Festal Letters

SAINT ATHANASIUS BISHOP OF ALEXANDRIA FESTAL LETTERS

(Ang. Mai, *Nova Bibliotheca Patrum*, vol. VI, Rome 1853, in-4°, pp. I-XII, 1-168.)

PREFACE

THE DUTY OF THE ALEXANDRIAN CHURCH WAS THE SETTING OF THE DATE OF PASCHA.

1. After the Nicene decree (a) put an end to the very grave controversy regarding the paschal day among the Asian and other Christian peoples, so that from that time forward that solemnity might be celebrated by all Christians throughout the world on one and the same Lord's Day, contrary to the custom of the Jews; that custom prevailed, which, for the sake of brevity, I shall relate in the words of Cassian (*Collat.* X, cap. 2): "Within the region of Egypt, this custom is preserved by ancient tradition, that after the day of the Epiphany has passed, letters of the Alexandrian pontiff are sent throughout all the Churches of Egypt, by which the beginning of Lent and the day of Pascha are designated, not only throughout all the cities, but also throughout all the monasteries." Pope Leo, moreover, in epistle 121 (Ballerini edition), speaks thus to the Emperor Marcian: "The holy Fathers, entrusting all this care to the Alexandrian bishop (since the skill in this calculation seemed to have been handed down from antiquity among the Egyptians), through whom the day of the aforesaid solemnity might be made known annually to the Apostolic See, so that by his writings a general announcement might reach the more distant Churches." (Athanasius himself, in his Festal Letter 18, says that he has indeed now made the Pascha known to the Romans.) Thereafter, Leo speaks of the error that had crept into the cycle of Theophilus, bishop of Alexandria (as also in epistle 88); and in epistle 122, he also wishes the Egyptians to be warned through the prince, so that no sin might be committed on the day of the supreme festival through any dissension or transgression. And indeed, Paschasinus of Lilybaeum also speaks at length about the Egyptian calculation with Leo in epistle 3. For the sake of confirming the matter, it is fitting also to inscribe the words of Bede, *De ratione temporum*, c. 42: "It is said that in antiquity it was entrusted to the prelate of the Alexandrian Church that he should dutifully devote his labor and care to the investigation of the paschal calculation, in order that, by announcing it to the pontiff of the Apostolic See, through him ^A to the bishops who were not present at the council." Finally, Saint Athanasius also narrates the same matter in his *Letter to the African Bishops*. One should also compare Eusebius, *Hist. eccl.*, lib. V, 23-25, and also *De vit. Const.*, lib. III, 5, 14, 19. And on that occasion, the same Eusebius wrote that treatise *On Pascha*, a portion of which we have provided from the Vatican codex, vol. IV, part 1, p. 209 seq. (*), which writing, as being that of the most learned of all bishops, and one who sat in that synod, is to be studied.

(a) The decree exists in the *History of the Nicene Council* by Gelasius, lib. II, cap. 53, in the letter of the Nicene Fathers to the Egyptians: "We bring you good news concerning the agreement about the holy Pascha, that this part also has been set right, so that all the brethren in the East, who previously performed it with the Jews, may now celebrate the Pascha ^B in agreement with the Romans, and with you, and with all us who have from ancient times kept the Pascha with you, from this time forward observing the same most holy feast of Pascha." The same is repeated by Constantine Augustus in his letter to the bishops who had not been present at the council.

^A Likewise, the same Bede, speaking of the mentioned cycle of Theophilus (the method of which we know from the prologue of Theophilus himself in Galland, *Biblioth.*, vol. VII, p. 614), says: "Of this, Proterius, prelate of the city of Alexandria, at the inquiry of Pope Leo, rendered a most lucid account. For it was necessary, he proceeds to say, that such writings should be sent from the prelate of the Alexandrian Church to the apostolic see, showing that the Egyptians had learned this from the beginning from the blessed apostle Peter through his disciple, the blessed Mark, which it is agreed the Romans believed." In this matter, the Egyptians certainly did not agree with the Asians (that is, the peoples of Syria, Cilicia, and Mesopotamia, as Athanasius says in *De synodis Arimini et Seleuciæ*, n. 5), but rather with the other Christians.

EXTRA EGYPTUM PASCHA INDICEBATUR A ROMANO PONTIFICE

^B II. Therefore, the calculation of the paschal day was indeed Egyptian; but they announced Pascha publicly only within Egypt; whereas in the entire West, the Roman pontiffs did so. For see, even before the Council of Nicaea (by the aid, I suppose, of cycles, for example, those of St. Hippolytus, or others, regarding which see Aegidius Bucherius), the first canon of the Council of Arles in the year 314 says to Pope Silvester: "First of all, concerning the observation of the Lord's Pascha, that it be observed by us on one day and at one time throughout the whole world, and that you send letters to all according to custom." Hence Leo, ep. 96, to the bishop of Arles: "Because divine institution and paternal tradition have willed this to pertain to our solicitude, we solemnly admonish your fraternity to recognize that the Lord's Pascha is to be celebrated by us on the tenth of the Kalends of April, etc., notification of which we desire to be made known to all through your charity." Yet, in epistle 142, Leo himself says: "That he had intimated the day of the venerable feast to all the priests of the Western parts, which the instruction of the Alexandrian bishop had declared." This denunciation was made in *formata* epistles (ep. 131), of the same kind as that (138) which was written on the same matter to all the bishops of the Gauls and Spains. Finally, the letter 23 of St. Ambrose (of the year 386) regarding the paschal computus is clear, in which he provides a rule for this matter by his own effort and skill. For he says: "It was necessary, because even after the calculations of the Egyptians and the definitions of the Alexandrian Church, most bishops of the Roman Church are still awaiting my opinion by letter, as to what I think should be written about the day of Pascha." Finally, Innocent I, Pope, epistle 14, to Aurelius of Carthage, seems to prescribe the norm for determining the day of Pascha with his own doctrine.

QUAEONAM FUERINT EPISTOLAE HEORTASTICAE

^C III. Now, the letters, especially those of the Alexandrian Church, which announced Pascha, were accustomed to be called *heortastic* (or "festal"), because Pascha is the supreme festival *kat' exochen* (par excellence) of the Christians, namely ἑορτή. Dionysius, who was bishop of Alexandria from the year 247 to 265, used to read the *heortastic* letters along with the paschal Canon, as Eusebius says (*Hist.*, vii, 20); of which, however, only a thin fragment of the fourth has survived in the *Parallela* of John of Damascus (*Opp.*, vol. II, p. 753). After the Council of Nicaea, in the Syriac *Athanasian Chronicle* (of which we shall speak later), a *heortastic* letter of Alexander, who preceded Athanasius, is mentioned, issued throughout Egypt at the end of his life, in the year 328, which otherwise appears nowhere. Then followed the *heortastic* letters of the great Athanasius, of which we shall speak particularly in a moment. After this, we have three *heortastic* letters of Theophilus, which, for the sake of honor and at the request of Theophilus himself, our Jerome translated into the Latin tongue, which is the only translation that has survived, the Greek text being lost. There are also, it seems, minute fragments of the fifth, sixth, and others in Galland (*Biblioth.*, vol. VII, pp. 642 and 643). For on page 641 it is explicitly said: *'Ex τοῦ ἑορταστικοῦ τόμου*. We have also found another unpublished fragment of the fifth in the Vatican codex 1455, f. 171, in these words: Θεοφίλου ἐπισκόπου ᾿Αλεξανδρείας ἐκ τῆς ε' ἑορταστικῆς. Ἐπειδήπερ ἡ τῶν ἀνομοίων φύσις ἀνομοίους ἔχουσι τὰς ἐνεργείας· οὐ γὰρ δήπου μίαν εἶναι φυσικὴν τὴν ἐνέργειαν δώσομεν. [Theophilus, bishop of Alexandria, from the fifth *heortastic* letter. Since things of dissimilar nature exert dissimilar operations, we shall certainly not concede that there is a single natural operation.] We have also cited another much longer tract of Theophilus from the sixteenth *heortastic* letter in our *Script. vet.*, vol. VII, p. 50, in which he argues against Origen. But then Cyrillus, a most learned writer of *heortastic* letters, twenty-nine of which have escaped the ravages of time, and these are called by a promiscuous word in the codices *logoi* or *epistolai*. Finally, the letter 23 of St. Ambrose, and especially that great letter of Proterius, bishop of Alexandria (in Bucher, p. 82), to Pope Leo, are notable *heortastic* letters.

ON THE FESTAL LETTERS OF SAINT ATHANASIUS

^D IV. We must now come to the *heortastic* or festal letters of Athanasius, for the sake of which this whole prologue has been instituted by us. No one could surely doubt that Athanasius wrote *heortastic* letters according to the custom and office of the bishops of Alexandria, especially because a witness was present, namely Jerome, who in *De viris illustribus*, cap. 87, places the *heortastic* letters among the other writings of that most holy man. Then, in the work which Montfaucon edited, *Cosmas Indicopleustes*, a few minute clippings of the aforementioned *heortastic* letters appeared from 2, 5, 6, 22, 24, 28, 29, 40, 45. As for myself, a thin Greek fragment from the thirteenth...

^A consonance with the Syriac, chanced to be visible in a Vatican manuscript, which I have recited below at page 119 in the scholia. And here of its own accord arises a certain question concerning the number of Athanasius's *heortastic* letters. For it is established from the *Chronicon* (of which we shall speak presently) that Athanasius ascended the episcopal see before the middle of the year 328, and departed this life towards the end of the year 373, which makes 46 years. However, the first of these must be subtracted, for it was not Athanasius who wrote then, but his predecessor Alexander. Therefore, the number of *heortastic* letters mentioned by Cosmas corresponds exactly to the 45 years of [Athanasius's] episcopate. (Yet in the *Life of Athanasius* written in Arabic, his *heortastic* letters are said near the end to be 47.) Moreover, in the Syriac *Chronicon*, it is said that the Canon of the Holy Scriptures was completed by Athanasius in the year 367, which in reality is preserved, taken from the 59th letter; and this number also corresponds clearly to the 39th year of Athanasius's episcopate. So far, all is correct. But what are you to answer to that same *Chronicon*, which narrates that in the years 336, 337, 341, 342, 357, 358, 359, 360, 361—that is, for nine years—the *heortastic* letter was omitted by Athanasius? To me, indeed, as I ponder it, no other thought occurs meanwhile, than that we must understand the words of the *Chronicon* not as meaning he did not write or send them, but only as referring to the public and free dissemination of the *heortastic* letter; for naturally, while Athanasius was in flight and exile, or hiding in obscure places, a solemn letter could not be brought forth openly to the people: and there are indications of this fact—namely, the clandestine submission of some small letter—within the *Chronicon* itself. (And indeed, we hinted at this ambiguity in the scholion on page 146.) Certainly, because the Paschal day was necessarily to be announced by the Alexandrian bishop every year to his own Egyptians and also to the Roman Pontiff, it is easy to believe that Athanasius, performing that duty, did not fail in any year at all, at least by way of a private *heortastic* letter, or a facsimile of a *heortastic* letter. Nor indeed does that Latin fragment inscribed to his sons, edited by Montfaucon (Venice edition, Vol. I, Part II, pg. 772), show itself to be a *heortastic* one. Likewise, those new letters of Athanasius found in Latin in a Verona manuscript by Scipione Maffei do not pertain in any way to the *heortastic* genre.

ON THE CHRONICON OF TIMES AND THE HEORTASTIC LETTERS OF SAINT ATHANASIUS

V. We have already mentioned more than once the Syriac *Chronicon* placed with excellent intent before the Athanasian *heortastic* letters, which embraces the entire time of his episcopate; a document of which Mamachi, who discoursed upon the order of Athanasian times, certainly lacked to his disadvantage; as did Fontanini in his *De anno emortuali sancti Athanasii*, and other authors of annals. It is truly a most precious writing, where, besides the Paschal day, which is the primary object of the *Chronicon*, the Era of Diocletian (that is, the time of his accession to the empire (a)), the Roman consuls, the prefects of Egypt, the individual lunar days (for, as Ambrose says in the cited Epistle 23, the natural usage of nations calls the moon by the name of days), the weeks also under the customary names of the gods, the indictions, the epacts, and the reduction of the Egyptian month to the Roman one, are noted very accurately: nay, even the principal acts of Athanasius and mention of his written *heortastic* letters are interspersed therein. Therefore, whoever wishes to be versed in the affairs of those times will without doubt consult this *Chronicon*. And so that it may appear more useful, we have subjoined at the end of the *heortastic* letters another Latin *Chronicon*, equally Athanasian, written under Bishop Theophilus and extracted by Scipione Maffei from a very ancient Verona manuscript.

(a) The Era of Diocletian is also called the Era of the Martyrs, although the persecution was not stirred up until the nineteenth year of his reign (Christ’s 303). But he had begun to reign in the year of Christ 284, which is the usual starting-point of that era, as I have said. In a Latin manuscript of the Vatican, No. 1195, f. 206, quite old and voluminous (from which I also took the little poem on the SS. Constantia and Gallicanus), there occurred to me in the prologue of the martyrdom of St. George a certain edict of Diocletian against the Christians, different from the one which Pasicrates cites in the Acts of the same St. George in Surius, Vol. II, pg. 905. Perhaps neither is sufficiently genuine (although we know that at least three edicts of Diocletian regarding that persecution existed); but this one of ours does not commend itself much by its diction and other critical marks, and seems certainly to be derived from the Greek; yet nothing prevents it from being recited here in passing: "Diocletian and Maximian, by divine providence Caesars, to all magistrates, consuls, prefects, and tribunes, and to all the peoples favorable to our authority, greetings. It is already known to your most sagacious ingenuity, and indeed to almost the entire world, that it has pleased the divine clemency of the high-throned Jove and the sacred deities that the Roman empire throughout the whole circle of lands should have a unique custodian. For this reason, they deigned to exalt it from a small people to the summit of such dignity, so that it might retain the monarchy, and, having subjugated all kingdoms, might rejoice peacefully and live gloriously with its own. Therefore, because no one serves them without reward, we enjoin, we persuade, we admonish, that the more eagerly you desire to have them propitiated, the more vigilantly you should keep watch for their honor, together with us, with every effort and all the exertion of your mind: and especially by sagaciously extirpating the cult of the detestable Christ-worshipers, who do not fear to defame them openly and strive to venerate some other crucified man as god. Wherefore, by this imperial edict we decree that wheresoever they are found, every occasion being removed, without any compassion they be compelled to sacrifice: otherwise they are to be handed over to the most atrocious punishments and consumed by the burnings of flames." Thus far the edict. But how turgid, how verbose, and involved, and more than Asiatic the diction produced by the chancellery of Diocletian was, how great was his grandiloquence concerning the Roman fortune and his own empire, and finally with how much hypocrisy this impious man used to boast of his piety toward the gods, one may learn perfectly in his great and undoubted Edict on the Prices of Venal Goods, either in our *Script. vet.*, Vol. V, Part I, pg. 296 seq., or in other editors. Where I also wish you to observe that Diocletian, although Augustus, is nonetheless called Caesar therein, just as in this Vatican edict. However, in the same place, in the titles of the four emperors, before that ARMEN. or ARMENIC., one must add CARPIC. MAX., as we later learned.

PREFACE TO THE IMAGE OF THE HEORTASTIC LETTERS OF SAINT ATHANASIUS

^A VI. Now, to say something also about the nature and merit of these letters: the first and greatest commendation of them is the name of their author; for Athanasius, even by the etymological force of the word, holds a name that shall never fall. This man, I say, all antiquity looked up to and proclaimed as the firmest pillar of correct dogma and the rule of truth. For after the apostleship of Mark, there were nearly six more splendid lights of the Church of Alexandria: Dionysius, famous for his confession, labors, and writings [a]; Peter, the renowned martyr [b]; Alexander, the primary vanquisher of Arius and practically the coryphaeus at the Council of Nicaea; our own Athanasius; Theophilus; and Cyril [c]. Among these, however, Athanasius, shining forth as a prince, almost filled both houses with his merits through his apostolic virtues, invincible patience, and constancy, alongside the adamantine firmness of his Catholic doctrine. Moreover, these letters are for the most part not so much theological as they are moral and popular. For although there is no lack of grave condemnations and refutations of the Arians, Manichaeans, and other heretics, or of various sects, the greater part of his exhortations is consumed in healing vices, persuading to virtues, and forming morals: a matter that someone speaking or writing to the people must especially mind. Therefore, Athanasius everywhere inculcates the tenacity of the Catholic faith, meditation on the Holy Scriptures, the zeal for prayer to God, the perpetual duty of giving thanks to Him, and, as Origen desires in his *De Oratione* (ed. Rue, Vol. I, p. 271): "Above all, let prayer be perfected in the doxology of God through Christ in the Holy Spirit"; furthermore, the purification of the soul through confession, the worthy participation of the body and blood of the Lord, mutual charity, the extinction of carnal desires, and the flight from voluptuousness, so that the soul may not rot away with the plague of this world, but rise to the appetite for celestial things: for the whole of religion is established for the sake of the soul, not the body. Indeed, he who does not think of the future age is scarcely a Christian; for as Tertullian says in *De Resurrectione Carnis*, ch. 1: "To believe there is nothing after death is the school of Epicurus." But above all, Athanasius demonstrates his own mildness and wondrous patience, while throughout his whole life being so greatly exercised by evils, tormented by furious hatreds, and so often sought for death by that mix of the most wretched men—pagans, Jews, and so many sects wandering under the Christian name—and especially by that great snare of the devil, Arius and his wicked accomplices; yet he himself always speaks piously and sedately in these letters. But since it would be long for me to go through each point, I leave the matter for the readers to discern for themselves.

THE RECENT DISCOVERY OF THE HEORTASTIC LETTERS OF SAINT ATHANASIUS

VII. It remains, finally, that we set forth an account of the discovery of the Heortastic letters of Athanasius, with the due praise of the renowned English. For in these years, a learned man, distinguished specifically by his knowledge of the Coptic language, Mr. Henry Tattam, traveled to the monastery of Saint Mary the Mother of God in Scetis in Egypt, which is in the desert of Nitria [d]. There, among the monks of Syriac origin and rite, he discovered most precious codices of the Aramaic language, formerly translated from Mesopotamia, and, having purchased them, brought them to England. This is the same monastery to which Elias, the first Simonius the Maronite, went when sent from Rome in 1707, and from which he brought back forty Syriac codices, which were then brought into the Vatican Library. Then, in 1717, Joseph Simon Assemani, burning with a greater desire to search for the remainder, went there; he speaks of his less-than-happy success in this way in *Bibliotheca Orientalis*, Vol. I, Preface, fol. 6: "I examined the found codices, [and] about a hundred selected ones..."

