Peter, Bishop of Alexandria

^A and necessary points for the sake of those who have denied the faith and seek penance, and concerning those who voluntarily flew to martyrdom and yet fell, and again confessed the faith, and concerning certain other matters of this kind. Seek also with profit the many canons of the Synod of Ancyra.

ZONARAS. This holy Father makes distinctions ^B concerning those who in times of persecution denied their own faith, and he says that for those who were dragged before tyrants and cast into prison, and who endured incurable torments and unbearable lashes—which could almost be cured by no care or medicine (for *akos* denotes a cure, and *anēkeston* that which is immedicable)—and other hardships, and after this yielded and sacrificed, as if betrayed by the weakness of the flesh, not having been able to endure to the end in the midst of their pains, the time that has passed ^C is sufficient for penance. For he says that the fourth Pascha has already arrived since they fell into this most grievous fall. And even if perhaps at the beginning, when they approached with repentance, they were not received, yet because they did not go to sacrifice of their own volition, and resisted for a very long time, and bear the marks of Jesus—that is, the welts of the wounds which they endured for Christ—and since the third year has already passed during which they have mourned their fall, he decreed that they be further enjoined, instead of being ^D more severely punished, for another forty days from the time they approached asking to be received. In these, showing forth a greater exercise of penance, and fasting more intensely—that is, with more careful attention—and attending to themselves, they shall be vigilant in prayers, meditating—that is, constantly keeping it in their mind—and saying what the Lord said to the tempter: "Get behind me, Satan; for it is written, You shall worship the Lord your God, and Him only shall you serve."

CANON II

• To those who, after having been imprisoned and having endured, as if in a siege, • afflictions and foul odors in the prison, and later, without the war of torments, • were taken captive and, broken by a great poverty of strength and a certain • blindness, fell, a year in addition to the other time will suffice; for they • also yielded themselves entirely to be afflicted for the name of Christ, • even if they did receive much comfort from the brethren in the prison. • These things they will repay manifold, desiring to be delivered from the • most bitter captivity of the devil, remembering especially Him who says: • "The Spirit of the Lord is upon me, because He has anointed me; • He has sent me to preach the gospel to the poor, to proclaim liberty • to the captives, and recovering of sight to the blind, to set at • liberty those who are bruised, to proclaim the acceptable year of the • Lord, and the day of retribution."

[BALS.] This canon ordains that those who were only harshly treated in custody, and fell without having suffered torments, are to be punished for another year following the three-year period. For if by chance, he says, they enjoyed some consolation, insofar as some of the faithful provided them with the necessities of life, these also ought to obtain pardon, inasmuch as they have suffered grievous things for the sake of the faith.

[ZONAR.] ^B In the second rank he places those who were only cast into bonds and harshly treated in prison, and fell without having been vexed by any tortures: upon whom it is decided that an additional penalty of one year be imposed after the period that has elapsed — that is, the three years mentioned above. For they too, he says, were afflicted for the name of Christ, even if by chance they obtained some solace in the prison from the brethren. For as it seems likely, those of the faithful who were not detained provided the necessities of life to those cast into bonds, and in this way afforded them some relief. These they will repay many times over, in that, as they perform penance for the things they enjoyed in prison, they will vex and afflict themselves in many ways, if they desire to be delivered from the captivity of the devil, having become his captives and slaves through the denial of Christ. Afterward he adds the prophetic words, which are taken from Isaiah, and affirms that they ought to bear them in mind.

CANON III.

[BALS.] The canon punishes those who turned back because of fear and cowardice alone, but have turned their gaze toward penance, by a period of three years, in accordance with the parable of the fig tree which is in the Gospels. For the Lord says: “For three years now I come seeking fruit on this [tree], and I find none.” And the vine-dresser said: “Let it be, Lord, even for this year.” ^D

[ZONAR.] Whosoever, he says, having suffered nothing harsh, turned back because of fear and cowardice alone, for the reason that they themselves of their own will pursued wickedness; and then turned their minds toward penance, for such people the [parable] of the fig tree...

will be appropriate: which, having before their eyes, and showing a labor of penance worthy of it for an equal time, they shall be helped, that is, up to the fourth year. For the Lord says, "Three years I come to it, seeking fruit, and I find none." And the vinedresser says, "Leave it, master, even this year."

CANON IV. For to those who are altogether despaired of and unrepentant, possessing the unchangeable skin of the Ethiopian and the spots of the leopard, that which was said to the other fig tree will be said: "Let there be no fruit from you ^B forever"; and therefore it also immediately withers. For in them is fulfilled that which was spoken by Ecclesiastes: "That which is perverse cannot be adorned, and a defect cannot be numbered." For if that which is perverse is not first rectified, it is impossible for it to be adorned; and if the defect is not first filled, it is impossible for it to be numbered. Whence also at the end, that which is spoken by the prophet Isaiah will happen to them: "And they shall see," he says, "the limbs of those who have transgressed against me. For their worm shall not die, and their fire shall not be extinguished, and they shall be an object of sight to all flesh." Since it is also foretold by him: "But the unjust will be as the sea ^C tossed, and so they will be agitated, and it is not to rejoice for the wicked, says God."

BALS. What has been said previously about the fallen also applies to the repentant. But against those who are led by no penance, he brings the curse of the other fig tree, to which the Lord said because of its barrenness: "Let there be no more fruit from you."

ZONAR. What has been said previously about the fallen also applies to those who are repenting. But against those who through despair or a depraved opinion do not perform penance, and carry the blackness of sin as perpetual and indelible, as the Ethiopians do the darkness of their skin or the leopard its spots, he brings ^D the curse of the other fig tree, to which the Lord said because of its sterility: "Let there be no more fruit from you to sprout." And he says that in them is fulfilled that of Ecclesiastes, saying: "That which is perverse cannot be adorned, and a defect cannot be numbered." Then, having elucidated these sayings, he adds also those of Isaiah.

CANON V. To those, however, who have feigned as David did—who pretended to be an epileptic that he might not die, although in truth he was not an epileptic—and did not nakedly register a denial, but in great straits, as children endowed with counsel and prudence among foolish children, mocked the plots of the enemies, or as...

they who have passed by the altars, or as those who have given a written bond, or as those who have put forward others—the Gentiles—in their own stead, even if some of those who have confessed have granted indulgence to some of them. As I have heard (especially since, with great caution, ^A they escaped becoming the direct cause of the fire and the incense offered to the unclean demons), since this ignorance of what they were doing escaped them, a six-month period of repentance will be imposed upon them for their turning back. For in this way they and others will be more benefited, meditating on the prophetic saying and saying: "A child is born to us, a son is given to us, whose government is upon his shoulder, and his name is called the Angel of Great Counsel." [Isa. ix, 6.] Which, as you know, in the sixth month of the conception of the other child, who preached repentance before the face of his coming for the remission of sins, he himself was conceived to preach repentance. For we hear that both were the first to preach not only of repentance but also of the kingdom of heaven, which, as we have learned, is within us, in that the word which we believe is near us, in our mouth and in our heart, that Jesus is Christ; [Rom. x, 8-10.] believing in our heart that God raised him from the dead; as those who hear, that with the heart one believes unto righteousness, but with the mouth confession is made unto salvation.

