being types for the people, and overthrowing this strange and alien A device of the impious, you shall have the boast, saying: We have kept the faith; and you shall receive the crown of life, which God has promised to those who love Him. And may it be that I too, with you, may inherit the promises, which were spoken not only to Paul, but also to all those who have loved the appearing of our Lord, and Savior, and God, and supreme King, Jesus Christ, through whom to the Father be the glory and the power in the Holy Spirit, both now and unto all ages of ages. Amen.
ADMONITION CONCERNING THE FOLLOWING APOLOGY
I. The *Apology to the Emperor Constantius*, if you look at the strength of its arguments, is most powerful; if at its wit and grace, most elegant; if at the variety of its contents, most delightful, and it is rightfully deemed to be among the chief works of Athanasius. For because Athanasius was about to recite it before Constantius, as is evident from many passages in it, he elaborated it with great care. However, because all access to Constantius had been cut off by the stratagems of the Arians, it was not granted to Athanasius, although he made the journey several times, to meet the Emperor, as he himself testifies toward the end of this Apology. Wherefore, since it was sent to Constantius himself, it is unknown whether it ever reached him or was intercepted by the Arians. Furthermore, it is most certain that it was written at the beginning of the last persecution by Constantius, shortly after the flight of Athanasius; and therefore we refer it without doubt to the year 356. Moreover, the first part of it was written before the Paschal feast of that same year, as is evident from Athanasius’s own words, and the latter part after that solemnity.
II. Athanasius wrote it to repel the various calumnies of the Arians, which had been brought to Constantius by them. For those implacable adversaries of Athanasius had fabricated these accusations: 1° That Athanasius had incited the Emperor Constans against his brother Constantius; 2° that he had sent letters to the tyrant Magnentius, to whom, they claimed, he was very much devoted; 3° that he had held assemblies in the church called the *Kyriakon*, or Lord’s house, before the building was completed and before the dedication of that temple had been celebrated; 4° that when granted leave by Constantius to approach him, he had not complied, and had refused to depart from Alexandria. Athanasius most powerfully refutes all these calumnies, often bringing forward eyewitnesses as testimony to his innocence, so that no suspicion of the crimes imputed to him might remain.
III. We refrain, moreover, both in this admonition and in the notes, from those serious and complicated questions that concern the deeds and chronology of Athanasius: for they are more conveniently investigated in the *Life of Athanasius*.
OF OUR HOLY FATHER ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, APOLOGY TO THE EMPEROR CONSTANTIUS
A 1. Since I well know that you have been a Christian for many years, and have been religious even from your ancestors, I now plead my own cause with a cheerful spirit. And for this reason, I have begun with the words of the blessed Paul 60, that I may use him as an intercessor with you. For I know, most religious Augustus, that he is a herald of the truth, and you are a diligent hearer of him who proclaims it. Now, as regards ecclesiastical matters and the conspiracy formed against me, the writings of so many and such great bishops are sufficient in themselves to make these things clear to your Piety; and the repentance itself of Ursacius and Valens is enough for all to know that none of the charges they brought against us are true. For what testimony of others can be compared with the written statements of these men? "We have lied," they say, "we have fabricated," and everything that was reported against Athanasius is mere calumny. But behold a new addition to these most evident arguments (if you would only deign to learn this also): that while we were present, the accusers proved nothing against Macarius the presbyter; but in our absence, they acted according to their own will. Such proceedings have no validity, as B both divine law primarily, and afterwards our own laws 8, declare that they have no power. For if you hear one side, without the other being present, that is not a fair judgment.
From these things, therefore, you know that your piety, being a lover of truth and a lover of God, perceives us to be free from all suspicion, and exposes those who became our accusers to be such.
2. A Calumny brought before your philanthropy by enemies, on account of the most pious Augustus and man of blessed memory and eternal duration, Constans your brother (for this is what the enemies babble about, and have dared to write), is sufficiently shown by the former occurrences to be untrue. For if there were other persons saying these things, the matter would be contestable, requiring much proof and cross-examination; but if those who concocted the first charges are the same ones who composed these as well, how is it not reasonably shown from those that these too are fabricated? B For this reason they speak again in private, thinking they can snatch away your godliness. But they are mistaken; for you did not listen as they wished, but in your forbearance you granted us also space to make a defense. For not to be moved immediately, and not to demand punishment, was nothing other than what serves a just emperor: to wait for the defense of the one accused. If you deign to hear it, I am confident that in these matters too you will condemn those who have acted rashly and have not feared God, who commanded that no lie be spoken by the mouth of a king.
3. C Truly I am ashamed to be making a defense concerning such things, about which I do not think even the accuser himself, when we are present, would make mention. For he knows precisely that he himself is lying, and that I was neither mad nor out of my senses, so as to have even entertained a thought of such a thing. Therefore, I would not have answered others who asked, so that not even during the time of the defense would the listeners have their minds hanging in suspense; but to your piety I make my defense with a clear and great voice, and stretching out my hand, as I have learned from the Apostle, I call God as a witness upon my own soul; and, as it is written in the books of Kings: "The Lord is witness, and His Christ is witness" (and D permit me to say), that I never spoke ill of your godliness before your brother of blessed memory, Constans the most pious Augustus; nor did I incite him, as they have falsely accused; but if ever, when we went to him, he himself made mention of your philanthropy—and he made mention also when those around Thalassus came to Pitybion, at which time we were staying in Aquileia—the Lord is my witness how I made mention of your godliness, and spoke those things which God
A revealed to your soul, so that you might judge the calumny of those who slandered me to you. Forgive me for saying these things, most humane Augustus, and grant me abundant pardon. For that Christ-loving man was not so accessible, nor was I of such importance, that we might converse together on such matters, or that I would dare to slander a brother to his brother, B or speak ill of one emperor to another. I am not mad, Emperor, nor was I ignorant of the divine voice which says: "Do not curse the king in your conscience, and in the chambers of your bedchamber do not curse the rich; for a bird of the air will carry your voice, and a winged creature will report your speech." If not even those things which are uttered against you emperors in secret can be concealed, would it not be incredible that, with the emperor present and such a crowd standing by, I should have spoken words against you? For I never saw your brother alone, nor did he ever speak to me alone; but always accompanied by the bishop of the city in which I was then staying, and others who happened to be present, I approached him; with these same companions I came, and with these same companions I departed. The witness of this matter is Fortunatianus, the bishop of Aquileia; this very thing can be confirmed by the testimony of Father Hosius. Other witnesses are Crispinus of Padua, Lucillus of Verona, Dionysius of Leidi, and Vincentius, C the bishop in Campania. And since Maximinus of Trier and Protasius of Milan are deceased, Eugenius, who was then Master, can also testify; for he stood before the curtain at that time, and was able to hear both our petitions and the answers he deigned to give us. Although these things are sufficient for the proof of the matter, grant me leave, however, to recount for you in order the reason for my journey, that from this you may also detect and condemn the futile crimes of my detractors.