…" ^A but, despite all entreaties, it was permitted to obtain from the monks only a few, upon payment of a price. Moreover, Assemani enumerates these Nitrian codices, as many as it was possible to fish out as wreckage from the Nile, where they were being transported, in the aforementioned volume near the end. Therefore, after nearly one hundred and thirty years had elapsed since Assemani, Mr. Tattam visited the remaining codices there (some of which the noble Englishman Robert Curzon had seen a little earlier); and these sometimes bore marks impressed by the hand of Assemani, because he had hoped in vain to have them handed over to him: and having obtained these under happier auspices, or for a greater price, he departed deservedly rejoicing. But behold, a little later, the illustrious Tatam greatly increased the spoils—that is, the energetic Egyptian, Augustus Pakus, brought away all the codices whatsoever that had been purchased from that monastery. When all these were deposited in the British Museum, the most learned Mr. Samuel Lee was the first to observe the entire *Theophania* of Eusebius of Caesarea in a most ancient and wonderful exemplar, which he soon diligently translated into the English language and published, and then also into Syriac. We have spoken of this *Theophania* of Eusebius in the fourth volume, where we enriched it with the Greek fragments that were found, certainly elegant and genuine ones. Another soon approached, Mr. William Cureton, who is to be called at least equal in merit and to be spoken of with equal honor, who, among many other things, discovered in the aforementioned codices a significant portion of the *Festal Epistles* of Saint Athanasius, and published them in Syriac in the year 1848 with beautiful type at London. However, this trouble befell him, that when the edition of that part which had first come into his hands was already prepared, another part of the same epistles was brought to England in the following year: by which happy chance, necessity was imposed upon the editor to join these remaining parts—frequently intermediate ones, and fitting into the yawning lacunae—separately in the same book. And since things are thus, while we praise the diligence of the most deserving Cureton, yet who does not see the timeliness of making a new, continuous, and ordered edition? For the text had to be brought into order (as Cureton himself indicated) and introduced to the notice of the public in some more familiar language. For the English editor, with presses hastening, added to the book no translation of the Syriac text, neither vernacular nor Latin; protesting indeed in his preface that he was intentionally omitting this, and that it would be pleasing to him if some *Syrophilus* should provide it for the public utility as soon as possible.

CONCERNING OUR TRANSLATION AND EDITION OF THE FESTAL EPISTLES

VIII. Indeed, the Syriac book of the illustrious Cureton ^B reached me from England rather late; yet having finally received it, I thought that almost no delay should be interposed in my adorning this present volume with these precious epistles of Athanasius, in both Syriac [a] and Latin. I therefore turned to the most expert Maronite Syrian of my native tongue, Matthew Sciahuan, the most lauded predecessor in the Syriac and Arabic languages at the urban Collegium de Propaganda Fide, who, on my account, translated the Athanasian text most faithfully into the vernacular Italian language. Therefore, having arranged and explained the Syriac text, I added the Latinity in a style that is simple but very truthful, desiring, indeed, to present the clear and very useful dictation of such a great Father of the Church to the Roman city, where it had even partially been written, as a most pleasant *eppaton*. For I believe that no translation of the Athanasian book has been made up to this point, not even outside of England, or at least it has not been seen by me. However, regarding the illustrious Sciahuan’s vernacular translation, he declares explicitly that he was very accurate in his work—that is, he translated almost word for word, having cut off for himself every license for paraphrase. At the same time, however, he warns that, because the Syriac book was once derived from the Greek through a "rude Minerva," he intended to express the entire somewhat unpleasant phrasing of this transformed text, in which the Syrian monk frequently introduced Hellenisms, mixed in the use of Greek particles unused by his own countrymen, made arbitrary punctuation, adjusted the Aramaic syntax to the Greek improperly and as if by force, and therefore he repeatedly became barbaric, obscure, and confused, and more than once substituted an unusual meaning for the Syriac words. The lack of vowels and diacritical dots, as happens in ancient manuscripts, also sometimes rendered the reading ambiguous, especially in unusual or proper names. Moreover, errors appeared in the London book which Sciahuan, lacking the codex, could not determine where they had crept in from; yet he necessarily corrected the more evident ones. Certainly, until he himself inspects the Nitrian codex, or another one that might by chance appear somewhere, he was at times anxious, unless perhaps fortune has looked upon us so kindly, or rather God has accumulated us with such a benefit, that we might one day obtain the Greek exemplar itself of these *Festal Epistles*!

FROM THE HOMILY OF SEVERUS OF ANTIOCH ON ST. ATHANASIUS

IX. We were going to publish the panegyric on St. Athanasius by Severus of Antioch, the leader of the Acephali in the sixth century, from the Syriac codex Vat. CXLII, f. 82, with the illustrious Fr. Mehasebo as interpreter, had not the excessive bulk of the present volume deterred us from the undertaking. ^C Therefore, we shall merely submit a specimen, or selected passages, in this corner of the preface. But the homily begins thus: In that law given through Moses, God gave the command (Num. xx, 26) that when the high priest had completed the time of this present life, and to another...

the desired goal had passed, he who was immediately called to the supreme priesthood should be clothed in the same vesture which had been taken away from the deceased, etc. ^A Thus, moreover, it was clearly commanded, so that we might be taught that it behooves him who succeeds to take on entirely to himself the customs and the very words of his predecessor, and to uniquely weave together for himself the virtue of the same; so that the people may believe there is one priesthood, not manifold. ^B And a little later: What power of words could touch even a small part of the Athanasian history? This is that high priest, shepherd, teacher, and athlete of truth, etc. This man, from his very swaddling clothes, initiated himself into the priesthood in a certain mystical way. There follows that well-known story about the boys baptized by Athanasius when he was a boy; which having been done, all those boys together with Athanasius began to be educated by Bishop Alexander in the buildings of the church for the Levitical life and knowledge. Then, with the heresy of Arius having arisen, and the Council of Nicaea having been proclaimed, Athanasius, already first in the order of deacons, having accompanied Alexander, is said to have contended most bravely in that assembly. ^C But the holy synod, says Severus, with one voice decreed that the Son himself, who, in the fullness of time, has been incarnate for our salvation, and has accomplished the whole dispensation, is consubstantial with the Father. Likewise, it enumerated the Holy Spirit with the Father and the Son, and taught that one must believe in him also in harmony: and this saving decree and sound profession it handed down to the whole legitimate world, and in a few words defined that very thing into which we are baptized. ^D Soon Severus narrates how, after Alexander was dead, Athanasius occupied the seat of Mark. Hence the calumnies of the Arians before Emperor Constantine, the exile of Athanasius as far as Trier, and then the return to Alexandria, with Rome saluted not just once. Likewise, other labors of his under various emperors, and flights, and hiding places, and the fable of the slaughtered Arsenius, so that out of forty-six years of his episcopate, he rested only six. He says also that two giants of Arianism were routed by Athanasius: the impure eunuch Leontius, and Hosius who ambitiously changed his see. Yet Severus brings a calumny against Hosius, whom Athanasius loved and praised so greatly, as is evident from his works. And indeed, the illustrious Maceda strenuously cleared Hosius of Arianism in a large book published, *Hosius truly Hosius*. That the same man truly changed his episcopal see seems clearly false: for Hosius himself founded the first canon of Sardica, rather against this ambition of some bishops. But Severus goes on to say: Athanasius, opposing the infamous opinion of Arius, like one well-skilled in the art of war, afforded access or occasion to none of the other heresies; unlike them, who behaved as reprobates in the faith. Diodorus and Theodorus, who, using one eye, became blind in the other, because they divided the Word of God, incarnate and made man, into two, under the pretext of refuting Arius. Not so, however, our own great man here, who used genuine and accurate words. For he established that two natures are not to be spoken of after the union in Christ, but one incarnate nature of the Word, with the divine incarnation nevertheless preserved as immutable, unconfused, and inseparable. Nestorius and other disciples of Diodorus and Theodorus, not bearing this pronouncement of his, falsified his epistle to Epictetus. But the genuine, wise disciple of Athanasius, Cyril, demanding the truth of it, sent it to the holy churches of the East, closing the mouths of the supporters of the Jews. You see, reader, Severus is never unmindful of his heresy concerning the single nature in Christ. Now, others of the ancients affirm that Athanasius said there is one incarnate nature of the Word of God, others deny it, according to Petavius, *De incarnat.*, book IV, chapter 6, n. 5 seq., who investigates this question most learnedly. Furthermore, we also know it is one thing to say there is one nature of Christ, and another to say there is one incarnate nature of the Word. But what is of more importance, these words are not read in the epistle of Athanasius to Epictetus; indeed, his whole context asserts two natures in Christ; and that locution survived only in a certain spurious little work, concerning which Petavius [loc. cit.] speaks. Wherefore, unless Severus narrates things entirely vain, that saying of the "one nature" seems rather to have been foisted upon some copy of the Athanasian epistle by the Monophysites, than subtracted from it by the Nestorians. Indeed, we have published many relics of Cyril against Diodorus and Theodorus, drawn from the unpublished writings of Severus himself and John of Caesarea, in the second volume of this *Bibliotheca*.

FESTAL LETTERS OF OUR HOLY LORD ATHANASIUS WITH THE PRELIMINARY CHRONICLE

1. Notification of the month for each year, the days, indictions, consulships, prefects of Alexandria, the epacts of all, and all those who are called the days of the gods; and also the reasons why the epistle was not sent, and the response from exile. (All these) according to the festal epistles of Pope Athanasius.

These are the festal epistles which Athanasius, Bishop of Alexandria, sent annually to the individual cities and prefectures subject to his jurisdiction; that is, from Pentapolis, and next to Libya, Ammoniaca, the small and great Oases, Egypt, Augustamnica, and Heptanomis, and the provinces of Upper and Middle Thebes; taking his beginning from the 44th year of the era of Diocletian (Christ's year 328), in which year the feast of Easter was on the 16th day of Pharmuthi, the 17th of the Kalends of May, the 18th day of the moon. For when his predecessor Alexander had departed this life on the 22nd day of Pharmuthi, (Athanasius) succeeded him after Easter, on the 14th day of Payni, in the 1st indiction, under the consuls Januarius and Justus, while Zeneus the Italian was prefect of Egypt, with the epact 25, and the (day) of the gods 1. ^A

In this year (Ch. 329), the Lord's Day of Easter was on the 11th day of Pharmuthi, the Ides of April, the 12th day of the moon, in the eighth consulship of Augustus Constantine and the fourth of Caesar Constantine, under the same Zeneus, prefect of Egypt, in the 2nd indiction, with the epact 6, and the (day) of the gods of Diocletian 45; for, because he had been consecrated the previous year after the Paschal solemnity, as was said above, Alexander had already sent the customary epistle before he departed this life. ^B

In this year (Ch. 351), the Lord's Day of Easter was on the 24th day of Pharmuthi, the 10th of the Kalends of May, the 15th day of the moon, in the consulship of Gallicanus and Symmachus, under Magninianus the Cappadocian, prefect of Egypt, in the 1st indiction, with the epact 17, and the (day) of the gods 3. In this year (Athanasius) visited Thebes.

In this year (Ch. 331), the Lord's Day of Easter was on the 16th day of Pharmuthi, the 16th day of the moon, the Ides of April, under the consuls Annius Bassus and Ablavius, while Hyginus the Italian was prefect of Egypt, with the epact 28, in the 4th indiction. He sent this epistle while on a journey, when he was returning from the imperial court; for in this year he went to the court to the Emperor Constantine, by whom he had been summoned when his enemies had accused him of having been made bishop at too young an age. But after he presented himself to (Constantine), he earned the right to be praised and honored by him. He returned around mid-Lent. ^C

In this year (Ch. 332), the Lord's Day of Easter was on the 17th day of Pharmuthi, the 20th day of the moon, the 4th of the Nones of April, with the epact 9, and the (day) of the gods 6, under the consuls Pacatianus and Hilarianus, while Hyginus was prefect of Egypt, in the 5th indiction. In this year he visited Pentapolis and Ammoniaca.

In this year (Ch. 333), the Lord's Day of Easter was on the 20th day of Pharmuthi, the 15th day of the moon, the 17th of the Kalends of May, with the epact 20, and the (day) of the gods 7, under the consuls Dalmatius and Zenophilus, while Paternus was prefect of Egypt, in the 6th indiction.

In this year (Ch. 334), the Lord's Day of Easter was on the 12th day of Pharmuthi, the 17th day of the moon, the 6th of the Ides of April, in the 6th indiction, with the epact 1, and the (day) of the gods 1, under the consuls Optatus and Paulinus, while Paternus was prefect of Egypt. In this year (Athanasius) visited the lower regions: at which time... ^D

he was summoned to the synod of Caesarea in Palestine, where his enemies were constructing fraudulent machinations; but he, sensing their traps, used an excuse to avoid going there.

Hoc anno (CH. 335) Dominica Paschatis erat die XIV Pharmuthi, lunæ xx, 4 Kal. Aprilis, indictione VIII, epacta XII, deorum II, consulibus Constantio et Albino, gubernante eodem Paterno Ægypti præfecto. ^B

Hoc anno (CH. 336) Dominica Paschatis erat die xx Pharmuthi, lunæ xx, XIV Kal. Maii, indictione IX, epacta XXIII, deorum IV, consulibus Nepotiano et Facundo, gubernante Philagrio Cappadoce Ægypti præfecto. Hoc anno profectus est (Athanasius) ad synodum, quam ejus inimici coegerunt Tyri. Discessit hinc (i. e. ex Ægypto) die XVII Epiphi: sed compertis adversus se machinationibus, Tyro se subduxit, et maritimo itinere Constantinopolim profugit; quo cum die II Athyr pervenisset, octavo die post adiit imperatorem Constantinum, ejusque gratiam adeptus est. Sed enim iidem ejus hostes variis calumniis imperatorem ipsi infensum effecerunt; quamobrem subitum ei exsilium decretum fuit, et die x Athyr abiit in Gallias ad Constantem Cæsarem Augusti filium. Propterea festalem epistolam non scripsit.

Hoc anno (CH. 337) Dominica Paschatis erat die VIII Pharmuthi, lunæ XVI, Iv Nonas Aprilis, indictione x, epacta IV, deorum v, consulibus Feliciano et Titiano, gubernante Philagrio Cappadoce Ægypti præfecto. Cum versaretur (Athanasius) adhuc Treviris in Galliis, epistolam festalem scribere non potuit.

5 Hoc anno (CH. 338) Dominica Paschatis erat die xxx Pharmuthi, VI Kal. Aprilis, lunæ XIX, indictione XI, epacta xv, deorum VI, consulibus Urso et Polemio, gubernante Theodoro Heliopolitano Ægypti præfecto. Hoc anno cum die XXVII Pachon mortuus esset Constantinus, dimissus fuit (Athanasius), et die XXVII Athyr de Galliis cum gloria reversus est. Eodem hoc anno multa acciderunt. Magnus ille hegumenus Antonius Alexandriam venit, biduoque tantum illic moratus, et multis patratis miraculis, multisque valetudini redditis, die III mensis Mesuri discessit.

Hoc anno (CH. 339) Dominica Paschatis erat die xx Pharmuthi, lunæ xx, XVII Kal. Maii, epacta XXVI, deorum VI, indictione XII, consulibus Constantio II et Constante, gubernante Philagrio Cappadoce Ægypti præfecto. Hoc anno multis concitatis tumultibus, quæsitus fuit (Athanasius) a persecutoribus noctu XXII Phamenoth; sed crastina die fugit ex Theonæ ecclesia, postquam multos ibi baptizaverat.

Exin quarta die Gregorius Cappadox ingressus est urbem tanquam episcopus.

Hoc anno (CH. 340) Dominica Paschatis erat die XIV Pharmuthi, lunæ xv, III Kal. Aprilis, epacta VII, deorum II, indictione XIII, consulibus Acindyno et Proclo, gubernante eodem Philagrio Ægypti præfecto. Cum Gregorius oppressionis suæ actus augeret, ideo non fuit scripta festalis epistola. Quamobrem cum Ariani (Pascha) in diem XXVI Phamenoth indixissent, multo risui ob hunc errorem fuerunt; qui tamen media in Quadragesima mutata sententia, Pascha nobiscum egerunt die XIV Pharmuthi, ut supra dictum est; quem solemnitatis diem significavit Athanasius presbyteris Alexandriæ per brevem epistolam, quia non potuit consueti moris mittere epistolam propter fugam et proditionem.

Hoc anno (CH. 341) Dominica Paschatis erat die XXIV Pharmuthi, lunæ XVI, XIII Kal. Maii, epacta XVI, deorum II, indictione XIV, consulibus Marcellino et Probino, gubernante Longino Nicæno Ægypti præfecto. Schisma fuit in Augustamnica propter morantem in urbe Gregorium quam opprimebat, donec conflictari morbo cœpit; proptereaque papa festalem epistolam non scripsit.

Hoc anno (CH. 342) Dominica Paschatis erat die XVI Pharmuthi, lunæ XVI, III Idus Aprilis, epacta XXIX, deorum IV, indictione xv, consulibus Constantio II et Constante II, gubernante eodem Longino Nicæno Ægypti præfecto. Cum graviter ægrotaret in urbe Gregorius, idcirco papa mittere (epistolam) non potuit.

7 Hoc anno (CH. 343) Dominica Paschatis erat die I Pharmuthi, lunæ xv, VI Kal. Aprilis, epacta XI, deorum v, indictione I, consulibus Placido et Romulo, gubernante eodem Longino Nicæno Ægypti præfecto. Hoc anno habita fuit synodus Sardicæ: qua re cognita, Ariani Philippopolim se contulerunt. Cumque Philagrius eis auctor esset ut in hac urbe synodum cogerent, ipsi quolibet in loco vituperabantur, excommunicatique fuerunt etiam ab Ecclesia Romana. Et cum de sua pœnitentia ad papam Athanasium scripsissent, puduit Arsacium atque Valentem Sardicæ de conventione circa Pascha facta; et decretum ad annos quinquaginta duraturum ediderunt, quemadmodum ubique Romani atque Alexandrini proponere solebant. Athanasius quoque festalem epistolam scripsit.

Hoc anno (CH. 344) Dominica Paschatis erat die xx Pharmuthi, lunæ XIX, XVII Kal. Maii, epacta XXI, deorum VI, indictione II, consulibus Leontio et Sallustio, gubernante Palladio Italo Ægypti præfecto. Cum rediisset (Athanasius) a synodo Naissi

habita, ubi et Pascha celebraverat, significavit accurate Alexandriæ presbyteris diem Paschatis; cæteris tamen locis non potuit.

Hoc anno (CH. 345) Dominica Paschatis erat die XI Pharmuthi, lunæ XVIII, VII Idus Aprilis, epacta III, deorum I, indictione III, consulibus Amantio et Albino, gubernante Nestorio Gazæo Ægypti præfecto. Cum (Athanasius) Aquileiam profectus esset, Pascha illic exegit, significavitque accurate diem Paschatis presbyteris Alexandriæ; cæteris vero locis non potuit.