BALS. If, however, some feigned that they were approaching the altars, or to write that they denied the faith; but did not do this nakedly and openly, but by some method mocked those who were using force against them, as ^C David did when he feigned epilepsy while fleeing from Saul and being among the Gentiles, and thus escaped death; they mocked the plots of the enemies, just as children endowed with counsel and prudence mock foolish children. For they deceived the impious, because they appeared to sacrifice but did not sacrifice; for perhaps they put forward Gentiles or unbelievers in their stead, and thought that they had sacrificed through them. To such people, he says, a six-month period shall suffice for repentance. For even if they did not sacrifice, yet because they agreed to sacrifice or put forward others, they were judged to be in need of repentance, even if some of those who gave testimony for the faith granted them indulgence. He compares them to children as they did not manfully resist the idolaters, but to wise persons as they skillfully avoided the sacrifice.

ZONAR. If, however, some feigned that they were approaching the altars, or to write that they denied the faith, but ^D

^A they did not write concerning denial nakedly—that is, not unreservedly or openly—but instead, by a certain artifice, they mocked those who were compelling them. It is as David did, when he feigned epilepsy ^B while fleeing from Saul and having gone to the foreigners, and in this way avoided death. He says they mocked the snares of their enemies, just as children who are clever, prudent, and wise, and who—counseling one another sagaciously—triumph over foolish children. He compares those who deceived the impious ^C to wise persons, those who, though they did not offer sacrifice, nevertheless appeared to have sacrificed. They are "wise" in that they avoided the sacrifice for as long as they could; but they are "children" in that they did not manifest a perfect and manly judgment and did not resist the idol worshippers in a noble manner, but rather agreed that they would sacrifice, even if some substituted Gentiles—that is, unbelievers—in their place, and, when those people sacrificed, they themselves were considered to have sacrificed. For such persons, he says, a six-month period will suffice for repentance. For even if they did not sacrifice, yet because they agreed to sacrifice, or because they substituted others and appeared themselves to have sacrificed, they were judged to be in need of repentance, even though some of the confessors granted them pardon. For some of those who bore witness and suffered for the faith granted pardon to those who did not sacrifice by such artifices, as has been said, and received them among the faithful because they had escaped in many ways the act of sacrificing to demons. On the occasion of this six-month term, he remembers the announcement made through Gabriel, in the sixth month of the conception of the Forerunner, in which the Lord was conceived. Then he subjoins the apostolic words:

CANON VI

BALS. This Father punishes for a year those slaves who sacrificed by the command and threat of their masters. For as they obeyed their masters, he is indulgent and does not inflict a heavy punishment; but because they are rather the slaves of Christ, and ought to fear him more, he imposes a moderate penance. For each one, he says, according to the great Paul, shall receive from the Lord whatever good he has done, whether he be slave or free.

ZONAR. Some substituted their own Christian slaves in their own place to sacrifice, even against the slaves' will.

^A Since therefore the slaves, although compelled by the command of their masters, have sacrificed—not by their own will, but by constraint—this Father ordains that they spend one year in penance, and learn that, being faithful, they are Christ’s slaves, and that they ought to fear Him the more; and that, according to the great Apostle, everyone shall receive back what he has done, whether slave or free.

CANON VII. Those who are free shall be examined for three years in penance, both because they dissembled and because they caused their fellow-slaves to sacrifice, as those who have not obeyed the Apostle, who wishes masters to do the same things as slaves, relaxing their threats. Knowing, he says, that both our Lord and theirs is in heaven, and there is no respect of persons with Him. But if ^B we all have one Lord, with ^C Whom there is no respect of persons; since Christ is all and in all, among Barbarians and Scythians, slaves and free, they ought to consider what they have done, wishing to save their own soul; for they dragged our fellow-slaves to idolatry, who could have also escaped, if they had provided them with justice and equality, as the Apostle says again.

BALS. He imposes a three-year penalty on the free, that is, on the masters of the slaves who were forced to sacrifice, because they pretended to sacrifice and were seen to yield altogether, and because they forced their fellow-slaves to sacrifice, and because they did not obey the Apostle who commanded them to relax their threats towards slaves, inasmuch as the masters themselves are slaves of God and fellow-slaves of their servants. And while they themselves hastened to save their own soul, they compelled their fellow-slaves to idolatry, who could have escaped.

ZONAR. He imposes a three-year penalty on the free, that is, on the masters of the slaves who were forced to sacrifice: both because they pretended to sacrifice and were seen to succumb altogether; and because they forced their fellow-slaves to sacrifice; and because they did not obey the Apostle who commanded them to relax their threats towards slaves; since the masters themselves are slaves of God and fellow-slaves of their servants. And while they themselves hastened to save their own soul, they compelled their fellow-slaves to idolatry, who could have escaped. ^D

CANON VIII. As for those who have been betrayed and have lapsed, who themselves also entered into the contest, confessing themselves to be Christians, and were thrown into custody with torments: it is just, with exultation of heart, to join in strengthening them and to communicate with them in all things, both in prayers and in the participation of the body and blood of Christ, and in the exhortation of the word, so that...

they may contend more vigorously, and be accounted worthy of the prize of the upward calling. For he says, "Seven times ^A the just man shall fall and shall rise again;" which, if all those who had fallen had done, they would have shown a most perfect and wholehearted repentance.

BALS. ^B Some had been informed against and delivered to the tyrants, or had even voluntarily given themselves up to them, but being overcome by the punishments, they failed in their testimony; afterwards, being led by repentance and having recognized what is good, they confessed that they were Christians, to the extent that they were even cast into prison and endured tortures. The holy man therefore judges it reasonable for us to receive such with joy and to confirm them in the orthodox faith, and to communicate with them in prayers and in the participation of the sacraments, and to exhort them by the word, so that they may become more constant for the conflict, and be deemed worthy of the heavenly kingdom. But lest they be thought by some not to be acceptable because they have fallen, he also introduces a testimony from Scripture, which is, "Seven times," that is, often, "the just man shall fall and shall rise again." This, he says, if all who had fallen from the confession had done—namely, that the fallen should struggle against their fall, and confess themselves Christians before the tyrants—they would have shown a most perfect repentance. ^C There is, therefore, a difference between those things described in the present canon and those contained in the first canon, in that there, those who fell because of the punishments did not turn back before the tyrants to the confession of the faith; but here, those who fell because of the punishments, out of a good repentance, confessed the Lord before the tyrants, and for this reason they are not even considered to have fallen.

ZONAR. If any, he says, have been informed against and delivered to those who play the tyrant, or have given themselves up, and have failed in their testimony, being overcome by the punishments and not bearing the hardships and tortures in the prisons, but then have wrestled against their fall and confessed that they were Christians, so as also to be cast into prison and endure tortures; the holy man judges it reasonable to receive such with gladness, and to strengthen—that is, to invigorate, to empower, ^D and to encourage them toward the confession; and to communicate with them in all things, both in prayers and in the participation of the sacraments, and to exhort them by the word—that is, to rouse them to the testimony, so that they may become more vigorous for the conflict and be deemed worthy of the heavenly kingdom. But lest they be thought by some to be unacceptable because they failed by offering sacrifice, he also brings forward a testimony from Scripture: "Seven times," that is, often, "the just man shall fall, and shall rise again." And this, he says, if all those who had fallen from the confession had done—that is, to return to the struggle after their fall and to profess themselves Christians before the tyrants—they would have manifested a most perfect repentance.

CANON IX.

