood still in Gibeon Joshua 10:12, and the moon in the valley of Ajalon, yet this was the work, not of the son of Nun, but of the Lord, Who heard his prayer He it was Who both rebuked the sea, and on the cross caused the sun to be darkened Matthew 27:45.

And while what is human comes to an end, what is divine does not. For this reason also, when we are dead and when our physis is worn out, he raises us up and leads us up to heaven, though we were born from earth.

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

I notice you've provided a header "(For 356.)" but no actual paragraph text to rewrite. Could you please provide the paragraph you'd like me to rewrite in modern English?

(For 356.)

In order that while He might become a sacrifice for us all, we, nourished in the words of truth and partaking of His living teaching, might be able with the saints to receive also the joy of Heaven. For there, just as He called the disciples to the upper room, so does the Word call us with them to the divine and incorruptible banquet. Having suffered for us here, He prepares the heavenly tabernacles there for those who most readily listen to the summons and unceasingly pursue the prize of their high calling, keeping their eyes on the goal. There, for those who come to the banquet and struggle against those who hinder them, a crown and incorruptible joy are laid up. For even though, humanly speaking, the labor of such a journey is great, the Savior Himself has made even it light and gentle.

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

From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor, which begins with the words, "Again the season of the day of the living Passover."

(For 355.) From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of which the commencement is, 'Again the season of the day of the living Passover. '

Our joy and boast is none other than our Lord and Savior Jesus Christ, who suffered for us and through Himself revealed the Father to us. For He is the same one who spoke long ago through the prophets, and now He says to everyone, "I who speak am near." This word is rightly spoken, for He does not sometimes speak and at other times remain silent. Instead, He continuously and always—from the beginning without stopping—lifts up every person and speaks to every person in their heart.

For who is our joy and boast, but our Lord and Saviour Jesus Christ, Who suffered for us, and by Himself made known to us the Father? For He is no other than He Who of old time spoke by the Prophets; but now He says to every man, 'I Who speak am near John 4:26.' Right well is this word spoken, for He does not at one time speak, at another keep silence; but continually and at all times, from the beginning without ceasing, He raises up every man, and speaks to every man in his heart.

I notice that the paragraph content appears to be missing – I only see "(For 352.)" which seems to be a reference number or note rather than the actual paragraph text to be rewritten.

Could you please provide the full paragraph that you'd like me to rewrite in clear, modern English?

(For 352.)

When the Israelites went out and crossed through Egypt, their enemies became the playthings of the sea; but now, when we pass over from earth to Heaven, Satan himself falls like lightning from Heaven.

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

I'm ready to help rewrite the paragraph. However, I don't see the paragraph text that needs to be rewritten. You've provided the chapter heading "Opening" and what appears to be a reference "(For 350.)" but no actual paragraph content.

Could you please provide the paragraph you'd like me to rewrite?

(For 350.)

Where our Lord Jesus Christ, who took it upon himself to die for everyone, stretched out his hands—not somewhere on the earth below, but in the air itself—so that the salvation accomplished by the Cross might be shown to be for all people everywhere: destroying the devil who was working in the air, and so that he might consecrate our path up to heaven and make it free.

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

Under the consulship of Philippus and Salia; with Nestorius as Prefect; in the sixth indiction; with Easter falling on the third day before the Nones of April, the eighth of Pharmuthi; in the sixty-fourth year of the Era of Diocletian; with the moon at eighteen days.

(For 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18.

Let us now keep the feast, my brethren, for just as our Lord gave notice to His disciples then, so He now tells us beforehand that "after some days is the Passover," in which the Jews betrayed the Lord, but we celebrate His death as a feast, rejoicing because we then obtained rest from our afflictions. We are diligent in gathering together, for we were scattered in times past and were lost, and are found. We were far off, and are brought near, we were strangers, and have become His—He who suffered for us and was nailed on the cross, who bore our sins, as the prophet Isaiah says, and was afflicted for us, so that He might take away from all of us grief, sorrow, and sighing. When we thirst, He satisfies us on the feast day itself, standing and crying, "If anyone thirsts, let him come to Me and drink." For such is the love of the saints at all times, that they never stop even once, but offer the uninterrupted, constant sacrifice to the Lord, and continually thirst and ask of Him to drink, as David sang, "My God, my God, early will I seek You, my soul thirsts for You; many times my heart and flesh long for You in a barren land, without a path, and without water. Thus was I seen by You in the sanctuary." And Isaiah the prophet says, "From the night my spirit seeks You early, O God, because Your commandments are light." And another says, "My soul faints for the longing it has for Your judgments at all times." And again he says, "For Your judgments I have hoped, and Your law will I keep at all times." Another boldly cries out, saying, "My eye is ever towards the Lord." And with him one says, "The meditation of my heart is before You at all times." And Paul further advises, "At all times give thanks; pray without ceasing." Those who are continually engaged in this way are waiting entirely on the Lord and say, "Let us follow on to know the Lord: we shall find Him ready as the morning, and He will come to us as the early and the latter rain for the earth." For not only does He satisfy them in the morning, nor does He give them only as much to drink as they ask, but He gives them abundantly according to the multitude of His lovingkindness, granting them at all times the grace of the Spirit. And what it is they thirst for He immediately adds, saying, "He that believes in Me." For "as cold waters are pleasant to those who are thirsty," according to the proverb, so to those who believe in the Lord, the coming of the Spirit is better than all refreshment and delight.