Hoc anno (CH. 346) Dominica Paschatis erat die IV Pharmuthi, lunæ XXIV, III Kal. Aprilis, epacta XIV, deorum II, indictione IV, consulibus Constantio et Constante Augustis, gubernante eodem ^B Nestorio Gazæo Ægypti præfecto. Cumque obiisset Gregorius die II Epihi, reversus est Roma ex Italia (Athanasius) et in civitatem ecclesiamque ingressus. Mirabili autem occursu dignus fuit; etenim die XXIV Paophi, populus cunctique magistratus ei obviam iverunt usque ad centesimum lapidem; atque ita honoratus quievit. Festalem vero epistolam hujus anni jam breviter ad presbyteros miserat.

Hoc anno (CH. 347) Dominica Paschatis erat die XVII Pharmuthi, lunæ XV, pridie Idus Aprilis, epacta XXV, deorum III, indictione V, consulibus Rufino et Eusebio, gubernante eodem Nestorio Gazæo Ægypti præfecto. Residens Alexandriæ (Athanasius) consuetam significationis paschalis epistolam misit, quam antea non potuerat.

Hoc anno (CH. 348) Dominica Paschatis erat die VIII Pharmuthi, lunæ XV, III Nonas Aprilis, epacta VI, deorum IV, indictione VI, consulibus Philippo et Salia, gubernante eodem Nestorio Gazæo Ægypti præfecto. Hanc quoque epistolam Alexandriæ residens scripsit.

Hoc anno (CH. 349) Dominica Paschatis erat die XXX Phamenoth, lunæ XIX, VII Kal. Aprilis, epacta XVII, deorum VI, indictione VII. Sed cum renuissent Romani dicentes, se ob traditionem a Petro apostolo acceptam haud progredi ultra diem XXVI Pharmuthi, neque citra XXX Phamenoth, lunæ XXI... (hic lacuna brevis in codice, qui postea prosequitur sic:) VI Kal. Aprilis, consulibus Limenio et Catulino, gubernante eodem Nestorio Gazæo Ægypti præfecto. Hanc quoque epistolam misit Alexandriæ residens.

Hoc anno (CH. 350) Dominica Paschatis erat die XI Pharmuthi, lunæ XIX hora secunda, VI Idus Aprilis, epacta XXVIII, deorum VII, indictione VIII, consulibus Sergio et Nigriano, gubernante eodem Nestorio Gazæo Ægypti præfecto. Hoc anno interfectus fuit a Magnentio Constans, tenuitque imperium Constantius solus; qui tunc ad papam (Athanasium) scripsit ne quid timeret ob Constantis ^C obitum, sed sibi haud secus quam illi viventi confideret.

Hoc anno (CH. 351) Dominica Paschatis erat die V Pharmuthi, lunæ XVIII, pridie Kal. Aprilis, epacta IX, deorum I, indictione IX, post consulatum Sergii et Nigriani, gubernante eodem Nestorio Gazæo Ægypti præfecto.

Hoc anno (CH. 352) Dominica Paschatis erat die XXIV Pharmuthi, lunæ XVIII, XI Kal. Maii, epacta XX, deorum III, indictione X, in consulatu quinto Constantii Augusti et primo Constantii Cæsaris, gubernante eodem Nestorio Gazæo Ægypti præfecto. Gallus proclamatus fuit Cæsar, mutatumque nomen ejus in Constantium.

Hoc anno (CH. 353) Dominica Paschatis erat die XVI Pharmuthi, lunæ XXI, III Idus Aprilis, epacta I, deorum IV, indictione XI, in consulatu sexto Constantii Augusti et secundo Constantii Cæsaris, gubernante Sebastiano Thracæ Ægypti præfecto. Hoc anno Serapion episcopus Thmueos, Triadelphus Nicii, et presbyteri Petrus atque Astrucius cum aliis ad imperatorem Constantium missi fuerunt, quia timor imminebat malorum ab Arianis; attamen re infecta revertebantur. Hoc anno Montanus palatii silentiarius, introiit tanquam episcopus (Alexandriam); sed enim coorto tumultu, frustratus abiit.

Hoc anno (CH. 354) Dominica Paschatis erat die IV Pharmuthi, lunæ XVII, VI Kal. Aprilis, epacta XII, deorum V, indictione XII, in consulatu septimo Constantii Augusti et tertio Constantii Cæsaris, gubernante eodem Sebastiano Thracæ Ægypti præfecto.

Hoc anno (CH. 355) Dominica Paschatis erat die XXI Pharmuthi, lunæ XVIII, XVI Kal. Maii, epacta XXIII, deorum VI, indictione XIII, consulibus Arbetione et Lolliano, gubernante sene illo Maximo Nicæno Ægypti præfecto. Hoc anno Diogenes, qui erat imperatoris notarius, conatus episcopum (Athanasium) comprehendere, casso effectu fuit.

Hoc anno (CH. 356) Dominica Paschatis erat die XI Pharmuthi, lunæ XVII, VII Idus Aprilis, epacta IV, deorum I, indictione XIV, in consulatu octavo Constantii Augusti et primo Juliani Cæsaris, ^D gubernante eodem sene Maximo Nicæno Ægypti præfecto, cui successit Cataphronius Biblius. Hoc anno cum Syrianus dux tumultum magnum die X mensis Mechir in ecclesia concitavisset, die XIV ingressus est cum militibus suis nocturno tempore in basilicam Theonæ haud tamen comprehendere (episcopum) potuit, qui non sine prodigio evasit.

Hoc anno (CH. 357) Dominica Paschatis erat die XXV Phamenoth, lunæ XVII, X Kal. Aprilis, epacta XV, deorum II, indictione XV, consulibus Constantio Augusto novies et Juliano Cæsare iterum, gubernante eodem Cataphronio Biblio Ægypti præ-

præ- ^Afecto, cui successit Parnasius. Then Georgius entered on the thirtieth of Mechir and violently seized many. However, Bishop Athanasius was in flight and was diligently sought in the city; for which reason, as many were in peril, no festal letter was written.

In this year (Ch. 358) Easter Sunday was on the 17th of Pharmuthi, the day before the Ides of April, moon 17, epact 26, day of the week 3, in the first indiction, under the consuls Tatianus and Cerealis, with Parius Corinthius governing as prefect of Egypt. Bishop Athanasius was hiding in the city of Alexandria; but Georgius withdrew on the fifth of Paophi, having been expelled by the people. Therefore, not even in this year could the Pope (Athanasius) send a festal letter.

In this year (Ch. 359) Easter Sunday was on the 19th of Pharmuthi, the day before the Nones of April, moon 20, epact 5, day of the week 4, in the second indiction, under the consuls Eusebius and Hypatius, with the same Parius governing, to whom succeeded Italicianus Italus; but after three months, Faustianus of Chalcedon succeeded him. Not even in this year did the Pope (Athanasius) write a (letter).

In this year (Ch. 360) Easter Sunday was on the 28th of Pharmuthi, the 9th of the Kalends of May, moon 21, epact 18, day of the week 6, in the first indiction, in the tenth consulship of Constantius Augustus and the third of Julian Caesar, with Faustianus of Chalcedon governing as prefect of Egypt. This prefect, together with Artemius the duke, entered the small house and cell in order to search for Bishop Athanasius there; they harshly tortured Eudaemon, a virgin nun. For this reason, not even in this year did (Athanasius) write a letter.

In this year (Ch. 361) Easter Sunday was on the 10th of Pharmuthi, the 6th of the Ides of April, moon 17, epact 29, day of the week 7, in the fourth indiction, under the consuls Taurus and Florentius, with Photinus governing as prefect of Egypt, to whom succeeded Gerontius the Armenian. Not even now could (Athanasius) send (a letter). In this year Constantius died; and when Julian alone had obtained power, the persecution against the orthodox abated: for the Emperor Julian ordered that the orthodox ecclesiastics who had suffered persecution in the time of Constantius be dismissed everywhere in the world.

In this year (Ch. 362) Easter Sunday was on the 15th of Pharmuthi, the day before the Kalends of April, moon 25, epact 10, day of the week 1, in the fifth indiction, under the consuls Mamertinus and Nevitta, with Gerontius the Armenian governing, to whom succeeded Olympius of Tarsus. In this year Bishop Athanasius returned from exile in the month of Mechir, and received his church by order of Julian Augustus, who granted freedom to all ^B the exiled clergy, as was stated above.

In this year (Ch. 363) Easter Sunday was on the 25th of Pharmuthi, the 7th of the Kalends of May, moon 20, epact 21, day of the week 2, in the sixth indiction, in the fourth consulship of Julian Augustus with Sallustius, with the same Olympius governing as prefect of Egypt. Pythiodorus the Theban, a servant of Philippus, brought Julian’s edict on the 27th of Paophi, and exhibited it before the bishop, in which edict many threats were made. Then, without delay, he (Athanasius) left the city and proceeded to Thebes. Eight months later Julian died; when his death was made public, he returned secretly to Alexandria by night. Then, on the eighth day of the month of Thoth, having boarded a ship at Hierapolis in the East, he went to meet the Emperor Jovian, by whom he was honorably dismissed. He sent this festal letter in every direction from the city of Memphis in the usual manner, while he was fleeing to Thebes.

In this year (Ch. 364) Easter Sunday was on the 9th of Pharmuthi, the day before the Nones of April, moon 16, epact 3, day of the week 4, in the seventh indiction, under the consuls Jovian Augustus and Varronianus, with Hyrieus of Damascus governing as prefect, to whom succeeded Maximus of Rhacotis; and to him, Flavianus the Illyrian. In this year the Pope (Athanasius) entered Alexandria and the church on the 25th of Mechir. He then sent the festal letter in the customary manner from Antioch to all the bishops of the individual prefectures.

In this year (Ch. 365) Easter Sunday was on the 1st of Pharmuthi, the 5th of the Kalends of April, moon 19, epact 14, day of the week 5, in the eighth indiction, in the first consulship of the Augusti Valentinian and Valens, with the same Flavianus the Illyrian governing. We occupied the Caesareum. But soon, due to many accusations, the Pope (Athanasius) suffered persecution, and therefore he withdrew to the garden by the New River. However, a few days later, when the prefect had come to him with Barasides the secretary, he brought him aid so that he might enter the church. Then an earthquake occurred on the 27th of Epiphi, the sea receded in the eastern region, many perished, and many goods were destroyed.

In this year (Ch. 366) Easter Sunday was ^C on the 21st of Pharmuthi, the 16th of the Kalends of May, moon 20, epact 25, day of the week 6, in the ninth indiction, in the first consulship of Gratian the son of Augustus and Daglaiphus, with the same Flavianus governing as prefect. On the 25th of Epiphi the Gentiles made an attack, and the Caesareum was burned, and many citizens suffered immense damages. The perpetrators were condemned and became exiles. Then Proclianus the Macedonian was created duke.

In this year (Ch. 367) Easter Sunday was ^D

on the 16th day of Pharmuthi, the Kalends of April, 16th day of the moon, epact 6, 7th day of the week, the 10th indiction, in the consulship of Lupicinus and Jovinus, with Proclianus governing, to whom Tatianus Lucius succeeded. In this year, when Lucius attempted to enter on the 26th day of Thoth, he hid by night in a house that was near the church's fortifications; and when Tatianus the prefect and Trajanus the duke had taken care for him to depart outside, he escaped marvelously from the city unharmed, because the crowd desired to kill him. In this year also, he (Athanasius) wrote an epistle, and furthermore published the canon of the divine books.

In this year (Ch. 368) Easter Sunday was on the 25th day of Pharmuthi, 11th day before the Kalends of May, 16th day of the moon, epact 17, 3rd day of the week, the 11th indiction, in the second consulship of the Augusti Valentinian and Valens, with the same Tatianus governing as prefect. The Caesareum began to be rebuilt on the 6th day of the month of Pachon, because an imperial decree had been graciously obtained through Trajanus the duke. The authors of the fire were discovered, and with the masonry of the burnt mass immediately removed, the beginning of the restoration of the building was made in the same month of Pachon.

In this year (Ch. 369) Easter Sunday was on the 27th day of Pharmuthi, 17 the day before the Ides of April, 15th day of the moon, epact 28, 3rd day of the week, the 12th indiction, in the first consulship of Valentinian, son of the Augustus, with Victor, with the same Tatianus governing as prefect. The Pope (Athanasius) began to build a church in Mendesium, which was later named after him, on the 25th day of the month of Thoth, at ^B the beginning of the 85th year of Diocletian.

In this year (Ch. 370) Easter Sunday was on the 11th day of Pharmuthi, 12th day before the Kalends of April, 15th day of the moon, epact 9, 4th day of the week, the 13th indiction, in the third consulship of the Augusti Valentinian and Valens, with the same Tatianus governing, to whom succeeded Olympius Palladius of Samosata. The Pope (Athanasius) finished the church, which was called by his name, at the end of the 86th year of the Diocletian era; in which year, on the 14th day of the month of Mesori, he also performed the anniversary [rites].

In this year (Ch. 371) Easter Sunday was on the 22nd day of Pharmuthi, 15th day before the Kalends of May, 16th day of the moon, epact 20, 5th day of the week, the 14th indiction, in the second consulship of Gratianus Augustus with Probus, with the same Palladius governing, to whom succeeded in the prefecture of Egypt Aelius Palladius the Palestinian, who was called Cyrus.

In this year (Ch. 372) Easter Sunday was on the 10th day of Pharmuthi, 6th day before the Ides of April, 19th day of the moon, epact 1, 6th day of the week, the 15th indiction, in the consulship of Modestus and Arintheus, with the same Aelius Palladius governing, who was called Cyrus, as prefect of Egypt. ^C

18 In this year (Ch. 373) Easter Sunday was on the 5th day of Pharmuthi, the day before the Kalends of April, 21st day of the moon, epact 12, 1st day of the week, the 1st indiction, in the fourth consulship of the Augusti Valentinian and Valens, with the same Aelius Palladius governing as prefect of Egypt. At the end of this year, on the 7th day of Pachon, he (Athanasius) departed this life miraculously.

The end of the chapters of the festal epistles of Saint Athanasius, Bishop of Alexandria.

LETTER I. (CH. ANNO 329.)

EPISTOLA PRIMA FESTALIS PAPE ATHANASII, JUXTA QUAM DOMINICA PASCHATIS ERAT DIE XI PHARMUTHI, VIII IDUS APRILIS, ANNO XLV DIOCLETIANI, IN OCTAVO CONSULATU CONSTANTINI AUGUSTI ET QUARTO CONSTANTINI CÆSARIS, PRÆFECTO SEPTIMIO ZENE O, INDICTIONE SECUNDA.

On fasting, the trumpet, and the feasts.

1. Come, my beloved, to celebrate the feast, since the time invites us. That Sun of justice, showing us His divine rays, proclaims to us the time of the solemnity; which being known, we ought to celebrate the feast, lest happiness fly away from us along with the time. Indeed, it is highly necessary that we recognize the time for practicing virtue. Thus also blessed Paul exhorted his disciple to the recognition of time, and instructed him, saying: "Be instant in season, out of season." Assuredly, that he might know both to do things worthy of the time, and to take care not to be reproved out of the season. ^D Similarly also, God of all, according to the wise Solomon, distinguished the time and moment of each thing, that the salvation of men might be defined in its own proper time. So also the Wisdom of God, our Lord and Savior Jesus Christ, when He makes His way unto the souls of the saints, not out of time, but at a suitable time, He aptly disposes the lovers of God and the prophets. And so many prayed to Him, saying: "Who shall give from Sion the salvation of God?" The Spouse, however, as it is written in the Canticle, prayed, saying: "Who shall give thee to me for my brother, sucking the breasts of my mother?" Assuredly that thou mightest become like to men, and mightest bear human sorrows for us.

2. But He, the God of all, the Maker of times and moments, who knows our affairs more than we ourselves do, while, like a skilled physician, He grants comfort in time to those who consent to be healed, He supplies this same thing not out of time, but at a suitable time.

^A saying: "In an acceptable time I have heard you, and in the day of salvation I have helped you." Therefore, the most blessed Paul, exhorting us to such a time, wrote saying: "Behold, now is the acceptable time; behold, now is the day of salvation." Likewise, God of old, inviting the children of Israel ^B through Moses to a priestly feast, used to say: "Three times in each year you shall celebrate a feast to me." The priestly trumpets would sound, my beloved, and they were exhorted to celebrate three feasts, one of which is the present one. Thus, the holy Psalmist commanded, saying: "Sound the trumpet in the New Moon, in the day of your solemnity." This command bids us to sound it at both times, namely at the beginning of the months and on the appointed days on which the full moon occurred in the midst. He made that day appointed on which the trumpets, as it was written of old, would invite one now to a feast, now to a fast, and now to war. These things, assuredly, were not done without knowledge—that is, by chance—but the voice of the trumpets was hearkened to so that each one might assemble for the indicated work. Nor, indeed, are these things to be learned from me, but from the divine books. Thus, when God appeared to Moses, as is written in the book of Numbers, He says: "The Lord spoke to Moses: Make for yourself two trumpets; you shall make them of silver; they shall be of use to you for calling together the multitude." This, moreover, is a most beautiful thing among those who love God, namely that we should know that this whole custom existed already from the age of Moses—that is, from the time of the shadow. And that prescription also came about for the sake of guidance. For (God) said: "If you go forth to war in your territory against your enemies who are in your sight,"—that is, within the boundaries of the territory, not outside it—"then you shall give the signal with the trumpets, and there shall be a remembrance of you before the Lord, and you shall be saved from your enemies." Nor did they sound them only for the sake of war, but also for festivals, as it is written in the Law. For hear what He adds, saying: "And in the days of your gladness, and in your solemnities, and in the calends of your months, sound the trumpets." Let no one think that this is nothing but a word, or something to be held in low esteem. If the Law commands the use of trumpets, it is a wonderful and fearful decree; for the trumpet has the power of awakening, and is more terrible than any other voice or instrument; and therefore it was commanded so that Israel, hearing it—who at that time was still a child—might not believe it to be a human message, but something more than human. He would obey according to the norm of the sounds; hearing them from those who stood on the mountain, he would remember the Law which was then imposed upon him, and would observe it.

3. Miraculous was the Law, and beautiful in figure; for if it had not struck fear, it would not have inclined those who heard it to obedience; indeed, at that time they even saw it. But these things were then typical and shadowed. We, however, transferring our thoughts ^C and moving away from the shadow, let us now come to the truth, and let us look to the priestly trumpets of our Savior, crying out and inviting us, now to battle, as the blessed Paul says: "Our struggle is not against flesh and blood, but against ^D principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Now toward virginity, abstinence, and irreproachable marriage, crying out and saying: "Let the virgin (think) on the things that are of virginity": those who prefer a life of abstinence, let them think of abstinence; those, finally, who are with a wife, let them think of honorable marriage; prescribing to each their own duties, and their becoming reward. At other times, however, inviting us to fasting and a solemnity. Hear Him still crying out: "For Christ our Pasch is sacrificed, that we may keep the feast not with the old leaven, nor with the leaven of malice and wickedness." But if you prefer to hear the trumpet that is the most magnificent of all, lend an ear to our Savior saying: "In the last, great day, Jesus stood and cried out, saying: If any man thirst, let him come to me and drink." Certainly it was fitting that the Savior should invite us not simply to a feast, but to a great solemnity; having heard which voice, we should be prepared and assemble at the sound of any trumpet, as I said a little before; for there are indeed varied announcements.