236 4. I set out from Alexandria, not in order to betake myself to the camp of your brother or to any others, but to go to Rome: and there, when I had commended what concerned my Church D (which was my only care), I gave myself to ecclesiastical gatherings. To your brother I never wrote, except when the Eusebians had sent letters against me, and brought upon me the necessity, while I was still living in Alexandria, of repelling their calumnies; and again, when at his command I was to prepare copies of the divine Scriptures, and having finished them, I sent them to him: for it is fitting that I, who defend my own cause, speak the truth to your piety. Three years having passed, in the fourth year he sent letters and summoned me to him; at which time he was staying in Milan. But I, inquiring into the reason (for I did not know it, the Lord is my witness), learned that certain bishops, having come...
A had requested him to write to your Piety that a synod might be held. Believe me, Emperor, this is how it happened, and I do not lie. Having therefore gone down to Milan, I saw much kindness; for he deigned to see me and to say that he had written and sent to you, requesting that a synod be called. While I was staying in the aforementioned city, he sent me again into the Gauls, for the father Hosius had also gone there, so that from there we might journey to Sardica. After the council, he sent letters to me while I was staying in Naissus, and from there, having set out, I subsequently stayed in Aquileia, where the letters of your Piety were delivered to me. Being summoned thence again by the man of blessed memory, I began a journey into the Gauls: and from there, finally, I approached your Piety.
5. In what place, or at what time, does the accuser claim I uttered such words B? Or in whose presence did I become so insane as to utter things such as he falsely asserts I said? Or who is the one who agrees with and bears witness for him? For the things his eyes have seen, these he ought to speak, as holy Scripture has commanded. Now, this man will find no witness for things that never happened; but as for me, that I do not lie, I have your Piety herself, along with the truth, as a witness. For I ask, knowing you to be of excellent memory, C that you recall the words which I exchanged with you at the time you deigned to see me face to face: first at Viminacium, second at Caesarea in Cappadocia, and third at Antioch; whether I spoke ill in your presence concerning those of the party of Eusebius, even though they had bitterly vexed me; or whether I accused any of those who had unjustly injured me. But if I did not even accuse those against whom I ought to have spoken, what madness could have driven me to accuse one emperor before another, and to stir up brother against brother? I beseech you, either cause me to be convicted in your presence, or condemn the slanderous charges; and imitate David, who says: "Whoso privily slandereth his neighbor, him I drive away." For as far as lay in their power, they committed murder: for a mouth that belieth slayeth the soul. But your patience has prevailed, giving me confidence to offer a defense, so that from this, my adversaries may be condemned as contentious and slanderous. Let these things be said D of your most pious brother of blessed memory; for according to the wisdom given to you by God, you can from these few things anticipate the rest, and perceive the fabricated accusation.
6. As for the other slander, whether I wrote to the tyrant (for I do not even wish to mention his name), I beseech you, examine and inquire as you wish and through whom you think it fitting; for the excess of the slander causes
A me, and leads to great obscurity. And believe, most God-fearing emperor, that often I myself, while pondering this, could scarcely believe that anyone had gone so far in madness as to invent such things. But since this was being bruited about by the Arians, and they boasted that they themselves had delivered a copy of the letter, I was all the more distraught. And spending sleepless nights, I would do battle with my detractors as if they were present before me; and I would suddenly let out a great cry, and immediately, while sighing with tears, I prayed that your ears might be favorable to me. But even having found them so by the grace of the Lord, I am again at a loss as to what beginning I shall make for my defense; for as often as I attempt to speak, the horror of the crime laid to my charge is an obstacle. For as concerns your blessed brother, there was at least a pretext not altogether implausible to the slanderers: namely, that he had deigned to admit us to his presence, and that he deigned to write concerning us to your brotherly affection, and that he often honored us while we were present, and summoned us when we were absent. But as for that devil Magnentius, the Lord is my witness, and his Christ is my witness, that I neither know him, nor had I any acquaintance with him at all. What acquaintance, then, could exist for one B who is not known with one who does not know him? Or by what occasion led could I have sent a letter to such a man? What sort of opening could I have composed for a letter to such a man? Would it be this: "You did well in killing the one who honored me, whose benefits I could never forget; and I commend you because you have put away our acquaintances, who were Christians and most faithful men? I hold you most acceptable because you have slaughtered at Rome those who received me most kindly, namely your blessed aunt, blessed in deed and name, Eutropia, so to speak, and that genuine Abuterius, and Sperantius the most faithful, and many other good men endowed with noble character"?
7. Or is it not even a mark of madness to suspect that such a crime was committed by me? For what place of confidence had I with that scoundrel? What sort of security did I perceive in his mind? Was it because he murdered his own master? Because he was treacherous toward his own friends, violated oaths, and was impious toward God, employing poisoners and sorcerers against the judgment of God? With what conscience could I have wished health to him, whose fury and cruelty afflicted not only me, but the whole world with great grief? I would have owed him, forsooth, great and abundant thanks C for the fact that he murdered your brother of blessed memory, who had heaped the churches with gifts and sent offerings. D And the wretch was not moved when he saw these things, nor was he deterred by the grace which was given to that blessed man in baptism; but like some avenging and diabolical demon, he raved against him. To the blessed one, therefore, this has become a martyrdom; as for that man, he will henceforth be as a prisoner
and groaning and trembling, driven from every side, just as he has imitated Judas in his death, becoming the executioner of himself, so he may receive a double punishment in the judgement to come.
8. The calumniator deemed me a friend to such a man, or perhaps he did not even deem it so, but as an enemy, he invented that which is utterly incredible, although he knows full well that he has lied. I would have wished that he—whoever he is—were here, so that I might question him face to face upon the very truth itself (for in whatever we say as if in God's presence, this serves for us Christians in place of an oath), as to which of us rejoiced at the time the blessed Constans was alive, and which of us prayed more fervently for him. This, indeed, the original accusation shows, and it is plain to everyone. But if he himself knows well that, of those who were in such a disposition, and whoever loved the blessed Constans, not one became a friend to him who was his adversary, and if he were otherwise disposed than we were, I fear lest the things that he who hated him pondered, those same things he has falsely attributed to me.
9. I, for my part, am astonished at the enormity of this, and I am at a loss as to what I ought to say in my defense; and I condemn myself to ten thousand deaths if even the slightest suspicion of this matter falls upon me. But before you, O emperor who loves the truth, I defend my cause with confidence; and I ask you, as I said before, to investigate the matter diligently, especially as you have as witnesses the envoys who were once sent by him to you; these are the bishops Servatius B and Maximus, along with their companions, and Clementius and Valens. Learn, I implore you, whether they ever brought me any letters; for these would have provided me with an occasion to write back to him. But if he did not write, and did not even know me, how could I have written, not knowing him? Question whether, upon seeing Clementius, I did not make mention of that man of blessed memory, and whether, as it is written, I did not soak my garments with my tears C, while pondering his humanity and his soul, which so loved Christ. Learn how, having heard of the ferocity of that beast, and seeing those with Valens who had traveled through Libya, I feared lest he, too, should attempt to dare
A to act as a brigand and murder those who love and remember the blessed one; of whom I consider myself second to none.
