human; one before the ages, the other in the most recent times; one from the Father, the other from the Virgin; one from the only (Father), the other from the only (Mother); since these two things have subsisted in Him, they are two in one. For we neither divide God the Word from the body, nor do we know two Sons and Christs, but the Son of God before the ages, made perfect man in later times from the very womb of the Virgin. For as the Father who begat Him begat a perfect Son, so He Himself, being one Son and Word of the Father, wishing to save man who had been utterly destroyed, became perfect man; so that while saving the exterior, He might not neglect the interior. For having assumed a body, He did not leave behind the soul B and mind, but assumed these as well.
MONITUM IN SEQUENS FRAGMENTUM
Let the learned reader remember that Athanasius, in his *History of the Arians to the Monks*, frequently speaks of the Meletian, Simoniac, and Arian bishops, and indeed pagans and others guilty of great crimes, who occupied all of Egypt during the final persecution of Constantius. So much so that there was hardly anyone in the Alexandrian patriarchate who was not either an Arian or a Meletian, or who did not at least pretend to adhere to the Arian party. Athanasius bids the Catholics avoid these and cast them out from their assembly, if indeed this is his (writing), which is probable: for we believe these things to correspond to his time, although the brevity of the excerpt removes the ability to define the matter. We see, indeed, that the Catholic citizens of Oxyrhynchus, because their bishop Theodorus had cast himself into the camp of the Arians, withdrew from his communion, and Athanasius says that all the peoples throughout Egypt abhorred such wicked prelates (54). This fragment comes from the Vatican Codex, number 392, a parchment of excellent quality, and transmitted to us by our brothers in Rome.
St. Athanasius the Great
C Walking, then, along the unswerving and life-giving path, let us pluck out the eye if it is an occasion of stumbling to us; not indeed the sensible eye, but the spiritual one: as, for instance, if a bishop or presbyter, who are the eyes of the Church, conduct themselves wickedly and cause the people to stumble, they must be cast out. For it is better to gather in the house of prayer without them, than to be cast together with them, as with Annas and Caiaphas, into the gehenna of fire. Similarly, if the deacon, who is considered as the hand, does something unworthy, let him be separated from the altar.
From the Paschal Chronicle, page 4 of the latest edition
And Athanasius, that great luminary of the Alexandrian Church, in the aforementioned letter to Bishop Epiphanius, teaches, saying thus: D Therefore, just as you have shared in the struggles and the joy, so too put an end to the complaints; or rather, pray that henceforth the Church may enjoy firm peace, and that heresies may be restrained from their wicked purpose; and may they cease their quarreling, those who have devised questions for themselves under the pretext of the salutary Pascha, but in reality for the sake of mere contention; because, while they seem to be of our number and boast of being called Christians, they emulate those traitors, the Jews. For what plausible defense could they have, when it is written: “On the first day of the Unleavened Bread, and as it was necessary...”