Author: Mourad Takla

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.

For the year 345. Consuls: Amantius and Albinus. Prefect: Nestorius of Gaza. Indiction: 3. Easter Day: April 7, Pharmuthi 12. Moon: 19. Era of Diocletian: 61.

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

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

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

Following our custom, dear friends, I am writing to inform you about the date of Easter so that you may pass this information along to those in distant areas, as we always do. After the current festival—the one falling on the twentieth of the month Pharmuthi—the following Easter will fall on the seventh day before the Ides of April, or according to the Alexandrian calendar, on the twelfth of Pharmuthi. Therefore, announce in all those regions that Easter will be on the seventh day before the Ides of April, or by Alexandrian reckoning, on the twelfth of Pharmuthi. I pray that you may be well in Christ, my beloved brothers.

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

For the year 342: Consuls Augustus Constantius III and Constans II; Prefect the same Longinus; Indiction 15; Easter Day on the third day before the Ides of April, the sixteenth of Pharmuthi; Year 58 of the Era of Diocletian.

(For 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58.

The joy of our feast, my brothers, is always close at hand and never fails those who wish to celebrate it. For the Word is near, who is all things for us—even our Lord Jesus Christ, who promised that his dwelling with us would be perpetual, and in that promise cried out, saying, "Lo, I am with you all the days of the world." For just as he is the Shepherd, the High Priest, the Way, the Door, and everything at once to us, so again he is shown to us as the Feast and the Holy Day, according to the blessed Apostle: "Our Passover, Christ, is sacrificed." He was the one who was expected. He caused a light to shine at the prayer of the Psalmist, who said, "My Joy, deliver me from those who surround me." This is indeed true rejoicing, this is a true feast—deliverance from wickedness, which a person attains by fully adopting an upright way of life and being approved in his mind through godly submission toward God. For in this way the saints all their lives long were like people rejoicing at a feast. One found rest in prayer to God, like blessed David, who rose in the night not once but seven times. Another gave glory in songs of praise, like great Moses, who sang a song of praise for the victory over Pharaoh and those taskmasters. Others performed worship with unceasing diligence, like great Samuel and blessed Elijah, who have ceased from their course and now keep the feast in heaven, and rejoice in what they formerly learned through shadows, and from the types recognize the truth.

The gladness of our feast, my brethren, is always near at hand, and never fails those who wish to celebrate it. For the Word is near, Who is all things on our behalf, even our Lord Jesus Christ, Who, having promised that His habitation with us should be perpetual, in virtue thereof cried, saying, 'Lo, I am with you all the days of the world Matthew 28:20.' For as He is the Shepherd, and the High Priest, and the Way and the Door, and everything at once to us, so again, He is shown to us as the Feast, and the Holy day, according to the blessed Apostle; 'Our Passover, Christ, is sacrificed 1 Corinthians 5:7.' He it was who was expected, He caused a light to shine at the prayer of the Psalmist, who said, 'My Joy, deliver me from those who surround me;' this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, whereto a man attains by thoroughly adopting an upright conversation, and being approved in his mind of godly submission towards God. For thus the saints all their lives long were like men rejoicing at a feast. One found rest in prayer to God, as blessed David, who rose in the night, not once but seven times. Another gave glory in songs of praise, as great Moses, who sang a song of praise for the victory over Pharaoh, and those task-masters. Exodus xv Others performed worship with unceasing diligence, like great Samuel and blessed Elijah; who have ceased from their course, and now keep the feast in heaven, and rejoice in what they formerly learned through shadows, and from the types recognise the truth.

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

2. But what sprinklings shall we now employ, while we celebrate the feast? Who will be our guide, as we haste to this festival? None can do this, my beloved, but Him Whom you will name with me, even our Lord Jesus Christ Who said, 'I am the Way.' For it is He Who, according to the blessed John, 'takes away the sin of the world.' He purifies our souls, as Jeremiah the prophet says in a certain place, 'Stand in the ways and see, and enquire, and look which is the good path, and you shall find in it cleansing for your souls Jeremiah 6:16.' Of old time, the blood of he-goats and the ashes of a heifer, sprinkled upon those who were unclean, were fit only to purify the flesh Hebrews 9:13; but now, through the grace of God the Word, every man is thoroughly cleansed. Following Him, we may, even here, as on the threshold of the Jerusalem which is above, meditate beforehand on the feast which is eternal, as also the blessed Apostles, together following the Saviour Who was their Leader, have now become teachers of a like grace, saying, 'Behold, we have left all, and followed You Mark 10:28.' For the following of the Lord, and the feast which is of the Lord, is not accomplished by words only, but by deeds, every enactment of laws and every command involving a distinct performance. For as great Moses, when administering the holy laws, exacted a promise from the people Exodus 19:8, respecting the practice of them, so that having promised, they might not neglect them, and be accused as liars, thus also, the celebration of the least of the Passover raises no question, and demands no reply; but when the word is given, the performance of it follows, for He says, 'And the children of Israel shall keep the Passover;' intending that there should be a ready performance of the commandment, while the command should aid its execution. But respecting these matters, I have confidence in your wisdom, and your care for instruction. Such points as these have been touched upon by us often and in various Letters.

But now, what is most necessary of all, I wish to remind you—and myself along with you—that the command requires us to come to the Paschal feast not profanely and without preparation, but with sacramental and doctrinal rites and prescribed observances. We learn this from the historical account: "A man who is of another nation, or bought with money, or uncircumcised, shall not eat the Passover." Neither should it be eaten in just any house, but He commands it to be done in haste, because before this we groaned and were made sad by our bondage to Pharaoh and the commands of the taskmasters. For when the children of Israel acted this way in former times, they were counted worthy to receive the type, which existed for the sake of this feast—the feast was not introduced on account of the type. Similarly, the Word of God, when desiring this, said to His disciples, "With desire I have desired to eat this Passover with you" (Luke 22:15). Now that is a wonderful account, for one might have seen them at that time girded as for a procession or a dance, going out with staves and sandals and unleavened bread. These things, which took place before in shadows, were typical. But now the Truth is near to us, "the Image of the invisible God" (Colossians 1:15), our Lord Jesus Christ, the true Light, Who instead of a staff is our scepter, instead of unleavened bread is the bread which came down from heaven, Who instead of sandals has furnished us with the preparation of the Gospel (Ephesians 6:15), and Who, to speak briefly, by all these has guided us to His Father. And if enemies afflict us and persecute us, He again, instead of Moses, will encourage us with better words, saying, "Be of good cheer; I have overcome the wicked one." And if after we have passed over the Red Sea heat should again trouble us or some bitterness of the waters befall us, even then again the Lord will appear to us, imparting to us of His sweetness and His life-giving fountain, saying, "If any man thirst, let him come to Me, and drink."

3. But now, which is above all things most necessary, I wish to remind you, and myself with you, how that the command would have us come to the Paschal feast not profanely and without preparation, but with sacramental and doctrinal rites, and prescribed observances, as indeed we learn from the historical account, 'A man who is of another nation, or bought with money, or uncircumcised, shall not eat the Passover.' Neither should it be eaten in 'any' house, but He commands it to be done in haste; inasmuch as before we groaned and were made sad by the bondage to Pharaoh, and the commands of the task-masters. For when in former time the children of Israel acted in this way, they were counted worthy to receive the type, which existed for the sake of this feast, nor is the feast now introduced on account of the type. As also the Word of God, when desirous of this, said to His disciples, 'With desire I have desired to eat this Passover with you Luke 22:15.' Now that is a wonderful account, for a man might have seen them at that time girded as for a procession or a dance, and going out with staves, and sandals, and unleavened bread. These things, which took place before in shadows, were typical. But now the Truth is near unto us, 'the Image of the invisible God Colossians 1:15,' our Lord Jesus Christ, the true Light, Who instead of a staff, is our sceptre, instead of unleavened bread, is the bread which came down from heaven, Who, instead of sandals, has furnished us with the preparation of the Gospel Ephesians 6:15, and Who, to speak briefly, by all these has guided us to His Father. And if enemies afflict us and persecute us, He again, instead of Moses, will encourage us with better words, saying, 'Be of good cheer; I have overcome the wicked one.' And if after we have passed over the Red Sea heat should again vex us or some bitterness of the waters befall us, even thence again the Lord will appear to us, imparting to us of His sweetness, and His life-giving fountain, saying, 'If any man thirst, let him come to Me, and drink. '

Why then do we delay and hold back, instead of coming with complete eagerness and diligence to the feast, trusting that it is Jesus who calls us? He is all things for us and bore burdens in countless ways for our salvation. He hungered and thirsted for us, even though He gives us food and drink through His saving gifts. For this is His glory, this is the miracle of His divinity, that He exchanged our sufferings for His happiness. Though He is life itself, He died so that He might make us alive. Though He is the Word, He became flesh so that He might teach the flesh through the Word. And though He is the fountain of life, He thirsted our thirst so that He might draw us to the feast, saying, "If anyone thirsts, let him come to Me and drink." At that time, Moses proclaimed the beginning of the feast, saying, "This month is the beginning of months to you." But the Lord, who came down in the end of the ages, proclaimed a different day—not because He would abolish the law (far from it), but so that He would fulfill the law and be the end of the law. For "Christ is the end of the law to everyone who believes in righteousness," as the blessed Paul says: "Do we make the law void through faith? Far from it—we rather establish the law." Now these things astonished even the officers who were sent by the Jews, so that they said in wonder to the Pharisees, "No one ever spoke like this." What was it that astonished those officers, or what affected these men so as to make them marvel? It was nothing other than the boldness and authority of our Savior. For when prophets and scribes of old studied the Scriptures, they understood that what they read did not refer to themselves but to others. Moses, for instance, said, "A prophet will the Lord raise up for you from your brethren, like me; listen to him in all that he commands you." Isaiah again said, "Behold, a virgin shall conceive and bear a son, and you shall call his name Emmanuel." And others prophesied in different and various ways concerning the Lord. But the Lord prophesied these things about Himself and no other. He applied them all to Himself, saying, "If anyone thirsts, let him come to Me"—not to any other person, but to Me. A person may indeed hear from others about My coming, but he must no longer drink from others, but from Me.

4. Why therefore do we tarry, and why do we delay, and not come with all eagerness and diligence to the feast, trusting that it is Jesus who calls us? Who is all things for us, and was laden in ten thousand ways for our salvation; Who hungered and thirsted for us, though He gives us food and drink in His saving gifts. For this is His glory, this the miracle of His divinity, that He changed our sufferings for His happiness. For, being life, He died that He might make us alive, being the Word, He became flesh, that He might instruct the flesh in the Word, and being the fountain of life, He thirsted our thirst, that thereby He might urge us to the feast, saying, 'If any man thirst, let him come to Me, and drink John 7:37.' At that time, Moses proclaimed the beginning of the feast, saying, 'This month is the beginning of months to you Exodus 12:2.' But the Lord, Who came down in the end of the ages Hebrews 9:26, proclaimed a different day, not as though He would abolish the law, far from it, but that He should establish the law, and be the end of the law. 'For Christ is the end of the law to every one that believes in righteousness;' as the blessed Paul says, 'Do we make void the law by faith? Far from it: we rather establish the law.' Now these things astonished even the officers who were sent by the Jews, so that wondering they said to the Pharisees, 'No man ever thus spoke John 7:46.' What was it then that astonished those officers, or what was it which so affected the men as to make them marvel? It was nothing but the boldness and authority of our Saviour. For when of old time prophets and scribes studied the Scriptures, they perceived that what they read did not refer to themselves, but to others. Moses, for instance, 'A prophet will the Lord raise up unto you of your brethren, like me; to him hearken in all that he commands you.' Isaiah again, 'Behold, a virgin shall conceive and bear a son, and you shall call his name Emmanuel.' And others prophesied in different and various ways, concerning the Lord. But by the Lord, of Himself, and of no other, were these things prophesied; to Himself He limited them all, saying, 'If any man thirst, let him come to Me John 7:37 '– not to any other person, but to 'Me.' A man may indeed hear from those concerning My coming, but he must not henceforth drink from others, but from Me.

So when we come to the feast, let us no longer come to old shadows, for those have been fulfilled, nor to ordinary feasts. Instead, let us hurry to the Lord, who is Himself the feast, not viewing it as self-indulgence and pleasure of the stomach, but as a display of virtue. For the feasts of the pagans are full of greed and complete laziness, since they think they celebrate a feast when they are idle, and they do the works of destruction when they feast. But our feasts consist of practicing virtue and exercising self-control, as the prophetic word declares in one place, saying, "The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth month, shall be to the house of Judah for gladness, and rejoicing, and for pleasant feasts." Since this opportunity for practice is set before us, and such a day as this has arrived, and the prophetic voice has announced that the feast shall be celebrated, let us give complete effort to this good proclamation. Like those who compete on the race course, let us strive with one another in keeping the purity of the fast through watchfulness in prayers, through study of the Scriptures, through giving to the poor, and let us be at peace with our enemies. Let us gather those who are scattered, put away pride, and return to humility, being at peace with everyone and encouraging our brothers and sisters to love. In this way the blessed Paul was often engaged in fasts and vigils, and was willing to be cursed for the sake of his brothers and sisters. Blessed David also, having humbled himself through fasts, spoke boldly, saying, "O Lord my God, if I have done this, if there is any wickedness in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a useless man." If we do these things, we will conquer death and receive a foretaste of the kingdom of heaven.

5. Therefore let us also, when we come to the feast, no longer come as to old shadows, for they are accomplished, neither as to common feasts, but let us hasten as to the Lord, Who is Himself the feast, not looking upon it as an indulgence and delight of the belly, but as a manifestation of virtue. For the feasts of the heathen are full of greediness, and utter indolence, since they consider they celebrate a feast when they are idle; and they work the works of perdition when they feast. But our feasts consist in the exercise of virtue and the practice of temperance; as the prophetic word testifies in a certain place, saying, 'The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth [month], shall be to the house of Judah for gladness, and rejoicing, and for pleasant feasts Zechariah 8:19.' Since therefore this occasion for exercise is set before us, and such a day as this has come, and the prophetic voice has gone forth that the feast shall be celebrated, let us give all diligence to this good proclamation, and like those who contend on the race course, let us vie with each other in observing the purity of the fast 1 Corinthians 9:24-27, by watchfulness in prayers, by study of the Scriptures, by distributing to the poor, and let us be at peace with our enemies. Let us bind up those who are scattered abroad, banish pride, and return to lowliness of mind, being at peace with all men, and urging the brethren unto love. Thus also the blessed Paul was often engaged in fastings and watchings, and was willing to be accursed for his brethren. Blessed David again, having humbled himself by fastings, used boldness, saying, 'O Lord my God, if I have done this, if there is any iniquity in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man.' If we do these things, we shall conquer death; and receive an earnest of the kingdom of heaven.

We begin the holy Easter feast on the tenth of Pharmuthi (April 5), ending the holy fasts on the fifteenth of the same month Pharmuthi (April 10), on the evening of the seventh day. Let us celebrate the holy feast on the sixteenth of the same month Pharmuthi (April 11), adding the days one by one until the holy Pentecost. Moving through this succession of feasts, let us celebrate the festival to the Spirit, Who is even now near us, in Jesus Christ, through Whom and with Whom glory and dominion belong to the Father forever and ever. Amen.

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

The fifteenth and sixteenth letters are missing.

The fifteenth and sixteenth are wanting.

Year 341. Consuls: Marcellinus and Probinus. Prefect: Longinus. Indiction: 14. Easter: April 19 (24 Pharmuthi). Year 57 of the Diocletian Era.

(For 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. xiv; Easter-day, xiii Kal. Maii, xxiv Pharmuthi; Æra Dioclet. 57.

Once again, my beloved brothers and sisters, I am ready to announce to you the saving feast, which will take place according to our yearly custom. Although the opponents of Christ have oppressed you along with us through afflictions and sorrows, God has comforted us through our shared faith. Now I write to you even from Rome. I am keeping the feast here with the brothers and sisters, yet I also keep it with you in will and spirit, for we send up prayers together to God, who has granted us not only to believe in him but also now to suffer for his sake. Though we are troubled because we are so far from you, he moves us to write so that through a letter we might comfort ourselves and encourage one another to good. Many afflictions and bitter persecutions directed against the Church have come against us. Heretics, corrupt in their minds and untested in the faith, rise against the truth and violently persecute the Church. Some of the brothers and sisters are beaten and others torn with whips, and hardest of all, their insults reach even to the bishops. Nevertheless, we should not neglect the feast on this account. Rather, we should especially remember it and not forget its commemoration from time to time. Unbelievers do not consider that there is a season for feasts, because they spend all their lives in revelry and foolishness. The feasts they keep are occasions of grief rather than joy. But to us in this present life, feasts are above all an uninterrupted passage to heaven—this is indeed our season. Such things as these serve for training and testing, so that having proved ourselves zealous and chosen servants of Christ, we may be fellow-heirs with the saints. As Job says, the whole world is a place of trial for people on earth. Nevertheless, people are tested in this world through afflictions, labors, and sorrows, so that each one may receive from God the reward that is fitting, as he says through the prophet, I am the Lord who tests the hearts and searches the innermost parts, to give to each one according to his ways.

Again, my beloved brethren, I am ready to notify to you the saving feast, which will take place according to annual custom. For although the opponents of Christ have oppressed you together with us with afflictions and sorrows; yet, God having comforted us by our mutual faith, behold, I write to you even from Rome. Keeping the feast here with the brethren, still I keep it with you also in will and in spirit, for we send up prayers in common to God, 'Who has granted us not only to believe in Him, but also now to suffer for His sake Philippians 1:29.' For troubled as we are, because we are so far from you, He moves us to write, that by a letter we might comfort ourselves, and provoke one another to good. For, indeed, numerous afflictions and bitter persecutions directed against the Church have been against us. For heretics, corrupt in their mind, untried in the faith, rising against the truth, violently persecute the Church, and of the brethren, some are scourged and others torn with stripes, and hardest of all, their insults reach even to the Bishops. Nevertheless, it is not becoming, on this account, that we should neglect the feast. But we should especially remember it, and not at all forget its commemoration from time to time. Now the unbelievers do not consider that there is a season for feasts, because they spend all their lives in revelling and follies; and the feasts which they keep are an occasion of grief rather than of joy. But to us in this present life they are above all an uninterrupted passage [to heaven] — it is indeed our season. For such things as these serve for exercise and trial, so that, having approved ourselves zealous and chosen servants of Christ, we may be fellow-heirs with the saints. For thus Job: 'The whole world is a place of trial to men upon the earth.' Nevertheless, they are proved in this world by afflictions, labours, and sorrows, to the end that each one may receive of God such reward as is meet for him, as He says by the prophet, 'I am the Lord, Who tries the hearts, and searches the reins, to give to every one according to his ways Jeremiah 17:10.'