10. Since I was afraid of those people, could I have prayed more fervently for your kindness? And was I to love the man who murdered him, B while remaining hostile to you, who are his brother and the avenger of his death? Or, when so atrocious a crime was on my mind, could I have forgotten your kindness toward me—that kindness which, after the passing of that man of blessed memory, you deigned to indicate to me by letter would be as great toward me as it had been while he was still alive? With what eyes could I have looked upon that murderer? Or how could it be that, while I was offering prayers for your salvation, I did not imagine I was seeing that blessed man? For brothers, by reason of their natural affinity, are mirrors to one another. For this reason, seeing you in him, I could never have attacked you with slanders; and again, seeing him in you, I would by no means have wished to send letters to one who had been his enemy, but rather to beseech the Lord for your salvation. Of these things, the Lord is my witness first—He who heard me and granted you the entire empire devolved upon you from your forefathers—and witnesses, too, were those present at the time: Philikesios, who was then Duke of Egypt; Rufinus; and Stephen—the former a Catholic, the latter the magister there—as well as Asterius the count, Palladius who was magister of the palace, and Antiochus and Evagrius, the agents in general. C For I only said this: "Let us pray for the salvation of the most pious Augustus Constantius." And the entire people immediately cried out with one voice: "Christ, help Constantius," and they continued praying in such a manner.
11. That I have never sent letters to him, nor received any from him, I call God to witness, as well as His Word, His only-begotten Son, our Lord Jesus Christ. As for my accuser, I beg you, allow me to question him briefly about this matter also: whence did he reach knowledge of this affair? Will he say he has copies of a letter? The Arians have labored mightily to spread this rumor. First of all, let him produce letters that are at least similar to ours. But that would not be safe, for there are forgers who have often imitated the hands of you emperors; and the mere imitation does not grant the writings authority, unless those who are accustomed to write such letters also corroborate the writings with their own testimony. I should like, in turn, to inquire of these sycophants: who gave them those letters, and whence were they discovered? For I too had writers, and the tyrant had ministers who would receive letters from couriers and deliver them. My own men are present; I beg you, summon those—for it is likely that they are still alive—and concerning these letters [they shall speak].
A And inquire into these matters, examining them as if truth itself were present with you; for this, for kings, and especially for Christians, is a bulwark. With this as your companion, your reign is secure, since the divine Scripture says: "Mercy and truth are the guard for a king: and he shall encompass his throne in righteousness." B By advancing this, the wise Zorobabel conquered; and all the people shouted: "Great is the truth and it prevails."
12. If, therefore, I were slandered with others, I would appeal to your piety, just as at that time the Apostle appealed to Caesar, and the plots of his enemies against him ceased. But since they have dared to denounce me to you, whom shall I call upon from among you? Whom, if not the Father of Him who said, "I am the truth," that He may incline your heart toward clemency? O Master omnipotent, King of the ages, Father of our Lord Jesus Christ, You have granted this empire to Your servant Constantius through Your Word; enlighten his heart, so that, having recognized the slander contrived against me, he may humanely accept my defense, and make it known to all that his ears are fortified in the truth. And as it is written: "Righteous lips are the only ones acceptable to a king." For you have thus caused it to be said by Solomon that the throne of the kingdom is made prosperous. Therefore, I entreat you, make inquiries; let the accusers learn that you have a care for the investigation of the truth. And observe whether they betray the slander even by the color of their face; for that is an indication of conscience, as it is written: "A heart that is glad makes a cheerful countenance, but when it is in sorrow, it is dejected." C Thus, those who had plotted against Joseph were betrayed by their own conscience; and Laban’s wickedness against Jacob was shown by his countenance. You see, then, their suspicion, as they flee and hide, while we defend ourselves with freedom. For the trial now is not about possessions, but about the reputation of the Church. One who is struck by a stone seeks a physician; yet the blows of slander are more bitter than the blows of stones. "Slander is a club, and a sword, and a sharp arrow," says Solomon; and truth alone can heal these; but if it is disregarded, the wounds become more grievous.
13. These, then, are the things which bring disturbance to churches everywhere. They have devised pretexts, and such great and ancient bishops have been sent into exile because they were in communion with me. D And if matters had proceeded only this far, there might have been a good hope, for you are a man of humanity. But so that the evil may not spread further, let the truth flourish with you. Do not, I beseech you, permit this suspicion to have a place, to the grievous disgrace of the whole Church, as if Christians were [those who are] deliberating and writing such things.
A If you are unwilling to examine this yourself, it is fair that you should believe us more, as we are defending ourselves, than those who bring these accusations. For they act out of malice, being our enemies, while we produce our proofs in our own defense. But I am astonished 49 how it is that we speak with reverence, while they have reached such a pitch of impudence as to dare even to lie against the emperor. But inquire, I beseech you, in order to discover the truth, and, as it is written, “Search carefully” in our presence: whence do they say these things come, or where were these letters found? But neither will any of our people be convicted, nor will any of his own be able to say it for him; for it has been fabricated. And perhaps it is not proper to seek further, for they do not wish it, lest the author of these letters should necessarily be discovered. For only the accusers know him, and no one else.
14 B Since, moreover, they also bring charges regarding the Great Church, [claiming] that a synaxis was held there before the building was completed: come, I will repel this accusation also before your piety; for this is what those who are malevolently disposed towards us compel us to do. It did happen, I acknowledge; for I have not lied in what I said before, and this I will not deny now. But the matter is otherwise than they have misrepresented it. And allow me to say, most pious Augustus, we did not celebrate a feast of dedication; for it would have been truly unlawful to do this before your command; nor did we go there for this purpose by design; nor was any bishop or any other cleric invited to such a thing, as the building itself still lacked many things. Indeed, the synaxis was not called by any previous announcement, so that they might not seize this as an occasion for slander. But everyone knows how the event took place; yet listen to it with your own gentleness and forbearance. C It was the feast of Pascha, and the multitude of the people present was vast, and as great a crowd of Christians as the most Christ-loving emperors would desire to exist in every city. Since, therefore, the churches were few and very narrow, the people loudly and earnestly requested that a meeting be held in the Great Church, and that they all join in prayer there for your salvation. And so the event came to pass. Although I urged them to wait for a while, and to conduct the assembly in any way they could, even if it meant being crowded in other churches, they did not follow my advice; but they were prepared to go out of the city and celebrate the meeting in the open air in the desert places, thinking it better to endure the labor of the journey than to pass the feast with sorrow.