4. Hear how the prophet cried out under this figure; then transfer yourself to the truth, and be prepared for the trumpet's announcement. He himself says: "Sound the trumpet in Sion, sanctify a fast." This trumpet signal was defined, and it commanded most precisely that we, fasting, should sanctify the fast. For not all who call upon God sanctify God; but some rather contaminate Him; although they do not contaminate Him Himself—far be it!—but their own thoughts concerning Him; for He is holy, and rests in the holy ones. Thus the blessed Paul defines how some offer insult to God, namely by violating the commandments, they become insulting to God. Regarding the admonition, however, of those who violate the fast, He says now: "Sanctify a fast." For many, while they are busy about the fast, nevertheless corrupt their souls with the thoughts of their own heart, doing evil to their brethren, whom they dare to oppress; and, that we may say nothing besides, many are proud against their neighbors, and devise greater detriments for them. Truly, the boastfulness of fasting profited that Pharisee nothing, who fasted twice in the week only so that he might glory before the publican. So likewise (God) rebuked the Israelites for such a fast, and exhorted them through the prophet Isaiah saying: "Is this the fast that I have chosen, and the day whereon a man shall afflict his soul? Shall you bow down your head as a circle, and spread sackcloth and ashes under you? Is this a fast of this kind...?"

^A And that it may be clear that we ought thus to conduct ourselves while we fast, and of what kind the fast ought to be, hear God commanding Moses in these words, as it is written in Leviticus: "And the Lord spoke to Moses, saying: On the tenth day of the seventh month, it shall be a day of atonement; it shall be a holy and solemn day for you, and you shall humble your souls, and offer your perfect burnt offerings to the Lord." 24 Shortly after, He decreed concerning this law: "Whatever soul shall not have humbled itself, it shall be cut off from its people."

5. You see, my brethren, how much a fast avails, and how the law commands us to fast. It desires that we should fast not only with the body, but also with the soul. For the soul is humbled when it withdraws from wicked doctrines and is nourished by suitable virtues. Furthermore, virtues just as much as vices are the foods and nourishment of the soul, so that it may feed upon either of these, and incline to whichever side it pleases. For it is able to proceed in either direction. If it turns toward virtue, it is fed by virtue—that is, by justice, chastity, abstinence, ^B fortitude—as Paul used to say: "To be nourished by the word of truth." So, too, our Lord says: "My food is that I should do the will of my Father who is in heaven." But if the soul inclines not to these things, but to those inferior ones, it will be fed by nothing else than sin. Thus the Holy Spirit also, speaking of sinners and of their food, designates the devil by saying: "You have given him as food for the peoples of the Ethiopians." 21 These are the foods of sinners. And just as our Lord and Savior Jesus Christ is the celestial bread and the nourishment of the saints, as He Himself says: "Unless you have eaten My flesh and drunk My blood," so the devil becomes the food of the impure and of them who do the works not of light, but of darkness. Therefore, He commanded them to nourish themselves with the foods of virtue, so that, of course, they might have good sense and repent of their vices. The foods of virtues are humility of mind, the omission of boasting, 25 patience in humiliations, and the knowledge of God. Such a fast not only procures pardon for the soul, but when it is truly sanctified, it disposes the saints and exalts them from the earth.

6. Perhaps it will seem more marvelous than all the things aforesaid, yet it is not foreign to the truth, as you can learn for yourselves from the priestly books. The great Moses was deservedly conversing with God because of his fast, and he received the Law. That great and holy Elias, too, after finishing his fast, was likewise found worthy of a divine vision, and finally, just as one who ascends into heaven, so was he exalted. Daniel, finally, indulging in a fast, even as a young man, was equally found worthy of the understanding of a mystery, and he alone ^C of the king's men knew it, and he merited to see divine visions. Nor let anyone, because of the stupendous length of the fast endured by these men and because of the prolixity of the days, be instantly incredulous; rather, let him become more certain and believe that the only respect toward God, and the only word of His, suffices to nourish those who are obedient, and becomes like any kind of food. Thus also the angels are nourished by nothing else than by always seeing the face of the Father and the Savior, who is in the heavens. Wherefore, as often as Moses spoke with God, so often he fasted in body and was nourished by divine words. But when he descended to men, and God withdrew from him, then he experienced hunger as the others did. 26 He is said to have fasted no longer than the forty days during which he conversed with God. In short, every holy person has merited to be fed by such virtues.

7. But now, my beloved, let us, while nourishing our souls with these divine foods and fasting in the body outwardly by the word and will of God, celebrate this great and saving solemnity as is proper. The foolish Jews also, abusing the figure of this divine nourishment, were eating the lamb at the time of the passover, yet they did not understand the figure itself; and until the present time, they eat the lamb against the divine command, since they dwell outside the city and the truth. For the figure, the lamb, and the shadow were carried out within the boundaries of Judea and of that city; so the law commanded, so that these things might not be done in another city, but in the Judean region; and by no means elsewhere. Along with these, the law commanded that burnt offerings and victims be offered by them, because there was no other altar except that in Jerusalem. Therefore, it was not permitted for such sacred rites to be performed in any other city than that one where there was the altar and the temple, which God had willed to stand built until the city should reach its end. ^D At which time, finally, those things that were prefigured were also to have an end.

8. And now that city, after the coming of our Savior, has experienced its end, and the whole region of the Jews has been laid waste. That we may prove this, we need no outside argument; for with our own eyes we discover the truth of the accomplished fact. It was necessary for the shadow to reach its end: nor is this to be learned from me, but from the priestly voice of the prophet, who, crying out, foretold: "Behold, upon the mountains, the feet of him who brings good news and announces peace." What does the word "announce" mean? Unless it adds, by saying to them: "Celebrate, O Judah, your festivals, and render your vows to the Lord." And that no return might afterward be made to ancient things, he says: "He is ceased, he is taken away, he has ascended who breathed into the face, and was ridding you of anguish." Who is he who ascends, someone will say...

to the Jews, for whose sake the boast of the shadow ceased? It is not in vain to hear the words, *it ceased, he ascended who breathed*—for no matter had yet ceased before he ascended who breathed—but after his ascension, it immediately ceased. Who then, O Jews, is he of whom I have spoken above? If it be Moses, that would surely be a lie, because the people had not yet entered the region in which he alone had been commanded to perform the sacred rites. But if it be Samuel or another prophet, that too would be false, because these things were still being done in Judea as long as the city remained; and it was necessary, as long as this remained, that those sacred rites be observed. Therefore, my beloved, he who ascended was not from the number of those aforementioned. Now, if you wish to hear the truthful word and to depart from Jewish examples, you may see our Savior who ascended and breathed into their faces and said to his disciples: “Receive the Holy Spirit.” When these things were done, the end of all those things occurred, the altar fell asunder, and the veil of the door of the temple was rent. And although the city is not yet destroyed, the abomination of the temple shall nevertheless remain, and an end shall come to the city itself and to all those ancient ceremonies.

9. But we operate no longer according to this shadow, but have been converted to the Lord, *who is the Spirit; and where the Spirit of the Lord is, there is liberty,* as the sacerdotal trumpet sounds in our ears. For we do not now immolate a material lamb, but that true one who was immolated, our Lord Jesus Christ, who was led as a lamb to the slaughter; who, as a lamb before the shearer, was dumb; purifying us with his precious blood, which speaks much more than that of Abel. Shod in our feet in *the preparation of the Gospel*, and taking into our hands the Lord’s rod and staff, with which that holy man, being refreshed, used to say: “Thy rod and thy staff, they have comforted me.” And blessed Paul summed it up: “Ready for all things, let us be anxious for nothing; the Lord is near.” Finally, our Savior himself says: “At what hour we do not think, the Lord will come.”

10. “Therefore let us celebrate the feast, not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth,” putting off the old man with all his works, and putting on the new man who was created after God; with humility of mind and a pure conscience, meditating in the law day and night. For if we avoid the acceptance of persons, and cast away pride and deceit, then we shall obtain charity toward God and men; and being renewed and filled with new wine with the Holy Spirit, we shall also rightly celebrate the month of these things, beginning the holy fast on the fifth day of Pharmuthi; and consequently adding to this those six days which are holy and magnificent, which are symbols of the creation of this world, we shall end the fast on the tenth day of the same Pharmuthi, on the Holy Sabbath of the week; and the holy Lord’s Day will shine upon us on the eleventh day of the same month: from which, gradually counting the seven remaining weeks, we shall celebrate the holy day of Pentecost; which was once prefigured among the Jews under the name of the feast of weeks: at which time amnesties and remissions of debts were made, and it was the day of complete liberty. Now, since this time is for us a symbol of the future world, we shall celebrate the great Lord’s Day, taking here an earnest of that future eternal life. But when we depart from here, we shall perform the full solemnity with Christ, and with the saints we shall thus exclaim: “I will pass into the place of the wonderful tabernacle, even to the house of God; with the voice of exultation, and with the proclamation of praise, as those who rejoice,” where indeed there is a flight of pain, sadness, and anxiety; and having been brought to the highest joy and exultation, we shall be worthy to perform it with them.

30 11. Let us remember the poor, and let us not forget strangers. Above all, let us love God with all our soul, substance, and strength; then our neighbor as ourselves. Thus we shall obtain those things which “eye has not seen, nor ear heard, which God has prepared for them that love him,” through his only-begotten Son our Lord and Savior, Jesus Christ; through whom be glory and empire to the Father alone, through the Holy Spirit, for ever and ever. Amen.

Salute everyone with a holy kiss. All the brothers who are with me salute you.

The first festal epistle of Saint Athanasius ends.

LETTER II.

SECOND FESTAL EPISTLE OF POPE ATHANASIUS, ACCORDING TO WHICH THE SUNDAY OF PASCHA WAS ON THE XXIV DAY OF PHARMUTHI, XIII KALENDS OF MAY, IN THE XLVI YEAR OF DIOCLETIAN, IN THE CONSULSHIP OF GALLICANUS AND AURELIUS SYMMACHUS, WITH MAGNINIANUS AS PREFECT, IN THE III INDICTION.

1. Once again Pascha and joy, brothers; the Lord has brought us to this time again, that we may be nourished by his words and celebrate the feast as is fitting. Let us celebrate this heavenly joy with those saints; since they too foretold a solemnity of this kind, and have gone before us by their example through their conversation in Christ.

^A Their only care was to preach the Gospel; but if we look attentively, we certainly discern that the power of Christ was manifested in them. For so (Paul) wrote to the Corinthians: "Be imitators of me." Now, what he wrote to individuals, he commanded at once to all and everywhere, because he was a teacher of the nations in faith and truth. This command is altogether hortatory for all the saints. Solomon also said in the Proverbs: "Hear, my sons, the instruction of a father, and attend to understand. I give you a good gift; do not forsake my words. I too was a son obedient to my father, and beloved before my mother." Thus a righteous father might complete his excellent instruction, when he gives his attention to educating others by the guidance of these examples. But if he were to act otherwise, he would experience shame from those who say to him: "You who teach others, do not teach yourself." Therefore, by imitating that thrifty servant rather, one ought to look to himself and be profitable to others; so that, doubling the grace attributed to him, he might hear himself addressed: "Well done, good and faithful servant! Since you were faithful over a few things, I will set you over many; enter into the joy of your Lord."

2. We, too, must strive—always indeed, but especially on festival days—not to be hearers only, but doers of the precepts of our Savior, so that, by imitating the life of the saints, we may together enter into that heavenly joy of our Lord, not fleeting, but firmly remaining; that joy, I say, from which those who act wickedly are excluded, and will have nothing remaining of their deeds except pain, affliction, and the torment of misery. Though they retain the likeness of man, they by no means bear before them the shape of the life of the saints, nor that right intellect with which man, created rational from the beginning, was made in the image of God; but they compare and assimilate themselves rather to the irrational beast, given over to pleasure against the norm of the law, like lascivious horses, and also to cunning and deceit, even to deadly sin, as John said, who called them a brood of vipers. For they, thus groveling and dragging themselves upon the ground like a serpent, do not think that there is anything better than these visible things, in which they think their established happiness consists; and while they enjoy these, they do not serve God, but their own lusts.

3. But that lover of men, ^B who came for this very reason, that he might seek and find what was lost, was deterring them from madness of this kind, crying out and saying: "Do not become like the horse and mule, which have no understanding; with bit and bridle you will constrain their jaws;" as if they were indeed like the desperate and the wicked. The same prophet prayed in the spirit, saying: "You were to me like Phoenician merchants." But the avenging Spirit, opposed to those who are of such a kind, is thus: "Lord, in your city you will abhor their image." But they, transforming themselves like madmen, deceive their own reasoning; and as if endowed with great logical power, they assimilate the wisdom of God to their own, deeming it to be such as their own handiwork is. Hence, swelling with conceit over their own wisdom, they change the glory of the incorruptible God into the likeness of an image of corruptible man, of birds, of four-footed animals, and of reptiles. Therefore God gave them over to a reprobate mind, that they might perpetrate those absurdities. They, forsooth, have not heard the prophetic voice rebuking them: "To whom have you likened the Lord, and to whom have you compared him?" Nor have they heard the psalmist David calling down curses upon these men: "Let their makers be like them, and all who trust in them." But now, ^C blind to the truth, they look upon a stone as God; and destitute of sense, they walk in darkness, as the prophet cries: "Hearing they hear, and do not understand; seeing they see, and do not perceive. Their heart has been made fat, and they have heard heavily with their ears."

4. Who, therefore, having hitherto not been partakers of this feast, do not display— ^D and foolishly devise for themselves—other titles for feasts; which, however, are days of joy in truth, or rather of sorrow? "There is no peace for the wicked, says the Lord." Likewise, as Wisdom speaks...

"Joy and exultation have been taken from their mouth." Such are the feasts of the wicked. But those servants who understand the mind of the Lord, and who truly clothe themselves in the man created according to God, they accept the evangelical words, and consider as a general precept that which was handed down to Timothy in these words: ^A "Be an example to the faithful in word, in conversation, in charity, in faith, in chastity." Thus, clearly, they celebrate the feast well, so that the Gentiles also, seeing their upright order, will say: "Truly God is with them." Just as, however, he who receives the one sent, receives the sender; so the imitator of the saints has the mark of the Lord impressed upon him. The same Paul, because he strove for imitation, adds, saying: "As I also of Christ." But before Paul, the words of our Savior stood [as the model], who, out of the sublimity of his own divinity, speaking to his disciples, said: "Learn of me, because I am meek and humble of heart, and you shall find rest to your souls." ^B So also when he put water into a basin, and girded himself with a towel, and washed the feet of his disciples, he said to them: "Know you what I have done to you? You call me Master and Lord; and you say well, for so I am. If then I being your Lord and Master, have washed your feet; you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you do also."

5. O how greatly we ought to admire, my brothers, the charity of our Savior toward men! With what power and with what a trumpet [blast] should we exclaim and exalt these his benefits! ^C Not only have we been made in his image, but we receive from him the form and example of a heavenly life: and this we ought to learn, for he himself preceded us in deeds. Therefore, when we suffer anything, we must not be provoked to anger, nor seek to avenge the injury, but we must bless those who curse, and entrust all things to God who judges justly. Those who conduct themselves in this way, and conform themselves to the Gospel, will be partakers of Christ, and imitators of the apostolic examples, from whom they will receive the reward of praise, just as he himself praised the Corinthians, saying: "I praise you, that in all things you are mindful of me." Then, because some were abusing his words, dragging their meaning to their own desires, and were daring to change them, as happened ^D in the affair of Hymenaeus and Alexander, and before them with the Sadducees, who, as he says, suffered shipwreck of the faith, and mocked the mystery of the resurrection, he therefore immediately added: "And as I have delivered to you, you keep my traditions." Which he said for the very reason that we should not think otherwise than the teacher delivered.

The Lord says, they put on garments of lambs, and are seen as whitened sepulchres: they indeed utter divine words with their mouths, and nevertheless harbor a wicked thought within. For this reason, long ago, he who first found malice, the serpent, I say, that enemy, when speaking to Eve, acted as a pretender, and thus deceived her. After him, or rather with him, all the inventors of heresies beyond what is allowed, having read the books, yet not as the saints have handed them down, suppose [they know], but, understanding them according to the traditions of men, they fall into error, because they are ignorant of their force. With good reason, therefore, did the blessed Paul praise the Corinthians, who held to the teaching according to his tradition. The Lord also, more justly still, rebuked the Jews thus: "Why do you transgress the commandments of God for your traditions?" For these were changing the commandments received from God, following their own sense, and approaching rather to the traditions of men; on account of which they were troublesome to the Galatians a little later. For which cause the blessed Paul, having sent an Epistle to them, thus wrote: "If any one preach to you, besides that which we have preached, let him be anathema."

7. There is no communion between the words of the saints and the phantasies of human inventions: for since holy men are ministers of the truth, they announce the kingdom of heaven; not so those who are on the contrary side, who think of nothing but feasting; and as if they were already nothing, they say: "Let us eat and drink, for tomorrow we die." Therefore the blessed Luke disapproves of the inventions of men, and transmits those of the saints rather, when at the beginning of the Gospel he writes thus: "Forasmuch as many have taken in hand to set forth in order a narrative of the things that have been accomplished among us, according as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word; it seemed good to me also, having diligently attained to all things from the beginning, to write to thee in order, most excellent Theophilus, that thou mayest know the verity of those words in which thou hast been instructed." For what each of the saints received, that same he transmits immutably, on account of the solidity of the doctrine concerning the mysteries. The word (sacred Scripture) commands that we be disciples of these, and it is fitting that they be our masters, and it is to these alone that we ought to have access, because to them alone the word was entrusted—the word, I say, to be adorned with every praise. They are disciples, not because they heard from others, but because, as they themselves saw and were ministers of the word, they handed down the things heard from Christ. They recounted the great miracles performed by our Savior, they announced his eternal divinity, they described his carnal birth from the Virgin, and proclaimed the holy Paschal

they proclaimed the solemnity, saying: "Christ our Passover is sacrificed," ^A effectively so that we, both individually and collectively, and all the Churches of the world, mindful that it is written concerning Christ that He rose from the dead and was of the seed of David, as is in the Gospel, may in no way forget what Paul delivered to the Corinthians when he declared, I say, His resurrection, by which He destroyed him who had power over death, namely the adversary, and caused us all to rise with Him, the bonds of death being loosed, and bestowed upon us blessing instead of a curse, joy instead of sorrow, festivity instead of mourning. In this holy exultation of the Passover, which we always retain in our hearts, we shall be joyful at all times, as Paul commands: praying without ceasing and giving thanks in all things. Nor shall we omit to announce the time of the same, just as we have received it handed down from the fathers. To this we add: indeed, that being attentive to apostolic traditions, we may be mindful of one another in the gatherings for prayer; and when we all celebrate the feast together, let us always give thanks to the Lord with one voice. Thus, having received His grace, by imitating the saints, we shall be praised in the Lord daily, as the Psalmist says; and truly, if we have fulfilled the solemnity as is fitting, we shall be worthy of heavenly joy.