Not that He first learns about a person's character by testing them (for He knows everything before it even happens), but because He is good and loves humanity, He gives to each person a fitting reward according to their actions, so that everyone may declare, "The judgment of God is righteous!" As the prophet says again, "The Lord tests the just, and discerns the reins." Again, for this reason He tests each one of us, either so that virtue may be revealed to those who do not know it through those who are tested, as was said concerning Job: "Do you think that I revealed myself to you for any other reason than that you should be shown righteous?" or so that when people become aware of their deeds, they may be able to know what kind of people they are, and so may either repent of their wickedness or remain confirmed in the faith. Now the blessed Paul, when troubled by afflictions, persecutions, hunger and thirst, "in everything was a conqueror, through Jesus Christ, Who loved us." Through suffering he was indeed weak in body, yet believing and hoping, he was made strong in spirit, and his strength was made perfect in weakness.

2. Not that He first knows the things of a man on his being proved (for He knows them all before they come to pass), but because He is good and philanthropic, He distributes to each a due reward according to his actions, so that every man may exclaim, Righteous is the judgment of God! As the prophet says again, 'The Lord tries the just, and discerns the reins.' Again, for this cause He tries each one of us, either that to those who know it not, virtue may be manifested by means of those who are proved, as was said respecting Job; 'Do you think that I was revealed to you for any other cause, than that you should be seen righteous?' or that, when men come to a sense of their deeds, they may be able to know of what manner they are, and so may either repent of their wickedness, or abide confirmed in the faith. Now the blessed Paul, when troubled by afflictions, and persecutions, and hunger and thirst, 'in everything was a conqueror, through Jesus Christ, Who loved us Romans 8:37.' Through suffering he was weak indeed in body, yet, believing and hoping, he was made strong in spirit, and his strength was made perfect in weakness 2 Corinthians 12:9.

The other saints who had similar confidence in God also accepted similar testing with gladness, as Job said, "Blessed be the name of the Lord." The Psalmist likewise said, "Search me, O Lord, and try me: prove my reins and my heart." When their strength was tested and proved genuine, it convinced the foolish. Those who underwent testing perceived the purification and benefit that came from the divine fire, so they were not discouraged by such trials. Instead, they actually delighted in them, suffering no harm at all from what happened to them. Rather, they were seen to shine more brightly, like gold refined by fire. One who was tested in this kind of school of discipline said, "You have tried my heart, You have visited me in the night-season; You have proved me, and have not found iniquity in me, so that my mouth shall not speak of the works of men." But those whose actions are not restrained by law, who know nothing beyond eating and drinking and dying, regard trials as danger. They quickly stumble when faced with them, and being untested in the faith, they are given over to a reprobate mind and do things that are not proper. Therefore the blessed Paul, when urging us to such exercises and having already measured himself by them, says, "Therefore I take pleasure in afflictions, in infirmities." And again, "Exercise yourself unto godliness." Since he knew about the persecutions that came upon those who chose to live in godliness, he wanted his disciples to think beforehand about the difficulties connected with godliness. That way, when trials came and affliction arose, they would be able to bear them easily, having already been trained in these things. Whatever a person has thought about and become familiar with in their mind, they usually experience a hidden joy in it. In this way, the blessed martyrs, having first become familiar with difficulties, were quickly perfected in Christ. They regarded the injury to the body as nothing while they contemplated the rest they expected.

3. The other saints also, who had a like confidence in God, accepted a like probation with gladness, as Job said, 'Blessed be the name of the Lord Job 1:21.' But the Psalmist, 'Search me, O Lord, and try me: prove my reins and my heart.' For since, when the strength is proved, it convinces the foolish, they perceiving the cleansing and the advantage resulting from the divine fire, were not discouraged in trials like these, but they rather delighted in them, suffering no injury at all from the things which happened, but being seen to shine more brightly, like gold from the fire, as he said, who was tried in such a school of discipline as this; 'You have tried my heart, You have visited me in the night-season; You have proved me, and hast not found iniquity in me, so that my mouth shall not speak of the works of men.' But those whose actions are not restrained by law, who know of nothing beyond eating and drinking and dying, account trials as danger. They soon stumble at them, so that, being untried in the faith, they are given over to a reprobate mind, and do those things which are not seemly. Romans 1:28 Therefore the blessed Paul, when urging us to such exercises as these, and having before measured himself by them, says, 'Therefore I take pleasure in afflictions, in infirmities.' And again, 'Exercise yourself unto godliness.' For since he knew the persecutions that befell those who chose to live in godliness, he wished his disciples to meditate beforehand on the difficulties connected with godliness; that when trials should come, and affliction arise, they might be able to bear them easily, as having been exercised in these things. For in those things wherewith a man has been conversant in mind, he ordinarily experiences a hidden joy. In this way, the blessed martyrs, becoming at first conversant with difficulties, were quickly perfected in Christ, regarding as nought the injury of the body, while they contemplated the expected rest.

However, all those who "call their lands by their own names" and have wood, hay, and stubble in their thoughts—people like these, since they are unfamiliar with hardships, become strangers to the kingdom of heaven. If they had understood that "tribulation produces patience, and patience experience, and experience hope, and hope does not disappoint," they would have trained themselves following Paul's example, who said, "I discipline my body and bring it under control, lest after preaching to others, I myself should be disqualified." They would have easily endured the afflictions that came upon them from time to time to test them, if they had listened to the prophetic warning: "It is good for a man to bear your yoke in his youth; he shall sit alone and be silent, because he has taken your yoke upon him. He will offer his cheek to the one who strikes him; he will be filled with reproaches. Because the Lord does not reject forever; for when He humbles, He shows mercy, according to the abundance of His compassion." For even if all these things come from enemies—beatings, insults, reproaches—they will accomplish nothing against the abundance of God's compassion. We will quickly recover from them since they are only temporary, but God is always merciful, pouring out His compassion on those who please Him. Therefore, my beloved brothers and sisters, we should not focus on these temporary things, but fix our attention on what is eternal. Though affliction may come, it will end; though insult and persecution come, they are nothing compared to the hope that is set before us. For all present matters are trivial compared with what is to come; the sufferings of this present time are not worth comparing with the hope that awaits us. For what can be compared with the kingdom? Or what exists in comparison with eternal life? Or what could we give here that matches what we will inherit there? For we are "heirs of God, and joint-heirs with Christ." Therefore it is not right, my beloved, to dwell on afflictions and persecutions, but rather on the hopes that are stored up for us because of persecutions.

4. But all those who 'call their lands by their own names,' and have wood, and hay, and stubble 1 Corinthians 3:12 in their thoughts; such as these, since they are strangers to difficulties, become aliens from the kingdom of heaven. Had they however known that 'tribulation perfects patience, and patience experience, and experience hope, and hope makes not ashamed,' they would have exercised themselves, after the example of Paul, who said, 'I keep under my body and bring it into subjection, lest when I have preached to others, I myself should be a castaway.' They would easily have borne the afflictions which were brought upon them to prove them from time to time, if the prophetic admonition Lamentations 3:27 had been listened to by them; 'It is good for a man to take up Your yoke in his youth; he shall sit alone and shall be silent, because he has taken Your yoke upon him. He will give his cheek to him who smites him; he will be filled with reproaches. Because the Lord does not cast away for ever; for when He abases, He is gracious, according to the multitude of His tender mercies.' For though all these things should proceed from the enemies, stripes, insults, reproaches, yet shall they avail nothing against the multitude of God's tender mercies; for we shall quickly recover from them since they are merely temporal, but God is always gracious, pouring out His tender mercies on those who please [Him]. Therefore, my beloved brethren, we should not look at these temporal things, but fix our attention on those which are eternal. Though affliction may come, it will have an end, though insult and persecution, yet are they nothing to the hope which is set [before us]. For all present matters are trifling compared with those which are future; the sufferings of this present time not being worthy to be compared with the hope that is to come. For what can be compared with the kingdom? Or what is there in comparison with life eternal? Or what is all we could give here, to that which we shall inherit yonder? For we are 'heirs of God, and joint-heirs with Christ Romans 8:17.' Therefore it is not right, my beloved, to consider afflictions and persecutions, but the hopes which are laid up for us because of persecutions.

Issachar, the patriarch, serves as an example that confirms this point. As Scripture says in Genesis 49:14, "Issachar desires what is good, resting between the heritages; and when he saw that the rest was good and the land fertile, he bowed his shoulder to labor and became a farmer." Consumed by divine love like the bride in the Song of Songs, he gathered abundantly from the holy Scriptures, for his mind was captivated not only by the old heritage but by both heritages. Therefore, as if spreading his wings, he looked far ahead to see the rest that is in heaven. And since this earthly land consists of such beautiful works, how much more truly must the heavenly country also consist of such things—for that other realm is ever new and does not grow old. This earthly land passes away, as the Lord said, but the place prepared to receive the saints is immortal. When Issachar, the patriarch, saw these things, he joyfully boasted of his afflictions and labors, bowing his shoulders to work. He did not fight back against those who struck him, nor was he disturbed by insults. Instead, like a strong man who triumphs all the more through these things, he tilled his land more earnestly and received profit from it. The Word scattered the seed, but he carefully cultivated it so that it produced fruit—even a hundredfold.

5. Now to this the example of Issachar, the patriarch, may persuade, as the Scripture Genesis 49:14 says, 'Issachar desires that which is good, resting between the heritages; and when he saw that the rest was good, and the land fertile, he bowed his shoulder to labour, and became a husbandman.' Being consumed by divine love, like the spouse in the Canticles, he gathered abundance from the holy Scriptures, for his mind was captivated not by the old alone, but by both the heritages. And hence as it were, spreading his wings, he beheld afar off 'the rest' which is in heaven, and –since this 'land' consists of such beautiful works — how much more truly the heavenly [country] must also [consist] of such; for the other is ever new, and grows not old. For this 'land' passes away, as the Lord said; but that which is ready to receive the saints is immortal. Now when Issachar, the patriarch, saw these things, he joyfully made his boast of afflictions and toils, bowing his shoulders that he might labour. And he did not contend with those who smote him, neither was he disturbed by insults; but like a strong man triumphing the more by these things, and the more earnestly tilling his land, he received profit from it. The Word scattered the seed, but he watchfully cultivated it, so that it brought forth fruit, even a hundred-fold.

Now what does this mean, my beloved, but that we also, when enemies are set against us, should glory in our afflictions, and when we are persecuted, we should not be discouraged but should instead press forward toward the crown of the high calling in Christ Jesus our Lord? And when we are insulted, we should not be disturbed but should offer our cheek to the one who strikes us and bow our shoulder? For the lovers of pleasure and the lovers of enmity are tested, as the blessed Apostle James says, "when they are drawn away by their own lusts and enticed." But let us, knowing that we suffer for the truth and that those who deny the Lord strike and persecute us, "count it all joy, my brothers," according to the words of James, "when we fall into trials of various temptations, knowing that the trial of our faith produces patience." Let us rejoice as we keep the feast, my brothers, knowing that our salvation is brought about in the time of affliction. For our Savior did not redeem us through inactivity but by suffering for us He abolished death. And concerning this, He warned us beforehand, saying, "In the world you shall have tribulation." But He did not say this to every person, but to those who diligently and faithfully perform good service to Him, knowing in advance that those who would live godly toward Him should be persecuted.

6. Now what does this mean, my beloved, but that we also, when the enemies are arrayed against us, should glory in afflictions Romans 5:3, and that when we are persecuted, we should not be discouraged, but should the rather press after the crown of the high calling in Christ Jesus our Lord? And that being insulted, we should not be disturbed, but should give our cheek to the smiter, and bow the shoulder? For the lovers of pleasure and the lovers of enmity are tried, as says the blessed Apostle James, 'when they are drawn away by their own lusts and enticed James 1:14.' But let us, knowing that we suffer for the truth, and that those who deny the Lord smite and persecute us, 'count it all joy, my brethren,' according to the words of James, 'when we fall into trials of various temptations, knowing that the trial of our faith works patience.' Let us rejoice as we keep the feast, my brethren, knowing that our salvation is ordered in the time of affliction. For our Saviour did not redeem us by inactivity, but by suffering for us He abolished death. And respecting this, He intimidated to us before, saying, 'In the world you shall have tribulation John 16:33.' But He did not say this to every man, but to those who diligently and faithfully perform good service to Him, knowing beforehand, that they should be persecuted who would live godly toward Him.

But evildoers and sorcerers will grow worse and worse, deceiving and being deceived. Therefore, just like those interpreters of dreams and false prophets who claimed to give signs, these ignorant men—drunk not with wine but with their own wickedness—make a false claim to priesthood and take pride in their threats. Do not believe them. Instead, since we are being tested, let us humble ourselves and not be led astray by them. For God warned His people through Moses, saying, "If there shall rise up among you a prophet, or a dreamer of dreams, and shall give signs and tokens, and the sign or the token shall come to pass which he spoke to you, saying, Let us go and serve strange gods, which you have not known; you shall not hearken unto the words of that prophet or that dreamer of dreams. For the Lord your God tries you, that He may know whether you will love the Lord your God with all your heart." In the same way, when we are tested by these things, we will not separate ourselves from the love of God. But let us now keep the feast, my beloved—not as if we are introducing a day of suffering, but rather a day of joy in Christ, by Whom we are fed every day. Let us be mindful of Him Who was sacrificed in the days of the Passover, for we celebrate this because Christ the Passover was sacrificed. He Who once brought His people out of Egypt, and has now abolished death and him that had the power of death, that is the devil, will likewise now turn him to shame, and again grant aid to those who are troubled and cry unto God day and night.

7. 'But evil-doers and sorcerers will wax worse and worse, deceiving and being deceived 2 Timothy 3:13.' If therefore, like those expounders of dreams and false prophets who professed to give signs, these ignorant men being drunk, not with wine, but with their own wickedness, make a profession of priesthood, and glory in their threats, believe them not; but since we are tried, let us humble ourselves, not being drawn away by them. For so God warned His people by Moses, saying, 'If there shall rise up among you a prophet, or a dreamer of dreams, and shall give signs and tokens, and the sign or the token shall come to pass which he spoke to you, saying, Let us go and serve strange gods, which you have not known; you shall not hearken unto the words of that prophet or that dreamer of dreams. For the Lord your God tries you, that He may know whether you will love the Lord your God with all your heart Deuteronomy 13:1-3.' So we, when we are tried by these things, will not separate ourselves from the love of God. But let us now keep the feast, my beloved, not as introducing a day of suffering, but of joy in Christ, by Whom we are fed every day. Let us be mindful of Him Who was sacrificed in the days of the Passover; for we celebrate this, because Christ the Passover was sacrificed. 1 Corinthians 5:7 He Who once brought His people out of Egypt, and has now abolished death, and him that had the power of death, that is the devil Hebrews 2:14, will likewise now turn him to shame, and again grant aid to those who are troubled, and cry unto God day and night Luke 18:7.

We begin the forty-day fast on the thirteenth of Phamenoth (March 9), and the holy week of Easter on the eighteenth of Pharmuthi (April 13). After resting on the seventh day, which is the twenty-third (April 18), and when the first day of the great week has dawned on the twenty-fourth of the same month Pharmuthi (April 19), let us count from that point until Pentecost. At all times let us sing praises, calling on Christ, having been delivered from our enemies by Christ Jesus our Lord, through whom glory and dominion belong to the Father forever and ever. Amen. Greet one another with a holy kiss. All those who are here with me greet you. I pray, my beloved brothers and sisters, that you may have health in the Lord.

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

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

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

For the year 339: Consuls Constantius Augustus II and Constans I; Prefect Philagrius the Cappadocian, for the second time; Indiction 12; Easter day on the 17th day before the Kalends of May, the 20th of Pharmuthi; Era of Diocletian 55.

For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55.

The blessed Paul, being clothed with every virtue and called faithful by the Lord—for he was conscious of nothing in himself except virtue and praise, or what was in harmony with love and godliness—held fast to these things more and more, and was carried up even to heavenly places, and was taken to Paradise. The purpose was that, as he surpassed the way of life of ordinary people, he should be exalted above them. And when he came back down, he preached to everyone: "We know in part, and we prophesy in part; here I know in part; but then I shall know even as I am also known." For, in truth, he was known to those saints who are in heaven as their fellow-citizen. And in relation to all that is future and perfect, the things he knew here were only partial; but with respect to those things which were committed and entrusted to him by the Lord, he was perfect, as he said, "We who are perfect should be thus minded." For just as the Gospel of Christ is the fulfillment and completion of the ministry that was provided by the law of Israel, so future things will be the completion of the things that now exist, with the Gospel then being fulfilled and the faithful receiving those things which, though not seeing them now, they still hope for, as Paul says: "For what a man sees, why does he also hope for? But if we hope for those things we do not see, we then wait for them with patience." Since, then, that blessed man was of such a character and apostolic grace was committed to him, he wrote, wishing "that all people should be as he was." For virtue is loving toward humanity, and great is the company of the kingdom of heaven, for thousands of thousands and myriads of myriads serve the Lord there. And though a person enters it through a strait and narrow way, yet having entered, he beholds immeasurable space and a place greater than any other, as those who were eyewitnesses and heirs of these things declare. "You placed afflictions before us." But afterwards, having described their afflictions, they say, "You brought us forth into a wide place," and again, "In affliction You have enlarged us." For truly, my brothers, the course of the saints here is narrow, since they either labor painfully through longing for those things which are to come, like the one who said, "Woe is me that my pilgrimage is prolonged," or they are distressed and exhausted for the salvation of other people, as Paul wrote to the Corinthians, saying, "Lest, when I come to you, God should humble me, and I should bewail many of those who have sinned already and not repented for the uncleanness and fornication and lasciviousness which they have committed." As Samuel bewailed the destruction of Saul, and Jeremiah wept for the captivity of the people. But after this affliction and sorrow and sighing, when they depart from this world, a certain divine gladness and pleasure and exultation receives them, from which misery and sorrow and sighing flee away.