^A Those also who, as if from sleep, leap forth into the struggle that is bringing forth [fruit] and is about to draw them in, and who bring upon themselves the temptation of a sea-battle and of many waves—or rather, who heap up coals of sins for their brothers—are also to be communicated with, inasmuch as they come to this in the name of Christ, even if they do not heed his words, he who teaches us to pray not to enter into temptation, and again in prayer to say to the Father: "And lead us not into temptation, but deliver us from evil." ^B Perhaps they are also ignorant of the many times our Master and Teacher withdrew from those who wished to plot against him, and that there were times when he did not even walk openly because of them, and that even when the time of his passion approached, he did not surrender himself but waited until they came to him with swords and clubs. He says, therefore, to them: "Are you come out as against a thief with swords and clubs to take me?" And they also, he says, delivered him to Pilate. According to his likeness, therefore, it happens to those who walk proposing his aim to themselves, mindful of his divine words, by which, confirming us concerning persecutions, he says: "Take heed to yourselves: for they will deliver you up to councils, and in their synagogues they will scourge you." ^C But he said they will deliver you up, not that you yourselves should deliver yourselves up; and "You shall be brought before governors and kings for my name's sake," not that you yourselves should lead yourselves; since he also wishes us to move from place to place when there are those who persecute us for his name's sake. As we hear him saying again: "And when they persecute you in this city, flee into another." For he does not wish us to desert to the shield-bearers and satellites of the devil, lest we become the cause of many deaths to them, as if compelling them to be more harsh and to perform deadly works; but [he wishes us] to wait and take heed to ourselves, and to watch ^D and pray, that we enter not into temptation. Thus Stephen, the first, following in his footsteps, having accepted martyrdom, having been seized in Jerusalem by the lawless and brought into the council, was glorified in the name of Christ, praying and saying: "Lord, lay not this sin to their charge." Thus James, the second, having been seized by Herod, was beheaded with a sword. Thus the foremost of the apostles, Peter, having been often seized and imprisoned and dishonored, was finally crucified at Rome. Similarly the renowned Paul, often betrayed, and brought into danger even to death, having suffered many evils and in many perse-

- ^A cution and afflictions gloried, [and] in the same city he too was put to death by the sword; who in those things in which he gloried, he himself finished his life; and [he was] he who at Damascus was let down in a basket by night through the wall, and escaped the hands of him who was trying to seize him. For it was the primary purpose of them to evangelize and teach the word of God, in which, strengthening the brothers to remain in the faith, they also said this, that through many afflictions it is necessary to enter into the kingdom of God. For they were seeking not their own profit, but that of the many, that they might be saved; and it is possible to say many things to them on these matters, according to reason, if not, as the Apostle says, the time ^B would fail us.

BALS. Those who have just risen from sleep, and especially if they are drowsy, do not have a settled mind, but a troubled and unstable one; to such ones this holy martyr compares those who leap into the struggle—that is, those who—not in an orderly way, but rashly and inconsiderately—thrust themselves into the struggle, [which is] bringing forth and delaying to draw [others], because it has not yet broken out into the open, but is being meditated upon and impending, or [those who] are delaying to draw [into it] the combatants, who draw temptation upon themselves, that is, they pull temptation upon themselves. Furthermore, they kindle ^C coals of sinners for other believers, that is, the punishments from the tyrants. But even if he censures those who act in this way, he nevertheless orders the faithful to communicate with them for a while, because they undertook the struggle for the sake of Christ, even if they were ignorant of His teaching, which instructs [us] to pray not to be tempted, and [teaches] that He did not even surrender Himself, but was surrendered; and that one should not flee to the tormentors, lest they become causes for them to be contaminated by more murders, as if urging them on to inflict punishments upon the pious. And the canon also brings forward various examples from Scripture.

ZONAR. Those who have recently risen from sleep, especially if they were oppressed by a heavier sleep, do not use a mind that is at all settled, but one that is troubled and unstable. To such people this holy martyr asserts those are similar who rush into ^D the struggles; that is, those who, not in an orderly way, but with an audacious and rash impulse, thrust themselves into the struggle, [which is] bringing forth and delaying to draw [others], for the reason that it has not yet burst forth into the open, but is being meditated upon, and is delaying or hesitating to draw the combatants; who indeed court temptation, that is, they pull temptation upon themselves, or rather they kindle for other believers coals of sinners.

But even if he censures those who act in this way, he nonetheless ordains that the faithful should remain in communion with them, because they go forth to this in the name of Christ, trusting, that is, in Christ, or choosing the contest for the sake of the name of Christ—even if, perhaps, they do not act according to His teaching, when He teaches us to pray not to be led into temptation, or they are ignorant of the fact that the Lord withdrew from those who plotted against Him, and that there were times when He did not walk about openly, and that He did not deliver Himself up to suffer, but was delivered; and that when His disciples were persecuted, He instructed them to flee from city to city, and not to surrender themselves voluntarily to their tormentors, lest they become the cause of more murders to them, as if provoking them to inflict punishments upon pious men. And he brings forward the apostles as an example, Stephen, James, and the foremost leaders of their order, Peter and Paul.

CANON X.

^B Wherefore it is not reasonable that even those of the clergy who have fled of their own accord, and have fallen and struggled, should any longer remain in the sacred ministry, as those who have abandoned the flock of the Lord and cast disgrace upon themselves: a thing which none of the apostles has done. For even the blessed Apostle Paul, having finished many persecutions ^C and having displayed many prizes of his struggles, since he knew that it is far better to depart and be with Christ, yet adds and says: *But to remain in the flesh is more necessary for your sake* (Phil. 1, 23-24). For, considering not his own advantage, but that of the many, that they might be saved, he deemed it more necessary to remain for the sake of the brethren and to care for them than for his own rest. He who also wishes him who teaches to be an example to the faithful in doctrine (Tit. 2, 7). Whence those who, while contending in prison, have fallen from the ministry, and have struggled, are utterly devoid of understanding. For how do they seek what they have abandoned, when they could have been useful to their brethren in such a season? For as long as they remained firm and stable, ^D pardon was granted to them for that which they had done contrary to reason. But when they fell, as those who have conducted themselves wrongly and have cast disgrace upon themselves, they can no longer perform the sacred ministries. And therefore let them rather take care to pass their life in humility, ceasing from vainglory. For it is sufficient for them to have communion, which is performed with diligence and care for two reasons: both that they may not appear to be afflicted with distress, and so forcibly snatch at departure from this life; and that some who have fallen may not make the excuse that they were released due to the occasion of their punishment. These are they who more than all [the rest] will have shame and reproach,

just like the one who laid a foundation and could not finish it: "For all," he says, "who pass by will begin to mock him, saying: This man laid a foundation, and could not finish it." [a]