8. Now we also proceed through the Lenten time on the 13th of the month Phamenoth. Then, following the order of fasting, we shall begin the holy week of the Passover on the 18th day of the month Pharmuthi; and finishing the fasts on the 21st, and celebrating the Sunday on the 24th, we shall join to these the seven remaining weeks of the great Pentecost; all rejoicing and exulting in Christ Jesus our Lord; through whom let there be glory and dominion to the Father with the Holy Spirit for ever and ever. Amen.

Greet those who are with me, my brothers. Greet all with a holy kiss.

Explicit the second epistle of holy Athanasius, bishop of Alexandria.

39 EPISTOLA III. (Year 331)

THIRD FESTAL EPISTLE OF POPE ATHANASIUS, ACCORDING TO WHICH THE SUNDAY OF PASSOVER WAS ON THE 16TH OF PHARMUTHI, ON THE IDES OF APRIL, IN THE 47TH YEAR OF DIOCLETIAN, UNDER CONSULS ANNIUS BASSUS AND ABLAVIUS, ^B WITH FLORENTIUS AS PREFECT, IN THE 4TH INDICTION.

1. Once again, my beloved brothers, that festive day approaches on which it is worthy to pray more than at other times. The law commands this to be celebrated: and although we are hindered by harmful men, it would nevertheless not be holy for us to pass over this day in silence, nor to fail to announce it to you on their account. But thanks be to God, who consoles the humble! We shall by no means keep silence in order to avoid the slanders of our accusers; but, having heard the word of truth, we exclaim with you on the feast day: The Universal God commands, saying: "Let the children of Israel celebrate the Passover." The Spirit likewise declares in the Psalm: "Blow the trumpet at the new moon, on the notable day of your solemnity." And the prophet exclaims: "Celebrate your feasts, O Judah." I send this epistle to you, not as if concerning an unknown matter, but signifying it to those who know well: so that you may indeed know that God unites us to you, even if men have separated us. The solemnity itself joins us and we adore the same Lord at every hour. We do not observe the feast on that account because we are observers of days; for we know that those who are of such a kind are reproved by the Apostle, who says: "You observe days, and months, and times, and years." But we announce this feast as a sufficiently known day, in which we all serve God everywhere and appease Him with prayers. Indeed, the blessed Paul, when he was signifying the proximity of this joy, did not denote days, but the Lord for whose sake we celebrate the feast, and says: "Christ our Passover is sacrificed," so that we all, contemplating the eternity of the Word, may approach His service.

2. What is this solemnity and the service shown to Him? What, moreover, is this service, if not constant prayer to God and due thanksgiving to Him? Those who do not give thanks, because they have retreated from Him, are deservedly excluded from His joy as well: joy and exultation have been taken away from their mouth. Therefore that oracle does not allow there to be peace for them: "For there is no peace for the wicked, says the Lord," and thus they perform works of sadness and grief. Therefore, that debtor of twelve (40) talents, who received a remission in the Gospel, gave thanks to the Lord; and he who had obtained the remission of a great debt forgot to show gratitude for a small debt; ^D and therefore he suffered the just punishment of paying the former debt. For it was fitting that, just in the way he had obtained grace, he should also have pity on his fellow servant. He, likewise, who wrapped the received talent in a cloth and buried it in the ground, it was fitting that, as an ungrateful man, he should be rejected, and hear said to him: "You wicked and slothful servant, you knew that I reap where I have not sown, and gather where I have not scattered? You ought to have committed my money to the bankers, that at my coming I might have received what is my own. Take away therefore the talent from him and give it to him who has the ten talents." Therefore it was just

^A that he should return the property to his Lord, and recognize the favor of Him who had given it and the power of the gift bestowed upon him. For He who had given was not harsh; otherwise He would not have given it from the beginning. Nor indeed was that which had been given useless or sterile, nor blameworthy; but He who gave was good, and that which was given was not to be lacking in fruit. Therefore, just as he who withholds wheat at the time of sowing is cursed, as the divine Proverb says, so also he who neglects grace and hides it without cultivation will be driven away, rightly and deservedly, as wicked and ungrateful. But on the contrary, the Lord praises those who had gained, saying: "Well done, good and faithful servant; because thou hast been faithful over a few things, I will set thee over many things; enter into the joy of thy Lord."

3. And rightly and wisely did they contribute to gain what they had received, as Scripture says. It behooves us, therefore, also, my beloved, with the grace of God, to run and not to desist; lest, while we wish to be idle, the grace received begin to withdraw itself; and lest the enemy, finding us empty and naked, enter in, just as in the one of whom the Gospel speaks: "When the unclean spirit has gone out of a man, after he has wandered through waterless places, he took with him seven other spirits more evil than himself; and having returned, he found the house vacant, and dwelt there; and the last state of that man became worse than the first." Indeed, a retreat from virtue provides an entrance for the unclean spirit. Therefore, lest by chance the grace be useless to us, the Apostle wrote ^B a special precept to his disciple, in such a way, however, that he also exhorts us at the same time, saying: "Do not neglect the grace that is in thee." He who works his own land is filled with bread, but the ways of the idle are occupied by thorns. And that no one may fall into those, the Spirit warns us, saying: "Break up a new field for yourselves, and do not sow upon thorns." He who, having despised the grace which he received, gorges himself on worldly cares, this man surrenders himself to his desires; and thus, upon the arrival of persecution, he suffers scandal and becomes unfruitful. But what is the outcome of such sloth? The prophet signifies this, saying: "Cursed is he who does the work of the Lord negligently." What is done in the service of the Lord must be performed attentively, without sloth, nay rather fervently, so that, every material sin being consumed by the fervor of the Spirit, we may be able to approach that God who is a devouring fire, as the words of the saints say.

4. For that universal God, "Who makes his angels spirits, and his cherubim a flame of fire," at the departure from Egypt forbade the ^C multitude of such men to approach the mountain where He was about to give them the law. 43 But that blessed Moses, whose spirit was burning and whose grace was inextinguishable, He called to Himself, saying: "Let Moses alone approach the mountain," and he suffered no harm; nay, he descended from there all the more approved, on account of the Lord's utterances, which are silver refined and proven for the earth. Meanwhile, the blessed Paul, not wishing the grace of the Spirit given to us to grow cold, wrote to us, exhorting ourselves: "Do not quench the Spirit." Thus, evidently, we shall remain partakers of Christ, if we continue in the initiation of the Spirit until the end. But He said: "Do not quench," not because the Spirit is in the power of men, or can suffer anything from them; but because the wicked and the incredulous are seen to quench Him in their own mind; and since they are inveterate in impure works, they persecute the Spirit. But the Holy Spirit, who is called the Spirit of correction, flees from deceit, and does not remain in a body addicted to guilt, but departs from minds that lack understanding; which, since they no longer understand, and are fraudulent, and zealous for sin, walk as if in darkness, lacking that light which illuminates every man coming into this world. A similar fire also touched the prophet Jeremiah, when the word became in him like fire, and he said: "I am constrained on all sides, nor can I bear it." But our Lord Jesus Christ, because He loves men greatly, came to cast this fire upon the earth, and said: "What? I wish it were already kindled!" He Himself desires, as Ezekiel testifies, the repentance of man ^D rather than his death; so that the malice of men may be burned away, and the soul, purified, may be able to offer fruits of righteousness; and thus the word sown by Him may bear fruit a hundredfold, sixtyfold, and thirtyfold. Thus Cleophas, although he was in doubt at the beginning, did not seem to be returning grace; but soon, burning on account of the Lord's words, he offered the fruit of his mind. Likewise, the blessed Paul, after he was inflamed by this fire, did not take counsel with flesh and blood, but, acknowledging the grace, he exulted in the word. But otherwise, those nine lepers, unlike them, cleansed of leprosy, were not grateful to the Lord, their healer. Likewise Judas, who had been deemed worthy of the apostolic lot, and called a disciple of the Lord, at last, when he had eaten bread with our Lord, lifted up his heel against Him, and became a traitor. Those who are like these receive the reward of their own stupidity: namely, their expectation will be vain on account of their ungrateful mind, because no hope remains for the ungrateful man. But for those who have neglected the divine fire, another fire shall await them; that fire, I say, which is prepared for the devil and his angels. Equal to this fire shall be the outcome of those who show themselves ungrateful toward grace.

5. For indeed the faithful and true servants of the Lord, well aware that the Lord loves those who are grateful for grace, do not let pass any time in which they may offer to the Lord thanks and praises.

and not report them. And whether the times be serene or grievous, they themselves 45 offer up thanks and praises to God; and, paying no heed to the vicissitudes of temporal things, they worship God, the Lord of the times. The first indeed was Job, that most constant of all, who, having lived in an abundance of wealth, so considered things; while he was afflicted, he endured; while he was tormented, he gave thanks. Thus also that humble David, in the very time of his tribulation, sang, saying: "I will bless the Lord at all times." Finally, blessed Paul, almost in no Epistle ceased from giving thanks; nor did he indulge in rest, but rather gloried in tribulations; for he knew that "tribulation worketh patience, and patience trial, and trial hope, and hope confoundeth not." If, therefore, we imitate men of this kind, no time will escape us during which we do not give thanks. And now, indeed, especially when it is a time of tribulations, which the heretics have stirred up against us, we must give thanks to the Lord, usurping the words of the saints: "All these things have come upon us, and we have not forgotten Thee." Following the examples of the Jews, who abated nothing of the vigor of their mind when they were struck by the bold assault of the Idumaeans, and were suffering losses from their enemies far from Jerusalem, but then sang more intensely to God; so also we, my beloved brethren, when we are hindered from speaking the Word of God, then we ought to preach it more vehemently, and sing when we are suffering tribulation; that we may be worthy to suffer contempt and hardship for the sake of the truth. 46 In every way, when we are afflicted with losses, then thanks are to be given by us. Thus also the blessed Paul gave thanks at all times; and that we might approach God with the same zeal as he, he exhorted us, saying: "Let your petitions be made known before God with thanksgiving." He desires, moreover, that we never cease from such a longing, while he says: "At all times give thanks; pray without ceasing." For he knew that while the faithful give thanks, they are powerful; and that while they exult, they break through the walls of the enemies. Just like those saints who said: "With Thee I will break through my enemies; with my God I will overleap a wall." Thus standing firm always, now especially, although there are many tribulations and many heretics raging against us; nevertheless, my beloved brethren, with thanksgiving we shall celebrate the holy Pascha which is now approaching for us, having girded the loins of our conscience, just as our Savior Jesus Christ, concerning whom it is written: "Righteousness shall be the girdle of His loins, and faith the belt of His reins." Every one ^A holding the rod which came forth from the root of Jesse, and our feet shod with the preparation of the gospel, and keeping the feast, as Paul says: "Not with the old leaven, but with the unleavened bread of sincerity and truth"; promising, moreover, to reconcile ourselves in holy fear through Christ; never falling away from faith in Him, nor polluting ourselves with heretics, or with those who are outside the truth, whose desires and morals are base; likewise 47 exulting in tribulations, we shall pass through that iron and dark furnace, and without harm we shall cross that awesome Red Sea. And so, looking upon the heretics suffused with shame, we shall sing that great praise with blessed Moses, saying: "Let us sing to the Lord, for He has been gloriously magnified." Singing thus, and seeing our sin submerged, we shall also pass through the wilderness. Finally, our purification within Lent being finished through prayers, fasts, and good morals and works, it will be permitted to us also to eat the holy Pascha within Jerusalem.

6. The beginning of the Quadragesima is on the fifth of the month of Phamenoth. And after we have been purified in these days, as I have already said, and well prepared, we shall make the beginning of the holy week of the great Pascha on the tenth day of Pharmuthi: at which time, my brethren, we must exercise ourselves with assiduous prayers, fastings, and also vigils, that we may be able to anoint our doorposts with the precious blood, and avoid the destroyer. We shall end the fasts on the 15th day of Pharmuthi. And when on the evening of the Sabbath we hear the angels saying: "Why seek ye the living among the dead? He has risen," then the great Sunday will shine upon us, the day, I say, ^B the 16th of the same month Pharmuthi, on which our Lord rose, who has bestowed upon us peace with our neighbors. Thus keeping the feast according to His will, and adding to this holy Sunday the seven weeks, namely of that Pentecost in which we shall receive the grace of the Spirit, we shall always give thanks to the Lord 48; through whom be glory and empire to the Father through the Holy Spirit unto the ages of ages. Amen.

Greet everyone with a holy kiss. The brethren who are with me greet you. I pray, my beloved brethren, that you may be safe and mindful of us in the Lord. The third festal epistle of Saint Athanasius ends.

EPISTLE IV.

FOURTH FESTAL EPISTLE OF POPE ATHANASIUS CONCERNING THE SUNDAY OF PASCHA, WHICH WAS ON THE 17TH DAY OF PHARMUTHI, IN THE YEAR

^A 48 of the era of Diocletian, when Papinius Pacatianus and Mæcilius Hilarianus were consuls, and Hygignus was prefect. This epistle was sent from the court by an official.

1. I write to you indeed late, beloved, and beyond the customary time; yet I hope that you will forgive this delay on my part, considering the great distance and the illness which has afflicted me. I have been held back by both these impediments, as well as by the severity of winter, which prevented me from sending letters to you. But even though I am far away and still struggling with sickness, I have not for that reason forgotten to notify you of the festal time; for, knowing the custom, I perform my duty. Although the epistle has been written beyond the usual limits of notification, it nonetheless seems a fit time ^B to sing the festal hymn, now that the enemies have been affected with ignominy and have been rebuked by the Church because of the gratuitous persecution they have waged against us. It is time, I say, to repeat that song against Pharaoh, saying: "Let us sing to the Lord, for he has been gloriously magnified: the horse and the rider he has cast into the sea."

2. It is well, beloved, that we arrive at the feast; yet so that our festal assemblies and peaceful vigils may excite our mind, and urge our intellect toward the contemplation of good things. I beseech you, let us not use these days to foster sadness, but to nourish the soul with consolation, and to pray that the concupiscence of the body may be calmed. By these acts we shall also be able to overcome enemies, just as blessed Judith, who, exercised in fasts and prayers, defeated her enemies and slew Holofernes. So too did blessed Esther act when the extermination of her entire race and the destruction of the Israelite people ^C were near, when the tyrant's anger could not be appeased otherwise than by fasts and prayers poured forth to God; and thus, she exchanged the salvation of the people for their slaughter. Since such days were held by Israel to be festivals, feasts were expressly so named in antiquity; when, that is, the enemy was destroyed, the danger to the people was averted, and Israel was finally saved. Therefore, that such a feast might be celebrated, blessed Moses prefigured the great feast of the Pascha, because, with Pharaoh likewise destroyed, the people were led forth from servitude. But 50 for these things happened only periodically in the past: when, that is, enemies harmful to the people were destroyed, then festivals and solemnities were celebrated for that time.

3. But now, since the tyrant of the whole world has been destroyed, we do not attend to a temporary feast, beloved, but to that eternal and heavenly one; which we do not foreshadow with figures, but celebrate in very truth. Then, they celebrated the festal day by the eating of an irrational lamb, and by its blood ^D they put the destroyer to flight from their doorposts. But now, when we eat the Word of the Father, and mark the lips of our hearts with the blood of the New Testament, we acknowledge the grace given to us by the Savior, who says: "Behold, I have given to you power to tread upon serpents and scorpions, and upon all the power of the enemy." Death shall no longer have dominion, but life succeeds to death, because the same Lord says: "I am the life." Everything, in fact, now abounds and rejoices in joy, as it has already been written: "The Lord has reigned, let the earth exult." Then death reigned, when we sat by the banks of the rivers of Babylon and wept, and were saddened in the bitterness of captivity. But now that the death and kingdom of the adversary have been destroyed, all things are filled with abundant joy and gladness. Nor is God ^A only known in Judea, but their voice has gone out into all the earth, and the whole world is full of the knowledge of the Lord. Furthermore, it is certain, my beloved, that we who attend such a feast must clothe our consciences not in soiled garments, but adorn them in entirely pure vestments in this 51 (day) of our Lord Jesus, so that we may truly celebrate the feast with him. We are indeed so clothed when we love virtue and shun vice; when we keep chastity and cast off lasciviousness; when we prefer justice to iniquity; when, content with necessities, we rather strengthen our soul; when we do not forget the poor, but are willing to open our doors to everyone; when we strive to humble our mind and detest pride.

4. Israel too used to observe this rite diligently at one time as a figure, and was present at the feasts; yet these things were then as a shadow and a certain representation. But we, beloved, the shadow having been driven away and the figures consumed, must no longer consider this feast as figurative, nor ascend to the paschal altar as if in the earthly Jerusalem, according to the indefinite vigil of the Jews, fearing lest, as time passes, we may appear to be operating outside of time; but the figures are to be omitted by us, by the example of the apostles, and that new song is to be sung. When the same apostles had foreseen this future event, and had made themselves companions of the truth, they approached our Savior and said: "Where do you want us to prepare the Pascha for you?" For that occasion was no longer done for the sake of the earthly Jerusalem, nor was there a will that it should be celebrated only there, but wherever it pleased God; but he willed that it should be done everywhere, and that incense and sacrifice be offered to him in every place. Formerly, indeed, as history relates, it was permitted to transfer the Pascha feast nowhere outside of Jerusalem: 52 but afterwards, since temporary things have passed away, and figures have concluded, because the preaching of the Gospel was to be spread in every direction, therefore this feast also was to be propagated by the disciples in every place; therefore

they asked the Savior: "Where do you want us to prepare?" But our Savior, passing from the figurative to the spiritual, promised them that they would no longer eat the flesh of a lamb, but His own, saying: "Take, eat, and drink; this is my body and my blood."

5. When we, beloved, have partaken (of these), then truly we shall complete the solemnity of the Pascha; beginning from the first day of Pharmuthi, and on the sixth of the same month we shall finish the fasts, on the evening of the Sabbath. The holy day of the Lord, however, will shine upon us on the seventh day of the same Pharmuthi. Then, when certain days have passed, we shall celebrate the solemnity of holy Pentecost; by the period of which days we signify the future world, in which, always abiding with Christ, we shall praise the universal God through Christ Jesus, and through Him with the saints we shall say to the Lord: Amen.

Greet everyone with a holy kiss: all the brethren who are with me greet you. We have sent this letter to you from the court through an official granted to us by him who truly fears God, that is, by Ablavius, the prefect of the praetorium. I, moreover, am in the court, because I have been called to the presence of the Emperor Constantine. For those Meletians who dwell here are fighting, ^B envying, and opposing us before the Emperor; yet they have been marked with ignominy and driven from here as calumniators, and reprimanded for many things. Those driven out were specifically Callinicus, Ision, Eudæmon, and Gelæus ^C (44) Hieracammon, who, ashamed of his name, took care to be called Eulogius.

The fourth festal letter of Saint Athanasius ends.

EPISTLE V. (For the year 333.)