The blessed Paul, being girt about with every virtue, and called faithful of the Lord — for he was conscious of nothing in himself but what was a virtue and a praise, or what was in harmony with love and godliness — clave to these things more and more, and was carried up even to heavenly places, and was borne to Paradise 2 Corinthians 12:4; to the end that, as he surpassed the conversation of men, he should be exalted above men. And when he descended, he preached to every man; 'We know in part, and we prophesy in part; here I know in part; but then shall I know even as also I am known 1 Corinthians 13:9, 12.' For, in truth, he was known to those saints who are in heaven, as their fellow-citizen. And in relation to all that is future and perfect, the things known by him here were in part; but with respect to those things which were committed and entrusted to him by the Lord, he was perfect; as he said, 'We who are perfect, should be thus minded Philippians 3:15.' For as the Gospel of Christ is the fulfilment and accomplishment of the ministration which was supplied by the law of Israel, so future things will be the accomplishment of such as now exist, the Gospel being then fulfilled, and the faithful receiving those things which, not seeing now, they yet hope for, as Paul says; 'For what a man sees, why does he also hope for? But if we hope for those things we see [not], we then by patience wait for them Romans 8:24-25.' Since then that blessed man was of such a character, and apostolic grace was committed to him, he wrote, wishing 'that all men should be as he was 1 Corinthians 7:7.' For virtue is philanthropic, and great is the company of the kingdom of heaven, for thousands of thousands and myriads of myriads there serve the Lord. And though a man enters it through a strait and narrow way, yet having entered, he beholds immeasurable space, and a place greater than any other, as they declare, who were eye-witnesses and heirs of these things. 'You placed afflictions before us.' But afterwards, having related their afflictions, they say, 'You brought us forth into a wide place;' and again, 'In affliction You have enlarged us.' For truly, my brethren, the course of the saints here is straitened; since they either toil painfully through longing for those things which are to come, as he who said, 'Woe is me that my pilgrimage is prolonged;' or they are distressed and spent for the salvation of other men, as Paul wrote to the Corinthians, saying, 'Lest, when I come to you, God should humble me, and I should bewail many of those who have sinned already, and not repented for the uncleanness and fornication and lasciviousness which they have committed 2 Corinthians 12:21.' As Samuel bewailed the destruction of Saul, and Jeremiah wept for the captivity of the people. But after this affliction, and sorrow, and sighing, when they depart from this world, a certain divine gladness, and pleasure, and exultation receives them, from which misery and sorrow, and sighing, flee away.

Since we are in this situation, my brothers, let us never be lazy in the path of virtue. For this is what he counsels us, saying, "Be followers of me, as I also am of Christ." He gave this advice not only to the Corinthians, since he was not only their apostle, but being "a teacher of the Gentiles in faith and verity," he admonished all of us through them. In short, the things he wrote to each particular person are commandments that apply to everyone. For this reason, when writing to different people, he exhorted some, as in the letters to the Romans, the Ephesians, and Philemon. He reproved some and was indignant with them, as with the Corinthians and Galatians. He gave advice to some, as to the Colossians and Thessalonians. He approved of the Philippians and rejoiced in them. He taught the Hebrews that the law was a shadow to them. But to his chosen sons, Timothy and Titus, when they were near he gave instruction; when far away, he reminded them. For he was all things to all men. Being himself a perfect man, he adapted his teaching to the need of each person, so that by all means he might rescue some of them. Therefore his word was not without fruit, but in every place it is planted and productive even to this day.

2. Since we are thus circumstanced, my brethren, let us never loiter in the path of virtue; for hereto he counsels us, saying, 'Be followers of me, as I also am of Christ 1 Corinthians 11:1.' For he gave this advice not to the Corinthians only, since he was not their Apostle only, but being 'a teacher of the Gentiles in faith and verity 1 Timothy 2:7,' he admonished us all through them; and in short, the things he wrote to each particular person are commandments common to all men. On this account in writing to different people, some he exhorted as, for instance, in the Epistles to the Romans, and the Ephesians, and Philemon. Some he reproved, and was indignant with them, as in the case of the Corinthians and Galatians. To some he gave advice, as to the Colossians and Thessalonians. The Philippians he approved of, and rejoiced in them. The Hebrews he taught that the law was a shadow to them. But to his elect sons, Timothy and Titus, when they were near, he gave instruction; when far away, he put them in remembrance. For he was all things to all men; and being himself a perfect man, he adapted his teaching to the need of every one, so that by all means he might rescue some of them. Therefore his word was not without fruit; but in every place it is planted and productive even to this day.

And why is this, my beloved? For it is right that we should examine the apostolic mind. Not only at the beginning of the Epistles, but toward their end and in the middle of them, he used persuasions and warnings. I hope therefore that, through your prayers, I shall in no way falsely represent the plan of that holy man. Since he was well skilled in these divine matters and knew the power of divine teaching, he considered it necessary, in the first place, to make known the word concerning Christ and the mystery regarding Him, and then afterward to point to the correction of habits, so that when they had learned to know the Lord, they might earnestly desire to do those things which He commanded. For when the Guide to the laws is unknown, one does not readily move on to the observance of them. Faithful Moses, the minister of God, adopted this method; for when he proclaimed the words of the divine dispensation of laws, he first announced the matters relating to the knowledge of God: 'Hear, O Israel, the Lord your God is one Lord Deuteronomy 6:4.' Afterward, having presented Him to the people and taught of Him in Whom they ought to believe, and informed their minds of Him Who is truly God, he proceeds to lay down the law relating to those things by which a man may be well-pleasing to Him, saying, 'You shall not commit adultery; you shall not steal,' together with the other commandments. For also, according to the Apostolic teaching, 'He that draws near to God must believe that He is, and that He is a rewarder of them that seek Him Hebrews 11:6.' Now He is sought by means of virtuous deeds, as the prophet says: 'Seek the Lord, and when you have found Him, call upon Him; when He is near to you, let the wicked forsake his ways, and the lawless man his thoughts Isaiah 55:6-7.'

3. And wherefore, my beloved? For it is right that we should search into the apostolic mind. Not only in the beginning of the Epistles, but towards their close, and in the middle of them, he used persuasions and admonitions. I hope therefore that, by your prayers, I shall in no respect falsely represent the plan of that holy man. As he was well skilled in these divine matters, and knew the power of the divine teaching, he deemed it necessary, in the first place, to make known the word concerning Christ, and the mystery regarding Him; and then afterwards to point to the correction of habits, so that when they had learned to know the Lord, they might earnestly desire to do those things which He commanded. For when the Guide to the laws is unknown, one does not readily pass on to the observance of them. Faithful Moses, the minister of God, adopted this method; for when he promulgated the words of the divine dispensation of laws, he first proclaimed the matters relating to the knowledge of God: 'Hear, O Israel, the Lord your God is one Lord Deuteronomy 6:4.' Afterwards, having shadowed Him forth to the people, and taught of Him in Whom they ought to believe, and informed their minds of Him Who is truly God, he proceeds to lay down the law relating to those things whereby a man may be well-pleasing to Him, saying, 'You shall not commit adultery; you shall not steal;' together with the other commandments. For also, according to the Apostolic teaching, 'He that draws near to God must believe that He is, and that He is a rewarder of them that seek Him Hebrews 11:6.' Now He is sought by means of virtuous deeds, as the prophet says; 'Seek the Lord, and when you have found Him, call upon Him; when He is near to you, let the wicked forsake his ways, and the lawless man his thoughts Isaiah 55:6-7.'

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

4. It will also be well if a man is not offended at the testimony of the Shepherd, saying in the beginning of his book, 'Before all things believe that there is one God, Who created and established all these things, and from non- existence called them into being.' And, further, the blessed Evangelists — who recorded the words of the Lord — in the beginning of the Gospels, wrote the things concerning our Saviour; so that, having first made known the Lord, the Creator, they might be believed when narrating the events that took place. For how could they have been believed, when writing respecting him who [was blind] from his mother's womb, and those other blind men who recovered their sight, and those who rose from the dead, and the changing of water into wine, and those lepers who were cleansed; if they had not taught of Him as the Creator, writing, 'In the beginning was the Word John 1:1?' Or, according to Matthew, that He Who was born of the seed of David, was Emmanuel, and the Son of the living God? He from Whom the Jews, with the Arians, turn away their faces, but Whom we acknowledge and worship. The Apostle therefore, as was meet, sent to different people, but his own son he especially reminded, 'that he should not despise the things in which he had been instructed by him,' and enjoined on him, 'Remember Jesus Christ, who rose from the dead, of the seed of David, according to my Gospel.' And speaking of these things being delivered to him, to be always had in remembrance, he immediately writes to him, saying, 'Meditate on these things: be engaged in them. 1 Timothy 4:15 ' For constant meditation, and the remembrance of divine words, strengthens piety towards God, and produces a love to Him inseparable and not merely formal; as he, being of this mind, speaks about himself and others like-minded, saying boldly, 'Who shall separate us from the love of God Romans 8:35?' For such men, being confirmed in the Lord, and possessing an unshaken disposition towards Him, and being one in spirit (for 1 Corinthians 6:17 'he who is joined to the Spirit is one spirit'), are sure 'as the mount Sion.' and although ten thousand trials may rage against them, they are founded upon a rock, which is Christ. In Him the careless take no delight; and having no continuous purpose of good, they are sullied by temporal attacks, and esteem nothing more highly than present things, being unstable and deserving reproof as regards the faith. For 'either the care of this world, or the deceitfulness of riches, chokes them Matthew 13:22;' or, as Jesus said in that parable which had reference to them, since they have not established the faith that has been preached to them, but continue only for a time, immediately, in time of persecution, or when affliction arises through the word, they are offended. Now those who meditate evil we say, [think] not truth, but falsehood and not righteousness, but iniquity, for their tongue learns to speak lies. They have done evil, and have not ceased that they might repent. For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbours, and, instead of loving them, devise evil against them, as the saint testifies, saying, 'And those who seek me evil have spoken vanity, and imagined deceit all the day.' But that the cause of such meditation is none other than the want of instruction, the divine proverb has already declared; 'The son that forsakes the commandment of his father meditates evil words.' But such meditation, because it is evil, the Holy Spirit blames in these words, and reproves too in other terms, saying, 'Your hands are polluted with blood, your fingers with sins; your lips have spoken lawlessness, and your tongue imagines iniquity: no man speaks right things, nor is there true judgment Isaiah 59:3-4.' But what the end is of such perverse imagining, He immediately declares, saying, 'They trust in vanities and speak falsehood; for they conceive mischief, and bring forth lawlessness. They have hatched the eggs of an asp, and woven a spider's web; and he who is prepared to eat of their eggs, when he breaks them finds gall, and a basilisk therein.' Again, what the hope of such is, He has already announced. 'Because righteousness does not overtake them, when they waited for light, they had darkness; when they waited for brightness, they walked in a thick cloud. They shall grope for the wall like the blind, and as those who have no eyes shall they grope; they shall fall at noon-day as at midnight; when dead, they shall groan. They shall roar together as a bear, or as a dove. '

This is the fruit of wickedness, these are the rewards given to those who serve it, for perverseness does not protect its own. Rather, it turns against them, tears them apart first, and brings destruction upon them especially. Woe to those against whom these things are brought, for wickedness is sharper than a two-edged sword, killing those who grasp it beforehand and very quickly. According to the Psalmist's testimony, their tongue is a sharp sword, and their teeth are spears and arrows. But what is remarkable is this: while the person against whom others plot harm often suffers nothing, the plotters are pierced by their own spears. They carry within themselves—even before reaching others—anger, wrath, malice, deceit, hatred, and bitterness. Even if they cannot inflict these things on others, these evils immediately turn back upon themselves, just as the Psalmist prays: "Let their sword enter into their own heart." There is also a proverb that says: "The wicked person is held fast by the chain of his sins."

This is the fruit of wickedness, these rewards are given to its familiars, for perverseness does not deliver its own. But in truth, against them it sets itself, and it tears them first, and on them especially it summons ruin. Woe to them against whom these are brought; for 'it is sharper than a two-edged sword Hebrews 4:12,' slaying beforehand and very swiftly those who will lay hold of it. For their tongue, according to the testimony of the Psalmist, is a 'sharp sword, and their teeth spears and arrows.' But the wonderful part is that while often he against whom men imagine [harm] suffers nothing, they are pierced by their own spears: for they possess, even in themselves, before they reach others, anger, wrath, malice, guile, hatred, bitterness. Although they may not be able to bring these upon others, they immediately return upon and against themselves, as he prays, saying, 'Let their sword enter into their own heart.' There is also such a proverb as this: 'The wicked is held fast by the chain of his sins. '

The Jews, in their fantasies and in their agreement to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. This is why the Word grieves for them, saying, 'Why do the people exalt themselves, and the nations imagine vain things?' The imagination of the Jews was truly vain, plotting death against the Life itself, and devising unreasonable things against the Word of the Father. For whoever looks at their scattering and the ruin of their city may rightly say, 'Woe to them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us.' And this is entirely appropriate, my brothers, for when they went astray concerning the Scriptures, they did not know that 'he who digs a pit for his neighbor falls into it; and he who destroys a hedge, a serpent shall bite him Ecclesiastes 10:8.' And if they had not turned their faces away from the Lord, they would have feared what was written earlier in the divine Psalms: 'The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken.' Let them consider this, and also that 'the snare they know not shall come upon them, and the net they hid take them.' But they did not understand these things, for if they had, 'they would not have crucified the Lord of glory 1 Corinthians 2:8.'

5. The Jews in their imaginings, and in their agreeing to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. Therefore does the Word lament for them, saying, 'Why do the people exalt themselves, and the nations imagine vain things?' For vain indeed was the imagination of the Jews, meditating death against the Life, and devising unreasonable things against the 'Word of the Father.' For who that looks upon their dispersion, and the desolation of their city, may not aptly say, 'Woe unto them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us.' And full well is it so, my brethren; for when they erred concerning the Scriptures, they knew not that 'he who digs a pit for his neighbour falls therein; and he who destroys a hedge, a serpent shall bite him Ecclesiastes 10:8.' And if they had not turned their faces from the Lord, they would have feared what was written before in the divine Psalms: 'The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken.' Let them observe this, and how that 'the snare they know not shall come upon them, and the net they hid take them.' But they understood not these things, for had they done so, 'they would not have crucified the Lord of glory 1 Corinthians 2:8.'

The righteous and faithful servants of the Lord are made disciples for the kingdom of heaven and bring forth from it things new and old. They meditate on the Lord's words when sitting in the house, when lying down or rising up, and when walking along the way. They have good hope because of the promise of the Spirit that said, "Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters, but his delight is in the law of the Lord, and in His law does he meditate day and night." Being grounded in faith, rejoicing in hope, and fervent in spirit, they have the boldness to say, "My mouth shall speak wisdom, and the meditation of my heart shall be of understanding." And again, "I have meditated on all Your works, and on the work of Your hands has been my meditation." And, "If I have remembered You on my bed, and in the morning have meditated on You." Afterwards, advancing in boldness, they say, "The meditation of my heart is before You at all times." And what is the end of such a person? He immediately says, "The Lord is my Helper and my Redeemer." For those who examine themselves in this way and conform their hearts to the Lord, nothing harmful shall happen. Indeed, their heart is strengthened by confidence in the Lord, as it is written, "They who trust in the Lord are as Mount Zion: he who dwells in Jerusalem shall not be moved forever." For if at any time the crafty one presumptuously attacks them, chiefly to break the rank of the saints and cause division among brothers, even in this the Lord is with them—not only as an avenger on their behalf, but also as a deliverer for them when they have already been beaten. For this is the divine promise: "The Lord shall fight for you." Therefore, although afflictions and trials from outside overtake them, yet being fashioned after the apostolic words and "being steadfast in tribulations and persevering in prayers" and in meditation on the law, they stand against those things which befall them, are well-pleasing to God, and give utterance to the words which are written, "Afflictions and distresses have come upon me, but Your commandments are my meditation."

6. Therefore the righteous and faithful servants of the Lord, who 'are made disciples for the kingdom of heaven, and bring forth from it things new and old;' and who 'meditate on the words of the Lord, when sitting in the house, when lying down or rising up, and when walking by the way;'– since they are of good hope because of the promise of the Spirit which said, 'Blessed is the man that has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters; but his delight is in the law of the Lord, and in His law does he meditate day and night;'– being grounded in faith, rejoicing in hope, fervent in spirit, they have boldness to say, 'My mouth shall speak wisdom, and the meditation of my heart shall be of understanding.' And again, 'I have meditated on all Your works, and on the work of Your hands has been my meditation.' And, 'If I have remembered You on my bed, and in the morning have meditated on You.' Afterwards, advancing in boldness, they say, 'The meditation of my heart is before You at all times.' And what is the end of such an one? He cites immediately; 'The Lord is my Helper and my Redeemer.' For to those who thus examine themselves, and conform their hearts to the Lord, nothing adverse shall happen; for indeed, their heart is strengthened by confidence in the Lord, as it is written, 'They who trust in the Lord are as mount Sion: he who dwells in Jerusalem shall not be moved forever.' For if at any time, the crafty one shall be presumptuously bold against them, chiefly that he may break the rank of the saints, and cause a division among brethren; even in this the Lord is with them, not only as an avenger on their behalf, but also when they have already been beaten, as a deliverer for them. For this is the divine promise; 'The Lord shall fight for you Exodus 14:14.' Henceforth, although afflictions and trials from without overtake them, yet, being fashioned after the apostolic words, and 'being steadfast in tribulations, and persevering in prayers Romans 12:12 ' and in meditation on the law, they stand against those things which befall them, are well-pleasing to God, and give utterance to the words which are written, 'Afflictions and distresses have come upon me; but Your commandments are my meditation. '

And since people are moved to virtuous deeds not only in their actions but also in the thoughts of their minds, he adds afterward, saying, 'My eyes prevent the dawn, that I might meditate on Your words.' For it is fitting that the spiritual meditations of those who are spiritually healthy should come before their physical actions. Does not our Savior, when he intends to teach this very thing, begin with the thoughts of the mind? He says, 'Whosoever looks on a woman to lust after her has already committed adultery,' and 'Whosoever shall be angry with his brother is guilty of murder.' For where there is no anger, murder is prevented; and where lust is first removed, there can be no charge of adultery. Therefore, meditation on the law is necessary, my beloved, and constant interaction with virtue, 'that the saint may lack nothing, but be perfect to every good work.' For through these things comes the promise of eternal life, as Paul wrote to Timothy, calling constant meditation exercise and saying, 'Exercise yourself unto godliness; for bodily exercise profits little, but godliness is profitable for all things, since it has the promise of the present life and of that which is eternal.'