15. Believe me, emperor, and concerning this D
A receive the truth as a witness: that during the synaxes of Lent, because of the narrowness of the places and the great multitude of the people, very many children, and not a few young women, and very many old women, and no small number of young men, were crushed and carried home; and, God be thanked, no one died, yet all complained and demanded the great church. But if such distress occurred in the days preceding the festival, what would have happened on the feast day itself? Certainly, things far worse than these would have occurred. But it was not fitting that instead of joy there should be sorrow, instead of gladness lamentation, and instead of a feast day there should be weeping for the people, especially since I knew that I had the examples of the Fathers to support me. For the blessed memory of Alexander, because other places were narrow, while he was building the church which was then considered the greatest of all, called Theonas, he held meetings there because of the crowd, and while holding them, he did not neglect the construction. I have seen the same thing done in Trier and Aquileia; for there too at the festivals, because of the crowd, while the temples were still being built, they held meetings in them, and there was no one who accused such an action as a crime. Furthermore, your brother, of blessed memory, attended such a meeting in Aquileia with others. I confess that I have done the same, yet in such a way that it was not a dedication, but a synaxis held for prayer. I am therefore confident that you, being pious, approve of the zeal of the peoples and grant me pardon because I did not stand in the way of the prayers of such a great multitude.
16. But I wish to ask the informer again regarding this: where was it lawful for the people to pray—in the deserts, or in a place of prayer under construction? Where would it have been appropriate and holy for the people to respond with the "Amen"? In the deserts, or in the Lord's house (Kyriakon) that had already been named? And you, most God-fearing emperor, where would you have wished for the people to stretch out their hands and pray for you? Where the B Gentiles stand as they pass by, or in the place named after you, which all already call the Lord's house (Kyriakon), both now and even from its foundations? I know that you prefer your own place; for you smile, and by smiling you signify this. "But," says the informer, "it should have been done in the churches." But all of them, as I have said before, are small and narrow for the peoples. Furthermore, how was it fitting for the C prayers to be held; and how was it better to have the people divided and separated...
into dangerous crowding, A or—when there was already a place capable of receiving everyone—to assemble in it, and for one and the same voice to be raised by the peoples with harmony? This was better; for this, in fact, demonstrated the concord of the multitude, and in this way God also listens more quickly. For if, according to the promise of the Savior himself, when two agree concerning any matter whatsoever, whatever they request will be done for them, what, then, if so many peoples assemble and one voice is raised, saying "Amen" to God? Who, indeed, did not marvel? Who did not call you blessed, B seeing such a crowd assembled in one place? How the peoples rejoiced, seeing one another, whereas previously they had met in divided places! This gladdened everyone, and brought sorrow only to the sycophant.
17. It remains for me to address his other objection, which still stands. For the detractor might perhaps say: "Although the building was not yet complete, it was not permitted to offer prayers there. For the Lord says: 'But you, when you pray, enter into your chamber, and shut the door' (Matth. VI, 6)." What, then, will the slanderer say? Or rather, what would prudent and true Christians say? Ask these, O emperor; for it is written concerning those, "The fool will speak foolish things" (Isa. XXXII, 6): but concerning these, "Take counsel from every wise man" (Tob. IV, 19). C When the churches were narrow, and the crowd of the people was so great, and they were preparing to depart into the deserts, what was the necessary course of action? The desert is without doors, and open to any who wish to pass through; but the House of the Lord is surrounded by walls and shut with doors, and there exists within it a clear distinction between the pious and the profane. Does not every wise man, O emperor, along with your own piety, agree that this is to be chosen? For they know that here is lawful prayer, while there is the suspicion of a disorderly mob; unless, perhaps, due to a lack of places, those who pray were to dwell in solitude alone, as happened to the Israelites. But even to them, once the tabernacle was constructed, the place of prayer was henceforth defined. D O Lord, and truly King of kings, Christ, only-begotten Son of God, Word and Wisdom of the Father, behold, I am accused of a crime, that the people invoked your clemency, and besought through you your Father, who is God over all, for the salvation of your servant, the most pious Constantius. But I give thanks to your goodness, because the observance of your laws is imputed to me as a vice. For to a heavier indictment
A I would have been subjected—and it would have been a true crime—if we had passed by the place which the Emperor had built and sought a desert for prayer. How the accuser would have raved then! How plausible he would have seemed in saying: "He has despised your place; he does not approve of your work; he mocked it by passing it by; he indicated that the desert would supply the need of the place; he has hindered the people who desired to pray." This is what he wanted to say, this is what he sought; and not having found it, he is vexed, and consequently concocts falsehoods. For if he had said these things, he would have shamed me—just as now he treats me unjustly, having assumed the ways of the devil and watching those who are occupied in prayer. Therefore he was also tripped up by misreading the story of Daniel. For the ignorant man thought that the customs of the Babylonians prevailed even under you, and he did not know that you are a friendB of the blessed Daniel, and that you worship the same God as he, and do not forbid this, but wish all to pray, knowing that the prayer of all is that you may be preserved and reign in peace forever.
18. I indeed lament these things against my traducer; but you, most god-loving Augustus, may you live for many cycles of years, and may you perform the dedication of your works. For the prayers offered by all for your salvation do not hinder the festival of the dedication. Let not the ignorant speak falsely of this; but let them learn it from the Fathers, and let them read the Scriptures; or rather, let them learn it from you, for you are a student of letters, and know that Jesus the son of Josedec the priest, and his brothers, and Zorobabel the son of Salathiel, that wise man, and Esdras the priest and scribe of the LawC, when the temple was being built after the captivity, and the Feast of Tabernacles was approaching (for this was a great feast, a festival, and a prayer in Israel), they gathered the people with one accord into the spacious place of the first gate which faces the East, and they prepared the altar of God, and offered there, and there celebrated the feast. And from then on, they offered the sacrifices for the Sabbath and the new moon in this way, and the peoples offered their prayers. And the Scripture clearly says that these things were happening, and the temple of God had not yet been built; but rather, as they prayed in this way, the house that was being built made progress; and the prayers were not hindered by the expectation of the dedication, nor were the dedications hindered by the assemblies for prayer; but the people prayed in this way: and when the whole house was completed, they performed the dedication, and offered [sacrifices] for the dedication, and all celebrated the completion of the work. This same thing was done, moreover, by the blessed Alexander and by the other Fathers; for having gathered the people and completed the work, they
A offered thanks to the Lord, having celebrated the dedication. This is what you too ought to do, most studious Emperor; for the place is ready, being sanctified by the prayers that have gone before, and it seeks the presence of your piety; for this is what it lacks for its perfect adornment. This, then, you may fulfill, and pay your vow to the Lord, to whom you have built the house; for this is the prayer of all.