THIS IS THE FIFTH EPISTLE OF ATHANASIUS, IN THE CONSULATE OF DALMATIUS AND ZENOPHILUS, PATERUS BEING PREFECT, IN THE SIXTH INDICTION, WHEN THE LORD'S DAY OF PASCHA WAS THE 17TH OF THE KALENDS OF MAY, NAMELY THE 20TH OF PHARMUTHI, THE 15TH OF THE MOON, EPACT 20, THE 7TH OF THE GODS, IN THE 49TH YEAR OF DIOCLETIAN.

1. It is a splendid thing, my brethren, to reach yet another feast, to pass from one prayer to another, from one fast to another, and finally from one solemnity to another. For that time is present again which brings us a new beginning, namely the knowledge of the feast of Pascha, in which the Lord was sacrificed. We indeed feed upon it as the bread of life, and we always delight our soul with His precious blood, as if with some fountain; and nevertheless we are always thirsty, and we always burn. But He is present ^D to those who have thirsty inward parts, according to the saying of the same Savior of ours: "If anyone thirsts, let him come to me and drink." Nor at that time alone, when each one approaches, does He quench his thirst; but as often as anyone asks, it is willingly granted to him to approach the Savior. The grace of the feast is not constrained by one time, nor does its splendid ray suffer sunset, but it is always ready to illuminate the mind of those who desire it. It possesses, moreover, constant power toward those who keep an enlightened mind and attend to the divine books day and night; like that man who is called blessed, just as it is written in the holy psalm: "Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of the pestilent; but his will is in the law of the Lord, and in his law he meditates day and night." Neither the sun, nor the moon, nor the crowd of other stars illuminates him; but he shines brightly with the rays of the exalted universal God.

2. Moreover, that God, my beloved, who established this feast for us in the beginning, grants that it may be celebrated yearly. He who handed over His own Son to death for our salvation, for the same cause bestows the holy feast, which is marked in the course of the year, and is always announced around this time. This feast guides us through the hardships we encounter in this world: and now God brings us the joy of salvation shining forth from this feast, while He leads us to one assembly, joining together all people everywhere spiritually, and granting to us commonly to pray, and to render common acts of thanksgiving, as is required to be done at the feast. This is the miracle of His kindness: He himself, namely, gathers those who are far away to this feast, and makes those who are perhaps remote in body close by the unity of faith.

3. Do we then, my beloved, recognize the grace of this feast as is right? Why do we not remunerate the author of such beautiful things? It is certainly impossible to remunerate God according to His merit; but nevertheless, not to acknowledge the received gift gratefully, that is truly iniquity. Nature indeed shows the impossibility, but our free will proves the ungrateful mind. Therefore also the blessed Paul, admiring the magnitude of the divine gift, said: "And who is sufficient for these things?" He redeemed the whole world with the blood of our Savior, he also caused the lower world to be trampled by the death of our Savior, he opened the gates of heaven, and through our Lord he fortified the way for those ascending without any impediment. Meanwhile...

^A a certain man, reflecting on this benefit and being unable to repay the Lord, said: "What shall I return to the Lord for all that he has returned to me?" For death he conferred life; for slavery, liberty; for the underworld, the kingdom of heaven. Previously, death reigned from Adam unto Moses; now the divine voice has sounded: "Today you will be with me in paradise." Truly, even those holy men, having experienced the reality, said: "Unless the Lord had helped me, my soul would have nearly dwelt in the underworld." And nonetheless, when he (David) felt himself inadequate at making repayment, he acknowledged the grace, and distrusting himself, said: "I will take up the cup of salvation, and I will call upon the name of the Lord. Precious in the sight of the Lord is the death of his saints." As far as the cup is concerned, the Lord himself also said: "Can you drink the cup that I am about to drink?" And when the disciples affirmed it, the Lord said: "My cup indeed you shall drink, but to sit at my right hand or my left hand is not mine to give, except to those for whom it has been prepared."

3. Therefore, let us be tender-hearted toward grace, my beloved; and although we are unequal to the repayment, let us strive for it with all our strength. And although nature is unable to worthily repay such great things with words, yet while we abide in good fear, let us give thanks. But when do we abide in good fear, if not when we are more grateful toward that God who in his kindness has bestowed such things upon us? Thus we ought to observe the law obediently and keep his commandments; especially so that we do not think ourselves to be outside the law through ingratitude, and commit abominations. God loves a grateful heart, and when we distrust ourselves entirely, then at least we offer our souls to the Lord, in the manner of the saints; because we do not live for ourselves, but for the Lord who died for us; just as the blessed Paul also acted, saying: "I have been crucified with Christ. I live, yet not I, but Christ liveth in me."

4. ^B It is established, my beloved, that we ought to renounce bodily things and exercise ourselves only in those things which are of our Savior. The time already demands of us that we not only say such words, but also that we imitate holy men in our deeds. We imitate them when we acknowledge him who died and that we do not live for ourselves, but Christ himself lives in us; and when we repay the Lord with all our strength. If, however, we do make repayment, we will confer nothing of our own, but rather what we have received from him; which, since it is his grace, he himself demands back his own grace from us; and for this reason he says: "The offerings presented to me are my gifts"; that is, what you return to me, you had already received from me. The gifts of God are whatever virtue there is, and the true and good fear of him. Let us offer these to the Lord; and when we have been found in good fear, together with those things which he himself has sanctified for our sake, we will celebrate the feast to him.

5. ^C Thus, we ought also to conduct ourselves in the holy fasts, according to what has been instituted by him, by whose help we will find the way to God; yet not as the Gentiles or the rebellious Jews, or the heretics of our day, or the followers of sects. The Gentiles indeed estimate the goal of the feast to consist in the abundance of feasts; the Jews, deceived by figure and shadow, think the same; the followers of sects, however, wander off into separate places and empty opinions. But we, my brothers, ^D surpass the Gentiles by celebrating the feast with purity of soul and cleanliness of body; likewise the Jews, because we no longer admit the figure or the shadow, but shine with the true light and gaze upon the sun of justice; and finally, [we surpass] the followers of sects, because we do not rend the tunic of Christ, but in one house, namely in the Catholic Church, we eat the Pasch of that Lord who directs us toward virtue by the constitution of his holy laws, and persuades us to the abstinence owed to the solemnity. Truly the Pasch is abstinence from evil, an exercise of virtue, and a passage from death to life. Man learns this from the ancient figure: for then they strove to pass from Egypt to Jerusalem; now we pass from death to life: then from Pharaoh to Moses; now from the devil to the Savior. And just as then the symbol of the aid provided was represented annually, so now too we commemorate our salvation. We fast because we think of death, so that we may be able to live thereafter. We keep watch, not sorrowful, but as those awaiting the master returning from a banquet, so that we may see one another, and announce with all speed the sign of victory against death.

6. Likewise, my beloved, as sacred doctrine requires, so at all times, and now most of all, let us behave and live so that we may never forget the beautiful works of God, nor ever cease from the exercise of virtue, just as the apostolic words warn us: "Remember Jesus Christ, who rose from the dead." Certainly, the (Apostle) did not set a defined time for this remembrance; we, however, ought always to turn this over in our thoughts, and grieve daily for the negligence of many. Therefore, let us make a beginning of this matter on these days, since the time of commemoration is at hand, which shows to holy men the reward of their calling, and exhorts the negligent not without rebuke. On the remaining days, however, let us keep to the course of virtue, repenting for the flagrant crimes committed, as is proper, whatever they may have been: for no one is clean from filth, even if his life on earth has been but one hour, as Job testifies, who was endowed with every virtue. Then, turning our mind to future things, let us pray that we may not eat the Pasch unworthily, and that we may not be ensnared by dangers. For the Pasch will be celestial food for those who celebrate the feast purely; but to the impure and defiant, [it will be] a danger and disgrace. For it is written: "He who eats and drinks unworthily, will be guilty of the death of our Lord." Therefore, let us not come to the feast simply…

to the celebration of the rites; but that we may be ^A worthy to approach the divine Lamb and touch heavenly food, let us purify our hands, cleanse our body, and keep our conscience free from all fraud. Do not, I implore you, let us relax into drunkenness nor into desires, but let us converse with our Lord and with divine doctrines, so that, being pure in every way, we may be able to become partakers of the Word.

6. On the fourteenth day of Pharmuthi, the evening of the Sabbath, as the holy fast begins, and ending on the nineteenth of the same month of Pharmuthi, there will dawn upon us 60 the holy Sunday, the twentieth day of the same Pharmuthi: joining to which those seven weeks of Pentecost, in prayers, in communion with our neighbor, and with a will that is entirely peaceful, we also become heirs ^B of the heavenly kingdom, through our Lord Jesus Christ, through whom be glory and dominion to the Father forever and ever. Amen.

All the brethren who are with me salute you. Salute one another all with a holy kiss.

Explicit the fifth epistle of Saint Athanasius.

LETTER VI

THIS IS THE SIXTH EPISTLE OF POPE ATHANASIUS, ACCORDING TO WHICH THE SUNDAY (OF PASCHA) WAS THE TWELFTH DAY OF PHARMUTHI, THE SEVENTH BEFORE THE IDES OF APRIL, THE SEVENTEENTH DAY OF THE MOON, IN THE FIFTIETH YEAR OF DIOCLETIAN, UNDER THE CONSULS OPTATUS PATRICIUS AND ANICIUS PAULINUS, WITH PHILAGRIUS ^C AS PREFECT OF CAPPADOCIA, IN THE SEVENTH INDICTION.

1. God has now led us, and through His kindness has provided that we should arrive at this assembly. That same God, who brought Israel out of Egypt, likewise invites us to the solemnity. He said by the mouth of Moses (Deut. xvi, 1): "Observe the month of new fruits (49), so that you may celebrate 61 the Pascha to the Lord your God." The same also says through the prophet (Nahum i, 15): "Celebrate, O Judah, your festivals, and pay your vows to the Lord." If God Himself takes pleasure in the feast, and invites us to it, it is not fitting, my brethren, to delay, nor to neglect it, but to come together for it cheerfully and diligently; so that, beginning solicitously from this point, we may receive a pledge of that heavenly feast. If we celebrate the feast here diligently, we shall undoubtedly obtain that perfect joy in heaven, just as the Lord Himself said (Luc. xxii, 15, 16): "I have desired with desire to eat this pascha with you, before I suffer. For I say to you, that from ^D this I will not eat it, until it is fulfilled in the kingdom of God." We shall eat this, however, if we understand the reason for the feast in our mind, if we recognize the author of our help, and if we live in His grace as is fitting; celebrating, as Paul says (I Cor. v, 7), "not with the old leaven, nor with the leaven of malice, but with the unleavened bread of purity and truth." The Lord died in these days, so that we might no longer perform the works of death: He delivered up His own soul, that we might preserve our own unharmed from the snares of the enemy. And what is wonderful is that the Word was in the flesh, so that we might no longer be in the flesh; and so that, established in the spirit, we might worship God who is spirit (Joan. iv, 24). If anyone, however, does not prepare himself in this way, but abuses these days, he does not celebrate the feast, but as an unbeliever he blames grace; and he prefers to honor the days, rather than to pray to that Lord who bestowed salvation through these days. A man 62 of this sort, without doubt, although he thinks he is celebrating the feast, would hear himself rebuked by the apostolic words (Gal. iv, 10, 11): "You observe days, and months, and times, and years. I am afraid of you, lest perhaps I have labored in vain among you."

2. We are gathered for the sake of Him who suffered in these things: "Christ our Pascha is sacrificed" (I Cor. v, 7). Thus Moses, chiding Israel so that they would not think the feast was to be kept for the sake of the days, but for the sake of the Lord, used to say (Exod. xii, 11): "It is the Lord’s Pascha." And the Jews indeed thought they were celebrating the Pascha; but because they were opposed to the Lord, the feast was useless to them. And although they had not forgotten the name of the Lord, but professed it, nevertheless it was not the Lord’s Pascha, but the Jews’. By the Jews, my brethren, it was called Pascha; but because they denied the Lord of the Pascha, therefore the same Lord averted His face from this belief of theirs, and said (Isa. i, 14): "My soul hates your feast days and your new moons."

3. The same Lord also rebukes those who celebrate the Pascha in the manner of the Jews; as is known from the case of those lepers who were cleansed; because, assuredly, the Lord loved one of them because of his grateful spirit; but He bore harshly with the others, who, because of their folly, had not recognized the author of the benefit, but preferred their own health to the Healer. Indeed, one of them, having recognized his own healing, returned, loudly praising God; and, cast at the feet of Jesus, gave Him thanks; and this man was a Samaritan. But Jesus answered saying (Luc. xvii, 17, 18): "Were not ten made clean? 63 and where are the nine? There is no one found to return and give glory to God, but this stranger?" He indeed who had been cleansed of leprosy heard above the others from the Lord: "Arise, go; thy faith hath made thee whole" (ibid. 19). Now, those who give thanks and those who praise, my brethren, are as those who conspire together to give thanks to the author of their help, because of the things they have successfully experienced. Just as to this, the Apostle exhorts everyone, saying (I Cor. vi, 20): "Glorify God in your body." And the Prophet inculcates this, saying (Ps. lxv, 2): "Give praise to God." And although the testimony from Caiaphas...

was spoken against our Savior, and he having suffered insult from the Jews and was condemned by Pilate in these days, yet more sublime and powerful is the voice of the Father sent down to him ^A: "I have both glorified it, and will glorify it again."

4. Are the things which He suffered for us transient? Truly, the things of our Savior will remain forever. Therefore, my brethren, mindful of these things, let us not abandon ourselves to feasting, but let us offer praises to the Lord. Let us willingly humble ourselves for the sake of Him who died for us, as Paul says: "For whether we are beside ourselves, it is for God: or whether we are sober, it is for your sake. For if one died for all, then all were dead, and He died for all, that we who live should no longer live to ourselves, but to Him who died for us and rose again." We ought to live to the Lord, not for our own sake, but as servants. Let us not, I pray, receive the grace in vain; 64 especially since it is an acceptable time, in which the death of our Savior appeared as the day of salvation. Since the Word came down for our sake, and being incorruptible, put on a corruptible body for the salvation of us all, therefore Paul confidently said: "This corruptible must put on incorruption." And the Lord was put to death, that by His blood He might extinguish death. Therefore, in a certain place, He rightly rebukes those who partake in the shedding of His blood in vain, and do not delight in the flesh of the Word: "What profit is there in my blood, when I descend into corruption?" Surely, the descent of the Lord was not without profit; rather, it brought profit to the whole world. Since He Himself suffered thus, would those who sin prefer to lose or to gain? He considers our salvation as profit and as a peculiar treasure; but otherwise, our condemnation.

5. In the Gospel, He commends those who have doubled the grace, just as he who made five talents into ten, and another who made four from two. But he who hid the talent, He rebukes as a waster, ^B saying: "You wicked servant, ought you not to have put my money to the bankers, and at my coming I should have received what is mine with interest? Take therefore the talent from him, and give it to him who has ten talents. For to everyone that has, shall be given, and he shall have abundance: but from him that has not, even that which he has shall be taken away. And cast the useless servant into outer darkness; there will be weeping and gnashing of teeth." He does not desire that the grace we have received should be useless, but that we should diligently return its proper fruit, which the blessed Paul called "the fruit of the Spirit," which is charity, joy, and peace. Because of this good will, He did not deprive anyone, but gave everyone his own; of which honesty He made Himself the teacher, saying: "Render to all their dues." Doubtless, He was like those whom the lord sent to demand the fruits of the vineyard from the laborers; and therefore, He exhorted everyone to make satisfaction. But Israel disdained to make satisfaction, because they were not honest; nay, they killed those who had been sent; just as they did not even reverence the Lord of the vineyard, who was put to death by them. Wherefore, when He came Himself, and found no fruit among them, He cursed the fig tree (for them), saying: "May no fruit be born from you forever." And immediately the fig tree became fruitless and dead; just as the disciples were amazed in reality, after it withered.

6. Then the prophet’s word was fulfilled: "And I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of opobalsam and the light of a lamp, and the whole land shall be in desolation." The ministry of the law was abolished for them, and from henceforth they shall be forever without a feast; and lacking a fatherland, and wandering in every direction, they do not celebrate the Pascha, and against the command of the law they eat unleavened bread, because it is no longer permitted for them to offer the lamb in sacrifice, just as it was ordained for them concerning the eating of unleavened bread. But they violate the law everywhere, and it is decreed by the judgments of God, that for days of joy they spend days of sorrow. The cause of these things for them was the killing of the Lord, and because they did not reverence the Begotten, therefore they suffer these things. ^C But the wicked heretics, and the rash alumni of sects, they indeed, killing the Word, and these tearing His tunic, they also shall be excluded from the solemnity, because they live without holy fear and without understanding; but they emulate the robber Barabbas, whom the Jews demanded should be pardoned for them instead of the Savior. Therefore the Lord Himself cursed them no differently than the fig tree; yet He had such mercy on them in His clemency that He did not wish them to perish root and branch. For He did not curse the root, but took care that no one should henceforth eat of its fruit. This having been done, and the shadow having been ordered to wither, He indeed abolished this, but retained the root, until we should be grafted onto it; but they, unless perhaps they remain in incredulity, shall be grafted into their own olive tree. Meanwhile, the Lord cursed them on account of their sloth.

7. The Calends are passed, and the true Pascha comes to us. The solemn day is at hand, on which the feast is to be proclaimed with a trumpet, on which we should turn to God for the sake of offering thanks, and have Him in the place of our Pascha. We ought to celebrate the feast to the Lord, not to ourselves; not to exult for ourselves, but for the Lord, who [took up] ^D affinities—

^A of our nature, and said: “My soul is sorrowful even unto death.” For the heathen, and all those alien to our faith, when they undertake to celebrate feasts, lack peace, because they sin against God; but the saints, on the contrary, since they live to the Lord, truly celebrate the feast unto Him, saying: “I will exult in thy salvation. My soul shall exult in the Lord.” This is, clearly, the command common to them: “Exult, you righteous, in the Lord.” Wherefore, in their assemblies, they shall sing that common festal canticle: “Come, let us exult,” not indeed in ourselves, but in the Lord.

8. Abraham also, that prince of the patriarchs, exulted, not because he saw his own day, but because he saw the day of the Lord. And so, when he had waited, he saw and exulted. And when his faith was put to the test, he led Isaac up the mountain and offered his only-begotten, to whom the promises had been made; and while he was offering his own son, he was adoring the Son of God; and while he was being restrained from the slaughter of Isaac, he was contemplating Christ in that ram which was sacrificed to God. That prince of the patriarchs was proven in Isaac, who was not himself sacrificed, but he of whom it is preached by Isaiah that he would be led as a lamb to the slaughter, and would be silent before the shearer, yet would take away the sin of the world. Therefore, Abraham ^B was kept from laying hands upon the boy, lest perchance the Jews, staying fixed on the immolation of Isaac, should frustrate the prophetic words uttered concerning our Savior, especially all those which the Psalmist proclaimed: “Sacrifice and oblation thou wouldst not, but a body thou hast prepared for me,” and all other things of equal meaning.