7. And whereas, not only in action, but also in the thoughts of the mind, men are moved to deeds of virtue, he afterwards adds, saying, 'My eyes prevent the dawn, that I might meditate on Your words.' For it is meet that the spiritual meditations of those who are whole should precede their bodily actions. And does not our Saviour, when intending to teach this very thing begin with the thoughts of the mind? Saying, 'Whosoever looks on a woman to lust after her, has already committed adultery:' and, 'Whosoever shall be angry with his brother, is guilty of murder.' For where there is no wrath, murder is prevented; and where lust is first removed, there can be no accusation of adultery. Hence meditation on the law is necessary, my beloved, and uninterrupted converse with virtue, 'that the saint may lack nothing, but be perfect to every good work 2 Timothy 3:17.' For by these things is the promise of eternal life, as Paul wrote to Timothy, calling constant meditation exercise, and saying, 'Exercise yourself unto godliness; for bodily exercise profits little; but godliness is profitable for all things, since it has the promise of the present life, and of that which is eternal 1 Timothy 4:7-8.'

The virtue of that man is worthy of admiration, my brothers! For through Timothy he commands everyone that they should regard nothing more highly than godliness, but above all things give the chief place to faith in God. For what grace does the unrighteous man possess, even if he pretends to keep the commandments? Indeed, the unrighteous man is unable to keep even a portion of the law, because as his mind is, so necessarily must his actions be. As the Spirit says, rebuking such people: "The fool has said in his heart, there is no God." After this, the Word, showing that actions correspond with thoughts, says, "They are corrupt; they are profane in their schemes." The unrighteous man, then, in every respect corrupts his body: stealing, committing adultery, cursing, being drunk, and doing such things. Just as Jeremiah the prophet convicts Israel of these things, crying out and saying, "Oh, that I had a lodging place far off in the wilderness! Then I would leave my people and depart from them, for they are all adulterers, an assembly of oppressors, who draw out their tongue as a bow; lying and not truth has prevailed upon the earth, and they proceed from iniquities to iniquities; but Me they have not known." Thus, for wickedness and falsehood, and for deeds in which they proceed from iniquity to iniquity, he reproves their practices; but because they did not know the Lord and were faithless, he charges them with unrighteousness.

8. Worthy of admiration is the virtue of that man, my brethren! For through Timothy he enjoins upon all, that they should have regard to nothing more than to godliness, but above everything to adjudge the chief place to faith in God. For what grace has the unrighteous man, though he may feign to keep the commandments? Nay rather, the unrighteous man is unable even to keep a portion of the law, for as is his mind, such of necessity must be his actions; as the Spirit says, reproving such; 'The fool has said in his heart, there is no God.' After this the Word, showing that actions correspond with thoughts, says, 'They are corrupt; they are profane in their machinations.' The unrighteous man then, in every respect corrupts his body; stealing, committing adultery, cursing, being drunken, and doing such like things. Even as Jeremiah, the prophet, convicts Israel of these things, crying out and saying, 'Oh, that I had a lodge far off in the wilderness! Then would I leave my people and depart from them: for they are all adulterers, an assembly of oppressors, who draw out their tongue as a bow; lying and not truth has prevailed upon the earth, and they proceed from iniquities to iniquities; but Me they have not known Jeremiah 9:2.' Thus, for wickedness and falsehood, and for deeds, in which they [proceed] from iniquity to iniquity, he reproves their practices; but, because they knew not the Lord, and were faithless, he charges them with unrighteousness.

Faith and godliness are connected to each other and are sisters. The person who believes in Him is godly, and the person who is godly believes even more. Therefore, whoever is in a state of wickedness also undoubtedly wanders from the faith, and whoever falls from godliness falls from the true faith. Paul, for example, testifying to this same point, advises his disciple by saying, "Avoid profane conversations, for they increase unto more ungodliness, and their word takes hold like a canker, among whom are Hymenaeus and Philetus." He explains what their wickedness consisted of, saying, "Who have erred from the faith, saying that the resurrection is already past." But again, wanting to show that faith is yoked together with godliness, the Apostle says, "And all those who will live godly in Jesus Christ shall suffer persecution." Afterwards, so that no one should abandon godliness because of persecution, he counsels them to preserve the faith, adding, "You, therefore, continue in the things you have learned and have been assured of." And just as when brother is helped by brother they become like a wall to each other, so faith and godliness, being of similar growth, hang together, and whoever practices the one is necessarily strengthened by the other. Therefore, wanting the disciple to be exercised in godliness until the end and to contend for the faith, he counsels them, saying, "Fight the good fight of faith, and lay hold on eternal life." For if a person first puts away the wickedness of idols and rightly confesses Him Who is truly God, he then fights by faith against those who war against Him.

9. For faith and godliness are allied to each other, and sisters; and he who believes in Him is godly, and he also who is godly, believes the more. He therefore who is in a state of wickedness, undoubtedly also wanders from the faith; and he who falls from godliness, falls from the true faith. Paul, for instance, bearing testimony to the same point, advises his disciple, saying, 'Avoid profane conversations; for they increase unto more ungodliness, and their word takes hold as does a canker, of whom are Hymenæus and Philetus 2 Timothy 2:16-17.' In what their wickedness consisted he declares, saying, 'Who have erred from the faith, saying that the resurrection is already past.' But again, desirous of showing that faith is yoked with godliness, the Apostle says, 'And all those who will live godly in Jesus Christ shall suffer persecution.' Afterwards, that no man should renounce godliness through persecution, he counsels them to preserve the faith, adding, 'You, therefore, continue in the things you have learned, and hast been assured of.' And as when brother is helped by brother, they become as a wall to each other; so faith and godliness, being of like growth, hang together, and he who is practised in the one, of necessity is strengthened by the other. Therefore, wishing the disciple to be exercised in godliness unto the end, and to contend for the faith, he counsels them, saying, 'Fight the good fight of faith, and lay hold on eternal life 1 Timothy 4:7.' For if a man first put away the wickedness of idols, and rightly confesses Him Who is truly God, he next fights by faith with those who war against Him.

We are speaking of two things—faith and godliness—and they share the same hope: eternal life. For Paul says, "Fight the good fight of faith; lay hold on eternal life," and "exercise yourself unto godliness, for it has the promise of the life that now is, and of that which is to come." For this reason, the Arian heretics, who have now left the Church and oppose Christ, have dug a pit of unbelief into which they themselves have fallen. Because they have grown in ungodliness, they "overthrow the faith of the simple," blaspheming the Son of God and saying that He is a creature and has His being from things which do not exist. But just as the Apostle warned against the followers of Philetus and Hymenaeus in his day, so now he warns all people against ungodliness like theirs, saying, "The foundation of God stands sure, having this seal: The Lord knows them that are His; and, Let every one that names the name of the Lord depart from iniquity." For it is good that a person should depart from wickedness and wicked deeds, so that he may properly celebrate the feast; for whoever is defiled with the pollutions of the wicked is not able to sacrifice the Passover to the Lord our God. This is why the people who were then in Egypt said, "We cannot sacrifice the Passover in Egypt to the Lord our God." For God, Who is over all, wanted them to go far away from the servants of Pharaoh and from the furnace of iron, so that being set free from wickedness and having carefully put away from themselves all strange notions, they might receive the knowledge of God and of virtuous actions. For He says, "Go far from them: depart from the midst of them, and touch not the unclean things." For a person will not otherwise depart from sin and lay hold on virtuous deeds except by meditating on his actions; and when he has been trained by exercise in godliness, he will lay hold on the confession of faith, which Paul also possessed after he had fought the fight—namely, the crown of righteousness which was laid up, which the righteous Judge will give, not to him alone, but to all who are like him.

10. For of these two things we speak of — faith and godliness — the hope is the same, even everlasting life; for he says, 'Fight the good fight of faith; lay hold on eternal life.' And, 'exercise yourself unto godliness, for it has the promise of the life that now is, and of that which is to come 1 Timothy 4:7-8.' For this cause, the Ario-maniacs, who now have gone out from the Church, being opponents of Christ, have dug a pit of unbelief, into which they themselves have been thrust; and, since they have advanced in ungodliness, they 'overthrow the faith of the simple Romans 16:18;' blaspheming the Son of God, and saying that He is a creature, and has His being from things which are not. But as then against the adherents of Philetus and Hymenæus, so now the Apostle forewarns all men against ungodliness like theirs, saying, 'The foundation of God stands sure, having this seal, The Lord knows them that are His; and, Let every one that names the name of the Lord depart from iniquity 2 Timothy 2:19.' For it is well that a man should depart from wickedness and deeds of iniquity, that he may be able properly to celebrate the feast; for he who is defiled with the pollutions of the wicked is not able to sacrifice the Passover to the Lord our God. Hence, the people who were then in Egypt said, 'We cannot sacrifice the Passover in Egypt to the Lord our God Exodus 8:26.' For God, Who is over all, willed that they should go far away from the servants of Pharaoh, and from the furnace of iron; so that being set free from wickedness, and having carefully put away from them all strange notions, they might receive the knowledge of God and of virtuous actions. For He says, 'Go far from them: depart from the midst of them, and touch not the unclean things 2 Corinthians 6:17.' For a man will not otherwise depart from sin, and lay hold on virtuous deeds, than by meditation on his acts; and when he has been practised by exercise in godliness, he will lay hold on the confession of faith, which also Paul, after he had fought the fight, possessed, namely, the crown of righteousness which was laid up; which the righteous Judge will give, not to him alone, but to all who are like him.

Such meditation and practice in godliness has always been the habit of the saints, and it is especially urgent for us now, when the divine word calls us to keep the feast with them if we maintain this attitude. For what else is the feast but the constant worship of God, the recognition of godliness, and unceasing prayers offered with one accord from the whole heart? Paul, wanting us always to maintain this attitude, commands us, saying, "Rejoice always; pray without ceasing; in everything give thanks." Therefore, let us not keep the feast separately, but together, united and collectively, as the prophet urges, saying, "O come, let us rejoice in the Lord; let us make a joyful noise to God our Savior." Who is so careless, or so disobedient to the divine voice, that they would not leave everything behind and hurry to the general and common assembly of the feast? This feast is not confined to one place alone, for it is not celebrated in just one location; rather, "into all the earth their song has gone forth, and to the ends of the world their words." The sacrifice is not offered in one place only, but "in every nation, incense and a pure sacrifice is offered to God." So when praise and prayer rise up in the same way from everyone in every place to the gracious and good Father, when the whole Catholic Church in every location celebrates together with gladness and rejoicing the same worship to God, when all people together send up a song of praise and say, "Amen"—how blessed will that be, my brothers! Who will not at that time be engaged in right prayer? For the walls of every opposing power, especially of Jericho, will fall down, and the gift of the Holy Spirit will then be richly poured out upon all people, so that everyone perceiving the coming of the Spirit will say, "We are filled in the morning with Your favor, and we rejoice and are made glad in our days."

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

Since this is so, let us make a joyful noise with the saints, and let none of us fail in our duty in these things. We should count as nothing the affliction or trials which, especially at this time, have been maliciously directed against us by the party of Eusebius. Even now they wish to harm us and, through their accusations, to bring about our death because of that godliness whose helper is the Lord. But as faithful servants of God, knowing that He is our salvation in time of trouble—for our Lord promised beforehand, saying, "Blessed are you when men revile you and persecute you, and say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad, for your reward is great in heaven" (Matthew 5:11-12). Again, it is the Redeemer's own word that affliction will not come upon every person in this world, but only upon those who have a holy fear of Him. On this account, the more the enemies surround us, the more let us be at liberty. Although they revile us, let us come together. And the more they would turn us aside from godliness, let us the more boldly preach it, saying, "All these things have come upon us, yet we have not forgotten You," and we have not done evil with the Ario-maniacs, who say that You have existence from things that do not exist. The Word which is eternally with the Father is also from Him.

12. Since this is so, let us make a joyful noise with the saints, and let no one of us fail of his duty in these things; counting as nothing the affliction or the trials which, especially at this time, have been enviously directed against us by the party of Eusebius. Even now they wish to injure us, and by their accusations to compass our death, because of that godliness, whose helper is the Lord. But, as faithful servants of God, knowing that He is our salvation in the time of trouble:– for our Lord promised beforehand, saying, 'Blessed are you when men revile you and persecute you, and say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad, for your reward is great in heaven Matthew 5:11-12.' Again, it is the Redeemer's own word, that affliction shall not befall every man in this world, but only those who have a holy fear of Him:– on this account, the more the enemies hem us in, the more let us be at liberty; although they revile us, let us come together; and the more they would turn us aside from godliness, let us the more boldly preach it saying, 'All these things have come upon us, yet have we not forgotten You,' and we have not done evil with the Ario-maniacs, who say that You have existence from those things that exist not. The Word which is eternally with the Father, is also from Him.

So let us keep the feast, my brothers, celebrating it not at all as an occasion of distress and mourning, and let us not join with heretics because of the temporal trials brought upon us for godliness. But if anything that would promote joy and gladness should present itself, let us give attention to it, so that our heart may not be sad like Cain's. Instead, like faithful and good servants of the Lord, we may hear the words, "Enter into the joy of your Lord." For we do not establish days of mourning and sorrow, as some may consider these Easter days to be, but we keep the feast, being filled with joy and gladness. We keep it not according to the deceitful error of the Jews, nor according to the teaching of the Arians, which removes the Son from the Godhead and counts Him among creatures. Instead, we look to the correct doctrine we receive from the Lord. For the deception of the Jews and the extreme impiety of the Arians cause nothing but sad reflections, since the former killed the Lord at the beginning, while the latter take away His position of having conquered the death to which the Jews brought Him, in that they say He is not the Creator but a creature. For if He were a creature, He would have been held by death. But if He was not held by death, according to the Scriptures, He is not a creature but the Lord of the creatures and the subject of this immortal feast.

13. Let us therefore keep the feast, my brethren, celebrating it not at all as an occasion of distress and mourning, neither let us mingle with heretics through temporal trials brought upon us by godliness. But if anything that would promote joy and gladness should offer, let us attend to it; so that our heart may not be sad, like that of Cain; but that, like faithful and good servants of the Lord, we may hear the words, 'Enter into the joy of your Lord Matthew 25:21.' For we do not institute days of mourning and sorrow, as some may consider these of Easter to be, but we keep the feast, being filled with joy and gladness. We keep it then, not regarding it after the deceitful error of the Jews, nor according to the teaching of the Arians, which takes away the Son from the Godhead, and numbers Him among creatures; but we look to the correct doctrine we derive from the Lord. For the guile of the Jews, and the unbounded impiety of the Arians, cause nothing but sad reflections, for the former at the beginning slew the Lord; but these latter take away His position of having conquered that death to which the Jews brought Him, in that they say He is not the Creator, but a creature. For if He were a creature, He would have been holden by death; but if He was not holden by death, according to the Scriptures, He is not a creature, but the Lord of the creatures, and the subject of this immortal feast.

The Lord of death intended to destroy death, and being Lord, what He willed was accomplished. We have all passed from death to life. But the imagination of the Jews, and those who are like them, was empty, since the outcome was not what they expected but turned out against them. "He who sits in the heavens shall laugh at both of them; the Lord shall hold them in derision." Therefore, when our Savior was led to death, He stopped the women who followed Him weeping, saying, "Weep not for Me," meaning to show that the Lord's death is not an event of sorrow but of joy, and that He who dies for us is alive. He does not receive His being from things that do not exist, but from the Father. It is truly a cause for joy that we can see the signs of victory over death—our own incorruptibility—through the body of the Lord. Since He rose gloriously, it is clear that the resurrection of all of us will take place. Since His body remained without corruption, there can be no doubt about our incorruption. For as by one man, as Paul says (and it is the truth), sin passed upon all men, so by the resurrection of our Lord Jesus Christ, we shall all rise. "For," he says, "this corruptible must put on incorruption, and this mortal must put on immortality." Now this came to pass at the time of the Passion, when our Lord died for us, for "our Passover, Christ, is sacrificed." Therefore, because He was sacrificed, let each of us feed upon Him, and with eagerness and diligence partake of His sustenance, since He is given to all without reluctance and is in everyone "a well of water flowing to everlasting life."

