Category: Athanasius

To Serapion, concerning the death of Arius.

To Serapion, concerning the death of Arius.

Athanasius to Serapion, a brother and fellow minister, greetings in the Lord.

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

I have read your thoughtful letters, in which you asked me to tell you about the events of my life and times, to explain that most ungodly heresy of the Arians—because of which I have suffered these things—and also to describe how Arius died. I have readily agreed to two of your three requests and have sent to your Godliness what I wrote to the monks. From that you will be able to learn both my own story and the story of the heresy. But regarding the third matter—I mean his death—I hesitated for a long time, worried that someone might think I was rejoicing over that man's death. However, since a debate has arisen among you about the heresy and has led to this question: Did Arius die after first being received back into communion with the Church? I felt it necessary to give an account of his death, thinking this would settle the question and also silence those who love to argue. For I believe that when the remarkable circumstances of his death become known, even those who doubted before will no longer dare to question that the Arian heresy is hateful in God's sight.

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

I was not at Constantinople when he died, but Macarius the Presbyter was, and I heard the account from him. Arius had been invited by the Emperor Constantine through the influence of Eusebius and his associates. When he entered the emperor's presence, the emperor asked him whether he held the faith of the Catholic Church. He declared under oath that he held the right faith and submitted a written account of his faith, leaving out the points for which he had been expelled from the Church by Bishop Alexander and cleverly citing expressions from the Scriptures. When he swore that he did not profess the opinions for which Alexander had excommunicated him, the emperor dismissed him, saying, "If your faith is right, you have done well to swear; but if your faith is impious and you have sworn, may God judge you according to your oath." When he left the emperor's presence, Eusebius and his associates, with their usual violence, wanted to bring him into the Church. But Alexander, the Bishop of Constantinople of blessed memory, opposed them, saying that the inventor of the heresy should not be admitted to communion. At this, Eusebius and his associates made threats, declaring, "Just as we have caused him to be invited by the emperor against your wishes, so tomorrow, even though it is against your desire, Arius shall have communion with us in this Church." It was the Sabbath when they said this.

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

When Bishop Alexander heard this, he was deeply distressed. He went into the church and stretched out his hands to God, lamenting. He threw himself face down in the sanctuary and prayed, lying on the floor. Macarius was also present and prayed with him, hearing his words. Alexander pleaded for two things, saying, "If Arius is admitted to communion tomorrow, let me your servant die, and do not destroy the godly along with the ungodly. But if you will spare your Church (and I know that you will spare it), look upon the words of Eusebius and his associates, and do not give your inheritance to destruction and disgrace, and remove Arius. Otherwise, if he enters the Church, the heresy may also seem to enter with him, and from then on impiety will be considered piety." After the Bishop prayed this way, he left in great anxiety. Then a wonderful and extraordinary thing happened. While Eusebius and his associates made threats, the Bishop prayed. But Arius, who had great confidence in Eusebius and his associates and spoke very recklessly, was compelled by bodily necessity to withdraw. Suddenly, in the language of Scripture, "falling headlong he burst asunder in the midst," and immediately died as he lay there, losing both communion and his life at the same time.

3. When the Bishop Alexander heard this, he was greatly distressed, and entering into the church, he stretched forth his hands unto God, and bewailed himself; and casting himself upon his face in the chancel, he prayed, lying upon the pavement. Macarius also was present, and prayed with him, and heard his words. And he besought these two things, saying, 'If Arius is brought to communion tomorrow, let me Your servant depart, and destroy not the pious with the impious; but if You will spare Your Church (and I know that You will spare), look upon the words of Eusebius and his fellows, and give not your inheritance to destruction and reproach Joel 2:17, and take off Arius, lest if he enter into the Church, the heresy also may seem to enter with him, and henceforward impiety be accounted for piety.' When the Bishop had thus prayed, he retired in great anxiety; and a wonderful and extraordinary circumstance took place. While Eusebius and his fellows threatened, the Bishop prayed; but Arius, who had great confidence in Eusebius and his fellows, and talked very wildly, urged by the necessities of nature withdrew, and suddenly, in the language of Scripture, 'falling headlong he burst asunder in the midst Acts 1:18,' and immediately expired as he lay, and was deprived both of communion and of his life together.

This was how Arius met his end. Eusebius and his associates, overwhelmed with shame, buried their companion, while the blessed Alexander, amid the rejoicing of the Church, celebrated the Communion with devotion and orthodoxy, praying with all the brothers and greatly glorifying God—not because he was celebrating Arius's death (God forbid!), for "it is appointed unto all men once to die," but because this event had been revealed in a way that went beyond human judgment. For the Lord Himself, judging between the threats of Eusebius and his companions and the prayer of Alexander, condemned the Arian heresy, showing it to be unworthy of communion with the Church and making clear to everyone that even if it receives the support of the Emperor and all humanity, it stands condemned by the Church herself. So the antichristian gang of the Arian madmen has been shown to be displeasing to God and impious, and many of those who had previously been deceived by it changed their minds. For none other than the Lord Himself, who was blasphemed by them, condemned the heresy that rose up against Him, and again showed that however much the Emperor Constantius may now use violence against the Bishops on its behalf, it is still excluded from the communion of the Church and alien from the kingdom of heaven. Therefore, let the question that has arisen among you now be settled (for this was the agreement made among you), and let no one join himself to the heresy, but let even those who have been deceived repent. For who will accept what the Lord condemned? And will not anyone who takes up the support of what He has excommunicated be guilty of great impiety and clearly an enemy of Christ?

4. Such has been the end of Arius: and Eusebius and his fellows, overwhelmed with shame, buried their accomplice, while the blessed Alexander, amidst the rejoicings of the Church, celebrated the Communion with piety and orthodoxy, praying with all the brethren, and greatly glorifying God, not as exulting in his death (God forbid!), for 'it is appointed unto all men once to die Hebrews 9:27,' but because this thing had been shown forth in a manner transcending human judgments. For the Lord Himself judging between the threats of Eusebius and his fellows, and the prayer of Alexander, condemned the Arian heresy, showing it to be unworthy of communion with the Church, and making manifest to all, that although it receive the support of the Emperor and of all mankind, yet it was condemned by the Church herself. So the antichristian gang of the Arian madmen has been shown to be unpleasing to God and impious; and many of those who before were deceived by it changed their opinions. For none other than the Lord Himself who was blasphemed by them condemned the heresy which rose up against Him, and again showed that howsoever the Emperor Constantius may now use violence to the Bishops in behalf of it, yet it is excluded from the communion of the Church, and alien from the kingdom of heaven. Wherefore also let the question which has arisen among you be henceforth set at rest; (for this was the agreement made among you), and let no one join himself to the heresy, but let even those who have been deceived repent. For who shall receive what the Lord condemned? And will not he who takes up the support of that which He has made excommunicate, be guilty of great impiety, and manifestly an enemy of Christ?

Now this is enough to refute those who love arguments. Therefore, read it to those who previously raised this question, along with what was briefly written to the monks against the heresy, so that they may be led even more strongly to condemn the impiety and wickedness of the Arian madmen. However, do not agree to give a copy of these writings to anyone, and do not copy them for yourself (I have given the same instruction to the monks as well). But as a true friend, if anything is missing from what I have written, add it and send them back to me immediately. You will be able to learn from the letter I have written to the brothers how much effort it has cost me to write this, and also to understand that it is not safe for the writings of a private individual to be made public (especially if they deal with the highest and most important doctrines), for this reason: what is imperfectly expressed due to weakness or unclear language might harm the reader. For most people do not consider the faith or the intention of the writer, but either through envy or a contentious spirit, they receive what is written as they themselves choose, according to an opinion they have already formed, and they misinterpret it to suit their own pleasure. But may the Lord grant that the Truth and a sound faith in our Lord Jesus Christ may prevail among everyone, and especially among those to whom you read this. Amen.