19. Permit me, I beg you, to inquire into another calumny, and grant me permission to defend myself against it as well. They have dared to slander me even in this, as though I had resisted your commands, which they say ordered me to depart from the church. Now, I wonder at them for not wearying of their slanders; yet I, nevertheless, am not weary, but rather rejoice to defend myself. For by as much as there are many apologies, by so much the more can their malice be B convicted. I have not resisted the command of your piety—heaven forbid! For I am not so important as to resist a city official, let alone such an Emperor; and regarding this, the whole city bears me witness. Yet permit me to relate the matter from the beginning; for when you have heard it, I know well that you will marvel at the recklessness of my enemies. Montanus the Palatine came, bringing a letter, as if written by me, requesting that I might be allowed to go to Italy, so that what I deemed lacking in ecclesiastical affairs might be set right. And indeed, I give thanks to your piety, because you deigned to grant favor, in the belief that it had come from me, and took care to provide for the journey so that I might reach you easily and without labor. But I marvel again that they did not fear to lie even to your ears, though a lie is proper to the devil, and liars are alienated from Him who says: "I am the truth." For I did not write it, nor will the accuser ever be able to produce such a letter. Even if it had been incumbent upon me to write daily, that I might behold your good countenance, C yet it was not holy to abandon the Churches, nor was it right to be a burden to your piety through my presence, especially since, even when we are absent, you are accustomed to grant our ecclesiastical petitions. But what the things themselves are [that] Montanus ordered, bid me to read; for these are...
20. Whence, then, did my detractors procure such a letter? I would like to know who delivered it to them. Command them, I pray, to answer; for from this you will learn that they invented this charge themselves, just as they falsely spread about that other [charge] concerning the ill-omened Magnentius. And if they are convicted of this as well, to what further defense will they drag me hereafter? For D this is what they have practiced, and this...
A is the haste I see them in, to stir up and unsettle everything. Perhaps they irritate you against us with many words: but it is right to turn away from and to hate such men, because they think that those who hear them are as they themselves are, and they believe that their slanders can have power even before you. For the slander of Doeg did once have power against the priests of God; but it was Saul who was the wicked one who listened to it. And Jezebel, by slandering, was able to harm the most god-fearing Naboth; but it was Ahab, that wicked man and apostate, who was the one who listened. But the most holy David—whose imitator it is fitting that you should be, as all pray that you will be—does not admit such men, but indeed rejects them as mad dogs, saying: "Him who slanders his neighbor in secret, him I pursued" (Ps. C, 5). For he kept the commandment which says: "Thou shalt not receive a vain report" (Exod. XXIII, 1). And these men’s reports are vain before you; for you, like Solomon, have asked for understanding from the Lord, and you must believe that you have received it, so that it is fitting that a vain and lying word should be far from you.
21. Therefore, because the letter came from calumny and contained no command for me to come, I understood that it was not the desire of your piety that I should come to you. For the fact that you did not entirely command me to come, but rather wrote as if I had requested it—as if I were wanting to correct what seemed to be lacking, even though no one was saying so—made it plain that the letter brought to me was not according to the mind of your gentleness. Everyone knew this; I also made this clear when I wrote; and Montanus knows that I was not refusing to come, but that I thought it indecorous to come as if I had written to request it, so that the slanderers might not find in this, too, a pretext again, as if I had become a burden to your godliness. I was, in fact, prepared—and he himself knows this—so that if you deigned to write, I would set out at once and anticipate the command with my readiness. For I was not so insane as to speak against such a command of yours. If, then, your piety did not write, how did I disobey B by not coming? Or how do they say I was not persuaded, even though there was no command? How is this not also a slander on the part of the enemies, forging what did not happen as if it had happened? I fear that even now, while I am defending myself, they may clamor that I did not deign to make a defense; so easy am I to be accused by them before them, and they are so quick to slander and to despise the Scripture which says: "Love not to slander, lest thou be rooted out" (Prov. XX, 13). C
22. After Montanus had departed, Diogenes the notary arrived after twenty-six months; and neither did he deliver any letter, nor did we see one another, D
A but—as if it were not an order—he gave me instructions. Yet when Syrianus the general entered Alexandria, since the Arians were spreading some rumors and announcing that what they desired was going to happen, I asked if he had letters concerning the things they were whispering about; for I confess that I was demanding letters of command. But because he said that he did not have any, I asked that either Syrianus himself or Maximus, the prefect of Egypt, should write to me regarding this. I made this demand because your benevolent grace had written to me that I should be troubled by no one, nor pay heed to those who desire to frighten us, but should remain in the churches without anxiety. Now, those who delivered that letter were Palladius, who was master of the palace, and Asterius, who was duke of Armenia. But allow me to read the copy of this letter; for it is as follows:
23. A copy of the letter is as follows:
Constantius Victor Augustus to Athanasius.
That I have always desired that all things should turn out auspiciously for my brother Constans, once he had departed this life, I do not think is hidden from your B prudence. Your prudence will easily judge with what sorrow I was affected when I learned that he had been taken away by the treachery of most wicked men. But because at this time some are attempting to frighten you in this mournful succession of events, I have thought it right to send these present letters to your reverence. And I exhort you that, as befits a bishop, you should teach the people to assemble for the legitimate religion, and that you should occupy yourself with prayers with them according to custom: for this pleases us. For as it concerns our settled judgment, we desire that you should at all times be bishop in your own see.
And in another hand: May the Divinity protect you for many years, most beloved Father.
24. Regarding this letter, they had spoken with the magistrates. But I, possessing a letter of such a kind, did C I not justly demand letters, and not rashly give my mind to their machinations? But seeing that they did not at all produce the commands of your piety, were they not acting plainly against the sentiment of this letter? Indeed, as they gave me no letters, I did not think it likely that verbal messages were being transmitted to me without letters; for your benevolence had commanded me in its written letters not to give heed to such words. Justly, therefore, did I do this, most religious Augustus: so that, just as I had entered my country with letters, so I might depart from it at your command; D lest, as one who had fled from the Church, I might at some time be called to judgment, but rather, as one commanded, I might have a pretext for my departure.
A This was also requested of Syrianus by all the people with the presbyters, and by a very great portion of the city—to say nothing more—when they went to him; and Maximus, the prefect of Egypt, was also present there. Their request was that he should either write and send to me, or else cease to disturb the Churches until the people themselves could send an embassy to you concerning this matter. Since, therefore, they were urging this vehemently, Syrianus, seeing the reasonableness of it, gave his assurance, calling upon your own safety, in the presence of Hilarius, that he would cause no further disturbance but would refer the matter to your piety. The military unit of the commander and the military unit of the prefect of Egypt know this well. The prefect of the city, moreover, keeps this record with him, from which you may ascertain that neither I nor anyone else was opposing your command.
B 25. All, therefore, asked that the letters of your piety be produced. For although the mere words of an emperor have the same force as those things that are written, especially when the one who brings them is confident and dares to entrust the command to writing, yet since they neither openly stated that there was a command, nor, as was requested, would they put the order in writing, but were doing everything as if of their own accord—I confess, and I say this with confidence, that I held them in suspicion. For many Arians were about them, and they ate with them and took counsel with them; they did nothing with openness, but were devising traps and deceits against me. They did nothing as if the emperor had commanded; but, as one could convict them from their deeds, they were acting as they were requested by our enemies. This was the most important reason why I insisted on receiving letters from them, since the things they were attempting and planning were suspicious, and because it was unseemly for me, having entered with so many letters, to depart from the Church without letters. C When Syrianus, therefore, had given his promise, all gathered in the churches with joy and freedom from fear. But after twenty-three days had passed since the promise was given, he came upon the Church with soldiers while we were praying according to custom—as even those who entered saw, for the all-night vigil of the coming synaxis was being celebrated. That night, those things were brought to pass which pleased the Arians, and which they had predicted would happen before they occurred; for the commander of the army came accompanied by them, and they were the leaders and counselors of such an assault. And this, most godly Augustus, is not unbelievable; for they did not remain hidden, but the matter is reported everywhere. I, therefore, seeing the assault, first exhorted the people to depart, and then I myself, with God hiding and guiding me (and those who were with me at that time witnessed this), departed; D and from that time I have remained by myself, having confidence and a defense beforehand.