14. For the Lord of death would abolish death, and being Lord, what He would was accomplished; for we have all passed from death unto life. But the imagination of the Jews, and of those who are like them, was vain, since the result was not such as they contemplated, but turned out adverse to themselves; and 'at both of them He that sits in the heaven shall laugh: the Lord shall have them in derision.' Hence, when our Saviour was led to death, He restrained the women who followed Him weeping, saying, 'Weep not for Me Luke 23:28;' meaning to show that the Lord's death is an event, not of sorrow but of joy, and that He Who dies for us is alive. For He does not derive His being from those things which are not, but from the Father. It is truly a subject of joy, that we can see the signs of victory against death, even our own incorruptibility, through the body of the Lord. For since He rose gloriously, it is clear that the resurrection of all of us will take place; and since His body remained without corruption, there can be no doubt regarding our incorruption. For as by one man Romans 5:12, as says Paul (and it is the truth), sin passed upon all men, so by the resurrection of our Lord Jesus Christ, we shall all rise. 'For,' he says, 'this corruptible must put on incorruption, and this mortal must put on immortality 1 Corinthians 15:53.' Now this came to pass in the time of the Passion, in which our Lord died for us, for 'our Passover, Christ, is sacrificed.' Therefore, because He was sacrificed, let each of us feed upon Him, and with alacrity and diligence partake of His sustenance; since He is given to all without grudging, and is in every one 'a well of water flowing to everlasting life John 4:14.'

We begin the forty-day fast on the ninth of Phamenoth (March 5). After serving the Lord with abstinence during these days and first purifying ourselves, we also begin the holy Easter on the fourteenth of Pharmuthi (April 9). Then, extending the fast to the seventh day, on the seventeenth of the month, let us rest late in the evening. When the light of the Lord has first dawned upon us and the holy Sunday on which our Lord rose shines upon us, we should rejoice and be glad with the joy that comes from good works during the seven weeks that remain until Pentecost, giving glory to the Father and saying, 'This is the day which the Lord has made: we will rejoice and be glad in it,' through our Lord and Savior Jesus Christ, through whom to the same, and to His Father, be glory and dominion forever and ever. Amen. Greet one another with a holy kiss. All the brethren who are with me greet you. I pray that you may have health in the Lord, beloved brethren.

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

Here ends the eleventh Letter of holy Athanasius.

Here ends the eleventh Letter of holy Athanasius.

For the year 338, during the consulship of Ursus and Polemius. The prefect was the same Theodorus, serving Heliopolis and the Catholics. After him, serving a second year, was Philagrius. This was the eleventh indiction. Easter fell on the seventh day before the Kalends of April, which was the thirtieth of Phamenoth. The moon was eighteen and a half days old. This was the fifty-fourth year of the Era of Diocletian.

For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18 1/2; Æra Dioclet. 54.

Although I have traveled all this distance from you, my brethren, I have not forgotten the custom that exists among you, which has been handed down to us by the fathers, so that I should not remain silent without notifying you of the time of the annual holy feast and the day for its celebration. For although I have been hindered by those afflictions of which you have doubtless heard, and severe trials have been laid upon me, and a great distance has separated us, while the enemies of the truth have followed our tracks, laying snares to discover a letter from us so that by their accusations they might add to the pain of our wounds, yet the Lord has strengthened and comforted us in our afflictions. We have not feared, even when held fast in the midst of such plots and conspiracies, to indicate and make known to you our saving Easter feast, even from the ends of the earth. Also when I wrote to the presbyters of Alexandria, I urged that these letters might be sent to you through their help, although I knew the fear imposed on them by the adversaries. Still, I exhorted them to be mindful of the apostolic boldness of speech, and to say, "Nothing separates us from the love of Christ; neither affliction, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword" (Romans 8:35). Thus, keeping the feast myself, I was desirous that you also, my beloved, should keep it; and being conscious that an announcement like this is due from me, I have not delayed to discharge this duty, fearing to be condemned by the Apostolic counsel: "Render to every man his due."

Although I have travelled all this distance from you, my brethren, I have not forgotten the custom which obtains among you, which has been delivered to us by the fathers, so as to be silent without notifying to you the time of the annual holy feast, and the day for its celebration. For although I have been hindered by those afflictions of which you have doubtless heard, and severe trials have been laid upon me, and a great distance has separated us; while the enemies of the truth have followed our tracks, laying snares to discover a letter from us, so that by their accusations, they might add to the pain of our wounds; yet the Lord, strengthening and comforting us in our afflictions, we have not feared, even when held fast in the midst of such machinations and conspiracies, to indicate and make known to you our saving Easter-feast, even from the ends of the earth. Also when I wrote to the presbyters of Alexandria, I urged that these letters might be sent to you through their instrumentality, although I knew the fear imposed on them by the adversaries. Still, I exhorted them to be mindful of the apostolic boldness of speech, and to say, 'Nothing separates us from the love of Christ; neither affliction, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword Romans 8:35.' Thus, keeping the feast myself, I was desirous that you also, my beloved, should keep it; and being conscious that an announcement like this is due from me, I have not delayed to discharge this duty, fearing to be condemned by the Apostolic counsel; 'Render to every man his due. '

Even though I placed all my concerns in God's hands, I was eager to celebrate the feast with you, not considering the distance between us. Although physical location separates us, the Lord who gives us the feast—who is Himself our feast and who also gives us the Spirit—brings us together in thought, in unity, and in the bond of peace. When we think the same things and offer the same prayers for one another, no distance can separate us. Rather, the Lord gathers and unites us together. If He promises that "when two or three are gathered together in His name, He is in the midst of them," it is clear that by being present among those who gather together in every place, He unites them and receives all their prayers as if they were nearby, and listens to all of them as they say the same Amen. I have endured this kind of suffering and all the trials I mentioned when I wrote to you, my brothers and sisters.

2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast, Who is also the Bestower of the Spirit, brings us together in mind, in harmony, and in the bond of peace. For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that 'when two or three are gathered together in His name, He is in the midst of them Matthew 18:20,' it is plain that being in the midst of those who in every place are gathered together, He unites them, and receives the prayers of all of them, as if they were near, and listens to all of them, as they cry out the same Amen. I have borne affliction like this, and all those trials which I mentioned, my brethren, when I wrote to you.

I am now briefly reminding you of these things so as not to trouble you at all, because it is not right for someone to forget, when more comfortable, the suffering experienced in hardship—otherwise, like an ungrateful and forgetful person, he would be shut out from the divine assembly. A person should never praise God more freely than when passing through afflictions, nor should anyone give thanks more than when finding rest from labor and trials. Just as Hezekiah praised the Lord and gave thanks when the Assyrians perished, saying, "The Lord is my salvation; and I will not cease to bless You with harp all the days of my life, before the house of the Lord" (Isaiah 38:20). And those courageous and blessed three who were tested in Babylon—Hananiah, Mishael, and Azariah—when they were safe and the fire became like dew to them, gave thanks, praising and "saying words of glory to God." I too, like them, have written with these things in mind, my brothers. For even in our time, God has made possible those things which are impossible for human beings. And those things which could not be accomplished by people, the Lord has shown to be easily accomplished by bringing us to you. For He does not hand us over as prey to those who seek to devour us. For it is not so much us as the Church, the faith, and godliness that they planned to destroy with wickedness.

3. And that we may not distress you at all, I would now (only) briefly remind you of these things, because it is not becoming in a man to forget, when more at ease, the pains he experienced in tribulation; lest, like an unthankful and forgetful person, he should be excluded from the divine assembly. For at no time should a man freely praise God, more than when he has passed through afflictions; nor, again, should he at any time give thanks more than when he finds rest from toil and temptations. As Hezekiah, when the Assyrians perished, praised the Lord, and, gave thanks, saying, 'The Lord is my salvation; and I will not cease to bless You with harp all the days of my life, before the house of the Lord Isaiah 38:20.' And those valiant and blessed three who were tried in Babylon, Hananiah, Mishael, and Azariah, when they were in safety and the fire became to them as dew, gave thanks, praising and 'saying words of glory to God.' I too like them have written, my brethren, having these things in mind; for even in our time, God has made possible those things which are impossible to men. And those things which could not be accomplished by man, the Lord has shown to be easy of accomplishment, by bringing us to you. For He does not give us as a prey to those who seek to swallow us up. For it is not so much us, as the Church, and the faith and godliness which they planned to overwhelm with wickedness.

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

4. But God, who is good, multiplied His loving-kindness towards us, not only when He granted the common salvation of us all through His Word, but now also, when enemies have persecuted us, and have sought to seize upon us. As the blessed Paul says in a certain place, when describing the incomprehensible riches of Christ: 'But God, being rich in mercy, for the great love wherewith He loved us, even when we were dead in follies and sins, quickened us with Christ Ephesians 2:4-5.' For the might of man and of all creatures, is weak and poor; but the Might which is above man, and uncreated, is rich and incomprehensible, and has no beginning, but is eternal. He does not then possess one method only of healing, but being rich, He works in various manners for our salvation by means of His Word, Who is not restricted or hindered in His dealings towards us; but since He is rich and manifold, He varies Himself according to the individual capacity of each soul. For He is the Word and the Power and the Wisdom of God, as Solomon testifies concerning Wisdom, that 'being one, it can do all things, and remaining in itself, it makes all things new; and passing upon holy souls, fashions the friends of God and the prophets.' To those then who have not yet attained to the perfect way He becomes like a sheep giving milk, and this was administered by Paul: 'I have fed you with milk, not with meat 1 Corinthians 3:2.' To those who have advanced beyond the full stature of childhood, but still are weak as regards perfection, He is their food, according to their capacity, being again administered by Paul, 'Let him that is weak eat herbs.' But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, 'Strong meat is for those who are of full age, for those who, by reason of their capacity, have their senses exercised Hebrews 5:14.' And further, when the word is sown it does not yield a uniform produce of fruit in this human life, but one various and rich; for it brings forth, some an hundred, and some sixty, and some thirty, as the Saviour teaches — that Sower of grace, and Bestower of the Spirit. And this is no doubtful matter, nor one that admits no confirmation; but it is in our power to behold the field which is sown by Him; for in the Church the word is manifold and the produce rich. Not with virgins alone is such a field adorned; nor with monks alone, but also with honourable matrimony and the chastity of each one. For in sowing, He did not compel the will beyond the power. Nor is mercy confined to the perfect, but it is sent down also among those who occupy the middle and the third ranks, so that He might rescue all men generally to salvation. To this intent He has prepared many mansions John 14:2 with the Father, so that although the dwelling-place is various in proportion to the advance in moral attainment, yet all of us are within the wall, and all of us enter within the same fence, the adversary being cast out, and all his host expelled thence. For apart from light there is darkness, and apart from blessing there is a curse, the devil also is apart from the saints, and sin far from virtue. Therefore the Gospel rebukes Satan, saying, 'Get behind Me, Satan Matthew 4:10.' But us it calls to itself, saying, 'Enter in at the strait gate.' And again, 'Come, blessed of My Father, inherit the kingdom which is prepared for you.' So also the Spirit cried aforetime in the Psalms, saying, 'Enter into His gates with psalms.' For through virtue a man enters in unto God, as Moses did into the thick cloud where God was. But through vice a man goes out from the presence of the Lord; as Cain Genesis 4:16; Exodus 19:9 when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, 'And I will go in to the altar of God, even to the God that delights my youth.' But of the devil the Scripture bears witness, that the devil went out from before God, and smote Job with sore boils. For this is the characteristic of those who go out from before God — to smite and to injure the men of God. And this is the characteristic of those who fall away from the faith — to injure and persecute the faithful. The saints on the other hand, take such to themselves and look upon them as friends; as also the blessed David, using openness of speech, says, 'My eyes are on the faithful of the earth, that they may dwell with me.' But those that are weak in the faith, Paul urges that we should especially take to ourselves. For virtue is philanthropic, just as in men of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David, whereas David, though he had a good opportunity, did not kill Saul. Esau too persecuted Jacob, while Jacob overcame his wickedness by meekness. And those eleven sold Joseph, but Joseph, in his loving-kindness, had pity on them.

But why do we need many words? When our Lord and Savior was persecuted by the Pharisees, He wept for their destruction. He was injured, but He did not threaten. He did not do so when He was afflicted, nor even when He was killed. Instead, He grieved for those who dared to do such things. He, the Savior, suffered for humanity, but they despised and rejected life, light, and grace. All these were theirs through that Savior who suffered in our place. And truly, He wept for their darkness and blindness. For if they had understood what is written in the Psalms, they would not have acted so foolishly against the Savior, since the Spirit had said, "Why do the heathen rage, and the people imagine a vain thing?" And if they had considered the prophecy of Moses, they would not have hanged Him who was their Life. And if they had examined with understanding the things that were written, they would not have so carefully fulfilled the prophecies that were against themselves, so that now their city is desolate, grace has been taken from them, and they themselves are without the law, no longer called children but strangers. For this was declared beforehand in the Psalms, saying, "The strange children have acted falsely by Me." And through the prophet Isaiah: "I have begotten and brought up children, and they have rejected Me." And they are no longer named the people of God and a holy nation, but rulers of Sodom and people of Gomorrah, having surpassed even the wickedness of the Sodomites, as the prophet also says, "Sodom is justified before you." For the Sodomites raged against angels, but these raged against the Lord and God and King of all, and these dared to kill the Lord of angels, not knowing that Christ, who was killed by them, lives. But those Jews who had conspired against the Lord died, having rejoiced very little in these temporary things and having fallen away from those which are eternal. They were ignorant of this: that the immortal promise does not concern temporary enjoyment, but the hope of those things which are everlasting. For through many tribulations, labors, and sorrows, the saint enters into the kingdom of heaven. But when he arrives where sorrow, distress, and sighing shall flee away, he shall from then on enjoy rest, like Job, who was tried here but was afterwards the familiar friend of the Lord. But the lover of pleasures, rejoicing for a little while, afterwards lives a sorrowful life, like Esau, who had temporary food but was afterwards condemned by it.

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

We can see this distinction in the Exodus, when the children of Israel and the Egyptians left Egypt. The Egyptians rejoiced for a short time in their injustice against Israel, but when they went out, they were all drowned in the deep. The people of God, though beaten and harmed for a time by the taskmasters, came out of Egypt, passed through the sea unharmed, and walked in the wilderness as if it were an inhabited place. Though the place was deserted and empty of people, through the gracious gift of the law and through conversation with angels, it was no longer a desert but even better than an inhabited country. Just as Elisha, when he thought he was alone in the wilderness, was actually with companies of angels, so in this case, though the people were afflicted at first and in the wilderness, those who remained faithful later entered the land of promise. In the same way, those who suffer temporary afflictions here and endure to the end finally receive comfort, while those who persecute others here are trampled underfoot and have no good end. Even the rich man, as the Gospel affirms, enjoyed pleasure here for a short time but suffered hunger there, and having drunk freely here, he thirsted terribly there. But Lazarus, after being afflicted in worldly things, found rest in heaven, and having hungered for ordinary bread, he was satisfied there with something better than manna—the Lord himself, who came down and said, "I am the bread which came down from heaven, and gives life to mankind."

6. We may take as a type of this distinction, the departure of the children of Israel and the Egyptians from Egypt. For the Egyptians, rejoicing a little while in their injustice against Israel, when they went forth, were all drowned in the deep; but the people of God, being for a time smitten and injured, by the conduct of the taskmasters, when they came out of Egypt, passed through the sea unharmed, and walked in the wilderness as an inhabited place. For although the place was unfrequented by man and desolate, yet, through the gracious gift of the law, and through converse with angels, it was no longer desert, but far more than an inhabited country. As also Elisha, when he thought he was alone in the wilderness, was with companies of angels; so in this case, though the people were at first afflicted and in the wilderness, yet those who remained faithful afterwards entered the land of promise. In like manner those who suffer temporal afflictions here, finally having endured, attain comfort, while those who here persecute are trodden under foot, and have no good end. For even the rich man Luke 16:19, as the Gospel affirms, having indulged in pleasure here for a little while, suffered hunger there, and having drunk largely here, he there thirsted exceedingly. But Lazarus, after being afflicted in worldly things, found rest in heaven, and having hungered for bread ground from grain, he was there satisfied with that which is better than manna, even the Lord who came down and said, 'I am the bread which came down from heaven, and gives life to mankind John 6:51.'

Oh, my dearly beloved, if we will gain comfort from afflictions, rest from labors, health after sickness, and immortality from death, it is not right to be distressed by the temporary evils that take hold of humanity. We should not be agitated by the trials that happen to us. It is not right to fear if the gang that opposed Christ should conspire against godliness. Rather, we should please God all the more through these things and should regard such matters as the testing and training of a virtuous life. For how can patience be expected if there are not first labors and sorrows? Or how can fortitude be tested without attacks from enemies? Or how can magnanimity be demonstrated unless there has been insult and injustice? Or how can long-suffering be proved unless there has first been the slander of Antichrist? And finally, how can a person see virtue with his own eyes unless the wickedness of the very wicked has first appeared? Thus even our Lord and Savior Jesus Christ comes before us when He would show people how to suffer. When He was struck, He bore it patiently; being insulted, He did not insult in return; when He suffered, He did not threaten, but He gave His back to those who struck Him, and His cheeks to blows, and did not turn His face away from spitting; and at last, He was willingly led to death, so that we might see in Him the image of everything that is virtuous and immortal, and so that we, conducting ourselves according to these examples, might truly tread on serpents and scorpions, and on all the power of the enemy.

7. Oh! My dearly beloved, if we shall gain comfort from afflictions, if rest from labours, if health after sickness, if from death immortality, it is not right to be distressed by the temporal ills that lay hold on mankind. It does not become us to be agitated because of the trials which befall us. It is not right to fear if the gang that contended with Christ, should conspire against godliness; but we should the more please God through these things, and should consider such matters as the probation and exercise of a virtuous life. For how shall patience be looked for, if there be not previously labours and sorrows? Or how can fortitude be tested with no assault from enemies? Or how shall magnanimity be exhibited, unless after contumely and injustice? Or how can long-suffering be proved, unless there has first been the calumny of Antichrist? And, finally, how can a man behold virtue with his eyes, unless the iniquity of the very wicked has previously appeared? Thus even our Lord and Saviour Jesus Christ comes before us, when He would show men how to suffer, Who when He was smitten bore it patiently, being reviled He reviled not again, when He suffered He threatened not, but He gave His back to the smiters, and His cheeks to buffetings, and turned not His face from spitting 1 Peter 2:23; Isaiah 50:6; and at last, was willingly led to death, that we might behold in Him the image of all that is virtuous and immortal, and that we, conducting ourselves after these examples, might truly tread on serpents and scorpions, and on all the power of the enemy.