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

Second Letter to Monks.

Second Letter to Monks.

Athanasius, Archbishop of Alexandria, to the Solitaries.

Athanasius, Archbishop of Alexandria, to the Solitaries.

Athanasius to those who practice a solitary life and are established in faith in God, most beloved brothers, greetings in the Lord.

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

I thank the Lord who has enabled you to believe in him, so that you too may share eternal life with the saints. However, there are certain people who follow Arius and visit the monasteries with no purpose other than to deceive the simple-minded under the pretense of visiting you and coming from us. There are also some who claim they do not follow Arius, yet compromise themselves and worship with his followers. Because of this, some very sincere brothers have urged me to write immediately so that you may faithfully and sincerely keep the devout faith that God's grace produces in you, and not give the brothers reason to stumble. For when anyone sees you, the faithful in Christ, associating and sharing fellowship with such people or worshiping together with them, they will certainly think it doesn't matter and will fall into the pit of irreligion. So to prevent this from happening, dear friends, please avoid those who hold Arius's impiety, and also stay away from those who claim not to follow Arius yet worship with the impious. We are especially obligated to flee from fellowship with people whose beliefs we detest. If anyone comes to you and, as blessed John says, brings the right doctrine with him, greet him warmly and receive him as a brother. But if anyone claims to confess the right faith yet appears to share fellowship with those others, urge him to stop such fellowship. If he promises to do so, treat him as a brother, but if he persists in a contentious spirit, avoid him. I could make this letter much longer by adding the framework of this teaching from the divine Scriptures. But since you are wise and can anticipate what writers will say, and in fact, being devoted to self-discipline, are qualified to teach others as well, I have dictated a short letter as from one loving friend to others, confident that by living as you do, you will preserve a pure and sincere faith, and that those people, seeing that you do not worship with them, will benefit by fearing they will be considered impious and like those who follow them.

I thank the Lord who has given to you to believe in Him, that you too may have with the saints eternal life. But because there are certain persons who hold with Arius and go about the monasteries with no other object save that under color of visiting you, and returning from us they may deceive the simple; whereas there are certain who, while they affirm that they do not hold with Arius, yet compromise themselves and worship with his party; I have been compelled, at the instance of certain most sincere brethren, to write at once in order that keeping faithfully and without guile the pious faith which God's grace works in you, you may not give occasion of scandal to the brethren. For when any sees you, the faithful in Christ, associate and communicate with such people, [or worshipping along with them], certainly they will think it a matter of indifference and will fall into the mire of irreligion. Lest, then, this should happen, be pleased, beloved, to shun those who hold the impiety [of Arius], and moreover to avoid those who, while they pretend not to hold with Arius, yet worship with the impious. And we are specially bound to fly from the communion of men whose opinions we hold in execration. [If then any come to you, and, as blessed John 2 John 10 says, brings with him right doctrine, say to him, All hail, and receive such an one as a brother.] But if any pretend that he confesses the right faith, but appear to communicate with those others, exhort him to abstain from such communion, and if he promise to do so, treat him as a brother, but if he persist in a contentious spirit, him avoid. [I might greatly lengthen my letter, adding from the divine Scriptures the outline of this teaching. But since, being wise men, you can anticipate those who write, and rather, being intent upon self-denial, are fit to instruct others also, I have dictated a short letter, as from one loving friend to others, in the confidence] that living as you do you will preserve a pure and sincere faith, and that those persons, seeing that you do not join with them in worship, will derive benefit, fearing lest they be accounted as impious, and as those who hold with them.

First Letter to Monks. (Written 358-360).

First Letter to Monks. (Written 358-360).

To those everywhere who are living the monastic life, who are established in the faith of God and sanctified in Christ, and who say, "Look, we have left everything and followed You Matthew 19:27," beloved brothers whom we deeply long for, warmest greetings in the Lord.

1. To those in every place who are living a monastic life, who are established in the faith of God, and sanctified in Christ, and who say, 'Behold, we have forsaken all, and followed You Matthew 19:27,' brethren dearly beloved and longed for, heartiest greeting in the Lord.

In response to your loving request, which you have often pressed upon me, I have written a brief account of the sufferings that we and the Church have endured, refuting to the best of my ability the accursed heresy of the Arian madmen and demonstrating how completely alien it is to the Truth. I thought it necessary to explain to your Piety how much effort this writing has cost me, so that you might thereby understand how truly the blessed Apostle has said, 'O the depth of the riches both of the wisdom and knowledge of God,' and might kindly make allowance for a weak man such as I am by nature. For the more I wanted to write and tried to force myself to grasp the Divinity of the Word, the more that knowledge withdrew from me. And the more I thought I had understood it, the more I realized I had failed to do so. Furthermore, I was unable to put into writing even what I seemed to myself to understand, and what I did write fell short of even the imperfect shadow of the truth that existed in my mind.

1. In compliance with your affectionate request, which you have frequently urged upon me, I have written a short account of the sufferings which ourselves and the Church have undergone, refuting, according to my ability, the accursed heresy of the Arian madmen, and proving how entirely it is alien from the Truth. And I thought it needful to represent to your Piety what pains the writing of these things has cost me, in order that you may understand thereby how truly the blessed Apostle has said, 'O the depth of the riches both of the wisdom and knowledge of God Romans 11:33;' and may kindly bear with a weak man such as I am by nature. For the more I desired to write, and endeavoured to force myself to understand the Divinity of the Word, so much the more did the knowledge thereof withdraw itself from me; and in proportion as I thought that I apprehended it, in so much I perceived myself to fail of doing so. Moreover also I was unable to express in writing even what I seemed to myself to understand; and that which I wrote was unequal to the imperfect shadow of the truth which existed in my conception.

I thought carefully about what is written in the Book of Ecclesiastes: "I said, I will be wise, but it was far from me; That which is far off, and exceeding deep, who shall find it out?" and what is said in the Psalms, "The knowledge of You is too wonderful for me; it is high, I cannot attain unto it," and Solomon's words, "It is the glory of God to conceal a thing." Because of this, I often intended to stop and give up writing—believe me, I did. But I did not want to disappoint you or, by staying silent, lead those who have asked you questions and enjoy debate into impiety. So I forced myself to write briefly what I have now sent to your piety. Although a perfect understanding of the truth is currently far removed from us because of the weakness of the flesh, it is still possible, as the Preacher himself said, to recognize the madness of the impious, and having found it, to say that it is "more bitter than death." Therefore, for this reason, since I can perceive and find this out, I have written, knowing that for the faithful, exposing impiety is enough instruction in what piety consists of. For although it is impossible to fully comprehend what God is, it is still possible to say what He is not. And we know that He is not like man, and that it is not lawful to think of any created nature as existing in Him. So also regarding the Son of God: although we are by nature very far from being able to comprehend Him, it is still possible and easy to condemn what the heretics say about Him, and to say that the Son of God is not such. Nor is it even lawful to conceive in our minds such things as they speak concerning His Godhead, much less to speak them with our lips.