...and remained in hiding, having a ground for confidence and for clearing myself, first before God, and then before your piety; for I did not flee in order to desert the people, but I have the attack of the military commander himself as a witness to the persecution—a fact at which all greatly wondered. For it was fitting either not to give a pledge, or, having given it, not to lie. A
26. Why, then, did they B attempt to waylay us with trickery and snares, when they had the power both to command and to transmit that command in writing? For a command from the Emperor brings great confidence. But the fact that they wished to act secretly only increased the suspicion that they had received no mandate from you. What was absurd in what I demanded, most truth-loving Emperor? Who would not confess that this request is fitting for a bishop? Since you read the Scriptures, you know how great a crime it is for a bishop to abandon his church and not care for the flocks of God. For the absence of shepherds provides an opportunity for wolves to attack the flock. This is what the Arians and all other heretics were seeking, so that, in our absence, they might find room and opportunity to lead the people into impiety. If, therefore, I had fled, what defense could I have brought before the true bishops, or rather, before Him who had entrusted the flock to me? For He is the One who judges all the earth, the true King of all, our Lord Jesus Christ, the Son of God. Would not the neglect of the peoples have been justly imputed to me? Would not your own piety have justly reproved me with these words: "Why, having come in with letters, did you depart without letters, and abandon the peoples?" And would not the people themselves, not without reason, have cast their own neglect upon me on the day of judgment, saying, "He who performed the office of bishop among us fled, and we were left meanwhile in neglect, with no one to give us right counsel?" What, I ask, could I have answered to those speaking such things? C This is that very expostulation of Ezekiel with those ancient shepherds. Because the blessed Apostle Paul thoroughly understood this, he delivered this precept to each one of us through his disciple: "Do not neglect the gift that is in you, which was given to you by the laying on of the hands of the presbytery." Fearing this, I did not wish to flee, but to have a command, if indeed such had been the will of your piety. But I did not receive that which I had justly demanded; instead, I have now been falsely accused before you. For I in no way resisted the mandate of your piety, nor will I attempt to enter Alexandria until it pleases your humanity. I give warning of this in good time, so that the sycophants may not again find a pretext for falsely accusing us from this. D
A 27. When I pondered these things with myself, I did not think I was in the wrong; but since I was hastening with this Apology to your piety, knowing your clemency and keeping in mind the most certain promises of your faith, trusting also in this saying of the divine Proverbs: "With a benign king, righteous counsel is accepted." But as I was already setting out on the journey and had left the desert, a report suddenly reached me, which at first seemed beyond belief, but afterwards was shown to be true. For it was rumored everywhere that Liberius, bishop of Rome, and Hosius, the great bishop in the Spains, and Paulinus of the Gauls, and Dionysius and Eusebius of Italy, and Lucifer of Sardinia, and certain other bishops, presbyters, and deacons, had been sent into exile because they refused to subscribe against me. B And these had been sent into exile, while Vincentius of Capua, Fortunatianus of Aquileia, Heremius of Thessalonica, and all the Western bishops, had been subjected not to minimal, but to the greatest violence and grievous insults, until they promised not to communicate with us. While I was struck with amazement and hesitated on this account, behold, another report arrived concerning those in Egypt and Libya: that nearly ninety bishops had suffered persecution, and the Churches had been delivered to the followers of Arius; that sixteen bishops had been sent into exile, and that some of the others had fled, while others had been forced to dissimulate. For so great a persecution was said to have occurred there that, while the Alexandrian brethren were engaged in prayer during the Paschal C solemnity and on the Lord's days in a desert place near the cemetery, the commander, with a large force of more than three thousand soldiers bearing arms, drawn swords, and missiles, fell upon the Christians; and that such crimes were perpetrated there as are wont to happen in such an invasion; and that these things were done against women and children, who had done no other evil than praying to God. It is perhaps unbecoming to recount these things now, lest the mere memory of them move all to tears. For so great was that brutality, that even virgins were stripped naked; and the bodies of those who had been killed by the blows were not immediately given for burial, but were cast out to the dogs, until with great danger their kinsmen secretly withdrew the bodies of their own; D which they managed with much labor, so that the matter might be known to no one.
28. The other things that happened are perhaps such as to seem incredible and to cause amazement in everyone owing to the atrocity of the deeds. Nevertheless, it is necessary to recount them, so that your Christ-loving care and religion may learn that the accusations and calumnies against us have occurred for no other reason than to oust us from the Churches and to enable them to introduce their own impiety. For...
A when true and aged bishops were driven into exile or forced into flight, then pagans, catechumens, those who held the first seats in the senate, and those celebrated for their wealth were, in place of Christians, instructed by the Arians in the pious faith. And no longer was it asked, according to the command of the Apostle, if a man were irreproachable; but, as the most impious Jeroboam did, whoever paid more gold was named bishop. And it mattered nothing to them if he happened to be a pagan, provided only that he offered gold. Thus, those bishops who had been ordained by Alexander—monks and ascetics—were driven out; and those men, truly cunning artificers of calumny, broke the apostolic constitution as far as it lay in their power, and defiled the Churches. Great indeed was the profit they gained from their slanders, so that they might be permitted to act lawlessly and to commit such deeds B in your times, so that the scripture is fulfilled against them: "Woe to those by whom my name is blasphemed among the nations."
29. Therefore, when such rumors were about, and everything was being turned upside down, yet I did not on that account diminish my zeal; but I again held to the path leading to your Piety, and I did this all the more eagerly, trusting that these things were being done contrary to the mind of your Piety, and that if your benevolence were to learn what had taken place, you would prevent it from happening in the future; for I judged it in no way consistent with a religious emperor to permit bishops to be exiled, virgins to be stripped, or the Churches to be disturbed in any way. But while we were considering these things and hastening on our journey, behold, a third rumor spread, that letters had been given to the tyrants in Auxumis, that they should take care to have Frumentius, the bishop of Auxumis, removed from there, and that they should search for me even as far as the lands of the barbarians and send me to the so-called commentaries of the prefects, and that they should compel all the people and the clergy to communicate with the Arian heresy; and that if any should not comply, they should see to it that such persons were put to death. And that this report was proven not just by word but by the deeds themselves, since your benevolence permitted it, behold here is the letter itself, which they frequently read aloud, threatening everyone with death.
