flesh, these will furthermore distinguish what pertains to the human and what belongs to the godhead. Since these things are so, and Dionysius the bishop has been shown by his writings to be pious, what are the Ariomaniacs now to do? Whom will they further dare to accuse falsely, since they have been convicted of falsehood by the aforementioned? For it is necessary that they, having fallen from the foundation of the apostles and being possessed of a wavering mind, should seek a support, and finding none, should henceforth falsely accuse the Fathers. But no one will any longer put faith in them, even if they labor to spread slanders; for their heresy has been condemned by all: unless perhaps they choose henceforth to speak of the devil, for he alone agrees with them; nay rather, he himself is the one who suggested the heresy to them. Who then would henceforth call those whose leader is the devil Christians, and not rather diabolicals? So that they might be called not only enemies of Christ, but also diabolicals, unless perhaps they change their view, and deny the impiety they devised, and acknowledge the truth; for this would profit them, though it is fitting for us to pray thus for all who are led astray.
NOTICE ON THE EPISTLE TO DRACONTIUS
I. Dracontium, a monk and a leader of monks, having been appointed to the episcopacy of Hermopolis Parva, both that he might avoid the impending persecution, and because he feared to undertake so great an office, fled and hid himself. When this was brought to the attention of Athanasius, he strove to recall Dracontium to the office imposed upon him, and exhorted him to endure calamities for the sake of Christ and his flock. Then he brings forward the examples of Moses, Elijah, Elisha, and the apostles, who had not refused to undergo the most grievous trials for the people of God. He likewise lists monks who, having been promoted to the episcopacy, bore that burden with praise and to the benefit of the peoples. That Dracontium complied with these admonitions of Athanasius is evident. For at the beginning of the persecution stirred up by the Arian George, while he was bishop, he was forced into exile. And having stayed for some years in the place of his exile, called Clysma, finally, after the death of Constantius, when peace was granted to the Church, he took part in the synod of Alexandria. But these things belong elsewhere.
II. That this epistle was written when Constantius's final persecution was imminent, and the solemnity of Easter was approaching, is suggested by a great many points of the same passage. Wherefore it seems it should be referred to the year 354 or 355. For the time of this epistle cannot be delayed beyond the year 355; for at the beginning of the year 356, before Lent, that immense Arian persecution began to rage. Nor can it have been written before the year 354: since only toward the end of the year 353, long after Lent, did the Arians openly machinate their snares and conspiracies against Athanasius and the Catholics. Therefore, it seems it must be assigned to one or the other year, 354 or 355: to which of the two it pertains, is uncertain.
OF OUR HOLY FATHER ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, EPISTLE TO DRACONTIUS
1. A I hesitate as to what I should write to you. Am I to blame you for declining the episcopate, or for watching the times and hiding out of fear of the Jews? Yet in either way, what you have done is worthy of blame, beloved Dracontius. For it was not fitting that you, having received the grace, should hide yourself, nor, being a man of discernment, that you should provide B others with pretexts for flight. For many, upon hearing these things, have been scandalized—not because you act in this way simply, but because you do so while observing the times and the calamities threatening the Church. And I fear that, while you flee on your own account, you may be found in danger before the Lord on account of others. For if it is better for him who causes one of the little ones to stumble that a millstone be hung about his neck and that he be cast into the depths of the sea (Matt. xviii. 6), what will you suffer, becoming a scandal to so many? For the consent that emerged contrary to expectation in the Alexandrian region regarding your appointment will necessarily be divided by your withdrawal; the bishopric of that region will be seized by many—and by many who are not upright, but whom you yourself know well. Further, the Gentiles who, at the time of your ordination, promised to become Christians, will remain Greeks, since your piety depreciates the grace that was given them.
A What apology, then, will you be able to offer for such things? With what words will you be able to wash away and wipe off faults of this kind? What remedy will you provide for those who have fallen and been scandalized through you? Or how, once peace has been torn asunder, will you be able to stitch it together again? O beloved Dracontius, instead of joy you have brought us sorrow; instead of consolation, lamentation. For we expected that you would be a consolation to us, but now we see you fleeing; and we foresee that, being called into judgment, you will be reproved, and having been placed in danger, you will repent. And who shall spare you, as the prophet has said? Who shall turn back to you in peace, seeing the brethren, for whom Christ died, suffering harm because of your flight? For you ought to know and not doubt that, before you were ordained, you lived for yourself; but, having been ordained, you belong to those for whom you were ordained. And before you received the grace of the episcopacy, no one knew you; but now that you have become a bishop, the peoples are expecting you to bring them food, namely, the teaching from the Scriptures. If, then, while they are waiting, they suffer from famine, and you feed only yourself, and our Lord Jesus Christ comes, and we stand before Him, what defense would you have, when He sees His own sheep starving? For if you had not received the denarii, He would not have blamed you; but since you received them, and buried and hid them B, He would rightly blame you, saying those words—which may it never be that your piety even hears—"You ought to have cast my denarii to the bankers, that I, coming, might have received them back from them."