2. Considering therefore how it is written in the Book of Ecclesiastes, 'I said, I will be wise, but it was far from me; That which is far off, and exceeding deep, who shall find it out?' Ecclesiastes 7:23-24 and what is said in the Psalms, 'The knowledge of You is too wonderful for me; it is high, I cannot attain unto it;' and that Solomon says, 'It is the glory of God to conceal a thing Proverbs 25:2;' I frequently designed to stop and to cease writing; believe me, I did. But lest I should be found to disappoint you, or by my silence to lead into impiety those who have made enquiry of you, and are given to disputation, I constrained myself to write briefly, what I have now sent to your piety. For although a perfect apprehension of the truth is at present far removed from us by reason of the infirmity of the flesh, yet it is possible, as the Preacher himself has said, to perceive the madness of the impious, and having found it, to say that it is 'more bitter than death Ecclesiastes 7:26.' Wherefore for this reason, as perceiving this and able to find it out, I have written, knowing that to the faithful the detection of impiety is a sufficient information wherein piety consists. For although it be impossible to comprehend what God is, yet it is possible to say what He is not. And we know that He is not as man; and that it is not lawful to conceive of any originated nature as existing in Him. So also respecting the Son of God, although we are by nature very far from being able to comprehend Him; yet is it possible and easy to condemn the assertions of the heretics concerning Him, and to say, that the Son of God is not such; nor is it lawful even to conceive in our minds such things as they speak, concerning His Godhead; much less to utter them with the lips.

I have written as well as I could, and you, dearly beloved, should receive these communications not as containing a complete explanation of the Godhead of the Word, but simply as a refutation of the impiety of Christ's enemies, and as offering to those who desire it some suggestions for arriving at a pious and sound faith in Christ. And if they are deficient in any way (and I think they are deficient in every respect), pardon this with a clear conscience, and simply accept favorably the boldness of my good intentions in support of godliness. For a total condemnation of the Arian heresy, it is enough for you to know the judgment given by the Lord in the death of Arius, which you have already been informed about by others. For what the Holy God has purposed, who can scatter? And whom the Lord has condemned, who can justify? After such a sign has been given, who does not now acknowledge that this heresy is hated by God, no matter how many men may support it? Now when you have read this account, pray for me and encourage one another to do so. And send it back to me immediately, and do not allow anyone to make a copy of it or transcribe it for yourselves. But like good money-changers, be content with the reading; though you may read it repeatedly if you wish. For it is not safe that the writings of us babblers and private persons should fall into the hands of those who come after us. Greet one another in love, and also all who come to you in piety and faith. For as the Apostle has said, if anyone does not love the Lord, let him be anathema. The grace of our Lord Jesus Christ be with you. Amen.

3. Accordingly I have written as well as I was able; and you, dearly beloved, receive these communications not as containing a perfect exposition of the Godhead of the Word, but as being merely a refutation of the impiety of the enemies of Christ, and as containing and affording to those who desire it, suggestions for arriving at a pious and sound faith in Christ. And if in anything they are defective (and I think they are defective in all respects), pardon it with a pure conscience, and only receive favourably the boldness of my good intentions in support of godliness. For an utter condemnation of the heresy of the Arians, it is sufficient for you to know the judgment given by the Lord in the death of Arius, of which you have already been informed by others. 'For what the Holy God has purposed, who shall scatter Isaiah 14:27?' and whom the Lord condemned who shall justify? After such a sign given, who do not now acknowledge, that the heresy is hated of God, however it may have men for its patrons? Now when you have read this account, pray for me, and exhort one another so to do. And immediately send it back to me, and suffer no one whatever to take a copy of it, nor transcribe it for yourselves. But like good money-changers be satisfied with the reading; but read it repeatedly if you desire to do so. For it is not safe that the writings of us babblers and private persons should fall into the hands of them that shall come after. Salute one another in love, and also all that come unto you in piety and faith. For 'if any man' as the Apostle has said, ' love not the Lord, let him be anathema. The grace of our Lord Jesus Christ be with you. 1 Corinthians 16:22-23 Amen.'

Second Letter to Lucifer.

I have received your letter, and I understand that you are troubled by the recent Council. You ask whether those who previously held the Arian heresy but now confess the true faith should be received back into communion. This question has caused much disagreement, and I know that many are disturbed by it. But I want you to know that the Church has always shown mercy to those who repent. When someone who has fallen into error returns to the truth and confesses the right faith, we ought to welcome them, provided they genuinely renounce their former error. The Council made clear that those who previously confessed the Arian doctrine but now accept that the Son is of the same ousia as the Father, and who reject the false teachings they once held, should be restored to fellowship. This is not a new practice but follows the ancient tradition of the Church. We do not receive them as if they had never sinned, but we forgive them because they have repented. The important thing is that they now hold the true faith concerning the hypostasis of the Son and confess that He is truly God, not a creature. If they do this sincerely, then we should not refuse them communion. To do otherwise would be to act without mercy and to place obstacles in the way of those who are returning to the truth.

Second Letter to Lucifer.

To the most glorious lord and deservedly much-desired fellow bishop Lucifer, Athanasius sends greetings in the Lord.

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

I am sure that news of the persecution our enemies of Christ have recently tried to stir up against us, seeking our blood, has also reached your holiness, but our most beloved messengers can tell your piety about it themselves. They dared to push their madness so far through the use of soldiers that they not only banished the clergy of the city, but went out to the hermits and laid their deadly hands on solitaries. For this reason I too withdrew far away, so that those who sheltered me would not suffer trouble at their hands. For whom do the Arians spare, when they have not spared even their own souls? Or how can they give up their shameful actions while they persist in denying Christ our Lord, the only Son of God? This is the root of their wickedness; on this foundation of sand they build up the perversity of their ways, as we find it written in the thirteenth Psalm, "The fool said in his heart there is no God," and immediately it continues, "Corrupt are they and become abominable in their works." That is why the Jews who denied the Son of God deserved to be called "a sinful nation, a people laden with iniquity, a seed of evildoers, children without law." Why "without law"? Because you have deserted the Lord. And so the most blessed Paul, when he had begun not only to believe in the Son of God but also to preach His deity, wrote, "I know nothing against myself." Accordingly we too, in accordance with your confession of faith, desire to hold the Apostolic tradition and to live according to the commands of the divine law, so that we may be found along with you in that company in which patriarchs, prophets, apostles and martyrs are now rejoicing. So then, although the Arian madness, aided by external power, was so active that our brothers could not even see the open air with freedom because of their fury, yet by God's favor, according to your prayers, I have been able, though with trouble and danger, to see the brother who usually brings me necessities and the letters of your holiness, along with those of others. And so we have received the books of your most wise and religious soul, in which we have seen the image of an apostle, the confidence of a prophet, the teaching of truth, the doctrine of true faith, the way of heaven, the glory of martyrdom, the triumphs against the Arian heresy, the unimpaired tradition of our Fathers, the right rule of the Church's order. O truly Lucifer, who according to your name bring the light of truth, and have set it on a candlestick to give light to all. For who, except the Arians, does not clearly see from your teaching the true faith and the corruption of the Arians? Forcibly and admirably, like light from darkness, you have separated the truth from the subtlety and dishonesty of heretics, defended the Catholic Church, proved that the arguments of the Arians are nothing but a kind of delusion, and taught that the diabolical gnashing of teeth is to be despised. How good and welcome are your exhortations to martyrdom; how highly desirable you have shown death to be on behalf of Christ the Son of the living God. What love you have shown for the world to come and for the heavenly life. You seem to be a true temple of the Savior, who dwells in you and utters these very words through you, and has given such grace to your discourses. Beloved as you were before among all, now such passionate affection for you has settled in the minds of all that they call you the Elijah of our times—and no wonder. For if those who seem to please God are called sons of God, much more proper is it to give that name to the associates of the prophets, namely the confessors, and especially to you. Believe me, Lucifer, it is not you alone who has uttered this, but the Holy Spirit with you. Where does such a great memory for the Scriptures come from? Where does an unimpaired sense and understanding of them come from? Where has such an orderly discourse been framed? Where did you get such exhortations to the way of heaven, where such confidence against the devil, and such proofs against heretics, unless the Holy Spirit had been dwelling in you? Rejoice therefore to see that you are already there where your predecessors the martyrs also are, that is, among the company of angels. We also rejoice, having you as an example of courage, patience, and freedom. For I am embarrassed to say anything about what you have written concerning my name, lest I should appear a flatterer. But I know and believe that the Lord Himself, who has revealed all knowledge to your holy and religious spirit, will reward you for this labor also with a reward in the kingdom of the heavens. Since then you are such a man, we ask the Lord in prayer that you may pray for us, that in His mercy He may now deign to look down upon the Catholic Church and deliver all His servants from the hands of persecutors, so that all those too who have fallen on account of temporal fear may at length be enabled to raise themselves and return to the way of righteousness, from which they have been led away and are wandering, poor people, not knowing in what a pit they are. In particular I ask, if I have said anything amiss, you would be good enough to overlook it, for from so great a fountain my lack of skill has not been able to draw what it might have done. But as to our brothers, I ask you again to overlook my not having been able to see them. For truth itself is my witness that I wished and longed to accomplish this, and was greatly grieved at being unable. For my eyes did not cease from tears, nor my spirit from groaning, because we are not permitted even to see the brothers. But God is my witness that on account of their persecution I have not been able to see even the parents whom I have. For what is there that the Arians leave undone? They watch the roads, observe those who enter and leave the city, search the vessels, go around the deserts, ransack houses, harass the brothers, cause unrest to everybody. But thanks be to God, in doing so they are more and more incurring the hatred of all and coming to be truly known for what your holiness has called them: slaves of Antichrist. And, poor wretches, hated as they are, they persist in their malice, until they shall be condemned to the death of their ancestor Pharaoh. Those with me greet your piety. Please greet those who are with you. May God's divine grace preserve you, mindful of us and ever blessed, worthily called man of God, servant of Christ, partner of the apostles, comfort of the brotherhood, master of truth, and in all things most longed for.