BALS. Having discoursed concerning those who of their own accord flee to the contest of martyrdom, the Father now speaks also concerning clerics who are of such a kind; and he says that if a cleric has fled of his own accord to the contest, and then, not being able to endure the torments, has fallen, and having come to himself again, has revoked his own fall and confessed himself a Christian before the tyrants, such a one shall no longer be in the ministry, because he has abandoned the flock of the Lord; and because, by fleeing of his own accord and failing to endure the torments, he has brought a blemish upon himself. But to despise the instruction of the people and to prefer one’s own advantage, not even the apostles have done. For the great Paul, after having undergone many torments, understanding that it was much better to leave this life, preferred to live and be tormented for the sake of the salvation and instruction of the people. ^B Devotionless, therefore, are they who seek the ministry from which they have of their own accord fallen. For how do they ask for what they have abandoned, when they could have been useful to the brethren in such a time, namely, that of persecution? If, therefore, they had not fallen, he says, they might have been granted pardon for their unreasonable action—namely, the fleeing of their own accord, or their slothfulness in teaching and strengthening the brethren. But if they have fallen out of conceit, that is to say, arrogance (for such is the act of rashly daring to face torments but not being able to endure them, and because of this they were triumphed over), they can no longer minister. Wherefore, let them rather be concerned with how they may complete their confession in humility, ceasing from the vain glory of seeking the ministry; ^C for communion with the faithful, which is done with diligent caution and sound counsel, is sufficient for them. For if we were to say that we do not hold them as communicants, we will both afflict them—as if we were pronouncing a sentence, because they are being forced, or rather punished, to be dissolved from here, or to die—and we will also make others who have perhaps fallen and wish to return to what is good, become slack and negligent toward this, excusing themselves that they are not to be communicants with the faithful, even if they have confessed the faith after the fall; these, if they do not turn back, will receive more reproach and ignominy than all [the rest], just like the one who laid a foundation but did not complete the house. For to such are they likened who fled to torments for the sake of Christ and, as it were, having laid a beautiful foundation, could not finish the good work because of their fall. ^D Note, therefore, that not even a confession made for the sake of Christ restores him who has once been alienated from the clergy because of the fall.

^A Zonaras. Having spoken of those who voluntarily threw themselves into the conflict of martyrdom, the Father now turns his speech to such clerics. He says that if a cleric has voluntarily surrendered himself, and then, not enduring the tortures, has fallen, and later, coming to himself, has struggled against his own fall and confessed himself a Christian before the tyrants, such a one shall no longer be in the ministry. And he adds the cause: this is because he abandoned the flock of the Lord, and by voluntarily surrendering and not enduring the torments, he brought reproach upon himself. ^B Indeed, the apostles did not despise the instruction of the people, nor did they prefer their own advantage to all others. For the great Paul, after having endured many tortures, and considering it more useful to depart from life in order to provide for the salvation and instruction of the people, deemed life and tortures preferable to himself. Consequently, he shows those who demand the sacred ministry for themselves, from which they themselves willingly fell, to be completely devoid of sense. For how, he says, do they ask for what they abandoned, being able to be useful to their brothers at such a time, namely, during a persecution? As long, therefore, as they were without fault, they had pardon for their unreasonable action—that is, the voluntary surrender, or the sloth in teaching the brothers; but when they have stumbled, having acted out of vanity, they are no longer able to minister. If, therefore, they had not fallen, he says, they would have had pardon for their unreasonable action ^C —calling the action unreasonable not only because they delivered themselves to the enemies, but rather because they deserted the flock of the Lord, and did not guard it, nor strengthen the brothers who were being vexed in the time of persecution. But if they fell because they conducted themselves wrongly, he calls this pride and arrogance, because out of arrogance they trusted in themselves, and relaxed the contest, and brought reproach upon themselves—that is, through the fall they brought condemnation upon themselves—they are no longer able to minister. Therefore, let them be concerned, he says, rather in humility, as to how they may complete their confession, namely, by ceasing from vainglory. For to seek the ministry, he says, happens because of vainglory. For it is sufficient for them to have communion, that is, for the faithful to communicate with them, or to pray together, or to partake of the divine mysteries. And let these things be done with ^D diligent attention and precision, and so that they may not appear to be grieved, clinging with force to their departure from here, and so that they may not, he says, depart from here—that is, departing from the body—grieved, with the force of the punishments and the suffering in the prisons; and so that some may not have an excuse for having been relaxed and softened toward the struggle of the confession, and because of this have fallen, the condemnation. They shall rather be ashamed, according to that which is said in the Gospels: "He who was not able to complete the foundation."

Digression which is intended entirely against Muzalon

^A Let those who say that archpriests are able to resign their churches and retain the priesthood apply their minds to what has been said here by this great Father and holy martyr. For if clergymen who have willingly rushed into the struggle of confession, and having been punished have not remained firm but have given way, and then having wrestled again are with difficulty deemed worthy of pardon to resume the ministry—according to this divine Father, being accused of nothing else than the abandonment of their brethren, when they could have been useful in strengthening them in the faith in a time of distress, and this even after they were deemed worthy of witness and carried the marks of Christ in their flesh—how then shall an archpriest and shepherd, who ought to lay down his life for the sheep, having abandoned the flock entrusted to him, and having refused its care and oversight, and having, as far as it depended on him, delivered it to the wolves, be considered worthy to hold fast to the ministry, and not rather be judged worthy of the most severe penalties for the abandonment of the people committed to him? But will he even ask for a reward for this, or rather provide it for himself? Refusing that which causes him labor—I mean the teaching and the correction of those who err—but clutching at, claiming for himself, and holding fast to what brings glory and honor, and not yielding even the slightest bit. ^B For if it was called an unreasonable act in the case of clergymen to abandon the people and to desert to a struggle for the sake of piety, how much more unreasonable would it be judged in the case of a bishop who abandons his own people, not to proceed to a struggle, but for the sake of ease and rest, and the laying down and escaping from the cares for the salvation of souls? And the 16th canon of the Seventh Ecumenical Synod accuses with great severity the stupidity of those who vote that archpriests are able to resign their bishoprics, but retain the priesthood. For if, according to the aforementioned canon, the bishop who has remained away from his own bishopric for more than six months, unless some one of the causes enumerated therein has intervened, both falls from the bishopric and the dignity of the archpriesthood, and is deprived of both; how would he who has resigned the bishopric, and has expressed his refusal to shepherd the flock entrusted to him any longer, and has despised its care throughout his life, still be an archpriest? For if he who sins less, in that he leaves the people subject to him without a shepherd and without care for more than a six-month period, loses both the bishopric and the priesthood; he who sins more and by many degrees more gravely, in that he completely abandons the multitudes which the grace of the Holy Spirit entrusted to him to oversee and to watch over, would surely be all the more worthy to be punished more severely, and to undergo a greater penalty for the destruction, as far as it depended on him, of the flock of which he was appointed shepherd by the first and great archpriest and arch-shepherd? And those who vote him both a reward and recompense for his resignation, the priesthood...

^A dignity; they, in my opinion, will render both themselves and him liable to the judgment of God.

CANON XI.

For those who first in the fervor of persecution sprang forward and stood about the tribunal, and seeing the holy martyrs hastening toward the prize of the heavenly calling, were incited by holy emulation ^B and delivered themselves up to this, using great boldness, especially seeing those who were being dragged away and lapsing—on account of whom, being moved inwardly and spurred on as by a certain sound to do battle with the one who exalts himself and is the adversary—they strove toward this, that he might not seem wise in his own conceit regarding those things in which, by his craftiness, they seemed to be inferior, ^C even if it escaped his notice that he was being overcome by those who constantly endured the tortures of the scourges and whips, and the edge of the sword, and the burning of fire, and the immersions in water; it is also right to agree to those who pray that prayers and supplications be made according to faith for those who have been punished in custody and given over to hunger and thirst, or for those who, outside of the custody at the tribunal, ^D were tortured by scourges and whips, but were afterwards overcome by the weakness of the flesh. For to suffer and to grieve with those who lament and mourn for those who were overcome in the struggle by the great powers of the wicked devil, whether for parents, or brothers, or children, injures no one at all. For we know that even through the faith of others, some have obtained the goodness of God, both in the remission of sins, and in the health of the body, and in the resurrection of the dead. Being mindful, therefore, of their many labors and miseries, which they endured for the name of Christ, since they themselves have also done penance, and have wept for what was done by them through betrayal in the languor and mortification of the body, and besides this testify that they have been strangers to the city in their life, let us pray together and ask for their reconciliation with other things that are becoming, through Him who is our advocate with the Father, showing Himself to be propitious for our sins. "And if any man sin," he says, "we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins."