C 3. I beseech you, spare yourself—spare yourself, that you may not be in danger; and us, that we may not be brought to mourn for you. Have a care for the Church, so that many of the little ones may not be harmed on your account, and that others may not seize upon a pretext to withdraw. For if you were afraid of the times, and, trembling, acted in this way, that was not a manly sentiment; for it was necessary to show zeal for Christ in such matters, and all the more to speak boldly in these crises, saying the words of the blessed Paul: "In all these things we are more than conquerors." And especially because it is not fitting to serve the times, but the Lord. But if the arrangement of the Churches does not please you, and you do not believe that the ministry of the episcopacy has its reward, but have brought yourself to despise the Savior who ordained these things: I beseech you, do not think such things, nor endure those who counsel you to this effect; for these things are not worthy of Dracontius. For what the Lord has ordained through the apostles, these things remain good and firm; and the fear of the brethren will be quieted. D And in this way it will come to pass that the fear of the brethren is stilled.
A If all men had always been of the same mind as those who are now your counselors , how would you have become a Christian if there were no bishops? And if those who come after us also adopt such a frame of mind, how could the Churches possibly subsist? Or do your counselors perhaps think that you have received nothing, since they seem to despise it? But in this, too, they are mistaken. For it would follow from their reasoning that there is no such thing as the grace of the laver, if there are some who despise it. But you have indeed received it, my beloved Dracontius; do not tolerate such counselors, nor deceive yourself. For this gift will be required by God who gave it. Or have you not heard the Apostle saying, "Do not neglect the grace that is in you"? Or have you not read how he commends the one who doubled the money, while he condemned the one who hid it? May you return quickly, so that you too may be among those who are praised. Or tell me, whom do your counselors want you to imitate? We must live our B lives according to the aim of the saints and Fathers, and imitate them; and we must know that if we depart from them, we become strangers and alienated from their communion. Whom, then, do they want you to imitate? The man who hesitates and wishes to follow, but delays and deliberates on account of his own kin? Or the blessed Paul, who, at the moment he was entrusted with the ministry, did not confer with flesh and blood? For even though 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 to me if I do not preach the gospel." And just as there was woe for him if he had not preached, so, in teaching and proclaiming the Gospel, he had his disciples as his joy and crown. For this reason the saint was diligent to preach as far as Illyricum, and did not hesitate to go on to Rome, nor to journey to Spain, so that in proportion to his labor, he might receive a greater reward. He boasted, therefore, that he had fought the good fight, and was confident that he would receive a great crown. Therefore, my beloved Dracontius, whom are you imitating by acting in this way? Him, or those who are not like him? I, for my part, pray that both you and I may become imitators of all the saints.
5. Perhaps some of your counselors were the reason for your hiding, because you affirmed not only in word but also by oath that if you were ordained, you would by no means remain? For I hear those men whispering these things into your ears, and furthermore, they consider themselves religious in saying this; but if they were truly religious, they would have feared, above all, God who bestowed this ministry upon you. For if they had read the divine scriptures, they would not have counseled you to do otherwise. D For it is time for them to realize that even Jeremiah...
A should be blamed, and that the great Moses should be accused, because they did not listen to their counsel, but fearing God, they performed their ministry, and, prophesying, they were brought to perfection. For indeed, even they, when sent, and having already received the grace of prophecy, did at first excuse themselves; yet afterwards, they were afraid, and did not (67) disparage the one who sent them. Whether therefore you are weak of voice and slow of tongue, at least fear God who fashioned you; or if you call yourself too young for preaching, at least revere Him who knew you before you were fashioned; or if you have given a word (and the word was to the saints as an oath), at least read Jeremiah, how even he, having said, "I will not call upon the name of the Lord," yet afterwards, fearing the fire that was within him (68), did not act as he had said, nor did he hide himself as if trapped by an oath; but fearing Him who had entrusted the ministry to him, he completed the prophecy. Or do you not know, beloved, that even Jonah, while fleeing (69), became what he became, but after this he prophesied again?
6. Do not, therefore, follow any other counsel than this. For the Lord knows our affairs better than we do ourselves, and He knows to whom He entrusts His Churches. Even if one should not happen to be worthy, B yet let him not (70) look back toward his former life, but let him perform the ministry, so that he may not, in addition to his mode of life, bring upon himself the curse resulting from neglect. For, beloved Dracontius, knowing these things and being a man of understanding, are you not stirred in your soul? Do you not care lest any of those entrusted to you should perish? Do you not burn as if with the (71) fire of conscience? Do you not fear the day of judgment, in which not one of those now counseling you will be present to help? For each one of those entrusted with anything will give an account. For what did the excuse benefit him who hid the denarius? Or what did those words benefit Adam, "The woman deceived me"? Beloved Dracontius, even if you are truly weak, yet it is fitting for you to take up (72) this care, so that the Church may not be deserted, and so that the enemies, having found an opportunity in your flight, may not harm her. You ought to gird yourself, so that you do not leave us alone in the struggle; you ought to labor with us (73), so that together with everyone you may also receive the reward.