30. Copy of the letter: Victor Constantius Maximus Augustus to the Alexandrians.
D Your city, according to ancestral custom, not unmindful of the virtue of its founders, has shown itself obedient, as it is accustomed to be, even now. But we, unless we outdid even Alexander himself in benevolence toward your city, would seem to ourselves to be committing no small sin. For just as it is the property of temperance to show itself modest in all things, so it is of the imperial dignity, to champion virtue (permit me, I pray, to speak) most of all.
A You have acknowledged God, who is the first, and you have chosen masters who are the most excellent, and you have willingly embraced our decree; and having justly turned away from that deceiver and impostor, you have, as was fitting, adhered to those who were venerable and adorned beyond all wonder. Yet who—even among those dwelling at the ends of the earth—is ignorant of the factiousness that accompanied recent events? To which, I know not what from among all things that have ever happened could be compared. For the majority in the city were blinded; and a man emerged from the lowest abysses, who, as if in darkness, led those desirous of truth toward falsehood, never providing a fruitful word, but recklessly corrupting souls with illusions. The flatterers indeed shouted and applauded, and were filled with amazement—those who it is probable are still muttering under their breath. And many of the more simple-minded consented to them. Affairs were being carried downstream as in a flood, while everything was being utterly neglected. B And a man from the crowd was in charge (how could I say it more truthfully?) who differed nothing from the common laborers, and who contributed help to the city only in this, that he did not push those within it down into the abyss. But that noble and illustrious man did not even wait for judgment to be passed upon him, but in this cause deemed that he should consult flight: a man whom it is in the interest of the barbarians themselves to have removed from their midst, lest he persuade some of them to impiety, while he laments his own lot as if on stage before those he first encounters. Let him, therefore, be commanded to depart. C But it becomes me to associate you with a few; nay, rather, to honor you alone above the rest, in whom is so much virtue, so much understanding, as your deeds proclaim, which are celebrated throughout nearly the entire world. Hail to your prudence! For if I should hear again so many messengers who relate the things done by you and celebrate them with praises: who have far surpassed your ancestors in the pursuit of virtue, and who are to be a noble example to your contemporaries and to posterity! For you alone have chosen as your leader in morals, words, and deeds, the most consummate of men. And without hesitating even for a little while, having manfully changed your opinion, you have associated yourselves with the rest of heaven: and you have raised yourselves from these lowest and earthly things to celestial ones, using as a guide the most excellent George, a man most experienced in such matters of all mortals: by whose work you will live in the future with good hope, and in the present you will lead a tranquil life. D Would that all together who dwell in that city might hang upon his voice as upon a sacred anchor, so that we might not need incisions or cauterizations against those whose souls are corrupted: whom we most strongly exhort to desist from their zeal for Athanasius, and not even to remember that superfluous
garrulity, or they will be found liable to the final A dangers, from which I know not if any of the very severe ones will rescue those who are seditious. For it is indeed absurd that that most wretched Athanasius, caught in the most disgraceful crimes, should be expelled from region to region, so that he might finally pay the required punishment—if even that can be accomplished, even if someone should kill him ten times over—while his flatterers and ministers, charlatans, and such men (whom it is shameful even to name) are neglected while they exult; those for whom it has long since been commanded by the judges that they be put to death. And perhaps they are not about to die, if, abandoning the crimes they have already committed, they might late at last repent; those whom the most wicked Athanasius led, and while ruining the common state, laying his impious and accursed hands upon the holiest of men. B
31. Regarding the bishop Frumentius of Auxum, the following was written to the tyrants there:
Victor Constantius Maximus Augustus to Aizanas and Sazanas.
It is for us a matter of the greatest care and concern that God be known; for in this business I believe an equal concern ought to be maintained for the common race of men, so that, led to the knowledge of God, they may pass their life with hope, and may in no way disagree regarding the examination of what is just and true. Since, therefore, we deem you worthy of the same providence and provide you with the same things as the Romans, we command that one and the same doctrine prevail among you both in the Churches. Wherefore send Bishop Frumentius C as quickly as possible into Egypt, to the most honorable Bishop George and the other bishops in Egypt, to whom the authority primarily belongs of performing ordinations and judging matters of this kind. For you know and remember (unless you alone pretend to be ignorant of things admitted by all) that this Frumentius was promoted to this station of life by Athanasius, who is guilty of six hundred crimes; and since he could not properly refute any of the accusations brought against him, he immediately fell from his chair: and since he finds nowhere a place to live, he wanders as a fugitive from one region to another, as if by that means he could escape being a wicked man. If, therefore, Frumentius D of his own accord obeys, being about to render an account of the whole situation, it will be evident to all that he in no way disagrees with the laws of the Church and with the faith which now prevails; and when he has been judged, and has provided a proof of his entire life, and has rendered an account of it before those to whom it pertains to judge matters of this kind, he shall be established by them; if, however, he wishes to be held as a true bishop and one ordained according to the laws. But if he procrastinates and flees judgment, it will certainly be manifest that he himself, led by the speeches of the most wicked Athanasius, is impious regarding the divine, having so chosen h-
-Aaving shown himself to be wicked. And there is fear that, if he goes over to Auxumis, he may corrupt those among you, providing scandalous and impious speeches, not only confounding and disturbing the churches and blaspheming against the Highest, but also causing ruin and complete destruction to those of the nation from these things. We know, however, that having learned something both great and of common benefit from the company of the most venerable George, and of the others who are highly skilled in teaching such things, he will return the same person, having mastered all matters of ecclesiastical affairs. May God protect you, most honorable brothers.
32. That those bringing the news were weeping, I confess, B and I again withdrew into the desert, having reasoned what thy piety also perceives: namely, that if we are sought, so that when found we may be sent to the prefects, this is an obstacle to coming to thy benevolence. And if those who have not wished to sign against us have suffered such great things, and the laymen who did not wish to have communion with the Arians have been ordered to be put to death—it is not doubtful that newer and myriad deaths against me will certainly be devised by the sycophants; and after the death, the enemies will move at will the things they wish, lying C against us all the more, as they no longer have those who would refute them. For I was not fleeing because I feared thy piety (I know well thy forbearance and benevolence), but because I saw from the things being done the fury of the enemies, and I was reasoning that, fearing lest they be exposed for having acted against the will of thy goodness, they would do everything so as even to kill. For see, thy benevolence ordered only that the bishops be cast out of the cities and the eparchy; but those admirable men, daring something more than thy command, exiled aged men and long-lived bishops beyond three eparchies into desert, unaccustomed, D and terrible places. For those from Libya were sent to the great Oasis, and those from the Thebaid to the Ammonian region of Libya. And again, I did not flee out of fear of dying; let no one of them accuse me of cowardice; but because it is also the commandment of the Savior, that when we are persecuted we should flee, and when sought we should hide, and not surrender ourselves to obvious danger, nor by appearing, kindle further the anger of those who pursue. For it is the same thing to kill oneself and to give oneself over again to the enemies to be killed. But to flee, as the Savior commanded, is to know the time, and truly to care for those who pursue, so that they, not reaching as far as blood, might not become liable to the command, "Do not kill" (Exodus xx, 13); even if they by all means wish to slander us, even in our suffering. For as to what they now again desire...
to do, this proves their zeal and their bloodthirsty disposition. But when you hear it, I well know, most God-fearing Augustus, that you will be astonished; for the audacity is truly worthy of shock. Hear in a few words how great it is.