Let us now keep the feast, my brethren, for as our Lord then gave notice to His disciples, so He now tells us beforehand, that 'after some days is the Passover Matthew 26:2,' in which the Jews indeed betrayed the Lord, but we celebrate His death as a feast, rejoicing because we then obtained rest from our afflictions. We are diligent in assembling ourselves together, for we were scattered in time past and were lost, and are found. We were far off, and are brought near, we were strangers, and have become His, Who suffered for us, and was nailed on the cross, Who bore our sins, as the prophet Isaiah 53:4 says, and was afflicted for us, that He might put away from all of us grief, and sorrow, and sighing. When we thirst, He satisfies us on the feast-day itself; standing and crying, 'If any man thirst, let him come to Me, and drink John 7:37.' For such is the love of the saints at all times, that they never once leave off, but offer the uninterrupted, constant sacrifice to the Lord, and continually thirst, and ask of Him to drink; as David sang, 'My God, my God, early will I seek You, my soul thirsts for You; many times my heart and flesh longs for You in a barren land, without a path, and without water. Thus was I seen by You in the sanctuary.' And Isaiah the prophet says, 'From the night my spirit seeks You early, O God, because Your commandments are light Isaiah 26:9.' And another says, 'My soul faints for the longing it has for Your judgments at all times.' And again he says, 'For Your judgments I have hoped, and Your law will I keep at all times.' Another boldly cries out, saying, 'My eye is ever towards the Lord.' And with him one says, 'The meditation of my heart is before You at all times.' And Paul further advises, 'At all times give thanks; pray without ceasing.' Those who are thus continually engaged, are waiting entirely on the Lord, and say, 'Let us follow on to know the Lord: we shall find Him ready as the morning, and He will come to us as the early and the latter rain for the earth Hosea 6:3.' For not only does He satisfy them in the morning; neither does He give them only as much to drink as they ask; but He gives them abundantly according to the multitude of His lovingkindness, vouchsafing to them at all times the grace of the Spirit. And what it is they thirst for He immediately adds, saying, 'He that believes in Me.' For, 'as cold waters are pleasant to those who are thirsty John 7:38; Proverbs 25:25,' according to the proverb, so to those who believe in the Lord, the coming of the Spirit is better than all refreshment and delight.

During these Passover days, we ought to rise early with the saints and approach the Lord with our whole soul, with bodily purity, with confession and godly faith in Him. In this way, having first drunk and been filled here with these divine waters that flow from Him, we will be able to sit at table with the saints in heaven and share in the one voice of gladness that is there. From this, sinners are rightly cast out because it wearied them, and they hear the words, "Friend, how did you come in here, not having a wedding garment?" Sinners do thirst, but not for the grace of the Spirit. Instead, being inflamed with wickedness, they are wholly set on fire by pleasures, as the Proverb says, "All day long he desires evil desires." But the Prophet cries out against them, saying, "Woe to those who rise up early and follow strong drink, who continue until the evening, for wine inflames them." And since they run wild in wantonness, they dare to thirst for the destruction of others. Having first drunk of lying and unfaithful waters, those things have come upon them which are stated by the Prophet: "My wound," he says, "is grievous, from where shall I be healed; it has surely been to me like deceitful waters, in which there is no trust." Secondly, while they drink with their companions, they lead astray and disturb the right mind, and turn away the simple from it. And what does he cry? "Woe to him who causes his neighbor to drink turbid destruction, and makes him drunk, that he may look upon his caverns." But those who dissemble and steal away the truth quench their hearts. Having first drunk of these things, they go on to say those things which the prostitute says in the Proverbs, "Lay hold with delight on hidden bread and sweet stolen waters." They lay snares secretly, because they have neither the freedom of virtue nor the boldness of Wisdom, who praises herself in the gates and employs freedom of speech in the broad ways, preaching on high walls. For this reason they are commanded to "lay hold with delight," because, having the choice between faith and pleasures, they steal the sweetness of truth and disguise their own bitter waters to escape from the blame of their wickedness, which would have been swift and public. On this account, the wolf puts on the skin of the sheep, sepulchers deceive by their whitened exteriors. Satan, that is…