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

First Letter to Lucifer.

First Letter to Lucifer.

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

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

Being in good health by God's favor, we have now sent our most beloved deacon Eutyches so that your most pious holiness may be pleased to inform us, as we greatly desire, of the safety of yourself and those with you. For we believe it is through the life of you Confessors and servants of God that the state of the Catholic Church is being renewed, and that what heretics have attempted to tear apart, our Lord Jesus Christ restores to wholeness through you.

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

Even though those who pave the way for Antichrist have used worldly power to try to extinguish the lamp of truth, God's nature makes its light shine even brighter through your confession, so that no one can miss seeing their deception. Perhaps they were able to hide their true nature before, but now they are called Antichrists. Who could do anything but curse them and avoid their fellowship as they would avoid a disease or snake venom? The whole Church everywhere is in mourning, every city is groaning, elderly bishops are suffering in exile, and heretics are pretending—they have denied Christ and made themselves tax collectors, sitting in the Churches and extracting money. What a new kind of people and persecution the devil has invented: to use such cruelty, and even to employ ministers as agents of evil. But even though they act this way and have gone to every extreme in pride and blasphemy, your confession, your piety and wisdom, will be the greatest comfort and encouragement to the brotherhood. We have heard that your holiness has written to Emperor Constantius, and we are increasingly amazed that even though you live as if among scorpions, you still keep your freedom of spirit in order to bring those who are in error to the light of truth through advice or teaching or correction. I ask, and all the confessors join me in asking, that you would be kind enough to send us a copy, so that everyone may see—not just by hearing about it but by reading the letters—the courage of your spirit and the confidence and firmness of your faith. Those who are with me greet your holiness. I greet all those who are with you. May God always keep you safe and well and mindful of us, most beloved lord and true man of God.

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

Upon receiving this letter, blessed Lucifer sent the books he had written to Constantius, and after Athanasius had read them, he sent Letter 51.

Upon receiving this letter, blessed Lucifer sent the books which he had addressed to Constantius; and when he had read them Athanasius sent Letter 51.

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

Letter to Dracontius. Written a.d. 354 or 355.

I don't know what to write. Should I criticize you for refusing? Or for considering the difficulties and hiding out of fear of the Jews? Either way, whatever your reasoning, what you have done deserves criticism, beloved Dracontius. For after receiving grace, it was not right for you to hide, nor was it fitting for a wise man like you to give others an excuse to run away. Many people are troubled when they hear about this—not just that you did it, but that you did it with regard to the present times and the suffering the Church is enduring. I'm afraid that by running away for your own sake, you may find yourself in danger before the Lord because of others. For if the person who offends one of the little ones should prefer to have a millstone hung around his neck and be drowned in the depths of the sea, what awaits you if you become a stumbling block to so many people? The remarkable unity surrounding your election in the region of Alexandria will inevitably be destroyed by your withdrawal, and the episcopate of the region will be seized by many people—including many unfit ones, as you well know. And many pagans who were ready to become Christians because of your election will remain pagans if your piety rejects the grace given to you.

I am at a loss how to write. Am I to blame you for your refusal? Or for having regard to the trials, and hiding for fear of the Jews? In any case, however it may be, what you have done is worthy of blame, beloved Dracontius. For it was not fitting that after receiving the grace you should hide, nor that, being a wise man, you should furnish others with a pretext for flight. For many are offended when they hear it; not merely that you have done this, but that you have done it having regard to the times and to the afflictions which are weighing upon the Church. And I fear lest, in flying for your own sake, you prove to be in peril in the sight of the Lord on account of others. For if 'he that offends one of the little ones, should rather choose that a mill stone were hanged about his neck, and that he were drowned in the depths of the sea Matthew 18:6,' what can be in store for you, if you prove an offense to so many? For the surprising unanimity about your election in the district of Alexandria will of necessity be broken up by your retirement: and the episcopate of the district will be grasped at by many — and many unfit persons, as you are well aware. And many heathen who were promising to become Christians upon your election will remain heathen, if your piety sets at nought the grace given you.

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

2. What defense will you offer for such conduct? With what arguments will you be able to wash away and efface such an impeachment? How will you heal those who on your account are fallen and offended? Or how will you be able to restore the broken peace? Beloved Dracontius, you have caused us grief instead of joy, groaning instead of consolation. For we expected to have you with us as a consolation; and now we behold you in flight, and that you will be convicted in judgment, and when upon your trial will repent it. And 'Who shall have pity upon you Jeremiah 15:5,' as the Prophet says, who will turn his mind to you for peace, when he sees the brethren for whom Christ died injured on account of your flight? For you must know, and not be in doubt, that while before your election you lived to yourself, after it, you live for your flock. And before you had received the grace of the episcopate, no one knew you; but after you became one, the laity expect you to bring them food, namely instruction from the Scriptures. When then they expect, and suffer hunger, and you are feeding yourself Ezekiel 34:2 only, and our Lord Jesus Christ comes and we stand before Him, what defense will you offer when He sees His own sheep hungering? For had you not taken the money, He would not have blamed you. But He would reasonably do so if upon taking it you dug and buried it — in the words which God forbid that your piety should ever hear: 'You ought to have given my money to the bankers, that when I came I might demand it of them. '

I urge you, have mercy on yourself and on us. On yourself, so you won't run into danger; on us, so we won't be deeply troubled because of you. Think about the Church, so that many of the weaker believers won't be harmed on your account, and so others won't be given a reason to withdraw. But if you feared the current circumstances and acted as you did out of timidity, your attitude is not courageous; for in such a situation you ought to show zeal for Christ and instead face the circumstances boldly, using the words of blessed Paul: 'in all these things we are more than conquerors Romans 8:37'—especially since we ought to serve not the present moment, but the Lord. But if organizing the Churches is distasteful to you, and you don't think the ministry of the episcopate has its reward, then you have brought yourself to despise the Savior who commanded these things. I urge you, abandon such thoughts, and don't listen to those who advise you in this way, for this is not worthy of Dracontius. For the order the Lord established through the Apostles remains beautiful and secure; but the cowardice of the brothers will come to an end.