9. Truly, so far as concerns the son of Abraham, the sacrifice was not made by the intent of Isaac, but by the intent of Abraham who offered him, who was being tested in that matter: for God accepted the will of the one offering, yet hindered the immolated one from being slaughtered. For the death of Isaac was not to liberate the world, but only that of our Savior, who healed us all by his wounds, raised up the fallen, brought a remedy to the infirm, satisfied the hungry, and provided for the needy; and, what is more wonderful, he raised us all from the dead, with death destroyed; and from anguish and affliction he translated us to rest and the joy of this feast, which reaches as far as heaven. For not we alone experience this; but for its sake the heavens also exult with us, and the entire Church of the firstborn, who are written in heaven, rejoices together; just as the Prophet proclaims, saying: “Let the heavens rejoice, for God has had mercy on Israel; sing, you foundations of the earth; cry out, you mountains, with joy, and all the trees that are in you, because God has saved Jacob, and Israel shall be glorified.” Likewise, “Exult, O heavens, and rejoice; let the mountains germinate with joy, for God ^C has had compassion on his people, and has comforted the humble of his people.”

10. Every creature, brethren, keeps the feast; and every spirit, according to the Psalmist, extols praise to the Lord because of the enemies that have been destroyed. Our salvation, I say, has been accomplished. Indeed, it is eminently right: for if for one sinner who repents there is joy in heaven, how great will be the gladness over the destruction of sin, and the resurrection from the dead? O what a solemnity, and what joy will come to pass in heaven, and with how great an endeavor will all the (celestial) powers exult and rejoice, when they watch our assemblies, joyous and always vigilant, especially in the solemn preachings of Pascha! When they see sinners repent, and those who had averted their face turning again; and those who had previously indulged in desires and drunkenness, now restraining themselves at last with fasts and abstinence; when, finally, they see the enemy weakened and lying prostrate, with hands and feet bound, and lifeless, so that we can insult him, saying: “Where is thy victory, O death? Where is thy sting, O hell?”

11. Let us sing the song of victory to the Lord. Who will attain unto this crowd like unto the angels? He, surely, who desires to gather for the heavenly feast and the angelic solemnity, who might say with the Prophet: “Because I will pass over to the place of the tabernacle, wonderful, even to the house of God. In the voice of exultation and confession, the sound of one feasting.” The saints likewise exhort us to this, saying: “Come, let us ascend to the mountain of the Lord, to the house of the God of Jacob.” Not, however, so that a solemnity of this kind should be impure, nor that we should ascend to it as sinners, but as adorned with virtue and diligent, like those who live by the rule of the saints. “Who shall ascend into the mountain of the Lord, or who shall stand in his holy place? He that is clean of hands and pure of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbor.” This one, as the Prophet adds, when he ascends, shall receive a blessing from the Lord. It is well established, indeed, that the Lord will bestow this upon those who will be on the right, and will say: “Come, you blessed, possess the kingdom prepared for you.” But the deceitful man, and he who is not of a pure heart, will have nothing pure, as the Proverb says: “In the treacherous son there is naught of good.” Without doubt, because this man has become a stranger, and inserted into a stock alien to the saints, he will be unworthy of the paschal feast. “The foreigner shall not eat of it.” Thus Judas thought to celebrate the Pascha, but because he had premeditated betrayal against the Savior, he became a stranger to the heavenly calling and the fellowship of the apostles. The Law indeed ordered them to eat the Pascha in haste; but he, while he was eating, was seized by the demon, who entered into his soul. ^D

12. Let us meanwhile celebrate the feast, not as those who dwell on the earth, but as those who sojourn with the angels, as it were, in heaven. Let us praise the Lord with chastity and innocence and the other virtues. Let us exult not in ourselves, but in the Lord, that we may be fellow-heirs of the saints. We shall strike up the melody with Moses; we shall watch with David, who, rising seven times at midnight, praised the judgments of the justice of God. “Let us anticipate,” as he says, “I will stand before thee; you will look upon me in the morning, and you will hear my voice.” Let us fast like Daniel; let us pray assiduously, as Paul commands, when the time for prayer is announced to us, ^A especially those who are joined in honorable marriage; that, keeping festival in these aforementioned matters, we may be able to enter into the joy of our Lord, that is, into the kingdom of heaven. But just as Israel, while it was moving towards Jerusalem, first cleansed and instructed itself in the desert, that it might forget the customs of Egypt, so it is just that in the holy Quadragesima, which has been undertaken by us, we should pursue our purgation and cleansing; so that, having departed from this, and being mindful of the fast, we may be able to ascend with the Lord to the upper room, and dine with him, and participate in the joy in heaven. For otherwise it would not be permitted to us either to ascend to Jerusalem or to eat the Pascha, unless the Quadragesima were observed.

13. We shall therefore begin the Quadragesima on the first day of the month of Phamenoth, and as it proceeds until the fifth day of Pharmuthi, with the vacation from the Lord’s days and the preceding Sabbaths, we shall presently begin the holy days of the Paschal season on the sixth day of Pharmuthi; and on the eleventh of the same month we shall finish the fast, on the Sabbath at the evening shadows; after which there will dawn upon us on the tenth day of Pharmuthi the holy Lord’s day; which will extend its ray with immense grace to all the remaining weeks of holy Pentecost: at which time, finally, resting, we shall always complete the Paschal solemnity, in Christ Jesus our Lord, through whom be glory and empire to his Father unto the ages of ages. Amen.

72 All the brothers who are with me salute you. Salute all with a holy kiss. Explicit the sixth festal epistle of the holy and God-bearing Athanasius.

LETTER VII

1. Blessed Paul carried about the mortification of Jesus in his body, as he himself wrote to the Corinthians; not that he might boast merely, my brothers, but that he, and we likewise, might be imitators of him in this matter. This boasting occurs everywhere; for David also used it in the Psalms, saying: “For thy sake we are killed daily, and we are accounted as sheep for the slaughter.” This same thing must be done by us, especially on the days of his feast, in which the commemoration of the death endured by our Savior is performed. Whoever shall have imitated his death, and dedicated himself to the works of virtue, putting to death his members on this earth, and crucifying the flesh with the passions and concupiscences, here shall live in the spirit, and shall conform ^B himself to the spirit, 73 always mindful of God, and captured by no forgetfulness, nor will he ever perform the works of death. Therefore, that we may carry about the mortification of Jesus in our body, he immediately proceeds to demonstrate the way of this abstinence, saying: “Having ourselves the same spirit of faith, as it is written: I believed, for which reason I have spoken; and we believe, for which reason we also speak.” He added also that grace which comes from knowledge, saying: “Knowing that he who raised Jesus, will also raise us up with Jesus, and will set us with you before him.”

2. Truly, when the holy ones shall have embraced this life with such faith and knowledge, without doubt they shall attain that joy of the heavens: but the wicked, when they shall have neglected such a life, shall justly and deservedly lack the happiness flowing from thence. “The impious person shall be lifted up, that he may not see the brightness of the Lord.” And although they shall be about to hear the common preaching of the promise, that is, “Awake, you who sleep, and arise from the dead,” they will indeed arise, and will even reach up to heaven, and will knock, saying: “Open to us;” nevertheless the Lord, needing nothing, when they have departed from his knowledge, will rebuke them, saying: “I know you not.” But the Holy Spirit will cry out to these same ones: “Let the impious be turned into hell, all the nations that have forgotten God.” We indeed shall number the impious with the dead, because they do not oppose abstinence to sin, nor do they carry about the mortification of Jesus in their body after the manner of the saints; but they bury their soul in sins and insanities 74 as in a sepulcher, drawing near to the dead;

and nourish it with every kind of dead meat; after the manner of the eagle's young, which swoop down from the sky upon carcasses; the eating of which birds the Law forbade, figuratively commanding: ^A “Neither the eagle, nor any animal that feeds on a carcass.” Indeed, it rejected whatever feeds on carrion. These have put their own soul to death by their own passions, and say nothing else but: “Let us eat and drink, for tomorrow we die.” Such is the fruit they report. Concerning these, I say, who thus pursue delicacies, the Scripture proceeds at once to say: “And these things are manifest to the ears of the Lord of Hosts, that this sin shall by no means be forgiven you, until you die.” But even while still living, they shall be in ignominy, because they have esteemed their belly their master: and after death they shall be tormented, because they have boasted in such a death. Wherefore Paul protests, saying: “Food for the belly, and the belly for food; but God will destroy both it and them.” The divine voice truly foretells concerning them: “The death of sinners is the worst. And they who hate the righteous shall offend.” That worm shall be troublesome, and the darkness into which the impious shall inherit will be harsh.

5. But those who are truly holy and virtuous, who have mortified their members upon earth, namely fornication, uncleanness, passion, and evil concupiscence; and who have therefore become pure and without stain; trusting moreover in the promise of our Savior who says: “Blessed are the pure in heart, for they shall see God;” these, being dead to the world and alien to the communion of the world, shall enjoy a precious death, inasmuch as “Precious in the sight ^C of the Lord is the death of his saints.” They shall furthermore be able, taking the example from the Apostle, to say: “I have been nailed to the cross with Christ. I live, now not I; but Christ lives in me.” If we live in Christ, this is true life, even though we be dead to the world. Then, thinking of heavenly things, we shall be so affected as if we were already dwelling in heaven; just as that lover of such a dwelling, who says: “Walking on earth, we dwell in heaven.” They who live in this manner, and share in such virtue, alone will be able to praise God. Let therefore each one persuade himself that the true power of the feast and the solemnity is not attained by the abundance of delicacies, nor by the splendor of garments, nor by the holding of holidays, but by a sincere affection toward God, by thanksgiving, and by the rendering of praise. These, however, are done only by the saints who live in Christ; for it is written: “The dead shall not praise you, O Lord; nor all those who descend into the infernal regions. But we who live, we shall bless the Lord now and forever.” Just as also Hezekiah, who being delivered from death, ^D thereupon praised God, saying: “They who are in the pit shall not praise you, nor shall the dead bless you; but the living, even as I do, shall bless you.” The proper praise is only for those living in Christ, and toward God is the blessing: for which cause they assemble for the feast. For it is not the Pascha of the heathens, nor of those who are still Jews in the flesh; but rather of those who have known the truth in Christ, as he who was sent to proclaim this feast exclaims: “Christ our Pascha has been sacrificed.”

4. Furthermore, even if such people are not solemn, and flock to the Church of the righteous as if to praise God on the feast, God will nevertheless be reluctant, saying to the sinner: “Why do you declare my justice?” But the gracious spirit forbids this, saying: “Praise is not seemly in the mouth of a sinner.” Nor indeed does sin consist with the praise of God. The mouth of the sinner speaks perversity, as is said in the Proverbs: “The mouth of the impious overflows with evils.” For how can it be that the impious should praise God with an impure mouth? Contrary things cannot consist together. What communion has justice with iniquity? Or what commixtion of darkness with light? These things, namely, says Paul, the minister of the Gospel. Therefore sinners, and all who are strangers to the Catholic Church, heretics, and the disciples of sects (57), since they are alien to the praise of the righteous, will deservedly not hold the solemnity. But the righteous man, even if he is thought to be dead to the world, acts with confidence, saying: “I shall not die, but live, and I shall recount all your wonders.” And at the same time, God Himself will not refuse to be called God by those who have mortified their members on earth, and yet live in Christ. Moreover, God is the God of the living, not of the dead; nay, through His living Word He vivifies every man; which, indeed, He grants to the saints for the sake of food and life, as the Lord Himself cries: “I am the bread of life.” At which matter the Jews, 77 of weak taste, and with the senses of their soul least exercised in virtue, and neither properly understanding the discourse concerning this bread, were finding fault, because He had said: “I am the bread that descended from heaven, and gives life to men.”

5. For indeed, sin also is a certain peculiar bread, containing death; and when it invites the lovers of delicacies and the foolish, it says to them: “Taste sweetly of hidden bread, and of sweet stolen waters.” Nevertheless, he who shall taste them is ignorant that mortals are to perish there. The sinner will think that he is going to capture pleasure from it, but the end of this bread will not be pleasant, just as the Wisdom of God also says: “Sweet was the bread of deceit to the sinner, but afterward his mouth shall be filled with gravel.” Honey drips from the lips of the fornicating woman,

^A and her throat is smoother than oil; finally, however, you will experience it as more bitter than wormwood and sharper than a two-edged sword. Therefore, he who eats it rejoices for a short time; but afterward he will withdraw far away, because in his unhappiness he did not know that they who distance themselves from God are headed for destruction. And nevertheless, the prophetic warning forbade this, saying: “What have you to do with the way of Egypt, that you might drink the water of Gehon? And what have you to do with the way of the Assyrians, that you might drink the water of the river?” Now, also, the Wisdom of God, being kind toward men, forbade this very thing, crying out: “Pass by quickly, and do not fix your eye upon it. Thus you will pass by foreign waters, and you will leap over strange rivers.” And it invites these to itself, saying: “Wisdom has built her house, 78 and has supported it with seven pillars. She has slaughtered her victims, she has mixed her wine in jars, and she has prepared her table. She has sent her servants to call with a loud voice to the jars, saying: ‘If anyone is foolish, let him turn to me.’ And to the senseless she says: ‘Come, eat my bread, and drink the wine which I have mixed for you.’ What hope, therefore, remains for these? Leave foolishness, that you may live; seek prudence, that you may be long-lived.” For the bread of wisdom ^B is the fruit of life, as the Lord himself says: “I am the living bread which descended from heaven: if anyone eats of this bread, he will live forever.” For indeed, the manna was a delicious and wondrous food while Israel was eating it; yet they died nonetheless, because that food was in no way intended for the one eating it as eternal life. For in truth, all that multitude perished in the desert. But the Lord teaches, saying: “I am the bread of life: your fathers ate the manna in the desert, and they are dead. This is the bread which descends from heaven, that he who eats of it may not die.”

6. Meanwhile, the wicked and those indifferent to this bread suffer famine; while the holy man is satisfied with this, and says: “But I will behold your face in righteousness; and when your glory appears to me, I shall be satisfied.” He who partakes of the divine bread will experience a perpetual famine of desire: and he who hungers in this way will have grace without end, just as Wisdom promises, saying: 79 “The Lord will not slay the innocent soul with hunger.” In the Psalms also he promised, saying: “Blessing His game I will bless, I will satisfy His poor with bread.” Let us hear our Savior also saying: “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” Therefore, it is necessary that the saints and those who love life in Christ lift themselves up to the desire of this food, and praying, say: “As the deer desires the fountains ^C of water, so my soul desires you, O God. My soul thirsts for the living God; when shall I come and appear before the face of God?” Also: “O my God, I anticipate you; my soul thirsts for you, my flesh in many ways. In a desert land and inaccessible and waterless, so I have appeared to you in the sanctuary, that I might see your power and your glory.”

7. Since these things are thus, we also, my brothers, must mortify our members on earth and feed on the living bread, with faith and charity toward God; inasmuch as we know that without faith it is impossible to partake of this bread. Our Savior himself, at the time when he was calling everyone to himself, said: “If anyone thirsts, let him come to me and drink.” And he immediately added mention of faith, without which no one should receive this kind of nourishment, saying: “He who believes in me, as the Scripture says, rivers of living water shall flow from his belly.” Wherefore he himself was always feeding his disciples with his words, as they believed, and he was conferring life upon them through the nearness of his divinity. ^D But indeed, that Canaanite woman 80, who had not yet approached the faith, he did not even deem worthy of a response, although she was in great need of him. And he acted in this way, not out of contempt—far be it!—because the Lord is kind and good, and because of her he had gone to the regions of Tyre and Sidon; but because she had not yet believed, and because she had no right to it because of her lineage. Deservedly he did this, my brothers, because it was of no profit that she offered prayers before the faith was received. Wherefore, he who approaches God must, before all else, believe in Him, who will then grant the thing requested. For it is impossible to please Him without faith, as Paul teaches. Since, therefore, she was still lacking in faith, and was moreover a foreigner, he spoke with a magisterial mouth: “It is not good to take the bread of the children, and to throw it to the dogs.” But having immediately rebuked her with the force of his words, and her paganism now put aside, and having attained faith, he addressed her not as a dog, but as a human being, saying: “Great is your faith.” And when she had believed, he immediately bestowed upon her the fruit of her faith, and said: “Let it be done to you as you wish, and her daughter was healed from that hour.”

8. The just man, however, nourishing himself with the science of divine words, will always keep his soul unharmed. Therefore (Paul) commanded that we receive the weak in faith, and nourish him; if he is not yet suited to eat bread, at least (nourish him) with herbs. “But he who is weak, 81 let him eat herbs.” Not even the Corinthians were able to partake of this bread, since they were still infants, and [index: entries preserved]

^A as if little children, were drinking milk: “For everyone who partakes of milk,” according to the words of the divine man, “is unskilled in the word of righteousness.” Yet to his beloved son Timothy, the Apostle directed in his first Epistle that he should nourish himself with the words of faith and of good doctrine, “which,” he says, “you have attained.” And in the second: “Hold the pattern of sound words which you heard from me, in faith and love in Christ Jesus.” This bread, my brothers, is not merely the sustenance of the righteous in this place, nor is it only the saints on earth who feed on such bread and blood; but we shall eat it in heaven as well. For it is equally the nourishment of all the spirits above and of the angels, and the delight of all the heavenly powers; and He will be all in all, and will have mercy on all out of His own goodness. The Lord first ^B gave us the bread of angels; but now He promises to those who endure temptations with Him, saying: “I, however, promise to you, just as My Father promised Me, a kingdom, that you might eat and drink at My table in My kingdom, and sit on twelve thrones, judging the twelve tribes of Israel.” Truly, for the dignity of that supper, my brothers, how great will be the harmony and exultation of those who will dine at that heavenly table! They will certainly feast on food, yet not food that passes away, but food that produces eternal life. Who will be worthy of that gathering? Who will be so blessed as to deserve to be called to that divine supper? Blessed, indeed, is he who will eat bread in 82 Your kingdom! He, namely, who has earned the heavenly calling, and because of this very calling has become holy!

9. But he who neglects these things, and while being washed, becomes defiled, regarding as common—that is, [κοινόν]—that blood of the Testament by which he was sanctified, and spurning the Spirit of grace, will hear it said to him: “O friend, how did you enter here not having a wedding garment?” For the supper of the saints is pure and immaculate: “Many are called, but few are chosen.” Judas comes to the supper, but having despised it, he departs from the sight of the Lord; and because he had abandoned his life, he broke his own throat with a noose. But indeed, the disciples who remained with the Savior partook of the delights of the supper. That young man, who having departed for foreign lands, squanders his substance by living luxuriously—if the desire for the divine supper should seize him, ^D and coming to himself he should say: “How many of my father’s servants have bread in abundance, while I perish here with hunger!” and rising up from there, should come to his father, and confessing should say: “I have sinned against heaven and before you; I am unworthy to be called your son; make me as one of your hired servants”; if, I say, he were to confess this, then he would be truly worthy to be received by the father, not held as a hired servant, or as a stranger, but received as a son with a kiss, and as if restored from death to life by him, 83 graciously admitted to the divine supper, endowed with the first precious robe, with joy and songs resounding for that reason in the paternal home.