BALS. Since the Saint had said above that those who fled of their own accord and lapsed, but did not perform penance, and did not revoke their lapse, will undergo more disgrace, as those who do not build upon the foundation...

or who have not completed the good work. Now he brings forward the confirmation of this and the rest, saying: "For those who stand in the heat"—that is, in the height—"of the persecution, and see the martyrdoms of the saints, and how they hasten to receive the crowns from heaven according to a divine zeal, gave themselves up to martyrdom with great boldness, and especially because they saw some being dragged away"—that is, stolen and deceived by the devil—"and falling away"—that is, denying piety—"for which they were inwardly warmed," that is, moved in their hearts, "as hearing to overcome," that is, to prevail through this over the arrogant and opposing devil, "they hastened to undergo martyrdom, that the devil might not boast and seem to himself to be wise, as having overcome by his craftiness those who offered themselves." Even though it escaped him that he was rather being overcome by the athletes who endured the torments. It is therefore worthy for the faithful, praying for those who were punished and overcome, to assent, that is, to join in, which has also been deemed acceptable, and it does not harm in any way to sympathize and be grieved, together with their parents or those otherwise ^B related, for those who gave testimony and underwent martyrdom, but who lapsed through the art and snares of the devil. For we know that many have enjoyed the mercy and kindness of God through the prayer of others. Therefore, we shall beseech that forgiveness for sins be given to them by God, and we shall communicate with the others who have lapsed, and after this have revoked their error and confessed piety, mindful of their struggles before the fall which they endured for God, but also of the good repentance they showed after this, and that they have testified themselves to be alienated from the city because of sin; and not only shall we communicate with them, but we shall also pray together for their expiation, along with other duties—that is, along with the good works that ought to be done regarding them—namely, fasting, almsgiving, and penance, through which He who becomes an advocate for us renders the Father propitious and benevolent to us. Then he also uses a scriptural saying. And it is from the first catholic epistle of the holy apostle and evangelist John. ^C

ZONARAS. The meaning of the present canon is of such a sort: "Those who in the heat," he says, "of the persecution," that is to say, in the height, in the intensity of it, stand and see the martyrdoms of the saints, and how they hasten to receive the crowns from heaven, gave themselves up to martyrdom according to a divine zeal, having rushed into the struggle with great boldness, emulating the saints who were suffering, and having offered themselves eagerly to martyrdom, and especially because they saw some being dragged away—that is, stolen, deceived, and denying piety—being warmed, that is, having their hearts inflamed, they hastened to overcome the evil one who was enticing them away, that he might not boast as having defeated the pious; even though he remained unaware, not knowing that he was rather being defeated, ^D by many who until death showed their steadfastness for the faith,

[Initial page of the work, no preceding text to repeat.]

^A Having thus acted, he says, they truly made haste; but, overcome by the force of tortures through the weakness of the flesh, some suffered ill-treatment in prisons, others were punished in the courts, and could not bear the torments. It is therefore worthwhile to sympathize with those who mourn on their account. For they mourn, he says, some for parents, others for brothers, others for children who have fallen. At all events, to mourn together with those who mourn for the fallen, harms no one, nor does it harm one to be united with and to grieve with those who are suppliants on their behalf, along with the other appropriate duties—that is to say, along with having those who have fallen perform the other things which befit repentance: which are fasts and tears, and other hardships, and the keeping of penances; and if they have the means, the giving of money to the poor, by which he who has become our advocate on our behalf will render the Father propitious to us. He then soon employs a statement taken from Holy Scripture, which is from the first Epistle of the holy apostle and evangelist John.

CANON XII

^B For as concerns those who have given money so that they might be altogether undisturbed ^C from all malice, no charge can be brought against them. For they have suffered the loss and casting away of money, so that they should not be harmed in their own souls or lose them, which others have not done for the sake of base gain; even though the Lord says [a]: "For what shall it profit a man, if he shall gain the whole world, and suffer the loss of his soul, or lose it?" And that "Ye cannot serve God and mammon." For they appeared to be serving God in the eyes of those people, having hated, trampled underfoot, and despised money, and in this they fulfilled what is written: "The ransom of a man's soul is his own wealth." For we also read in the Acts of the Apostles that those who were dragged at Thessalonica before the politarchs on behalf of Paul and Silas were dismissed after [paying] much money. For after they had troubled them much for the sake of the Name, and had disturbed the crowd and the politarchs, having taken, he says, ^D the security from Jason and the others, they released them; and the brethren immediately sent Paul and Silas away by night to Beroea [b].

BALS. After the Saint had finished treating of those who voluntarily set out for martyrdom, he says that those are not to be blamed who have delivered themselves from the affliction of tortures by the giving of money. For they preferred to suffer the loss of their money, rather than their own souls. Then, confirming this very thing, he brings forward diverse

[a] Matth. xvi, 26. [b] Matth. vi, 24. [c] Prov. xiii, 8. [d] Act. xvii, 9, 10.

Scriptural testimonies and examples from the Acts of the Apostles concerning the blessed apostle Paul and others.

ZONARAS. Those who, he says, have given money and escaped, and have preserved their piety, shall not be blamed, nor shall anyone bring an accusation against them for this reason. For they chose rather to be deprived of their money than to lose their own souls, and they showed that they wished to serve God and not Mammon—that is, wealth. He brings forward also the words of Scripture, and an example from the Acts concerning the blessed apostle Paul and others. And to be unmolested by any wickedness, or not to be troubled into a denial of piety, is that which overcomes all wickedness; or he named the torments of wickedness as those that come from punishments. ^A

CANON XIII.

^B Unde, neither is it permissible to accuse those who have left everything for the sake of the salvation of their soul and have withdrawn, as if others had been detained because of them. For even at Ephesus, they seized Gaius and Aristarchus in the theater in place of Paul, companions of Paul on his travels, who wanted to go in to the people: since because of him, who had persuaded and transferred a great crowd to the worship of God, the riot had occurred. The disciples, he says, would not allow him. Moreover, even some of the Asiarchs who were his friends sent to him and encouraged him not to give himself to the theater. ^C If, however, some proceed to contend with those who sincerely heed him who says: *Diligently save thy soul, and look not behind thee.* Let Peter also, the prince of the apostles, be brought to their minds, who had already been cast into prison and delivered to four quaternions of soldiers to guard him; who, when he had fled by night and had been saved from the hand of the Jews by the command of the angel of the Lord, he says, when day had come, there was no small tumult among the soldiers as to what had become of Peter. But Herod, when he had sought him and had not found him, having examined the guards, ordered them to be strangled, ^D on whose account no blame is imputed to Peter: for it was permitted to them, when they had seen what had been done, to flee; just as also all the infants who were in Bethlehem and in all its borders, if their parents had known what was to come, might have fled: who were cut down by the cruel homicide Herod, that the one infant who was sought by him might perish, who himself also fled by the command of the angel of God, who had already begun quickly to receive spoils, and keenly to despoil, according to