33. The Son of God and our Savior Jesus Christ, having become man for our sake, and having abolished death, and having freed our race from the slavery of corruption, bestowed upon us, among all other gifts, the ability to have on earth the image of the holiness of the angels, namely, virginity. The Catholic Church is wont to call those who possess this virtue the brides of Christ. When the Greeks see them, they admire them as being a temple of the Word; for nowhere else is this venerable and heavenly profession truly practiced except among us Christians alone. For this is a great argument that the true and genuine religion is among us. These, before all others, your father of blessed memory, the most pious Emperor Constantine, used to honor; these, too, your Piety has often called venerable and holy in your letters. But now, those marvelous Arians who also slander us—on whose account also many of the bishops have been ensnared—having as ministers and subordinates the judges themselves, ordered them to be stripped and suspended upon what are called the *hermetaria*, and scraped their sides three times over, so that not even the most wicked men have ever experienced such things. For Pilate, in order to yield to the Jews of that time, pierced one side of the Savior with a lance; but these have surpassed even the madness of Pilate, in that they did not pierce one, but both; for the limbs of virgins are, above all others, the limbs of the Savior. All, indeed, who hear of such deeds, merely upon hearing of the matter, shudder. But these alone not only were not afraid to strip and lacerate the undefiled limbs which the virgins had dedicated to our Savior Christ alone, but, what is most wicked, while they are rebuked by all for such great cruelty, when they ought to be ashamed, they pretend that this is a command of your Piety: so audacious are they in all things and wicked in their purpose. For nothing of the kind was ever heard of as being done even in the persecutions of old. And even if such a thing had ever occurred, it did not befit your reign, as you are a Christian, that virginity should be subjected to such injury and disgrace, or that they should attribute their own cruelty to your Piety; for such a wickedness is proper only to heretics, to act impiously against the Son of God and to rage against his holy virgins.
34. Since, therefore, such things as these have again been perpetrated by the Arians, my opinion has not failed me in having obeyed the divine Scripture which says: "Hide yourself for a little while, as it were for a moment, until the wrath of the Lord passes by" (Isaiah xxvi, 20). And
A this again became my pretext for withdrawing, most religious Augustus; and I did not refuse to go off into the desert, nor, had it been necessary, to be let down from a wall in a basket. For I endured all things, and dwelt with wild beasts, while waiting for you to pass by, looking for an opportune time when it might be permitted to speak these words, and trusting that, on the one hand, those who were slandering me would be convicted, and on the other, your philanthropy would be made manifest. O blessed and most religious Augustus, what would you have preferred? That I should come to you while my sycophants were inflamed and seeking to kill me, or that, as it is written, I should hide for a little while, so that in the intervening time the heretical sycophants might be convicted, and your philanthropy might be made manifest? And what, O Emperor, would you have wished? That I should be seen by your judges, so that—even if you had written only by way of a threat—they, not understanding your intention, and having the Arians to incite them, might kill me by virtue of your letters, and lay the murder at your door because of those letters? It was fitting neither for me to act treacherously and hand myself over to bloodshed, nor for you, being a Christ-loving emperor, to have the murders of Christians, and those bishops at that, ascribed to you.
35. Therefore it was better for me to hide and wait for the opportunity. Certainly I know that you, being skilled in the divine Scriptures, agree and approve that I have done this. C Lo, now that those who were inciting you have ceased, your pious forbearance has shone forth, and it has been shown to all that you did not even from the beginning persecute the Christians; but they were the ones who devastated the Churches, that they might sow their own impiety everywhere, on account of which we too, had we not fled, would long ago have been ensnared by them. For they who did not hesitate to speak such slanders against me before so great an Augustus, and who attempted such things against bishops and virgins, it is clear that they were also hunting for our death. But thanks be to the Lord who gave the empire to you; for all have become certain both of your philanthropy and of their wickedness, on account of which I fled D from the beginning, so that I might subsequently have this way to address you, and you might find someone whom you could receive with philanthropy. I entreat you, therefore, since it is also written: "A soft answer turns away wrath" (Prov. xv, 1), and: "Just thoughts are acceptable to a king" (Prov. xiv, 35); having accepted this apology, restore to their homelands and their Churches all the bishops and other clergy, so that the wickedness of those who slandered them may be shown, and you, both now and on the day of judgment, may have boldness to say to our Lord and Savior and all-sovereign Jesus Christ: "I have lost none of those whom you gave me" (John xviii, 9); "but these men have plotted against all. I, however, was grieved concerning those who were killed, and the violated virgins, and the other things that were done against the Christians; but I have brought back those who were exiled and restored them to their own Churches."
ADMONITION
To the Apology of Saint Athanasius concerning his flight
I. This Apology is very famous among ecclesiastical historians, who have incorporated no small part of it into their own writings; especially Theodoret in his second book, in which excerpts from this work appear throughout as fragments. It was also cited at the First Council of Duzy, but it is erroneously referred to there as the Epistle of Julius, as we shall observe below.
II. Athanasius narrates the occasion for the writing of this work at the very beginning of the Apology: namely, that Leontius of Antioch, Narcissus of Neronias, and George of Laodicea, the leaders of the Arians, since they could not bear that Athanasius—whom they earnestly desired to have removed from their midst—had spirited himself away and evaded the bloody hands of Duke Syrianus, undertook to criticize his flight and accused him of cowardice, reproaching him for having a spirit base in undergoing dangers for his own people. In order to repel this insult, Athanasius, after first stating some things concerning the persecution against Liberius, Hosius, and others, brings forth the example of the ancient Fathers, the prophets, and also the apostles, and indeed of Christ Himself, who not only taught by word that one should flee from one city to another during persecution, but who Himself, when sought unto death, more than once withdrew. Finally, the holy doctor concludes the letter by narrating how, when the church in which he was then staying was besieged by Duke Syrianus, he escaped such great danger with God’s help.
III. Furthermore, we judge that it was written in the year 357 or 358: for it could not have been published before the year 357, since the fall of Hosius, which is mentioned in this work, occurred in that very year. Nor can it be deferred beyond the year 358, since Leontius, who is believed to have died in that year, is mentioned here more than once as being alive. On this matter, more fully in the Epistle to the Solitaries.
OF OUR FATHER AMONG THE SAINTS, ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, APOLOGY CONCERNING HIS FLIGHT WHEN HE WAS PERSECUTED BY DUKE SYRIANUS
1. Having heard that Leontius is now bishop of Antioch, and Narcissus of Neronias, and George now of Laodicea, A