Paul also followed the Lord's example and urged us to do the same, saying, "Be followers of me, as I also am of Christ." In this way he triumphed over all the devil's schemes to divide us, writing, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Jesus Christ." The enemy attacks us through afflictions, trials, and hardships, using every tactic to destroy us. But the person who is in Christ fights against these opposing forces—countering anger with patience, insults with gentleness, and vice with virtue—and wins the victory, exclaiming, "I can do all things through Christ Who strengthens me," and "In all these things we are conquerors through Christ Who loved us." This is the Lord's grace, and these are the Lord's ways of restoring humanity. He suffered so that those who suffer in Him might be free from suffering. He came down so that He might lift us up. He accepted the trial of being born so that we might love Him Who is unbegotten. He submitted to corruption so that corruption might put on immortality. He became weak for us so that we might rise with power. He went down to death so that He might give us immortality and bring life to the dead. Finally, He became man so that we who die as men might live again, and so that death would no longer rule over us—for the apostolic word declares, "Death shall not have dominion over us."

8. Thus too Paul, while he conducted himself after the example of the Lord, exhorted us, saying, 'Be followers of me, as I also am of Christ 1 Corinthians 11:1.' In this way he prevailed against all the divisions of the devil, writing, 'I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Jesus Christ Romans 8:38-39.' For the enemy draws near to us in afflictions, and trials, and labours, using every endeavour to ruin us. But the man who is in Christ, combating those things that are contrary, and opposing wrath by long-suffering, contumely by meekness, and vice by virtue, obtains the victory, and exclaims, 'I can do all things through Christ Who strengthens me;' and, 'In all these things we are conquerors through Christ Who loved us.' This is the grace of the Lord, and these are the Lord's means of restoration for the children of men. For He suffered to prepare freedom from suffering for those who suffer in Him, He descended that He might raise us up, He took on Him the trial of being born, that we might love Him Who is unbegotten, He went down to corruption, that corruption might put on immortality, He became weak for us, that we might rise with power, He descended to death, that He might bestow on us immortality, and give life to the dead. Finally, He became man, that we who die as men might live again, and that death should no more reign over us; for the Apostolic word proclaims, 'Death shall not have the dominion over us. '

Now because they did not think about these matters in this way, the Ario-maniacs, being opponents of Christ and heretics, strike with their tongue the One who is their Helper, and they blaspheme the One who set them free, and they hold all kinds of different opinions against the Savior. Because of His coming down, which was for the sake of humanity, they have denied His essential Godhead. Seeing that He came forth from the Virgin, they doubt that He is truly the Son of God. Considering Him as having become incarnate in time, they deny His eternity. Looking upon Him as having suffered for us, they do not believe in Him as the incorruptible Son from the incorruptible Father. And finally, because He endured for our sakes, they deny the things concerning His essential eternity. Following the behavior of the unthankful, these people despise the Savior and offer Him insult instead of acknowledging His grace. To them these words may justly be addressed: O unthankful opponent of Christ, altogether wicked and the slayer of his Lord, mentally blind and a Jew in his mind, if you had understood the Scriptures and listened to the saints who said, "Cause Your face to shine, and we shall be saved," or again, "Send out Your light and Your truth," then you would have known that the Lord did not descend for His own sake but for ours. For this reason, you would have admired His loving kindness all the more. And if you had considered what the Father is and what the Son is, you would not have blasphemed the Son as being of a mutable nature. And if you had understood His work of loving kindness toward us, you would not have alienated the Son from the Father, nor would you have looked upon Him as a stranger—Him who reconciled us to His Father. I know these words are grievous, not only to those who dispute with Christ, but also to the schismatics, for they are united together as men of kindred feelings. For they have learned to tear the seamless coat of God; they think it no strange thing to divide the indivisible Son from the Father.

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

I know that when these things are said, they will gnash their teeth at us along with the devil who stirs them up, because they are disturbed by the declaration of the true glory of the Redeemer. But the Lord, who has always mocked the devil, does the same even now, saying, "I am in the Father, and the Father in Me" (John 14:11). This is the Lord who is revealed in the Father, and in whom the Father is also revealed. He is truly the Son of the Father, and finally became incarnate for our sake so that He might offer Himself to the Father in our place and redeem us through His offering and sacrifice. This is the one who once brought the people out of Egypt in ancient times, but who afterward redeemed all of us—or rather the entire human race—from death and brought us up from the grave. This is the one who in ancient times was sacrificed as a lamb, being prefigured in the lamb, but who was later slain for us, for "Christ our Passover is sacrificed" (1 Corinthians 5:7). This is the one who delivered us from the snare of the hunters—that is, from the opponents of Christ and from the schismatics—and rescued us, His Church. And because we were once victims of deceit, He has now delivered us by Himself.

10. I know indeed, that when these things are spoken, they will gnash their teeth upon us, with the devil who stirs them up, since they are troubled by the declaration of the true glory concerning the Redeemer. But the Lord, Who always has scoffed at the devil, does the same even now, saying, 'I am in the Father, and the Father in Me John 14:11.' This is the Lord, Who is manifested in the Father, and in Whom also the Father is manifested; Who, being truly the Son of the Father, at last became incarnate for our sakes, that He might offer Himself to the Father in our stead, and redeem us through His oblation and sacrifice. This is He Who once brought the people of old time out of Egypt; but Who afterwards redeemed all of us, or rather the whole race of men, from death, and brought them up from the grave. This is He Who in old time was sacrificed as a lamb, He being signified in the lamb; but Who afterwards was slain for us, for 'Christ our Passover is sacrificed 1 Corinthians 5:7.' This is He Who delivered us from the snare of the hunters, from the opponents of Christ, I say, and from the schismatics, and again rescued us His Church. And because we were then victims of deceit, He has now delivered us by His own self.

What then should we do, my brothers, in light of these things, except praise and give thanks to God, the King of all? Let us first cry out in the words of the Psalms, "Blessed be the Lord, who has not given us over as prey to their teeth." Let us keep the feast in the way He has established for our salvation—the holy day of Easter—so that we may celebrate the feast that is in heaven with the angels. In the same way, the Jewish people long ago, when they came out of affliction into a state of relief, kept the feast, singing a song of praise for their victory. Likewise, the people in the time of Esther, because they were delivered from the decree of death, kept a feast to the Lord, treating it as a feast, returning thanks to the Lord, and praising Him for having changed their situation. Therefore, let us fulfill our vows to the Lord and confess our sins, keeping the feast to the Lord in our conversation, moral conduct, and way of life, praising our Lord who has disciplined us a little but has not utterly abandoned or forsaken us, nor remained completely silent toward us. For if, having brought us out of the deceitful and infamous Egypt of Christ's opponents, He has caused us to pass through many trials and afflictions, as though in the wilderness, to His holy Church, so that from here, according to custom, we can send letters to you and receive them from you, then for this reason especially I both give thanks to God myself and urge you to thank Him with me and on my behalf, this being the Apostolic custom which these opponents of Christ and the schismatics wished to end and abolish. The Lord did not permit it, but instead renewed and preserved what was ordained by Him through the Apostle, so that we may keep the feast together and together observe the holy day, according to the tradition and commandment of the fathers.

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

We begin the forty-day fast on the nineteenth of the month Mechir (February 13), and the holy Easter fast on the twenty-fourth of the month Phamenoth (March 20). We end the fast on the twenty-ninth of the month Phamenoth (March 25), late in the evening of the seventh day. And we then keep the feast on the first day of the week that begins on the thirtieth of the month Phamenoth (March 26). From that day until Pentecost, we observe holy days through seven weeks, one after the other. For when we have first meditated properly on these things, we will be counted worthy of those things which are eternal, through Christ Jesus our Lord, through whom glory and dominion belong to the Father forever and ever. Amen. Greet one another with a holy kiss, remembering us in your holy prayers. All the brethren who are with me greet you, always remembering you. And I pray that you may have health in the Lord, my beloved brethren, whom we love above all.

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

Here ends the tenth Letter of holy Athanasius.

Here ends the tenth Letter of holy Athanasius.

For 333. Easter day, during the consulship of Dalmatius and Zenophilus; Prefect Paternus; sixth indiction; April 16, Pharmuthi 20; fifteenth day of the moon; seventh day of the week; year 49 of the era of Diocletian.

For 333. Easter-day, Coss. Dalmatius and Zenophilus; Præfect, Paternus; vi Indict.; xvii Kal. Maii, xx Pharmuthi; xv Moon; vii Gods; Æra Dioclet. 49.

We move properly, my brothers, from feast to feast, from prayer to prayer. We progress from fast to fast and link holy day to holy day. Once again the time has come that brings us a new beginning—the announcement of the blessed Passover, in which the Lord was sacrificed. We eat what is like the food of life, and constantly thirsting, we delight our souls at all times in His precious blood, as if from a fountain. We continually and eagerly desire this, and He stands ready for those who thirst. For those who thirst, there is the word of our Savior, which in His loving-kindness He spoke on the day of the feast: "If anyone thirsts, let him come to Me and drink." It was not only when someone drew near to Him then that He satisfied their thirst. Rather, whenever anyone seeks, there is free access to the Savior. The grace of the feast is not limited to one time, nor does its splendid brightness fade. Instead, it is always near, enlightening the minds of those who earnestly desire it. There is constant power in it for those whose minds are illuminated and who meditate on the divine Scriptures day and night, like the man who is blessed, as it is written in the sacred Psalms: "Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters. But his delight is in the law of the Lord, and in His law does he meditate day and night." It is not the sun, or the moon, or the host of other stars that illuminates him, but he shines with the high radiance of God over all.

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

It is God, my beloved—the very God who first established this feast for us—who graciously enables us to celebrate it year after year. He brought about the death of His Son for our salvation and gave us this reason for the holy feast, which is marked each year as the celebration is proclaimed in this season. This feast also leads us forward from the cross, through this world, to what lies ahead of us. Even now God brings forth from it the joy of glorious salvation, gathering us into the same assembly and uniting all of us in spirit everywhere. He appoints for us common prayers and a common grace that flows from the feast. For this is the wonder of His loving-kindness: that He gathers together in the same place those who are far apart, and makes those who appear distant in body to be near together in unity of spirit.

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

Why then, my beloved, do we not acknowledge this grace as the feast requires? Why do we not make a return to our Benefactor? It is truly impossible to make an adequate return to God; still, it is a wicked thing for us who receive this gracious gift not to acknowledge it. Our nature itself shows our inability, but our own will convicts us of unthankfulness. Therefore the blessed Paul, when marveling at the greatness of God's gift, said, "And who is sufficient for these things?" For He made the world free by the blood of the Savior; then again, He has caused the grave to be trampled down by the Savior's death, and provided a way to the heavenly gates free from obstacles to those who are ascending. Therefore, one of the saints, while he acknowledged the grace but was unable to repay it, said, "What shall I render to the Lord for all He has done for me?" For instead of death he had received life, instead of bondage, freedom, and instead of the grave, the kingdom of heaven. For in ancient times, "death reigned from Adam to Moses;" but now the divine voice has said, "Today you shall be with Me in Paradise." And the saints, being aware of this, said, "Unless the Lord had helped me, my soul had almost dwelt in hell." Besides all this, being powerless to make a return, he yet acknowledged the gift, and wrote finally, saying, "I will take the cup of salvation, and call on the name of the Lord; precious in His sight is the death of His saints."

3. Wherefore then, my beloved, do we not acknowledge the grace as becomes the feast? Wherefore do we not make a return to our Benefactor? It is indeed impossible to make an adequate return to God; still, it is a wicked thing for us who receive the gracious gift, not to acknowledge it. Nature itself manifests our inability; but our own will reproves our unthankfulness. Therefore the blessed Paul, when admiring the greatness of the gift of God, said, 'And who is sufficient for these things 2 Corinthians 2:17?' For He made the world free by the blood of the Saviour; then, again, He has caused the grave to be trodden down by the Saviour's death, and furnished a way to the heavenly gates free from obstacles to those who are going up. Wherefore, one of the saints, while he acknowledged the grace, but was insufficient to repay it, said, 'What shall I render unto the Lord for all He has done unto me?' For instead of death he had received life, instead of bondage, freedom, and instead of the grave, the kingdom of heaven. For of old time, 'death reigned from Adam to Moses;' but now the divine voice has said, 'Today shall you be with Me in Paradise.' And the saints, being sensible of this, said, 'Except the Lord had helped me, my soul had almost dwelt in hell..' Besides all this, being powerless to make a return, he yet acknowledged the gift, and wrote finally, saying, 'I will take the cup of salvation, and call on the name of the Lord; precious in His sight is the death of His saints. '

Regarding the cup, the Lord said, "Are you able to drink of that cup which I am about to drink of?" And when the disciples agreed, the Lord said, "You shall indeed drink of My cup; but that you should sit on My right hand, and on My left, is not Mine to give; but to those for whom it is prepared Matthew 20:22-23." Therefore, my beloved, let us recognize the gift, even though we are found unable to repay it. As we have ability, let us meet the occasion. For although nature is not able, with things unworthy of the Word, to give back a payment for such benefits, yet let us give Him thanks while we continue in piety. And how can we better remain in piety than when we acknowledge God, Who in His love for humanity has given us such benefits? (For in this way we shall obediently keep the law and observe its commandments. And, further, we shall not, as unthankful persons, be counted as transgressors of the law, or do those things which ought to be hated, for the Lord loves the thankful); when we also offer ourselves to the Lord, like the saints, when we commit ourselves entirely as living from now on not to ourselves, but to the Lord Who died for us, as also the blessed Paul did, when he said, "I am crucified with Christ, yet I live; yet not I, but Christ lives in me Galatians 2:20."

With regard to the cup, the Lord said, 'Are you able to drink of that cup which I am about to drink of?' And when the disciples assented, the Lord said, 'You shall indeed drink of My cup; but that you should sit on My right hand, and on My left, is not Mine to give; but to those for whom it is prepared Matthew 20:22-23.' Therefore, my beloved, let us be sensible of the gift, though we are found insufficient to repay it. As we have ability, let us meet the occasion. For although nature is not able, with things unworthy of the Word, to return a recompense for such benefits, yet let us render Him thanks while we persevere in piety. And how can we more abide in piety than when we acknowledge God, Who in His love to mankind has bestowed on us such benefits? (For thus we shall obediently keep the law, and observe its commandments. And, further, we shall not, as unthankful persons, be accounted transgressors of the law, or do those things which ought to be hated, for the Lord loves the thankful); when too we offer ourselves to the Lord, like the saints, when we subscribe ourselves entirely [as] living henceforth not to ourselves, but to the Lord Who died for us, as also the blessed Paul did, when he said, 'I am crucified with Christ, yet I live; yet not I, but Christ lives in me Galatians 2:20.'

Now our life, my brothers, truly consists in our denying all bodily things and remaining steadfast only in those things of our Savior. Therefore the present season requires of us that we should not only speak such words, but should also imitate the actions of the saints. But we imitate them when we acknowledge Him who died, and no longer live for ourselves, but Christ now lives in us; when we give back to the Lord to the fullest extent of our ability, though when we make a return we give nothing of our own, but those things which we have already received from Him—this being especially of His grace, that He should require, as if from us, His own gifts. He bears witness to this when He says, "My offerings are My own gifts." That is, those things which you give Me are yours, as having received them from Me, but they are the gifts of God. And let us offer to the Lord every virtue, and that true holiness which is in Him, and in piety let us keep the feast to Him with those things which He has made holy for us. Let us engage in the holy fasts in this way, as having been prescribed by Him, and through which we find the way to God. But let us not be like the pagans, or the ignorant Jews, or the heretics and schismatics of the present time. For the pagans think the fulfillment of the feast consists in the abundance of food; the Jews, erring in the type and shadow, still think it is such; the schismatics keep it in separate places and with empty imaginations. But let us, my brothers, be superior to the pagans in keeping the feast with sincerity of soul and purity of body; to the Jews, in no longer receiving the type and the shadow, but as having been gloriously enlightened with the light of truth and as looking upon the Sun of Righteousness; to the schismatics, in not tearing the coat of Christ, but in one house, namely in the Catholic Church, let us eat the Passover of the Lord, who, by establishing His holy laws, guided us toward virtue and instructed us in the abstinence of this feast. For the Passover is indeed abstinence from evil for the exercise of virtue, and a departure from death to life. This may be learned even from the type of ancient times. For then they labored earnestly to pass from Egypt to Jerusalem, but now we depart from death to life; they then passed from Pharaoh to Moses, but now we rise from the devil to the Savior. And just as, at that time, the type of deliverance bore witness every year, so now we commemorate our salvation. We fast meditating on death, that we may be able to live; and we watch, not as mourners, but as those who wait for the Lord when He returns from the wedding, so that we may compete with each other in the triumph, hastening to announce the sign of victory over death.

4. Now our life, my brethren, truly consists in our denying all bodily things, and continuing steadfast in those only of our Saviour. Therefore the present season requires of us, that we should not only utter such words, but should also imitate the deeds of the saints. But we imitate them, when we acknowledge Him who died, and no longer live unto ourselves, but Christ henceforth lives in us; when we render a recompense to the Lord to the utmost of our power, though when we make a return we give nothing of our own, but those things which we have before received from Him, this being especially of His grace, that He should require, as from us, His own gifts. He bears witness to this when He says, 'My offerings are My own gifts.' That is, those things which you give Me are yours, as having received them from Me, but they are the gifts of God. And let us offer to the Lord every virtue, and that true holiness which is in Him, and in piety let us keep the feast to Him with those things which He has hallowed for us. Let us thus engage in the holy fasts, as having been prescribed by Him, and by means of which we find the way to God. But let us not be like the heathen, or the ignorant Jews, or as the heretics and schismatics of the present time. For the heathen think the accomplishment of the feast is in the abundance of food; the Jews, erring in the type and shadow, think it still such; the schismatics keep it in separate places, and with vain imaginations. But let us, my brethren, be superior to the heathen, in keeping the feast with sincerity of soul, and purity of body; to the Jews, in no longer receiving the type and the shadow, but as having been gloriously illumined with the light of truth, and as looking upon the Sun of Righteousness Malachi 4:2; to the schismatics, in not rending the coat of Christ, but in one house, even in the Catholic Church, let us eat the Passover of the Lord, Who, by ordaining His holy laws, guided us towards virtue, and counselled the abstinence of this feast. For the Passover is indeed abstinence from evil for exercise of virtue, and a departure from death unto life. This may be learned even from the type of old time. For then they toiled earnestly to pass from Egypt to Jerusalem, but now we depart from death to life; they then passed from Pharaoh to Moses, but now we rise from the devil to the Saviour. And as, at that time, the type of deliverance bore witness every year, so now we commemorate our salvation. We fast meditating on death, that we may be able to live; and we watch, not as mourners, but as they that wait for the Lord, when He shall have returned from the wedding, so that we may vie with each other in the triumph, hastening to announce the sign of victory over death.