the calling of his name, as it is written: Call his name, quickly despoil, keenly plunder, for before the child knows how to call father or mother, he will take the power of Damascus and the spoils of Samaria before the king of the Assyrians. ^A The Magi, therefore, as if already despoiled and plundered, humbly and submissively worship the child, opening their treasures and offering to him most timely and fitting gifts, gold and frankincense and myrrh, as to a King and God and man; whence they did not deign to return to the Assyrian king, being assisted by Providence. For being warned, he says, in a dream not to return to Herod, they departed by another way into their own country. ^B Whence the bloodthirsty Herod, seeing that he had been mocked by the Magi, was exceedingly angered. And sending, he says, he slew all the children who were in Bethlehem, and in all its borders, from two years old and under, according to the time which he had diligently inquired of the Magi. With whom he also sought to kill the other child born before him, and not finding him, he slew his father Zacharias between the temple and the altar, the child having escaped with his mother Elizabeth; for which they are in no way to be blamed.

BALSAMON

ZONARAS

the Lord is not accused. And when Elisabeth had fled with John, and had kept him safe, his father Zacharias was killed, being sought for the sake of his son, but John was not blamed for this. ^A

CANON XIV.

If any have suffered great violence and necessity, and have received iron and chains in their mouths, and, on account of their good faith, have bravely endured even for their hands to be burned, being moved toward the profane sacrifice against their will: just as the most blessed martyrs from the prison have written to me regarding those in Libya, and other fellow ministers also; these, with the testimony of the remaining brethren, may be placed in the sacred ministry among the confessors, just as those also ^B who have been rendered lifeless through many torments, and were no longer able to speak, or to utter a sound, or to move themselves to resist those who were applying force in vain; for they did not assent to their abomination, as I have again heard from fellow ministers. He shall be reckoned in the rank of confessors, and anyone whatsoever who lives according to the teaching of Timothy, being himself also obedient to Him who says: ^C *Persecute justice, piety, faith, love, patience, gentleness; fight the good fight of faith; lay hold of eternal life to which you were called; and keep consistent the good confession before many witnesses.* (1 Tim. vi, 11, 12.)

BALS. The canon determines that those who, by tyrannical violence, were seen to eat meat from idol-offerings or to drink wine from Greek libations (for perhaps the tyrants cast them to the ground, and having inserted hooks or iron instruments into their mouths so that they would always be open, ^D poured wine into their throats and threw meat in, or even placed coals with incense in their hands and compelled them to sacrifice), if they were clerics, are to be in their own rank again, as having been placed among the confessors; but as for laymen, they are to be counted as martyrs, because they did not do these things of their own will, nor did they assent at all to the action. Just as those who, by the necessity of torments, have had the strength of their body dissolved and, being unable to resist those who were pouring wine from the libations into their mouths, will also be counted among the confessors. He subsequently speaks regarding those who carry out the martyrdom of conscience, and counts them also among the confessors.

ZONAR. Those who were tormenting the holy martyrs, after many tortures, forcing them by violence to ingest...

wine from the libations, or even thrusting something of the meat sacrificed to idols into their mouths, and placing incense in their hands, would drag them to the altar. Holding their hands by force, they would pour the incense onto the altar, or place coals with incense upon their palms, so that they, not being able to bear the agony of the burning, would pour the incense along with the coals onto the altar; for they were held fast by them. He says that such as these can be considered to be in the liturgy, or rather even ranked among the confessors. For it was not by their own choice that they tasted of the libations or threw the incense onto the altar, but by force, their minds not consenting to the act. Just as those who, by the necessity of tortures, have had the strength of their bodies so broken that they can neither move nor speak, and cannot resist those who by force pour the wine of the libations into their mouths—these, too, will be ranked with the confessors. Next he speaks concerning those who perform the martyrdom of conscience, and counts them as well among the number of the confessors.

CANON XV

< No one shall blame us for observing the fourth and sixth days of the week, on which we have been reasonably commanded by tradition to fast. For the fourth day is observed because of the counsel entered into by the Jews concerning the betrayal of the Lord; and the sixth day, because He Himself suffered for us. And we observe the Lord’s day as a day of joy, because of Him who rose on it; regarding which we have also received not to bend the knee. > ^C

BALS. Consistently with the sixty-fourth apostolic canon, which decrees that we should not fast on Saturdays, except for one Saturday alone, the Great one, and with the sixty-ninth canon, which severely punishes those who do not fast during the holy Quadragesima and on every fourth and sixth day of the week, the present canon also gives its orders.

ZONAR. He says that we are always to fast on the fourth and sixth days of every week; and no one shall blame us as we fast; and he adds the reasons. But it is not permitted to fast on the Lord’s day, as it is a day of joy on account of the Lord’s resurrection; nor, he says, have we received that we should bend our knees on that day. Note, therefore, the word “we have received,” and the phrase “it has been commanded to us by tradition.” For from this it appears that a long-standing custom is reckoned as law. The great Basil also adds the reasons for which it is forbidden to bend the knee on the Lord’s day, and from Pascha until Pentecost. Read also the sixty-sixth apostolic canon and the sixty-ninth.

VARIOUS READINGS. [Regarding the title of this canon]: Harduin, in book II, chapter 59, completes and restores this canon from the royal manuscripts thus: And likewise, from the aforementioned royal codex and others, Harduin filled in the passage.

FRAGMENTA.

LETTER OF S. PETER TO THE CHURCH OF ALEXANDRIA

Petrus to the brethren beloved, established in the faith of God, greeting in the Lord. Since I have learned that Meletius, for no useful purpose (to whom even the letter of the most blessed bishops and martyrs was not pleasing), but rather having intruded into our diocese, has taken so much upon himself that he attempted to divide even those presbyters and those who were permitted to visit the needy, and as an indication of his desire for preeminence, has even ordained some for himself in prison: see to it now that you do not communicate with him, until I meet him along with wise men, and see what it is that he has devised. Farewell.

OF PETER, MOST HOLY BISHOP OF ALEXANDRIA AND MARTYR, FROM THE BOOK ON DEITY

^AFor grace and truth truly came through Jesus Christ; whence we are also saved by grace, according to the apostolic saying: And this, he says, not of yourselves; it is the gift of God, not of works, that no one should boast. By the will of God the Word became flesh, and being found in fashion as a man, he was not abandoned of his divinity. Nor did he, when he became poor, being rich, do this in order to depart completely from his glory and power; but rather that he might also take death upon himself for us sinners, the just for the unjust, that he might bring us to God, being put to death in the flesh, but made alive in the spirit. And after other things: Whence also the evangelist speaks the truth, saying: The Word became flesh and dwelt among us. Namely, from the time when the angel greeted the Virgin, saying:

^A *Hail, full of grace, the Lord is with thee.* For the Lord is with thee, as Gabriel now says, is equivalent to saying, "The God Word is with thee." For he points him out as being formed in the womb, and becoming flesh, as it is written: *The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that holy thing which shall be born shall be called the Son of God.* Moreover, after other things: But the God Word, in the absence of man, by the will of God who easily accomplishes all things, became flesh in the womb of the Virgin, not needing the action or presence of a man. For the power of God, overshadowing the Virgin, was more effective than a man, the Holy Spirit also coming upon her at the same time.