3. I beseech you, spare yourself and us. Yourself, lest you run into peril; us, lest we be grieved because of you. Take thought of the Church, lest many of the little ones be injured on your account, and the others be given an occasion of withdrawing. Nay but if you feared the times and acted as you did from timidity, your mind is not manly; for in such a case you ought to manifest zeal for Christ, and rather meet circumstances boldly, and use the language of blessed Paul: 'in all these things we are more than conquerors Romans 8:37;' and the more so in that we ought to serve not the time, but the Lord. But if the organising of the Churches is distasteful to you, and you do not think the ministry of the episcopate has its reward, why, then you have brought yourself to despise the Saviour that ordered these things. I beseech you, dismiss such ideas, nor tolerate those who advise you in such a sense, for this is not worthy of Dracontius. For the order the Lord has established by the Apostles abides fair and firm; but the cowardice of the brethren shall cease.

For if everyone thought the same way as your current advisers, how would you have become a Christian, since there would be no bishops? Or if our successors inherit this mindset, how will the Churches be able to hold together? Or do your advisers think you have received nothing, and so they despise it? If so, they are surely wrong. For it is time for them to realize that the grace of the Font is nothing if some people are found to despise it. But you have received it, beloved Dracontius; do not listen to your advisers or deceive yourself. For God who gave it will require an account of this from you. Have you not heard the Apostle say, "Neglect not the gift that is in you"? Or have you not read how he accepts the man who doubled his money while he condemned the one who hid it? But may it happen that you quickly return, so that you too may be one of those who are praised. Or tell me, whom do your advisers want you to imitate? For we ought to follow the example of the saints and the fathers and imitate them, and be sure that if we depart from them we also put ourselves outside their fellowship. Whom then do they want you to imitate? The one who hesitated, and while wanting to follow, delayed it and consulted his family, or blessed Paul, who the moment the stewardship was entrusted to him "straightway conferred not with flesh and blood"? For although he said, "I am not worthy to be called an Apostle," yet knowing what he had received and not being ignorant of the giver, he wrote, "For woe is me if I preach not the gospel." But just as it was "woe to me" if he did not preach, so in teaching and preaching the gospel he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum and not to shrink from proceeding to Rome or even going as far as Spain, so that the more he labored, the greater the reward he might receive for his labor. He boasted then that he had fought the good fight and was confident that he would receive the great crown. Therefore, beloved Dracontius, whom are you imitating in your present action? Paul, or men unlike him? For my part, I pray that you and I may prove an imitator of all the saints.

4. For if all were of the same mind as your present advisers, how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit this state of mind, how will the Churches be able to hold together? Or do your advisers think that you have received nothing, that they despise it? If so surely they are wrong. For it is time for them to think that the grace of the Font is nothing, if some are found to despise it. But you have received it, beloved Dracontius; do not tolerate your advisers nor deceive yourself. For this will be required of you by the God who gave it. Have you not heard the Apostle say, 'Neglect not the gift that is in you 1 Timothy 4:14?' or have you not read how he accepts the man that had doubled his money, while he condemned the one that had hidden it? But may it come to pass that you may quickly return, in order that you too may be one of those who are praised. Or tell me, whom do your advisers wish you to imitate? For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed it and took counsel because of his family Luke 2:61, or blessed Paul, who, the moment the stewardship was entrusted to him, 'straightway conferred not with flesh and blood Galatians 1:16?' For although he said, 'I am not worthy to be called an Apostle 1 Corinthians 15:9,' yet, knowing what he had received, and being not ignorant of the giver, he wrote, 'For woe is me if I preach not the gospel.' But, as it was 'woe to me' if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. 1 Thessalonians 2:19 This explains why the saint was zealous to preach as far as Illyricum, and not to shrink from proceeding to Rome Romans 1:15, or even going as far as the Spains, in order that the more he laboured, he might receive so much the greater reward for his labour. He boasted then that he had fought the good fight, and was confident that he should receive the great crown. 2 Timothy 4:7-8 Therefore, beloved Dracontius, whom are you imitating in your present action? Paul, or men unlike him? For my part, I pray that you, and myself, may prove an imitator of all the saints.

Or perhaps some people are advising you to go into hiding because you made a sworn promise not to accept the office if you were elected. I hear they are constantly telling you this and believe they are acting with a clear conscience. But if they truly had a clear conscience, they would above all fear God, who placed this ministry on you. If they had read the divine Scriptures, they would not give you advice that contradicts them. They would need to criticize Jeremiah as well, and accuse the great Moses, because they did not listen to such advice but instead feared God, fulfilled their ministry, and were made perfect through prophesying. For they also initially refused when they received their mission and the grace of prophecy. But afterward they feared God and did not reject the One who sent them. So whether you speak with a stammer and are slow of tongue, still fear God who made you. Or if you call yourself too young to preach, still reverence the One who knew you before you were formed. Or if you have given your word—now their word to the saints was as good as an oath—still read Jeremiah, how he too had said, "I will not name the Name of the Lord," yet afterward he feared the fire kindled within him and did not do what he had said. He did not hide himself as if bound by an oath, but rather reverenced the One who had entrusted him with his office and fulfilled his prophetic calling. Or are you not aware, beloved, that Jonah also fled, but suffered what happened to him, after which he returned and prophesied?

5. Or possibly there are some who advise you to hide, because you have given your word upon oath not to accept the office if elected. For I hear that they are buzzing in your ears to this effect, and consider that they are thus acting conscientiously. But if they were truly conscientious, they would above all have feared God, Who imposed this ministry upon you. Or if they had read the divine Scriptures, they would not have advised you contrary to them. For it is time for them to blame Jeremiah also, and to impeach the great Moses, in that they did not listen to their advice, but fearing God fulfilled their ministry, and prophesying were made perfect. For they also when they had received their mission and the grace of Prophecy, refused. But afterwards they feared, and did not set at nought Him that sent them. Whether then you be of stammering utterance, and slow of tongue, yet fear God that made you, or if you call yourself too young to preach, yet reverence Him Who knew you before you were made. Or if you have given your word (now their word was to the saints as an oath), yet read Jeremiah, how he too had said, 'I will not name the Name of the Lord Jeremiah 20:9,' yet afterwards he feared the fire kindled within him, and did not do as he had said, nor hid himself as if bound by an oath, but reverenced Him that had entrusted to him his office, and fulfilled the prophetic call. Or are you not aware, beloved, that Jonah also fled, but met with the fate that befell him, after which he returned and prophesied?

Do not follow advice that goes against this. The Lord knows our situation better than we ourselves do, and He knows to whom He is entrusting His Churches. Even if a person is not worthy, he should not focus on his past life but should carry out his ministry, so that in addition to his past life he does not also bring upon himself the curse of negligence. I ask you, beloved Dracontius, knowing this and being a wise man, are you not troubled in your soul? Are you not anxious that any of those entrusted to you might perish? Does your conscience not burn as if with fire? Are you not afraid of the day of judgment, when none of your current advisers will be there to help you? Each person will give an account for those entrusted to his care. How did his excuse help the man who hid the money? How did it help Adam to say, "The woman deceived me"? Beloved Dracontius, even if you really are weak, you ought to accept this responsibility, so that the Church, being left without a leader, is not harmed by enemies who take advantage of your running away. You should prepare yourself so as not to leave us alone in the struggle. You should work alongside us in order to receive the reward together with everyone.