7. Hasten, therefore, beloved, no longer delaying, D and do not tolerate those who would hinder you, but remember Him who has given this [ministry]; and come here to us who love you, who counsel you in the matters of the Scriptures (74), so that you may be sent forth by us, and serving in the
A Churches, might make mention of us. For it is not you alone who were ordained from among the monks, nor were you alone who presided over a monastery, nor were you alone beloved by monks; but you know that Serapion (76) is a monk, and presided over so many monks; nor has it escaped you how many monks Apollos has become a father to. You know Agathon (77), and you are not ignorant of Ariston; you remember Ammonius, who traveled abroad with Serapion. Perhaps also word has reached you about Muis, who dwells in the Thebaid, and you could learn about Paul who lived at Latos (79), and about many others. And yet these men, once ordained, did not resist, but having the example of Elisha, and knowing the things concerning Elijah, and having learned of the things concerning the disciples and apostles, they undertook the care, and did not despise the ministry, nor did they become worse for it; but rather, since they expect the reward of their labor, they themselves progress toward the better, while exhorting others to progress. How many have they turned back from the worship of idols? How many have they turned away from demonic habits by their admonitions? How many have they brought to the Lord as servants, so that even those who see these signs are seized with wonder? Or is it not a great sign to cause a maiden to live in virginity, a young man to practice continence, and an idolater to recognize Christ (81)?
8. Do not, therefore, let the monks be a hindrance to you, as if you were the only one ordained from among the monks; neither offer as an excuse that you will become worse because of this: for you can even become better if you imitate Paul, and emulate the deeds of the saints. For you know that such men, when they were appointed dispensers of the mysteries, C indeed strove more directly toward the prize of the upward calling. When did Paul undergo martyrdom, and expect to receive the crown, if not when he was sent to teach? When did Peter offer his confession, if not when he was preaching the Gospel, and had become a fisher of men? When was Elijah taken up, if not when he had fulfilled his entire prophecy? When did Elisha receive a double portion in the spirit, if not after he had left all and followed Elijah? Why did the Savior choose disciples, if not to send them out?
9. Wherefore, D having these men as an example, beloved Dracontius, do not say, nor be persuaded by those who say, that the episcopate is a cause of sin, and that from this occasions of sin arise. For it is lawful for you...
A even in the episcopate to hunger and thirst, just as Paul did. You can abstain from wine, as Timothy did, and fast frequently, as Paul used to do; so that, by fasting according to his example, you may be able to satisfy others with your teaching; and, while enduring thirst by not drinking, you may offer drink to others through your instruction. Therefore, let not those who advise you put these things forward. For we know of bishops who fast, and monks who eat. We know of B bishops who abstain from wine, and monks who drink; we also know of bishops who perform signs, and monks who do not. Many of the bishops have not even married, yet monks have been found who became fathers of children; just as, conversely, we see bishops who are parents of children, while monks have had no offspring. We have seen, on the other hand, clerics who endured hunger and monks who fasted. For it is permitted to act in this way, and in that way it is not forbidden. But let everyone everywhere strive; for the crown is bestowed not according to the place, but according to the deed.
10. Therefore, do not listen to those who give you contrary advice, but rather make haste, and do not delay; especially since the holy feast is approaching, so that the people may not celebrate the feast without you, and bring C great danger upon yourself. For who will preach the Paschal feast to them while you are absent? Who will announce the day of the resurrection to them while you are in hiding? Who will urge them to celebrate with fitting piety while you are fleeing? Oh, how useful will your arrival be to many, and how harmful will your flight be to many! And who will approve of you in these things? And why do they advise you not to accept the episcopate, while they themselves desire to have presbyters? For if you are wicked, let them not dwell with you; D but if they recognize that you are capable, let them not envy others. For if according to their opinion to teach and to preside is an occasion of sin, let them not be taught themselves, nor have presbyters, lest both they and those who teach them become worse than they already are. But do not pay attention to these human words, nor listen to those who advise such things, as I have often said; but rather make haste and turn back to the Lord, so that, while you care for His sheep, you may also remember us. For this reason I have urged our beloved Hierax the presbyter, and Maximus the lector, to go to you, that they also might exhort you with words, so that you may be able to learn from this with what affection I have written, and what is the danger of resisting an ecclesiastical ordination.