OF S. PETER, BISHOP OF ALEXANDRIA AND MARTYR

From the homily On the Advent of our Savior.

I.

(Apud Leontium Byzant., lib. I contra Nestorianos et Eutychianos, tom. I Thes. Canis., p. 550. — Ex Galland.)

...[the] virtues demonstrate that he was made God-man. Both, therefore, are demonstrated: that he was God by nature, and that he was man by nature.

^B II.

(Ex Leontio Hierosolymitano, Contra Monophysitas, ap. Mai, Script. vet. t. VII, p. 154.)

OF PETER, BISHOP OF ALEXANDRIA AND MARTYR. That the Hebrews rightly determined the 14th of the first month of the moon until the destruction of Jerusalem.

FROM S. PETER, BISHOP OF ALEXANDRIA AND MARTYR.

(Apud Galland.) I. Ex Chronico Paschali, p. 1 seqq. edit. Venet. 1729.

1. Since the mercy of God is great everywhere, we bless Him, and because He sent to us the Spirit of truth, guiding us into all truth...

^A. Therefore, the month of new things, introduced by the law as the beginning of months and the first among the months of the year, was made known to us; and it was shown by the ancient writers who lived before the destruction of Jerusalem, as well as by the new ones who lived after the destruction, to have a most sincere and manifest determination, because sometimes, in certain places, the new things happen to precede, while at other times they delay, being now early, now late, just as happened at the very beginning of the legislation before the Pasch, as it is written: "The wheat and the spelt were not smitten, for they were late" (Exod. 9:32). Whence it is rightly enacted by the law that from the vernal equinox, in whatever week the fourteenth of the first month falls, in it the Pasch is to be celebrated, having first taken fitting and most suitable praises for it. ^B For he says: "This month is for you the beginning of months; it is the first month of the year for you" (Exod. 12:2). When the sun, being in summer, gives forth much more numerous and brighter lights; and the day is prolonged and grows, while the night is contracted and diminished; and the new seeds, having flowered, are cleansed and carried to the threshing floors. Nor is this all, but all the trees also shoot forth and bloom—and so on. Immediately, therefore, they are found to produce various and diverse fruits alternately; so that sometimes a cluster of grapes, and sometimes another fruit, is found at one and the same time, as the legislator says; and the days of spring were the precursors of the grapes, when he sent those who were to spy out the land, and they brought back the great cluster of grapes on poles, along with pomegranates and figs (Num. 13:24). For then, as they say, the Creator and Maker of all things, our eternal God, ordered all things to which He gave reference: "Let the earth bring forth grass, the herb yielding seed after his kind and after his likeness, and the fruit tree yielding fruit, whose seed is in itself upon the earth" (Gen. 1:11). And He added that, "And it was so" (Gen. 1:12). And God saw that it was good. ^C And He shows well and justly the first month introduced by the law among the Hebrews, which we know to have been observed by the Jews until the destruction of Jerusalem, because it was especially thus handed down to the Hebrews. But after the destruction, it was held in derision from a certain hardness of heart, which we, observing lawfully and sincerely, have received; and in this, according to... the word, it will result in... the day of our holy festival, which the election has accomplished; but the others were hardened, as the Scripture said. And after other things: ^D II. For He says: "They will do all this to you (for My name's sake) because they did not know Him who sent Me" (John 15:21). If, therefore, they knew neither Him who sent, nor Him who was sent, there is no reason to doubt that they also had ignorance of the legislation of the Pasch, so that they erred not only in the choice of the place, but also in the beginning of the first month among the months of the year, whose fourteenth day those of old sincerely observed after the equinox.

^A For those who now perform it before the equinox do so most carelessly and erroneously, not knowing how those in that time performed it, even as the one who is described in these writings himself confesses.

III. Whether therefore the Jews, wandering according to the lunar course, sometimes celebrate their own Pascha in the month of Phamenoth, or according to the intercalary month every three years in the month of Pharmuthi, it is of no concern to us. For nothing else is set before us than to keep the memory of His passion, and indeed at this very time; just as those who were eyewitnesses from the beginning have handed it down, before the Egyptians believed. For they do not perform it of necessity on the sixteenth day of Phamenoth by observing the lunar course, and once every three years in the month of Pharmuthi: for from the beginning, even before the incarnation of Christ, they are seen to have acted in this way. Whence, when the Lord rebukes them through the Prophet, He says: And I said: they always err in their heart, and I have sworn in my anger if they shall enter into my rest.

IV. Which indeed, as you see, appears to be an enormous lie even in this, not only against men, but also against God. First, because the Jews never erred in this, as they who conversed with those who were eyewitnesses and ministers from the beginning, and much less before the birth of Christ. For God does not say that they always erred in their heart because of the commandment of the Law concerning the Pascha, ^C as you have written, but because of every other disobedience and because of their evil and shameful works, when He adverted that they had turned themselves to the worship of idols and to fornications.

V. And after a few things: Or in this there is much, and altogether too much, if indeed you were asleep, so that you should rouse yourself with the whips of Ecclesiastes, remembering especially that place where he says, a slip from the ground or from the tongue. For indeed, as you again see, the crime cast by you is reflected back upon their leaders: and it is even possible to suspect a great danger following, inasmuch as we hear that a stone which someone has cast on high falls back onto his own head. ^D Yet much more rash is he who dares to accuse in this matter Moses, such a servant of God, or him who succeeded him, Jesus the son of Nave, or those who followed them rightly thereafter, or those who themselves began; I mean the judges, and the kings, or the prophets whom the Holy Spirit inspired, and those who have existed among the high priests without reproach, and who, having followed the traditions, changed nothing, but agreed in the opportune observation of the Pascha, as also in their other festivals.

^A VI. And after other things: But it was necessary to run—and indeed far—more safely and pleasantly, rather than to write rashly and incorrectly, that they appear from the beginning and always to have erred concerning the Pascha; which you cannot show, whatever you may wish to declare to those who now, through much error, have fallen away from the legislation of the Pascha and other things. For the ancients appear to have celebrated it after the vernal equinox; which you can know by encountering ancient writings, which the wise men among the Hebrews inscribed most especially.

VII. That, therefore, until the Passion of the Lord, and even down to the final destruction of Jerusalem, which occurred under Vespasian, emperor of the Romans, the people of Israel fixed the 14th of the first month of the moon and celebrated the legal Pascha without error, has been briefly demonstrated through these things. ^B Therefore, since the holy prophets and all, as I said, who lived holily and justly in the law of the Lord, together with the whole people, were celebrating the typical and shadowy Pascha, the Creator and Lord of all invisible and visible creation, the only-begotten Son and Word, co-eternal with the Father and the Holy Spirit, and of the same essence according to divinity, our Lord and God Jesus Christ, at the consummation of the ages was born according to the flesh of our holy, glorious Lady, the Theotokos and Ever-Virgin, and in truth the Theotokos Mary, and was seen on earth, and as man truly conversed with men—those of the same essence according to humanity—and He Himself together with the people, in the years before the preaching, and in the preaching, celebrated the legal and typical Pascha, eating the typical lamb. ^C For the Savior Himself said in the Gospels: I have not come to abolish the Law or the Prophets, but to fulfill them. But after He preached, He did not eat the lamb; but He Himself suffered as the true Lamb in the feast of the Pascha, just as the theologian and evangelist John teaches in the Gospel according to him, speaking thus: *They lead Jesus therefore from Caiaphas unto the praetorium; and it was morning; and they themselves entered not into the praetorium, that they might not be defiled, but that they might eat the Pascha.* And after a few words: *Pilate therefore, when he heard these words, brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. And it was the Preparation of the Pascha; it was about the third hour,* ^D as the accurate books contain, and that very autograph of the evangelist, which even until now is preserved by the grace of God in the most holy Church of the Ephesians, and is worshiped there by the faithful. And again the same evangelist says: *The Jews therefore, that the bodies might not remain on the cross upon the Sabbath (for it was the Preparation; for that day of the Sabbath was great), asked of Pilate that their legs might be broken, and that they might be taken away.* On that day, therefore, on which the Jews were going to eat the Pascha, our Lord and Savior Jesus Christ was crucified, having become a sacrifice for those who were to take up the faith, according to