6. Do not then entertain counsels opposite to this. For the Lord knows our case better than we ourselves, and He knows to whom He is entrusting His Churches. For even if a man be not worthy, yet let him not look at his former life, but let him carry out his ministry, lest, in addition to his life he incur also the curse of negligence. I ask you, beloved Dracontius, whether knowing this, and being a wise man, you are not pricked in your soul? Do you not feel anxious lest any of those entrusted to you should perish? Do you not burn, as with a fire in your conscience? Are you not in fear of the day of judgment, in which none of your present advisers will be there to aid you? For each shall give account of those entrusted to his hands. For how did his excuse benefit the man who hid the money? Or how did it benefit Adam to say, 'The woman beguiled me Genesis 3:12?' Beloved Dracontius, even if you are really weak, yet you ought to take up the charge, lest, the Church being unoccupied, the enemies injure it, taking advantage of your flight. You should gird yourself up, so as not to leave us alone in the struggle; you should labour with us, in order to receive the reward also along with all.

Make haste then, beloved, and delay no longer. Don't listen to those who would prevent you. Instead, remember the one who has given you this calling, and come to us who love you and give you scriptural advice, so that we may install you ourselves and you may remember us as you minister in the churches. You are not the only one who has been chosen from among monks, nor the only one to have led a monastery or been loved by monks. You know that Serapion was a monk and presided over many monks. You were aware of how many monks Apollos fathered. You know Agathon and are familiar with Ariston. You remember Ammonius who traveled abroad with Serapion. Perhaps you have also heard of Muitus in upper Thebaid, and can learn about Paul at Latopolis, and many others. Yet these men, when elected, did not refuse. Taking Elisha as their example, knowing the story of Elijah, and having learned all about the disciples and apostles, they took up the responsibility and did not despise the ministry. They were not inferior to their former selves, but rather look for the reward of their labor, advancing themselves and guiding others forward. How many have they turned away from idols? How many have they caused to stop their association with demons through their warning? How many servants have they brought to the Lord, causing those who saw such wonders to marvel at the sight? Is it not a great wonder to make a young woman live as a virgin, and a young man live in continence, and an idolater come to know Christ?

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

Don't let monks stand in your way, as if you were the only one ever chosen from the monasteries, and don't make excuses that you will decline spiritually. You can actually become better if you imitate Paul and follow the example of the saints. You know that people like them, when appointed as stewards of the mysteries, pressed forward all the more toward the goal of their high calling. When did Paul face martyrdom and expect to receive his crown, if not after being sent out to teach? When did Peter make his confession, if not when he was preaching the Gospel and had become a fisher of men? When was Elijah taken up, if not after completing his prophetic work? When did Elisha receive a double portion of the Spirit, if not after leaving everything to follow Elijah? And why did the Savior choose disciples, if not to send them out as apostles?

8. Let not monks then prevent you, as though you alone had been elected from among monks; nor do you make excuses, to the effect that you will deteriorate. For you may even grow better if you imitate Paul, and follow up the actions of the Saints. For you know that men like those, when appointed stewards of the mysteries, all the more pressed forward to the mark of their high calling. Philippians 3:14 When did Paul meet martyrdom and expect to receive his crown, if not after being sent to teach? When did Peter make his confession, if not when he was preaching the Gospel, and had become a fisher of men Matthew 4:19? When was Elijah taken up, if not after completing his prophetic career? When did Elisha gain a double share of the Spirit, if not after leaving all to follow Elijah? Or why did the Saviour choose disciples, if not to send them out as apostles?

So take these as an example, beloved Dracontius, and do not say—or believe those who say—that the office of a bishop leads to sin or gives rise to temptations to sin. For it is possible for you as a bishop to hunger and thirst, just as Paul did. You can drink no wine, like Timothy, and fast constantly too, like Paul, so that by fasting after his example you may feed others with your words, and while thirsting for lack of drink, water others by teaching. Let your advisers not make these claims. For we know bishops who fast and monks who eat. We know bishops who drink no wine as well as monks who do. We know bishops who work miracles as well as monks who do not. Many bishops have never married, while monks have been fathers of children; just as, conversely, we know bishops who are fathers of children and monks of the most devoted kind. And again, we know clergy who suffer hunger and monks who fast. For this way of life is possible and not forbidden in either case. But let a person, wherever he is, strive earnestly, for the crown is given not according to position but according to action.

9. So take these as an example, beloved Dracontius, and do not say, or believe those who say, that the bishop's office is an occasion of sin, nor that it gives rise to temptations to sin. For it is possible for you also as a bishop to hunger and thirst Philippians 4:12, as Paul did. You can drink no wine, like Timothy 1 Timothy 5:23, and fast constantly too, like Paul 2 Corinthians 11:27, in order that thus fasting after his example you may feast others with your words, and while thirsting for lack of drink, water others by teaching. Let not your advisers, then, allege these things. For we know both bishops who fast, and monks who eat. We know bishops who drink no wine, as well as monks who do. We know bishops who work wonders, as well as monks who do not. Many also of the bishops have not even married, while monks have been fathers of children; just as conversely we know bishops who are fathers of children and monks 'of the completest kind.' And again, we know clergy who suffer hunger, and monks who fast. For it is possible in the latter way, and not forbidden in the former. But let a man, wherever he is, strive earnestly; for the crown is given not according to position, but according to action.

Do not listen to those who give you the opposite advice. Instead, hurry and do not delay, especially since the holy festival is approaching. Otherwise the people will celebrate the feast without you, and you will bring great danger upon yourself. For who will preach the Easter sermon to them in your absence? Who will announce to them the great day of the Resurrection if you are in hiding? Who will advise them, if you are running away, to keep the feast properly? Think how many will benefit if you appear, how many will be harmed if you flee! And who will think well of you for this? And why do they advise you not to take up the office of bishop when they themselves want to have presbyters? For if you are bad, let them not associate with you. But if they know that you are good, let them not envy the others. For if, as they say, teaching and governing is an occasion of sin, let them not be taught themselves, nor have presbyters, lest both they and those who teach them deteriorate. But do not pay attention to these human sayings, and do not listen to those who give such advice, as I have already said many times. Instead, hurry and turn to the Lord, so that by caring for his sheep you may also remember us. For this reason I have sent our beloved Hierax the presbyter and Maximus the reader to tell you in person as well, so that you may be able to learn both the feelings with which I have written and the danger that results from opposing the ordinance of the Church.

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

Letter to Amun. Written before 354 A.D.

Letter to Amun. Written before 354 a.d.