2. It becomes us then in these days of the Passover, to rise early with the saints, and approach the Lord with all our soul, with purity of body, with confession and godly faith in Him; so that when we have here first drunk, and are filled with these divine waters which [flow] from Him, we may be able to sit at table with the saints in heaven, and may share in the one voice of gladness which is there. From this sinners, because it wearied them, are rightly cast out, and hear the words, 'Friend, how did you come in hither, not having a wedding garment Matthew 22:12?' Sinners indeed thirst, but not for the grace of the Spirit; but being inflamed with wickedness, they are wholly set on fire by pleasures, as says the Proverb, 'All day long he desires evil desires.' But the Prophet cries against them, saying, 'Woe unto those who rise up early, and follow strong drink; who continue until the evening, for wine inflames them.' And since they run wild in wantonness, they dare to thirst for the destruction of others. Having first drunk of lying and unfaithful waters, those things have come upon them, which are stated by the Prophet; 'My wound,' says he, 'is grievous, whence shall I be healed; it has surely been to me like deceitful waters, in which there is no trust Jeremiah 15:18.' Secondly, while they drink with their companions, they lead astray and disturb the right mind, and turn away the simple from it. And what does he cry? 'Woe unto him who causes his neighbour to drink turbid destruction, and makes him drunk, that he may look upon his caverns.' But those who dissemble, and steal away the truth, quench their hearts. Having first drunk of these things, they go on to say those things which the whore says in the Proverbs, 'Lay hold with delight on hidden bread, and sweet stolen waters Proverbs 9:17.' They lay snares secretly, because they have not the freedom of virtue, nor the boldness of Wisdom, who praises herself in the gates, and employs freedom of speech in the broad ways, preaching on high walls. For this reason, they are bidden to 'lay hold with delight,' because, having the choice between faith and pleasures, they steal the sweetness of truth, and disguise their own bitter waters [to escape] from the blame of their wickedness, which would have been speedy and public. On this account, the wolf puts on the skin of the sheep, sepulchres deceive by their whitened exteriors. Satan, that is…

In the year 346: Consuls were Augustus Constantius (fourth consulship) and Constans (third consulship); Prefect was the same Nestorius; Indiction was 4; Easter fell on March 30, which was Pharmuthi 4; the moon was 21 days old; and it was year 62 of the Era of Diocletian.

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

Athanasius, to the Presbyters and Deacons of Alexandria, beloved brothers in the Lord, greetings.

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

You have done well, dearly beloved brethren, to give the customary notice of the holy Easter in those regions, for I have seen and recognized your accuracy. In other letters I have also informed you, so that when this year is finished, you may know about the next one. But now I have thought it necessary to write the same things again, so that when you have it precisely, you too may write with care. Therefore, after the conclusion of this feast, which is now drawing to its close, on the twelfth of the month Pharmuthi, which is on the seventh day before the Ides of April, Easter Day will be on the third day before the Kalends of April—the fourth of Pharmuthi according to the Alexandrians. When the feast is finished, give notice again in these regions according to the early custom, in this way: Easter Sunday is on the third day before the Kalends of April, which is the fourth of Pharmuthi according to the Alexandrian reckoning. And let no one hesitate concerning the day, and let no one argue, saying, "Easter must be held on the twenty-seventh of the month Phamenoth," for this was discussed in the holy Synod, and everyone there settled it to be on the third day before the Kalends of April. I say, then, that it is on the fourth of the month Pharmuthi, for the week before this is much too early. Therefore let there be no dispute, but let us act as is proper for us. For I have written the same thing to the Romans as well. Give notice, then, as it has been notified to you, that it is on the third day before the Kalends of April—the fourth of Pharmuthi according to the Alexandrian reckoning.

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

I pray that you may have health in the Lord, my dearly beloved brethren.

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