the writing of the blessed Paul: "For our Pascha, Christ, has been sacrificed for us." Nor is it as some, carried away by ignorance, assert—that he was betrayed while he was eating the Pascha; which we have neither learned from the holy Gospels, nor has any of the blessed apostles delivered it to us. ^A At the time, therefore, when our Lord and God, Jesus Christ, suffered for us in the flesh, he did not eat the legal Pascha; but, as I have said, he himself, as the true Lamb, was sacrificed for us during the feast of the shadowy Pascha, on the day of Preparation of the first month of the moon. The typical Pascha therefore ceased, the true Pascha having arrived; for "Our Pascha, Christ, has been sacrificed for us," as is set forth, and as the vessel of election, the apostle Paul, teaches.

11. Ibid., p. 175 D. "It was the day of Preparation, about the third hour," just as the accurate books contain it, and as does the autograph of the evangelist John itself, which to this day is preserved by the grace of God in the most holy Church of the Ephesians, and is venerated there by the faithful. ^B

ON SOUL AND BODY

^C Of Saint Peter, bishop of Alexandria and martyr, from his *Demonstration that the soul does not pre-exist the body*.

Things concerning the divinity and humanity of the second man from heaven, we have already set forth in the above, according to the blessed Apostle; now we have deemed it necessary to set forth those things pertaining to the first man produced from the earth—that is, the earthy one—in order to demonstrate that one and the same man was created at one and the same time, even if sometimes the outer man and the inner man are referred ^D to separately. For if, according to the saving Word, He who made the things that are without also made that which is within, surely He made both by one operation and at the same time—namely, on that very day on which God said: "Let us make man according to our image and according to likeness." From which it is evident that it was not by a meeting, as it has been previously...

^A formed from some preexisting type. For if the earth, according to the command of the Creator, brought forth living creatures, much more did the dust which God took from the earth receive vital power from the divine will and operation.

FROM THE TEACHING OF SAINT PETER OF ALEXANDRIA

(From Leontius and John, *Sacred Matters*, Bk. II, in Mai, *Script. vet.*, vol. VII, p. 96)

Wretched man that I am, I did not remember that God examines the mind and hears the voice of the soul; I agreed to sin, saying to myself: "God is merciful and will sustain me." And since I was not struck immediately, I did not cease, ^B but rather I despised his forgiveness and exhausted the long-suffering of God.

ON MATTHEW

(From the treatise of Emperor Justinian *Against the Monophysites*, in Mai, *Script. vet.*, VII, 306, 307)

And in the Gospel according to Matthew, the Lord says to him who was betraying him: "With a kiss do you betray the Son of Man!" Explaining this, Peter, the martyr and ^C Archbishop of Alexandria, states these and similar things: "All the signs, whatsoever he did, and the miracles, testify concerning him that it is God who has become man: both, therefore, are demonstrated at once, namely, that he is God by nature, and that he has become man by nature."

OF SAINT PETER, ARCHBISHOP AND MARTYR, FROM A SERMON (OR BOOK) ON THEOLOGY

Meanwhile, the evangelist firmly asserts: "And the Word became flesh, and dwelt among us." From this we recognize that the angel, when he greeted the virgin, saying: "Rejoice, full of grace, the Lord is with you," wished to signify: "The Word of God is with you"; and likewise to denote that he would arise from his bosom and become flesh, just as it is written: "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; therefore also that which is born of you, holy, shall be called the Son of God."

ANNO DOMINI CCCXIII–CCCXXVI.

S. ALEXANDER EPISCOPUS ALEXANDRINUS

NOTITIA

1. Alexander in the Alexandrian see, successor to Achillas. His singular gifts. He was the first to detect and condemn Arius. II. Alexander’s zeal in refuting the Arian heresy. His day and year of death are determined. III. What Alexander wrote to combat the Arian heresy. His encyclical letter exists, inscribed to Alexander, Bishop of Constantinople. IV. The opinion of Holstenius concerning this letter. V. A discourse by Alexander to the priests and deacons of Alexandria and the Mareotis is discussed. Also his encyclical letter, which sets forth the events surrounding the rise of the Arian heresy.

^A 1. To Achillas, who for a short time after the martyrdom of Peter administered the Alexandrian Church, succeeded Alexander around the year of Christ 312. We understand that other ecclesiastical writers have lauded with every praise the singular virtues of this prelate, which Eusebius entirely neglected to recount. For he is everywhere heard of as the most tenacious champion of evangelical doctrine (a), "the noble protagonist of apostolic dogmas," "the champion and protector of apostolic dogmas (b)," and "bishop of the divine faith... full of wisdom and fervent in the Holy Spirit (c)." Truly, Alexander was the first to detect and condemn Arius; and, adhering to the footsteps of the sacred scriptures, as Theodoret says (d), he taught that the Son of God—whom the heretic man called a creature and a product—possesses the same dignity as the Father, and has the same substance as God who begat Him.

II. And first, indeed, he strove by warnings and counsel to recall the man from his purpose. But when the holy prelate perceived him to be acting insanely and openly proclaiming his impiety, having convened one and then a second synod of the bishops of Egypt, he removed him from the order of presbyters and deprived him of communion with the Church. Then, indeed, the heresiarch, struck by such an anathema—since he continued to rage all the more—was at length, in the year 325, in Bithynia, at Nicaea, ^B where a great council was convened from the whole Christian world, cast out and proscribed. And indeed, the most blessed Alexander, even though he was an old man, endured many afflictions and many labors in refuting the Arian heresy; having completed these, in extreme old age he was gathered to his fathers, as the holy Athanasius writes (e); who also says elsewhere (f): "Five months, he says (after the return from Nicaea), not yet having passed, Alexander of blessed memory ended his life": "For not even five months had passed, and the blessed Alexander was dead." And Theodoret holds to the same opinion (g): "When," he says, "that admirable bishop Alexander, who assaulted the blasphemy of Arius, had come to the end of his life five months after the Nicene synod, Athanasius succeeded to the prelacy of the Alexandrian Church." So says he. Regarding this notation of time, as the learned Lequien notes (h), the most learned Montfaucon, discussing it in a certain scholarly dissertation, shows that Alexander died on the 22nd of Barmuda, or Pharmuthi, the second day of the week, our April 17th, in the second year after the Nicene synod, namely 326.

III. Alexander wrote encyclical letters to individual bishops, "to those everywhere in every city," as we discover from Socrates (i), with which he opposed the Arian heresy; and Epiphanius reports that there were nearly seventy of them (j). Furthermore, his own letters...