Everything made by God is beautiful and pure, because the Word of God has made nothing useless or impure. As the Apostle says, "we are a sweet savour of Christ in them that are being saved." But since the devil's attacks are varied and subtle, he tries to trouble those with simpler understanding and seeks to hinder the normal spiritual exercises of the brethren by secretly scattering thoughts of uncleanness and defilement among them. So let us briefly clear away the enemy's error by the grace of the Savior and strengthen the minds of the simple. For "to the pure all things are pure," but both the conscience and everything belonging to the unclean are defiled. I also marvel at the cunning of the devil, because although he is corruption and evil itself, he suggests thoughts under the appearance of purity—but with the result of setting a trap rather than providing a genuine test. For as I said before, in order to distract ascetics from their usual and beneficial meditation and to seem to overcome them, he stirs up such buzzing thoughts as are of no value in life—vain questions and trivialities that one ought to set aside. For tell me, beloved and most pious friend, what sin or uncleanness is there in any natural bodily discharge? It would be as though someone wanted to make a guilty matter out of clearing the nose or spitting from the mouth. And we could also mention the discharges of the bowels, which are a physical necessity of animal life. Moreover, if we believe that man is, as the divine Scriptures say, a work of God's hands, how could any defiled work come from a pure Power? And if, according to the divine Acts of the Apostles, "we are God's offspring," we have nothing unclean in ourselves. For we incur defilement only when we commit sin, that foulest of things. But when any bodily discharge happens apart from our will, we experience this, like other things, by a necessity of nature. However, since those whose only pleasure is to contradict what is rightly said—or rather, what is made by God—distort even a saying in the Gospels, claiming that "not that which goes in defiles a man, but that which goes out," we are forced to expose this unreasonableness—for I cannot call it a genuine question—of theirs. First of all, like unstable people, they twist the Scriptures to suit their own ignorance. Now the meaning of the divine saying is as follows. Certain people, like these today, were uncertain about food. The Lord himself, to clear up their ignorance, or perhaps to expose their deceitfulness, explains that not what goes in defiles the man, but what goes out. Then he specifies exactly where they come from, namely from the heart. For there, as he knows, are the evil treasures of profane thoughts and other sins. But the Apostle teaches the same thing more concisely, saying, "But meat shall not bring us before God." Moreover, one could reasonably say that no natural bodily discharge will bring us before him for punishment. But perhaps medical experts (to shame these people even by the testimony of outsiders) will support us on this point by telling us that certain necessary passages have been given to the animal body to provide for the elimination of excess matter secreted in our various parts—for example, for the excess of the head, the hair and the watery discharges from the head, and the purgings of the belly, and also that excess from the seminal channels. What sin is there then, in God's name, elder most beloved of God, if the Master who made the body willed and made these parts to have such passages? But since we must address the objections of evil people, as they may say, "If the organs have been individually fashioned by the Creator, then there is no sin in their proper use," let us stop them by asking this question: What do you mean by use? That lawful use which God permitted when he said, "Increase and multiply, and replenish the earth," and which the Apostle approves in the words, "Marriage is honourable and the bed undefiled," or that use which is public yet carried on secretly and in an adulterous manner? For in other matters too that make up life, we will find differences according to circumstances. For example, it is not right to kill, yet in war it is lawful and praiseworthy to destroy the enemy. Accordingly, not only are those who have distinguished themselves in battle held worthy of great honors, but monuments are erected proclaiming their achievements. So the same act is at one time and under some circumstances unlawful, while under other circumstances and at the right time, it is lawful and permissible. The same reasoning applies to sexual relations. He is blessed who, being freely married in his youth, naturally begets children. But if he uses nature licentiously, the punishment of which the Apostle writes shall await fornicators and adulterers.

All things made by God are beautiful and pure, for the Word of God has made nothing useless or impure. For 'we are a sweet savour of Christ in them that are being saved 2 Corinthians 2:15,' as the Apostle says. But since the devil's darts are varied and subtle, and he contrives to trouble those who are of simpler mind, and tries to hinder the ordinary exercises of the brethren, scattering secretly among them thoughts of uncleanness and defilement; come let us briefly dispel the error of the evil one by the grace of the Saviour, and confirm the mind of the simple. For 'to the pure all things are pure,' but both the conscience and all that belongs to the unclean are defiled. Titus 1:15 I marvel also at the craft of the devil, in that, although he is corruption and mischief itself, he suggests thoughts under the show of purity; but with the result of a snare rather than a test. For with the object, as I said before, of distracting ascetics from their customary and salutary meditation, and of appearing to overcome them, he stirs some such buzzing thoughts as are of no profit in life, vain questions and frivolities which one ought to put aside. For tell me, beloved and most pious friend, what sin or uncleanness there is in any natural secretion — as though a man were minded to make a culpable matter of the cleanings of the nose or the sputa from the mouth? And we may add also the secretions of the belly, such as are a physical necessity of animal life. Moreover if we believe man to be, as the divine Scriptures say, a work of God's hands, how could any defiled work proceed from a pure Power? And if, according to the divine Acts of the Apostles Acts 17:28, 'we are God's offspring,' we have nothing unclean in ourselves. For then only do we incur defilement, when we commit sin, that foulest of things. But when any bodily excretion takes place independently of will, then we experience this, like other things, by a necessity of nature. But since those whose only pleasure is to gainsay what is said aright, or rather what is made by God, pervert even a saying in the Gospels, alleging that 'not that which goes in defiles a man, but that which goes out Matthew 15:11,' we are obliged to make plain this unreasonableness — for I cannot call it a question — of theirs. For firstly, like unstable persons, they wrest the Scriptures 2 Peter 3:16 to their own ignorance. Now the sense of the divine oracle is as follows. Certain persons, like these of today, were in doubt about meats. The Lord Himself, to dispel their ignorance, or it may be to unveil their deceitfulness, lays down that, not what goes in defiles the man, but what goes out. Then he adds exactly whence they go out, namely from the heart. For there, as he knows, are the evil treasures of profane thoughts and other sins. But the Apostle teaches the same thing more concisely, saying, 'But meat shall not bring us before God 1 Corinthians 8:8.' Moreover, one might reasonably say no natural secretion will bring us before him for punishment. But possibly medical men (to put these people to shame even at the hands of outsiders) will support us on this point, telling us that there are certain necessary passages accorded to the animal body, to provide for the dismissal of the superfluity of what is secreted in our several parts; for example, for the superfluity of the head, the hair and the watery discharges from the head, and the purgings of the belly, and that superfluity again of the seminative channels. What sin then is there in God's name, elder most beloved of God, if the Master who made the body willed and made these parts to have such passages? But since we must grapple with the objections of evil persons, as they may say, 'If the organs have been severally fashioned by the Creator, then there is no sin in their genuine use,' let us stop them by asking this question: What do you mean by use? That lawful use which God permitted when He said, 'Increase and multiply, and replenish the earth Genesis 1:28,' and which the Apostle approves in the words, 'Marriage is honourable and the bed undefiled Hebrews 13:4,' or that use which is public, yet carried on stealthily and in adulterous fashion? For in other matters also which go to make up life, we shall find differences according to circumstances. For example, it is not right to kill, yet in war it is lawful and praiseworthy to destroy the enemy; accordingly not only are they who have distinguished themselves in the field held worthy of great honours, but monuments are put up proclaiming their achievements. So that the same act is at one time and under some circumstances unlawful, while under others, and at the right time, it is lawful and permissible. The same reasoning applies to the relation of the sexes. He is blessed who, being freely yoked in his youth, naturally begets children. But if he uses nature licentiously, the punishment of which the Apostle Hebrews 13:4 writes shall await whoremongers and adulterers.

For there are two ways in life regarding these matters. The one is more moderate and ordinary—I mean marriage. The other is angelic and unsurpassed—namely, virginity. Now if a person chooses the way of the world, namely marriage, he is not to be blamed, yet he will not receive such great gifts as the other. For he will receive gifts, since he too brings forth fruit, namely thirtyfold. But if a person embraces the holy and unearthly way, even though compared with the former it is rugged and hard to accomplish, it has more wonderful gifts, for it produces the perfect fruit, namely a hundredfold. So then their unclean and evil objections had their proper solution long ago given in the divine Scriptures. Therefore, father, strengthen the flocks under you by exhorting them from the Apostolic writings, guiding them from the Gospels, counseling them from the Psalms, and saying, "quicken me according to Your Word." But by "Your Word" is meant that we should serve Him with a pure heart. For knowing this, the Prophet says, as if interpreting himself, "Make me a clean heart, O God," lest filthy thoughts trouble me. David again says, "And establish me with Your free spirit," so that even if thoughts ever disturb me, a certain strong power from You may establish me, acting as a support. Giving this and similar advice, say regarding those who are slow to obey the truth, "I will teach Your ways unto the wicked," and, confident in the Lord that you will persuade them to turn away from such wickedness, sing "and sinners shall be converted unto You." And may it be granted that those who raise malicious questions may cease from such vain labor, and that those who doubt in their simplicity may be strengthened with a "free spirit," while as many of you as surely know the truth hold it unbroken and unshaken in Christ Jesus our Lord, with whom be to the Father glory and might, together with the Holy Spirit, forever and ever. Amen.