I wish, my beloved friends, that we could always conduct ourselves as the word requires—living our entire lives without forgetting God's noble acts or departing from the practice of virtue. The apostle urges this same thing: "Remember Jesus Christ, that He rose from the dead." This doesn't mean we should remember Him only during a limited season, for He should be in our thoughts at all times. But because many of us are lazy, we put things off day after day. So let us begin during these days. A time of remembrance is given for this purpose: to show the saints the reward of their calling and to urge on the careless while rebuking them. Therefore, throughout all the remaining days, let us persist in virtuous behavior, repenting as we ought for anything we have neglected. No one is free from defilement, even if they have lived on earth for only an hour, as Job—that man of exceptional courage—testifies. But "stretching forth to those things that are to come," let us pray that we do not eat the Passover unworthily, or we will expose ourselves to dangers. For those who keep the feast purely, the Passover is heavenly food, but for those who observe it profanely and contemptuously, it brings danger and reproach. Scripture says, "Whosoever shall eat and drink unworthily, is guilty of the death of our Lord." Therefore, let us not merely go through the motions of the festival rites. Instead, let us prepare ourselves to approach the divine Lamb and to touch heavenly food. Let us cleanse our hands and purify the body. Let us keep our whole mind free from deceit, not giving ourselves over to excess and lusts, but occupying ourselves entirely with our Lord and with divine teachings. In this way, being completely pure, we may be able to partake of the Word.

5. Would therefore, O my beloved, that as the word requires, we might here so govern ourselves at all times and entirely, and so live, as never to forget the noble acts of God, nor to depart from the practice of virtue! As also the Apostolic voice exhorts; 'Remember Jesus Christ, that He rose from the dead 2 Timothy 2:8.' Not that any limited season of remembrance was appointed, for at all times He should be in our thoughts. But because of the slothfulness of many, we delay from day to day. Let us then begin in these days. To this end a time of remembrance is permitted, that it may show forth to the saints the reward of their calling, and may exhort the careless while reproving them. Therefore in all the remaining days, let us persevere in virtuous conduct, repenting as is our duty, of all that we have neglected, whatever it may be; for there is no one free from defilement, though his course may have been but one hour on the earth, as Job, that man of surpassing fortitude, testifies. But, 'stretching forth to those things that are to come,' let us pray that we may not eat the Passover unworthily, lest we be exposed to dangers. For to those who keep the feast in purity, the Passover is heavenly food; but to those who observe it profanely and contemptuously, it is a danger and reproach. For it is written, 'Whosoever shall eat and drink unworthily, is guilty of the death of our Lord 1 Corinthians 11:27.' Wherefore, let us not merely proceed to perform the festal rites, but let us be prepared to draw near to the divine Lamb, and to touch heavenly food. Let us cleanse our hands, let us purify the body. Let us keep our whole mind from guile; not giving up ourselves to excess, and to lusts, but occupying ourselves entirely with our Lord, and with divine doctrines; so that, being altogether pure, we may be able to partake of the Word.

We begin the holy fast on the fourteenth of Pharmuthi (Apr. 9), on the first evening of the week. Having finished on the nineteenth of the same month Pharmuthi (Apr. 14), the first day of the holy week begins for us on the twentieth of the same month Pharmuthi (Apr. 15). To this we add the seven weeks of Pentecost, marked by prayers, fellowship with our neighbor, love for one another, and that peaceable attitude which is above all else. In this way we will be heirs of the kingdom of heaven, through our Lord Jesus Christ, through whom glory and dominion belong to the Father forever and ever. Amen. All the brothers who are with me greet you. Greet one another with a holy kiss.

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

Here ends the fifth Festal Letter of holy Athanasius.

Here ends the fifth Festal Letter of holy Athanasius.

For the year 332: Easter Day fell on the 7th of Pharmuthi, which is the 4th day before the Nones of April; in the 48th year of the Era of Diocletian; during the consulship of Fabius Pacatianus and Maecilius Hilarianus; under the prefecture of Hyginus; in the 5th Indiction.

For 332. Easter-day vii Pharmuthi, iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus; Indict. v.

He sent this letter from the Emperor's Court by a soldier.

He sent this Letter from the Emperor's Court by a soldier.

I am sending this to you, my beloved, late and past the usual time. Yet I trust you will forgive the delay because of my long journey and because I have been suffering from illness. Being hindered by these two causes, and unusually severe storms having occurred, I have put off writing to you. But despite my long travels and my serious sickness, I have not forgotten to give you the festal notification, and in fulfilling my duty, I now announce the feast to you. For although the date of this letter is later than usual for this announcement, it should still be considered timely, since our enemies have been put to shame and rebuked by the Church because they persecuted us without cause. We may now sing a festal song of praise, uttering the triumphant hymn against Pharaoh: "We will sing unto the Lord, for He is to be gloriously praised; the horse and his rider He has cast into the sea" (Exodus 15:1).

I send unto you, my beloved, late and beyond the accustomed time; yet I trust you will forgive the delay, on account of my protracted journey, and because I have been tried with illness. Being hindered by these two causes, and unusually severe storms having occurred, I have deferred writing to you. But notwithstanding my long journeys, and my grievous sickness, I have not forgotten to give you the festal notification, and, in discharge of my duty, I now announce to you the feast. For although the date of this letter is later than that usual for this announcement, it should still be considered well-timed, since our enemies having been put to shame and reproved by the Church, because they persecuted us without a cause, we may now sing a festal song of praise, uttering the triumphant hymn against Pharaoh; 'We will sing unto the Lord, for He is to be gloriously praised; the horse and his rider He has cast into the sea Exodus 15:1.'

I am writing to you, my dear friends, late and beyond the usual time, but I trust you will understand the delay due to my long journey and my illness. These two obstacles, along with unusually harsh weather, have caused me to postpone writing to you. Yet despite my extensive travels and serious sickness, I have not forgotten to send you the…

Now it is good, my dear friends, to move from one feast to another. Once more, festive gatherings and holy vigils stir our minds and compel our understanding to stay alert in contemplating good things. Let us not observe these days as those who grieve, but rather, by enjoying spiritual nourishment, let us seek to quiet the desires of our flesh. For by doing this we will have the strength to overcome our enemies, just as the blessed Judith did when she first disciplined herself through fasting and prayer, then defeated her enemies and killed Holofernes. And the blessed Esther, when destruction threatened her entire people and the nation of Israel was on the verge of perishing, overcame the rage of the tyrant through nothing other than fasting and prayer to God, and turned her people's ruin into deliverance. Just as those days are considered feasts for Israel, so also in ancient times feasts were established whenever an enemy was killed or a plot against the people was thwarted and Israel was saved. Therefore the blessed Moses in ancient times instituted the great feast of the Passover and our celebration of it, specifically because Pharaoh was killed and the people were freed from slavery. For it was especially in those times, when those who oppressed the people had been killed, that earthly feasts and holidays were observed in Judea.

2. It is well, my beloved, to proceed from feast to feast; again festal meetings, again holy vigils arouse our minds, and compel our intellect to keep vigil unto contemplation of good things. Let us not fulfil these days like those that mourn, but, by enjoying spiritual food, let us seek to silence our fleshly lusts. For by these means we shall have strength to overcome our adversaries, like blessed Judith Judith 13:8, when having first exercised herself in fastings and prayers, she overcame the enemies, and killed Olophernes. And blessed Esther, when destruction was about to come on all her race, and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the ruin of her people into safety. Esther 4:16 Now as those days are considered feasts for Israel, so also in old time feasts were appointed when an enemy was slain, or a conspiracy against the people broken up, and Israel delivered. Therefore blessed Moses of old time ordained the great feast of the Passover, and our celebration of it, because, namely, Pharaoh was killed, and the people were delivered from bondage. For in those times it was especially, when those who tyrannized over the people had been slain, that temporal feasts and holidays were observed in Judæa.

Now, however, since the devil, that tyrant against the whole world, is slain, we do not approach a temporary feast, my beloved, but an eternal and heavenly one. We do not show it forth in shadows, but we come to it in truth. For they, being filled with the flesh of a silent lamb, accomplished the feast, and having anointed their doorposts with the blood, called for help against the destroyer. But now we, eating of the Word of the Father, and having the doorframes of our hearts sealed with the blood of the New Testament, recognize the grace given us from the Savior, who said, "Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." For death no longer reigns. Instead of death, there is now life, since our Lord said, "I am the life," so that everything is filled with joy and gladness, as it is written, "The Lord reigns, let the earth rejoice." For when death reigned, sitting down by the rivers of Babylon, we wept and mourned because we felt the bitterness of captivity. But now that death and the kingdom of the devil are abolished, everything is completely filled with joy and gladness. And God is no longer known only in Judea, but in all the earth—their voice has gone forth, and the knowledge of Him has filled all the earth. What follows, my beloved, is obvious: that we should approach such a feast, not with filthy clothing, but having clothed our minds with pure garments. For we need in this to put on our Lord Jesus, that we may be able to celebrate the feast with Him. Now we are clothed with Him when we love virtue and are enemies to wickedness, when we practice temperance and put to death lust, when we love righteousness before wickedness, when we honor self-sufficiency and have strength of mind, when we do not forget the poor but open our doors to all people, when we assist humility but hate pride.

3. Now, however, that the devil, that tyrant against the whole world, is slain, we do not approach a temporal feast, my beloved, but an eternal and heavenly. Not in shadows do we show it forth, but we come to it in truth. For they being filled with the flesh of a dumb lamb, accomplished the feast, and having anointed their door-posts with the blood, implored aid against the destroyer. But now we, eating of the Word of the Father, and having the lintels of our hearts sealed with the blood of the New Testament Matthew 26:28, acknowledge the grace given us from the Saviour, who said, 'Behold, I have given unto you to tread upon serpents and scorpions, and over all the power of the enemy.' For no more does death reign; but instead of death henceforth is life, since our Lord said, 'I am the life John 14:6;' so that everything is filled with joy and gladness; as it is written, 'The Lord reigns, let the earth rejoice.' For when death reigned, 'sitting down by the rivers of Babylon, we wept,' and mourned, because we felt the bitterness of captivity; but now that death and the kingdom of the devil is abolished, everything is entirely filled with joy and gladness. And God is no longer known only in Judæa, but in all the earth, 'their voice has gone forth, and the knowledge of Him has filled all the earth.' What follows, my beloved, is obvious; that we should approach such a feast, not with filthy raiment, but having clothed our minds with pure garments. For we need in this to put on our Lord Jesus Romans 13:14, that we may be able to celebrate the feast with Him. Now we are clothed with Him when we love virtue, and are enemies to wickedness, when we exercise ourselves in temperance and mortify lasciviousness, when we love righteousness before iniquity, when we honour sufficiency, and have strength of mind, when we do not forget the poor, but open our doors to all men, when we assist humble-mindedness, but hate pride.

Long ago, Israel celebrated after first striving for victory in a symbolic way, for these things were then foreshadowed and represented in types. But we, my beloved, now that the shadow has received its fulfillment and the types have been accomplished, should no longer consider the feast as something merely typical. Nor should we go up to the earthly Jerusalem to sacrifice the Passover according to the outdated observance of the Jews, lest we be regarded as acting inappropriately while the proper time has passed. Instead, following the instruction of the Apostles, let us move beyond the types and sing the new song of praise. Understanding this and being assembled together with the Truth, they drew near and said to our Savior, "Where do you want us to prepare the Passover for you?" For the things that belonged to the earthly Jerusalem were no longer to be done, nor was the feast to be celebrated there alone, but wherever God willed it to be. Now He willed it to be in every place, so that "in every place incense and a sacrifice might be offered to Him." For although, according to the historical account, the Passover feast could be kept in no other place except Jerusalem, once the things belonging to that time were fulfilled and those which belonged to shadows had passed away, and the preaching of the Gospel was about to extend everywhere—when the disciples were spreading the feast in all places—they asked the Savior, "Where do you want us to prepare?" The Savior also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying, "Take, eat and drink; this is My body, and My blood." When we are nourished by these things, we also, my beloved, shall truly keep the feast of the Passover.

4. By these things Israel of old, having first, as in a figure, striven for the victory, came to the feast, for these things were then foreshadowed and typified. But we, my beloved, the shadow having received its fulfilment, and the types being accomplished, should no longer consider the feast typical, neither should we go up to Jerusalem which is here below, to sacrifice the Passover, according to the unseasonable observance of the Jews, lest, while the season passes away, we should be regarded as acting unseasonably; but, in accordance with the injunction of the Apostles, let us go beyond the types, and sing the new song of praise. For perceiving this, and being assembled together with the Truth, they drew near, and said to our Saviour, 'Where will You that we should make ready for You the Passover Matthew 26:17?' For no longer were these things to be done which belonged to Jerusalem which is beneath; neither there alone was the feast to be celebrated, but wherever God willed it to be. Now He willed it to be in every place, so that 'in every place incense and a sacrifice might be offered to Him Malachi 1:11.' For although, as in the historical account, in no other place might the feast of the Passover be kept save only in Jerusalem, yet when the things pertaining to that time were fulfilled, and those which belonged to shadows had passed away, and the preaching of the Gospel was about to extend everywhere; when indeed the disciples were spreading the feast in all places, they asked the Saviour, 'Where will You that we shall make ready?' The Saviour also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying, 'Take, eat and drink; this is My body, and My blood.' When we are thus nourished by these things, we also, my beloved, shall truly keep the feast of the Passover.

We begin on the first of Pharmuthi (March 27) and rest on the sixth of the same month (April 1), on the evening of the seventh day. When the holy first day of the week rises upon us on the seventh of Pharmuthi (April 2), let us also celebrate the days of holy Pentecost that follow, showing through them the world to come, so that from now on we may be with Christ forever, praising God over all in Christ Jesus. Through him, with all the saints, we say to the Lord, Amen. Greet one another with a holy kiss. All the brothers who are with me greet you. We have sent this letter from the Court by the hand of an attendant officer, to whom it was given by Ablavius, the Prefect of the Praetorium, who truly fears God. I am at the Court, having been summoned by the emperor Constantine to see him. But the Meletians who were present there, being envious, sought our ruin before the Emperor. However, they were put to shame and driven away from there as slanderers, being refuted by many things. Those who were driven away were Callinicus, Ision, Eudaemon, and Gelous Hieracammon, who, because of the shame of his name, calls himself Eulogius.

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

Here ends the fourth Festal Letter of holy Athanasius.

Here ends the fourth Festal Letter of holy Athanasius.

For 331. Easter Day: the 16th of Pharmuthi; the 3rd before the Ides of April; Year 47 of the Era of Diocletian; Consuls: Annius Bassus and Ablabius; Prefect: Florentius; Indiction 4.

For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv.

Once again, my beloved brothers and sisters, the day of the feast approaches us. This day, above all others, should be devoted to prayer. The law commands us to observe it, and it would be unholy for us to pass over it in silence. Although we have been held back by those who persecute us, so that we could not announce this season to you because of them, thanks be to God, who comforts the afflicted, we have not been overcome by the wickedness of our accusers and silenced. Instead, obeying the voice of truth, we cry aloud together with you on the day of the feast. For the God of all has commanded, saying, "Speak, and the children of Israel shall keep the Passover." The Spirit urges us in the Psalm: "Blow the trumpet in the new moons, in the solemn day of your feast." And the prophet cries: "Keep your feasts, O Judah." I do not write to you as if you were ignorant, but I publish this to those who already know it, so that you may understand that although men have separated us, God has made us companions, and we approach the same feast and worship the same Lord continually. We do not keep the festival as observers of days, knowing that the Apostle reproves those who do so in these words: "You observe days, and months, and times, and years." Rather, we consider the day solemn because of the feast, so that all of us who serve God in every place may together in our prayers be pleasing to God. For blessed Paul, announcing the nearness of such gladness, did not announce days but the Lord, for whose sake we keep the feast, saying, "Christ, our Passover, is sacrificed," so that all of us, contemplating the eternity of the Word, may draw near to serve Him.

Again, my beloved brethren, the day of the feast draws near to us, which, above all others, should be devoted to prayer, which the law commands to be observed, and which it would be an unholy thing for us to pass over in silence. For although we have been held under restraint by those who afflict us, that, because of them, we should not announce to you this season; yet thanks be to ' God, who comforts the afflicted,' that we have not been overcome by the wickedness of our accusers and silenced; but obeying the voice of truth, we together with you cry aloud in the day of the feast. For the God of all has commanded, saying, 'Speak, and the children of Israel shall keep the Passover.' And the Spirit exhorts in the Psalm; 'Blow the trumpet in the new moons, in the solemn day of your feast.' And the prophet cries; 'Keep your feasts, O Judah.' I do not send word to you as though you were ignorant; but I publish it to those who know it, that you may perceive that although men have separated us, yet God having made us companions, we approach the same feast, and worship the same Lord continually. And we do not keep the festival as observers of days, knowing that the Apostle reproves those who do so, in those words which he spoke; 'You observe days, and months, and times, and years Galatians 4:10.' But rather do we consider the day solemn because of the feast; so that all of us, who serve God in every place, may together in our prayers be well-pleasing to God. For the blessed Paul, announcing the nearness of gladness like this, did not announce days, but the Lord, for whose sake we keep the feast, saying, 'Christ, our Passover, is sacrificed 1 Corinthians 5:7;' so that we all, contemplating the eternity of the Word, may draw near to do Him service.

For what else is the feast but the service of the soul? And what is that service but extended prayer to God and continual thanksgiving? Those who are unthankful stay far from these things and are rightly deprived of the joy that comes from them, for joy and gladness are taken from their mouth. Therefore, the divine word does not allow them to have peace. "For there is no peace to the wicked, says the Lord Isaiah 48:22." They labor in pain and grief. So not even to the one who owed ten thousand talents did the Gospel grant forgiveness in the sight of the Lord. For he, having received forgiveness of great things, was forgetful of kindness in small ones, so that he paid the penalty also of those former things. And justly so, for having himself experienced kindness, he was required to be merciful to his fellow servant. He too who received the one talent and bound it up in a napkin and hid it in the earth was consequently cast out for unthankfulness, hearing the words, "You wicked and slothful servant, you knew that I reap where I sowed not, and gather where I have not scattered. You ought therefore to have put my money to the exchangers, and on my return, I should have received my own. Take therefore the talent from him, and give it to him that has ten talents." For, of course, when he was required to deliver up to his lord what belonged to him, he should have acknowledged the kindness of him who gave it and the value of what was given. For he who gave was not a hard man—had he been so, he would not have given even in the first place. Neither was what was given unprofitable and vain, for then he would not have found fault. But both he who gave was good, and what was given was capable of bearing fruit. As therefore "he who withholds grain in seed-time is cursed," according to the divine proverb, so he who neglects grace and hides it without cultivation is properly cast out as a wicked and unthankful person. On this account, he praises those who increased their talents, saying, "Well done, good and faithful servant. You have been faithful in a little, I will place you over much. Enter into the joy of your Lord."

2. For what else is the feast, but the service of the soul? And what is that service, but prolonged prayer to God, and unceasing thanksgiving? The unthankful departing far from these are rightly deprived of the joy springing therefrom: for ' joy and gladness are taken from their mouth.' Therefore, the [divine] word does not allow them to have peace; 'For there is no peace to the wicked, says the Lord Isaiah 48:22,' they labour in pain and grief. So, not even to him who owed ten thousand talents did the Gospel grant forgiveness in the sight of the Lord. Matthew 18:24 For even he, having received forgiveness of great things, was forgetful of kindness in little ones, so that he paid the penalty also of those former things. And justly indeed, for having himself experienced kindness, he was required to be merciful to his fellow servant. He too that received the one talent, and bound it up in a napkin, and hid it in the earth, was in consequence cast out for unthankfulness, hearing the words, 'You wicked and slothful servant, you knew that I reap where I sowed not, and gather where I have not scattered; you ought therefore to have put my money to the exchangers, and on my return, I should have received my own. Take therefore the talent from him, and give it to him that has ten talents Matthew 25:26.' For, of course, when he was required to deliver up to his lord that which belonged to him, he should have acknowledged the kindness of him who gave it, and the value of that which was given. For he who gave was not a hard man, had he been so, he would not have given even in the first instance; neither was that which was given unprofitable and vain, for then he had not found fault. But both he who gave was good, and that which was given was capable of bearing fruit. As therefore 'he who withholds grain in seed-time is cursed Proverbs 11:26,' according to the divine proverb, so he who neglects grace, and hides it without culture, is properly cast out as a wicked and unthankful person. On this account, he praises those who increased [their talents], saying, 'Well done, good and faithful servant; you have been faithful in a little, I will place you over much; enter into the joy of your Lord Matthew 25:23.'

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

3. This was right and reasonable; for, as the Scripture declares, they had gained as much as they had received. Now, my beloved, our will ought to keep pace with the grace of God, and not fall short; lest while our will remains idle, the grace given us should begin to depart, and the enemy finding us empty and naked, should enter [into us], as was the case with him spoken of in the Gospel, from whom the devil went out; 'for having gone through dry places, he took seven other spirits more wicked than himself; and returning and finding the house empty, he dwelt there, and the last state of that man was worse than the first.' For the departure from virtue gives place for the entrance of the unclean spirit. There is, moreover, the apostolic injunction, that the grace given us should not be unprofitable; for those things which he wrote particularly to his disciple, he enforces on us through him, saying, 'Neglect not the gift that is in you. For he who tills his land shall be satisfied with bread; but the paths of the slothful are strewn with thorns;' so that the Spirit forewarns a man not to fall into them, saying, 'Break up your fallow ground, sow not among thorns.' For when a man despises the grace given him; and immediately falls into the cares of the world, he delivers himself over to his lusts; and thus in the time of persecution he is offended, and becomes altogether unfruitful. Now the prophet points out the end of such negligence, saying, 'Cursed is he who does the work of the Lord carelessly Jeremiah 48:10.' For a servant of the Lord should be diligent and careful, yea, moreover, burning like a flame, so that when, by an ardent spirit, he has destroyed all carnal sin, he may be able to draw near to God who, according to the expression of the saints, is called 'a consuming fire. '

Therefore, the God of all, 'Who makes His angels [spirits],' is a spirit, 'and His ministers a flame of fire.' For this reason, in the departure from Egypt, He forbade the multitude to touch the mountain where God was giving them the law, because they were not of this character. But He called blessed Moses to it, since Moses was fervent in spirit and possessed unquenchable grace, saying, 'Let Moses alone draw near Exodus 24:2.' Moses entered into the cloud also, and when the mountain was smoking, he was not injured. Rather, through 'the words of the Lord, which are choice silver purified in the earth,' he came down purified. Therefore blessed Paul, wanting the grace of the Spirit given to us not to grow cold, urges us, saying, 'Quench not the Spirit 1 Thessalonians 5:19.' For in this way we shall remain partakers of Christ, if we hold fast to the end the Spirit given at the beginning. For he said, 'Quench not'—not because the Spirit is placed under the power of men and is able to suffer anything from them, but because evil and unthankful people are the kind who clearly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds. 'For the holy Spirit of discipline will flee deceit, nor dwell in a body that is subject unto sin; but will remove from thoughts that are without understanding Wisdom 1:5.' Now they, being without understanding and deceitful and lovers of sin, still walk as in darkness, not having that 'Light which lights every man that comes into the world John 1:9.' Now a fire such as this seized Jeremiah the prophet, when the word was in him as a fire, and he said, 'I pass away from every place, and am not able to endure it.' And our Lord Jesus Christ, being good and a lover of humanity, came that He might cast this upon earth, and said, 'And what? Would that it were already kindled Luke 12:49!' For He desired, as He testified in Ezekiel, the repentance of a man rather than his death, so that evil should be entirely consumed in all people, that the soul, being purified, might be able to bring forth fruit. For the word which is sown by Him will be productive—some thirty, some sixty, some a hundred Mark 4:20. Thus, for instance, those who were with Cleopas Luke xxiv, although weak at first from lack of knowledge, were afterwards inflamed with the words of the Savior and brought forth the fruits of the knowledge of Him. Blessed Paul also, when seized by this fire, revealed it not to flesh and blood, but having experienced the grace, he became a preacher of the Word. But not such were those nine lepers who were cleansed from their leprosy yet were unthankful to the Lord who healed them, nor Judas, who obtained the lot of an apostle and was named a disciple of the Lord, but at last, 'while eating bread with the Savior, lifted up his heel against Him and became a traitor.' But such people have the proper reward of their folly, since their expectation will be vain through their ingratitude. For there is no hope for the ungrateful; the last fire, prepared for the devil and his angels, awaits those who have neglected divine light. Such, then, is the end of the unthankful.

4. Therefore, the God of all, 'Who makes His angels [spirits],' is a spirit, 'and His ministers a flame of fire.' Wherefore, in the departure from Egypt, He forbade the multitude to touch the mountain, where God was appointing them the law, because they were not of this character. But He called blessed Moses to it, as being fervent in spirit, and possessing unquenchable grace, saying, 'Let Moses alone draw near Exodus 24:2.' He entered into the cloud also, and when the mountain was smoking, he was not injured; but rather, through 'the words of the Lord, which are choice silver purified in the earth,' he descended purified. Therefore the blessed Paul, when desirous that the grace of the Spirit given to us should not grow cold, exhorts, saying, 'Quench not the Spirit 1 Thessalonians 5:19.' For so shall we remain partakers of Christ, if we hold fast to the end the Spirit given at the beginning. For he said, 'Quench not;' not because the Spirit is placed in the power of men, and is able to suffer anything from them; but because bad and unthankful men are such as manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds. 'For the holy Spirit of discipline will flee deceit, nor dwell in a body that is subject unto sin; but will remove from thoughts that are without understanding Wisdom 1:5.' Now they being without understanding, and deceitful, and lovers of sin, walk still as in darkness, not having that 'Light which lights every man that comes into the world John 1:9.' Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire, and he said, 'I pass away from every place, and am not able to endure it.' And our Lord Jesus Christ, being good and a lover of men, came that He might cast this upon earth, and said, 'And what? Would that it were already kindled Luke 12:49!' For He desired, as He testified in Ezekiel, the repentance of a man rather than his death; so that evil should be entirely consumed in all men, that the soul, being purified, might be able to bring forth fruit; for the word which is sown by Him will be productive, some thirty, some sixty, some an hundred. Mark 4:20 Thus, for instance, those who were with Cleopas Luke xxiv, although infirm at first from lack of knowledge, yet afterwards were inflamed with the words of the Saviour, and brought forth the fruits of the knowledge of Him. The blessed Paul also, when seized by this fire, revealed it not to flesh and blood, but having experienced the grace, he became a preacher of the Word. But not such were those nine lepers who were cleansed from their leprosy, and yet were unthankful to the Lord who healed them; nor Judas, who obtained the lot of an apostle, and was named a disciple of the Lord, but at last, 'while eating bread with the Saviour, lifted up his heel against Him, and became a traitor.' But such men have the due reward of their folly, since their expectation will be vain through their ingratitude; for there is no hope for the ungrateful, the last fire, prepared for the devil and his angels, awaits those who have neglected divine light. Such then is the end of the unthankful.

5. But the faithful and true servants of the Lord, knowing that the Lord loves those who are thankful, never stop praising Him and always give thanks to the Lord. Whether the time is one of ease or suffering, they offer praise to God with thanksgiving, not measuring these things according to time, but worshiping the Lord, the God of times. So in ancient times, Job, who had more strength than anyone, thought about these things when he was prosperous, and when hardship came, he endured patiently and gave thanks when he suffered. Likewise, humble David sang praises in the very midst of affliction and said, "I will bless the Lord at all times." And blessed Paul, in practically all his letters, never stopped thanking God. In times of ease, he did not fail, and in afflictions he rejoiced, knowing that "tribulation works patience, and patience experience, and experience hope, and that hope makes not ashamed." Let us, as followers of such men, pass no season without thanksgiving, but especially now, when the time is one of tribulation that the heretics stir up against us, we will praise the Lord, speaking the words of the saints: "All these things have come upon us, yet have we not forgotten You." For just as the Jews at that time, although under assault from the tabernacles of the Edomites and oppressed by the enemies of Jerusalem, did not give up but sang praises to God all the more, so we, my beloved brothers, though prevented from speaking the word of the Lord, will proclaim it all the more, and being afflicted, we will sing Psalms, because we are counted worthy to be despised and to labor anxiously for the truth. Yes, moreover, being grievously troubled, we will give thanks. For the blessed Apostle, who gave thanks at all times, urges us in the same way to draw near to God, saying, "Let your requests, with thanksgiving, be made known unto God." And desiring that we should always continue in this resolve, he says, "At all times give thanks; pray without ceasing." For he knew that believers are strong while engaged in thanksgiving, and that rejoicing they pass over the walls of the enemy, like those saints who said, "Through You will we pierce through our enemies, and by my God I will leap over a wall." At all times let us stand firm, but especially now, although many afflictions come upon us and many heretics rage against us. Let us then, my beloved brothers, celebrate with thanksgiving the holy feast that now approaches, "girding up the loins of our minds," like our Savior Jesus Christ, of Whom it is written, "Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins." Each one of us, having in his hand the staff that came out of the root of Jesse, and our feet shod with the preparation of the Gospel, let us keep the feast as Paul says, "Not with the old leaven, but with the unleavened bread of sincerity and truth," reverently trusting that we are reconciled through Christ, and not departing from faith in Him, nor do we defile ourselves together with heretics and strangers to the truth, whose conduct and will degrade them. But rejoicing in afflictions, we break through the furnace of iron and darkness and pass, unharmed, over that terrible Red Sea. Thus also, when we look upon the confusion of heretics, we shall, with Moses, sing that great song of praise and say, "We will sing unto the Lord, for He is to be gloriously praised." Thus, singing praises and seeing that the sin which is in us has been cast into the sea, we pass over to the wilderness. And being first purified by the fast of forty days, by prayers and fastings and discipline and good works, we shall be able to eat the holy Passover in Jerusalem.

5. But the faithful and true servants of the Lord, knowing that the Lord loves the thankful, never cease to praise Him, ever giving thanks unto the Lord. And whether the time is one of ease or of affliction, they offer up praise to God with thanksgiving, not reckoning these things of time, but worshipping the Lord, the God of times. Thus of old time, Job, who possessed fortitude above all men, thought of these things when in prosperity; and when in adversity, he patiently endured, and when he suffered, gave thanks. As also the humble David, in the very time of affliction sang praises and said, 'I will bless the Lord at all times.' And the blessed Paul, in all his Epistles, so to say, ceased not to thank God. In times of ease, he failed not, and in afflictions he gloried, knowing that 'tribulation works patience, and patience experience, and experience hope, and that hope makes not ashamed Romans 5:3.' Let us, being followers of such men, pass no season without thanksgiving, but especially now, when the time is one of tribulation, which the heretics excite against us, will we praise the Lord, uttering the words of the saints; 'All these things have come upon us, yet have we not forgotten You.' For as the Jews at that time, although suffering an assault from the tabernacles of the Edomites, and oppressed by the enemies of Jerusalem, did not give themselves up, but all the more sang praises to God; so we, my beloved brethren, though hindered from speaking the word of the Lord, will the more proclaim it, and being afflicted, we will sing Psalms, in that we are accounted worthy to be despised, and to labour anxiously for the truth. Yea, moreover, being grievously vexed, we will give thanks. For the blessed Apostle, who gave thanks at all times, urges us in the same manner to draw near to God saying, 'Let your requests, with thanksgiving, be made known unto God Philippians 4:6.' And being desirous that we should always continue in this resolution, he says, 'At all times give thanks; pray without ceasing 1 Thessalonians 5:17.' For he knew that believers are strong while employed in thanksgiving, and that rejoicing they pass over the walls of the enemy, like those saints who said, 'Through You will we pierce through our enemies, and by my God I will leap over a wall.' At all times let us stand firm, but especially now, although many afflictions overtake us, and many heretics are furious against us. Let us then, my beloved brethren, celebrate with thanksgiving the holy feast which now draws near to us, 'girding up the loins of our minds 1 Peter 1:13,' like our Saviour Jesus Christ, of Whom it is written, 'Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins Isaiah 11:5.' Each one of us having in his hand the staff which came out of the root of Jesse, and our feet shod with the preparation of the Gospel, let us keep the feast as Paul says, 'Not with the old leaven, but with the unleavened bread of sincerity and truth 1 Corinthians 5:8;' reverently trusting that we are reconciled through Christ, and not departing from faith in Him, nor do we defile ourselves together with heretics, and strangers to the truth, whose conversation and whose will degrade them. But rejoicing in afflictions, we break through the furnace of iron and darkness, and pass, unharmed, over that terrible Red Sea. Thus also, when we look upon the confusion of heretics, we shall, with Moses, sing that great song of praise, and say, 'We will sing unto the Lord, for He is to be gloriously praised Exodus 15:1.' Thus, singing praises, and seeing that the sin which is in us has been cast into the sea, we pass over to the wilderness. And being first purified by the fast of forty days, by prayers, and fastings, and discipline, and good works, we shall be able to eat the holy Passover in Jerusalem.

The fast of forty days begins on the fifth of Phamenoth. After we have been purified and prepared by those days, as I have said, we begin the holy week of the great Easter on the tenth of Pharmuthi (April 5). During this week, my beloved brethren, we should practice longer prayers, fasting, and vigils so that we may anoint our doorposts with precious blood and escape the destroyer. Let us rest then on the fifteenth of the month Pharmuthi (April 10), for on the evening of that Saturday we hear the angels' message: "Why do you seek the living among the dead? He is risen." Immediately after that comes the great Sunday, on the sixteenth of the same month Pharmuthi (April 11), when our Lord, having risen, gave us peace with our neighbors. When we have celebrated the feast according to His will, let us count from that first day of the holy week the seven weeks of Pentecost. As we then receive the grace of the Spirit, let us give thanks to the Lord at all times, through whom glory and dominion belong to the Father in the Holy Spirit, forever and ever. Amen.

6. The beginning of the fast of forty days is on the fifth of Phamenoth Mark 1; and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of Pharmuthi (Apr. 5), in which, my beloved brethren, we should use more prolonged prayers, and fastings, and watchings, that we may be enabled to anoint our lintels with precious blood, and to escape the destroyer. Exodus 12:7, 23 Let us rest then, on the fifteenth of the month Pharmuthi (Apr. 10), for on the evening of that Saturday we hear the angels' message, 'Why do you seek the living among the dead? He is risen Luke 24:5.' Immediately afterwards that great Sunday receives us, I mean on the sixteenth of the same month Pharmuthi (April 11), on which our Lord having risen, gave us peace towards our neighbours. When then we have kept the feast according to His will, let us add from that first day in the holy week, the seven weeks of Pentecost, and as we then receive the grace of the Spirit, let us at all times give thanks to the Lord; through Whom to the Father be glory and dominion, in the Holy Ghost, for ever and ever. Amen.

Greet one another with a holy kiss. The brothers who are with me send you greetings. I pray, beloved brothers whom I long for, that you may be in good health and that you may remember us in the Lord.

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

Here ends the third Festal Letter of holy Athanasius.

Here ends the third Festal Letter of holy Athanasius.