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

To the Church of Alexandria on the same occasion.

To the Church of Alexandria on the same occasion.

Athanasius to all the presbyters and deacons of the holy Catholic Church at Alexandria and the Parembola, beloved brothers, greetings.

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

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

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

You yourselves, beloved, are well aware of what the successors of the wrongly-named heresy of Eusebius did—namely Theodore, Narcissus, Valens, Ursacius, and the worst of them all, George, Stephen, Acacius, Menophantus, and their associates, for their madness is obvious to everyone. You have also observed what they committed against the Churches. You were the first they injured, and your Church the first they tried to corrupt. But these men who did so many great things and were, as I said above, terrifying to everyone's minds, have been frightened beyond all measure. For they not only feared the Roman Synod and made excuses when invited to it, but even after arriving at Sardica, they were so stricken in conscience that when they saw the judges, they were astonished. They lost their nerve. One might truly say to them: "Death, where is your sting? Death, where is your victory?" Things did not go as they wished, with them passing judgment as they pleased. This time they could not deceive whomever they wanted. Instead they saw faithful men who cared for justice—indeed, they saw our Lord Himself among them—and like the demons of old coming from the tombs, being sons of falsehood, they could not bear to see the truth. So Theodore, Narcissus, and Ursacius with their friends said as follows: "Stop! What have we to do with you, men of Christ? We know that you are true, and we fear being convicted. We shrink from confessing our slanders to your face. We have nothing to do with you, for you are Christians while we are enemies of Christ. With you, truth is powerful, but we have learned to deceive. We thought our deeds were hidden. We did not think we were now coming to judgment. Why do you expose our deeds before their time and by exposing us trouble us before the day?" And although they are of the worst character and walk in darkness, they have learned at last that there is no agreement between light and darkness, and no harmony between Christ and Belial. Accordingly, beloved brethren, since they knew what they had done and saw their victims ready as accusers and the witnesses before their eyes, they followed Cain's example and fled like him. In this they greatly erred, for they imitated his flight and so have received his condemnation. For the holy council knows their works. It has heard our blood crying aloud, heard from the wounded themselves the voices of suffering. All the bishops know how they have sinned and how many things they have done against our Churches and others, and accordingly they have expelled these men from the Churches like Cain. For who did not weep when your letter was read? Who did not groan to see whom those men had exiled? Who did not count your tribulations as his own? Most beloved brethren, you suffered in the past when they were committing evil against you, and perhaps it is not long since the conflict has ceased. Now, however, all the bishops who assembled and heard what you have suffered grieved and lamented just as you did when you endured the injuries, and they shared your grief at that time.

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

Because of these actions and all the other things they have done against the Churches, the holy general council has removed them all from office and not only judged them to be outside the Church, but has considered them unworthy to be called Christians. For how can people be called Christians who deny Christ? And how can people be admitted to church who do harm to the Churches? Therefore, the holy council has sent word to the Churches everywhere so that these men may be identified among all people, in order that those who were deceived by them may now return to full confidence and truth. So do not give up, beloved brothers. Like servants of God and those who profess faith in Christ, be tested in the Lord, and do not let trouble bring you down, and do not let the problems caused by the heretics who conspire against you make you sad. For the whole world sympathizes with you in your suffering, and what is more, keeps all of you in mind. Now I think that those deceived by them will, when they see the severe judgment of the Council, turn away from them and reject their godlessness. However, if even after this they continue their attacks, do not be shocked or afraid if they rage. Instead, pray and lift up your hands to God, and be certain that the Lord will not delay but will accomplish everything according to your desire. I would like to write you a longer letter with a detailed report of what has happened, but since the presbyters and deacons are able to tell you in person about everything they have witnessed, I have held back from writing much. I urge you on one thing alone, considering it essential: that having the fear of the Lord before your eyes, you will put Him first and carry out all things with your usual harmony as people of wisdom and understanding. Pray for us, keeping in mind the needs of the widows, especially since the enemies of truth have taken away what belongs to them. But let your love overcome the wickedness of the heretics. For we believe that through your prayers the Lord will be gracious and allow me to see you soon. In the meantime, you will learn about the proceedings at the Synod from what all the Bishops have written to you, and from the attached letter you will understand the deposition of Theodore, Narcissus, Stephen, Acacius, George, Menophantus, Ursacius, and Valens. They did not want to mention Gregory, since they thought it unnecessary to name a man who lacked even the title of bishop. Yet for the sake of those deceived by him, they have mentioned his name—not because his name was worth mentioning, but so that those deceived by him may learn of his disgrace and be ashamed of the kind of man they have associated with. I pray that you may be kept safe in the Lord, brothers most beloved and longed for.

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

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

Letter to the Mareotis from Sardica, a.d. 343-4.

Athanasius to the presbyters and deacons and the people of the Catholic Church in the Mareotis, beloved brothers whom I long to see, greetings in the Lord.

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

The holy council has commended your devotion to Christ. Everyone has recognized your courage and steadfastness in all matters, in that you were not afraid of threats, and even though you had to endure insults and persecutions directed at your faith, you stood firm. When your letters were read aloud to everyone, they brought tears and won sympathy from all. Though you were not present, they loved you and considered your persecutions as if they were their own. The letter they sent to you proves their love for you. And although it would have been enough to address you together with the holy Church of Alexandria, the holy synod has written to you separately so that you may be strengthened not to lose heart because of your sufferings, but instead to give thanks to God, because your patient endurance will bear good fruit.

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

The true nature of the heretics was not clear before, but now it has been revealed and made plain to everyone. The holy synod has examined the false accusations these men fabricated against you, and has rejected them with disgust. They have deposed Theodore, Valens, and Ursacius in Alexandria and the Mareotis with everyone's agreement. The same notification has been sent to other churches as well. And because the cruelty and tyranny they exercised against the churches can no longer be tolerated, they have been removed from the episcopate and expelled from the communion of all. As for Gregory, they were unwilling even to mention him, because since the man has lacked even the title of bishop, they thought it unnecessary to name him. But for the sake of those who are being deceived by him, they have mentioned his name—not because he seemed worthy of mention, but so that those deceived by him might recognize his disgrace and be ashamed of the kind of man they have been in communion with. You will learn what has been written about them from the earlier document. And although not all the bishops came together to sign it, it was composed by all, and they signed on behalf of all. Greet one another with a holy kiss. All the brothers greet you.

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

I, Protogenes, bishop, pray that you may be kept safe in the Lord, beloved and deeply missed.

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

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

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

I notice that you've provided a heading "(For 373.)" but no actual paragraph text to rewrite. Could you please provide the paragraph you'd like me to rewrite in clear, modern English? Once you share the text, I'll be happy to simplify it while preserving all the theological precision and transliterated Greek technical terms as you've requested.

(For 373.)

Let us all bring our sacrifices, giving to the poor, and enter into the holy place, as it is written: 'where also our forerunner Jesus has entered for us, having obtained eternal redemption.' And this is strong evidence that though we were strangers, we are now called friends. From being aliens, we have become fellow citizens with the saints and are called children of the Jerusalem which is above, of which the one Solomon built was a type. For if Moses made all things according to the pattern shown him on the mountain, it is clear that the service performed in the tabernacle was a type of the heavenly mysteries. The Lord, wanting us to enter these mysteries, prepared for us the new and lasting way. And just as all the old things were a type of the new, so the festival we celebrate now is a type of the joy which is above. Coming to this with psalms and spiritual songs, let us begin the fasts.

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