10. Here are the acts of paternal kindness and goodness: not only restoring life to the dead, but also supplying the healing of grace through the Spirit. Therefore, in place of corruption, He clothes the human being with incorruption; in place of hunger, He slaughters the fatted calf: and lest he depart for foreign lands, He takes care of his return, placing shoes upon his feet: and what is wonderful, He inserts a divine ring on his hand; by these things regenerating him so that he might be the form of the glory of Christ. These are the gifts of the father, with which the Lord adorns and feeds those who will persevere with Him; and also those who, touched by repentance, will return to Him; to whom He promises, saying: “I am the bread of life. He who comes to me will not hunger; and he who believes in me will never thirst.” We ourselves would indeed be worthy of these goods if we were always to follow our Savior; and if we were not to be purified only in these six days of Pascha, but were to regard our entire life as a solemnity; and always adhering to Him, and never departing, we were to say to Him: “You have words of life; to whom shall we go?” But if by chance we have gone astray, let us return with confession of our transgressions, keeping no enmity against anyone, but let us mortify the acts of the body by the Spirit. Certainly, if we anticipate feeding the soul with these things here, 84 we shall become participants in that heavenly and spiritual table with the angels: nor shall we be excluded when we knock, in the manner of those five foolish virgins; but we shall enter with the Lord, just like those prudent friends of the bridegroom; showing the death of Jesus in our bodies, and obtaining life and the kingdom from Him.

Therefore, we shall make the beginning of the Quadragesima on the 23rd day of the month of Mechir; but the holy fast of the blessed solemnity on the 28th of Phamenoth. Then, passing also the six subsequent days with fasts and vigils, according to each one’s strength, on the 3rd day of the month of Pharmuthi we shall put an end to the fast on the evening of the Sabbath. And soon that holy and most blessed day will shine upon us, the Lord’s Day, or the Day of Christ. After which, the holy Pentecost having been celebrated, we shall always adore the Father through Christ, through whom to Him be glory and power through the Holy Spirit.

and with whom is glory and dominion through the Holy Spirit unto ages of ages. Amen. All the brethren who are with me greet you. Greet one another with a holy kiss. (He did not send the eighth and ninth epistles for the aforementioned reason.) Here ends the seventh festal epistle of the holy patriarch Athanasius.

EPISTLE X

THIS IS THE TENTH (EPISTLE OF ATHANASIUS), IN THE CONSULSHIP OF URSUS AND POLEMIUS, WHILE THEODORE OF HELIOPOLIS WAS GOVERNING AS CATHOLIC PREFECT; TO WHOM PHILAGRIUS SUCCEEDED AFTER TWO YEARS; IN THE TENTH INDICTION, WHEN THE SUNDAY OF PASCHA WAS THE SEVENTH DAY BEFORE THE CALENDS OF APRIL, THE THIRTIETH DAY OF PHARMUTHI, THE EIGHTEENTH DAY AND A HALF OF THE MOON, IN THE FIFTY-FOURTH YEAR OF DIOCLETIAN.

1. Not because I have forgotten my custom toward you, my brethren, which I received from the tradition of the Fathers, do I remain silent, nor fail to announce the time of the holy annual feast together with the very day of the solemnity. And although I am held in those tribulations of which you have without doubt heard by report; and although grave temptations beset us, and the enemies of the truth have long been tracking us, and are insidiously working to find some writing of ours, so that they may construct an accusation from it and increase the pain of our wounds; nevertheless, because the Lord provides strength and consoles us in our afflictions, we do not fear to make this proclamation. And though obsessed by troubles and deceits, we nonetheless signify to you our Pascha from the ends of the earth. Now, at the time I was writing to the presbyters of Alexandria, I gave instructions that the letters should be delivered to you by their own hands: and I did this because I knew that they were in fear of being threatened by the enemies. Moreover, I protested, mindful of apostolic confidence, saying: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or the sword?" Now, as I thus celebrate the feast, I desire that you too, my brethren, celebrate it in like manner. And since I know that I am a debtor to perform such a proclamation, I do not delay to fulfill the duty; for otherwise I would fear to be condemned by the apostolic warning, which says: "Render to all their dues."

2. Since, therefore, I have committed all my affairs to the Lord, I have endeavored to keep the feast with you, for I do not think that I am absent from you: for even if place separates us, yet the giver of the feasts, the Lord, indeed the one who is our feast, and who grants the Spirit, gathers us together spiritually through the bond of concord and peace. But while we are thus disposed in mind, and raise the same prayers, no place divides us, but the Lord gathers and couples us: for where two or three are gathered in his name, he, as he promised, will be in the midst of them. Moreover, it is very well known to those who will gather in any place whatsoever, that the Lord will be in their company, to receive the prayer of all, just as if they were present, and to hear all when they have cried: Amen. Assuredly, I indicated those anguish and all the tribulations which I have suffered when I sent other letters to you, my brethren. But lest anything should trouble you, I will now also recount a few of these to you.

3. For indeed it does not behoove a man that, in a time of quiet, he should forget the pain of things endured in afflictions, lest he be outside the divine fellowship. But he should not even sing praises, unless after he has emerged from afflictions; nor give thanks, unless after rest from the labor of temptations; in the manner of Hezekiah, who, when the Assyrians were destroyed, used to praise the Lord, and giving thanks said: "Deliver me, O Lord; nor shall I cease to bless thee with the harp all the days of my life, before the house of the Lord." Those blessed men, likewise, who were tested in Babylon, that is, Ananias, Misael, and Azarias, in the midst of tranquility, while the flame was like dew to them, they gave thanks with canticles and raised praises to God. So just as they, so too do I think, my brethren, and I write these things. For those things which are not possible for men in our times, God makes possible; and what men think cannot be done, God will demonstrate to be easy to perform, by calling us back to you, not, however, by handing us over as prey to those who strive to strike us. But these things are turned not so much against us as against the Church and the right faith, which they were attempting to overwhelm by their iniquity.

4. Yet the good God was bestowing His kindness upon us, not only then when He was procuring universal salvation through His Word, but now also when our enemies were persecuting us, and striving to occupy us, just as blessed Paul narrates somewhere concerning the incomprehensible riches of Christ, saying: "But God, when He is rich in mercy, because of His excessive charity with which He loved us; and when we were dead because of the insanity of sins, He made us live together in Christ." Indeed, the strength of men and of created things is weak and miserable: but that strength which is higher than men and is...

^A created is rich and incomprehensible; it lacks dissolution and is everlasting. And so, it has not brought about our health in one way only; but since it is rich, it has perfected our salvation in many ways through His Word, a work which was neither forced upon us nor drawn from us, but because He is rich and manifold, He varies Himself according to the state of each soul. Now the Word is the power and wisdom of God, just as Solomon testifies concerning Wisdom, which, being one, "can do all things" and, remaining in herself, renews all things; and when she approaches holy souls, she then makes them friends of God and prophets. To those, however, who are not yet embarking on the perfect path, He becomes as it were a nursing mother, using the similarity which Paul employs: "I gave you milk to drink, not meat." Furthermore, to those who have passed the state of childhood, while they still labor under imperfection, He becomes food suitable to their taste; using the phrase which Paul employs: "But he who is weak, let him eat herbs." But as soon as we have begun to tread the perfect path, man will no longer nourish himself with the aforementioned things, but will eat rational bread and fleshly food. For it is written: "But solid food is for the perfect, for those who have their senses exercised by custom." Therefore, when the word is sown, it does not germinate a simple fruit of mortality in human life, but, yellowing and ripening, it produces a hundredfold number.

5... ^B if they had understood what is written in the Psalms, they would not have brought forth empty audacity against the Savior; since the Spirit had said: "Why have the nations raged, and the peoples meditated on empty things?" If they had considered the prophecy of Moses, they would not have taken their lives from the midst. And if they had revolved the written oracles in their minds, they would not have spoken trembling concerning the prophecies which are against them: for example, that their city was to be destroyed, that grace was to be snatched from them, that they were to be despoiled of the good of the Law, that they were to lose the name of sons; just as it is exclaimed in the Psalms in these words: "The strange children have lied to me." And as Isaiah says: "I have brought up and exalted children, and they have despised me." And that hereafter they would not even be called a people, let alone the people of God and a holy nation, but rather princes of Sodom and the nation of Gomorrah: since in this way they have surpassed the wickedness of the Sodomites, as the prophet says: "Sodom is justified before thee." The Sodomites, indeed, sinned against angels; but the Jews dared to kill ^C the Lord God, the universal King, the Lord of angels—not knowing, in truth, that Christ, who was killed by them, still lives. The Jews who conspired against the Lord are dead; and, in short, they rejoiced in temporal matters, but fell away from the possession of eternal things. They erred greatly in this: for the promise of immortality is not of delights that perish quickly, but of eternal ones which are hoped for. Through many hardships, sorrows, and pains, the holy man shall enter into the kingdom of heaven; and he will arrive there, whence sorrow, sadness, and anxiety shall be driven away. He will then rest, as Job rightly prophesied, who, after he had been tested here, conversed afterwards with the Lord. But truly the lover of pleasures will rejoice for a short time, but afterwards will live a sad life; just as Esau, who, having obtained food for a brief moment, was afterwards condemned on account of this very thing.

6. As for the image, if anyone speaks of it, he distinguishes both conditions; it is that of the Israelites departing from Egypt, and of the Egyptians themselves. These indeed, after they had unjustly exulted against Israel for a short time, were swallowed up in the abyss at the very end in their exit. On the other hand, the people of God, having been briefly afflicted and ground down by the work of the persecutors, as we have said, soon at their exit from Egypt crossed through the sea unharmed, and journeyed in the desert no differently than in a cultivated region: and if those places were deserted by the frequency of men, they were not, however, deserted by the benefit of the Law, nor by the conversation of the angels—nay, they were better than any well-inhabited region. Just as Elisha also, when he thought he was alone in the desert, was in reality in a crowd of angels. Similarly, although in the beginning the people were conflicted with annoyances in the desert, those who nevertheless remained faithful entered into the promised land. Similarly, those who now suffer for a short time, if they retain constant patience, will arrive at consolation: but those who here act in the place of persecutors will be seized at last and will experience an evil end. That rich man, as the Gospel demonstrates, after he had indulged in pleasure here for a short time, hungered there: and having been addicted to drunkenness here, he thirsted vehemently there; but conversely, Lazarus, having suffered the hardships of worldly things, obtained rest in heaven; and having suffered the hunger of bread which is ground from wheat, he was satiated there ^D with something better than manna, that is, with the Lord Himself who descended from heaven, and said: "I am the bread, which came down from heaven, and giveth life to men."

7. O beloved and most dear, if the transition is made from hardships to consolation, if from labor to rest, if from infirmity to health, if from death to immortality; there is no cause for us to be sad on account of those things which happen to men for a short while, nor is there cause for sorrow on account of vicissitudes. One must not be terrified if the world (67) opposes Christ and conspires against the good fear of God: rather it is better to please God.

92 Let us apply ourselves to these things, which we should consider a place for testing and an exercise of the virtues. For how could anyone exercise patience, unless there were toils and tribulations from the adversary? How could one know fortitude, if no attack from enemies were to occur? How would magnanimity appear, if injury and offense were not to precede it? Who would have any notion of forbearance, if the iniquity of Antichrists did not forestall it? And, to sum up, who could have virtue before his eyes, unless evil existed in advance? Our Lord and Savior Jesus Christ himself endured evils worse than these, so that he might demonstrate his patience to men: when he was struck, he endured; when he was subjected to injury, he did not return the injury; when he suffered, he was not angry; but he yielded his back to the scourges, his cheeks to the slaps, and did not turn his face away from spittle; finally, as he willed, he was led to execution, so that we might possess in him the image of all virtues, along with immortality.

8. If each one of us conforms himself to these examples, without doubt we shall trample upon serpents and vipers and all the powers of the enemy. Thus even Paul encouraged us according to the norm of the Lord, saying: "Be imitators of me, just as I am of Christ." By this way, indeed, he prevailed over all the crowds of the adversary, the devil; for he left behind the writing: "I am certain that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature will be able to separate me from the love of God which is in Christ Jesus." 93 For the enemy fights with temptations and tribulations, striving with all his might toward our extermination. But the man who prepares himself against these through Christ, while he opposes patience to anger, humility to contumely, and virtue to evil, will escape a victor, and will say: "I can do all things through Christ who strengthens me." Thus we shall conquer through Christ, who loved us. This is the grace of the Lord; this is the doctrine of the Lord to men. He himself suffered, that he might acquire for man that for which he was about to suffer: he descended, that he might lift us up: he consented to experience birth, that we might love him who is not subject to birth: he humbled himself to corruptibility, that what is corruptible might put on incorruptibility: he was made weak for our sake, that we might rise up strong: he came to death, that he might grant us immortality and bestow life upon the dead. To put it briefly, he made himself man, so that we mortal men might have life, and death might no longer have dominion over us. Death, I say, shall not have dominion over us; for so the word of the Apostle declares.

9. But in truth, Arius and Manes, and the heretics, having not considered the things that we have said, oppose Christ, strike at the Savior with their tongue, and blaspheme the very author of salvation. For because he descended for the sake of men, they themselves denied his natural divinity: because they saw him born of a Virgin, they suspect that he is not the Son of God: and while they notice that he was made man, they deny his eternity; and while they 94 consider his passion on our behalf, they do not believe that he is the incorruptible Son from the incorruptible Father. Finally, generally, because he suffered for us, they deny his natural immortality; and behaving ungratefully, and spurning their benefactor, they not only do not give thanks, but return contumely. To them it should justly be said: O incredulous oppressor of Christ, most wicked murderer of your Lord, carrying a blind eye of the soul, with the mind of Judas; if you understood the scriptures, if you listened to the saints saying: "Illumine your face, and we shall be saved"; or, "Send forth your light and your truth"; then surely you would acknowledge that the Lord did not descend for his own sake, but for ours; and you would rather admire his kindness. If you considered what the Father is, and what the Son is, surely you would not blaspheme, as if the Son were different from him: and if you understood his kindness expended on our behalf, you would not alienate the Son from the Father, nor deem him a stranger who reconciled the Father to us.

10. I know that these things displease not only those who contradict Christ, but also the disciples of the sects who think nearly the same things, and conspire among themselves; because they have learned to divide the indivisible tunic of God; nor do they judge it absurd to separate the Son from the Father. I know that while these things are said, they gnash their teeth against us just as the one who stirs them up, the adversary the devil, because he bears the true praise of the Savior with difficulty. But the Lord, who always laughs at that adversary, and with him also these new ones, said: "I am in my Father, and my Father is in me." That is, the Lord is he who is viewed in the Father and in whom the Father is viewed, for when he was the true Son of the Father, he was finally made man for us, that he might offer himself to the Father for us, and through his own oblation and sacrifice save us. This is he who long ago led the people out of Egypt: and he who finally delivered us, nay, the whole human race, from death, and snatched it from the lower world. This is he who of old was immolated as a lamb, because he was recognized under the figure of a lamb. Finally, he made himself man for us. "Christ our passover has been sacrificed." This is he who freed us from the snare of the hunters, the sectaries, I say, and the oppressors of Christ, and saved us, that is, his Church.

11. What remains now to be done, my brothers, for the sake of the things said, but to extol praises, and to give thanks to the King of all, God, anticipating with psalms, and exclaiming: "Blessed be the Lord,

who has not given us up as a prey to their teeth! ^A Let us celebrate the way which He has Himself prepared for our salvation—the day, I say, of Easter, that we may afterwards celebrate that heavenly solemnity with the angels. For just so did the Jewish people of old, coming out of straits into consolation, celebrate the feast and recite that triumphant hymn. So too in the age of Esther, the same people performed the feast for the Lord, 96 because they had been rescued from the death that had been denounced; holding this celebration in high esteem, giving thanks to the Lord, and praising Him for the change in their circumstances. Therefore, as we also render our vows to the Lord, and confess our sins, let us honor the Lord with good morals, and let us celebrate Him in a worthy manner: for although He chastises for a little while, yet He does not desert, nor does He abandon us even to the end; nor is He merely silent in our cause, but He has drawn us out from the treacherous intellectual Egypt of those who contradict Christ; and, having led us through many tribulations and distresses, as though through a desert, He has brought us to His holy Church: so that from here, as is customary, we might send letters to you and receive them in return. Wherefore I, giving thanks to God, pray you that you may give thanks with me more and more, and on my behalf, because, although this is an apostolic custom, the very ones who oppose Christ and are followers of sects have labored to render it obsolete and to abolish it. But God did not assent; rather, He has renewed and guarded what He Himself had preformed through the apostles, so that we might keep the feast together and celebrate it in union, according to the tradition and precepts of the Fathers.

12. Therefore, we shall keep the beginning of Lent on the nineteenth of the month of Mechir: and the holy fast of Easter on the twenty-fourth day of the month of Phamenoth; and we shall end the fast on the thirtieth day of the same month of Phamenoth, in the darkness of the evening of the Sabbath: and thus we shall celebrate the Lord’s day, which ^B will dawn on the thirtieth of the same Phamenoth. From this, counting gradually for seven weeks, we shall celebrate Pentecost, and by dedicating our due devotion to these days, we shall be able to be made worthy of the things to come, through Jesus Christ our Lord, through Whom be glory and power to the Father, forever and ever. Amen.

Greet one another with a holy kiss, and be mindful of us in your holy prayers. All the brethren who are with me, who are ever mindful of you, greet you. Indeed, I pray that you may be safe in our Lord, most beloved brethren, whom I have loved above all others.

Here ends the tenth epistle of Saint Athanasius.

LETTER XI

1. That blessed Paul, having been trained in every virtue and called a faithful servant 81 of the Lord, nevertheless esteemed nothing except what is virtue and true commendation, and what is consistent with charity and holy fear. These were his peculiar gifts, until he raised himself to those heavenly things and reached paradise, having passed beyond 98 human conversation, becoming superior to men; and when he returned from there, he preached to everyone, saying 82: "For we know in part, and we prophesy in part. Now I know in part; but then I shall know, even as I have been known." ^C And in reality, he was known by those holy celestial ones as their fellow citizen in everything future and perfect. What he says, "in part," was that which was being known by him in the present: nevertheless, on account of those sublime things communicated to him by the Lord, he became perfect, and said 83: "Whosoever then we are perfect, let us think this way." And since the Gospel of Christ is the completion and end of that ministry which was delivered to Israel through the Law, so the things that are future will be the end of present things; after the Gospels have been completed, and faithful men have received them, which now, although not seen, they expect, just as the same Paul says 84: "For what one sees, why should he expect? But if we hope for what we do not see, through patience we wait for it." Thus that blessed man, to whom the grace of the apostolate was committed, wrote, desiring all men to be like him 85. Furthermore, charity towards men is the ultimate virtue. The multitude of the heavenly kingdom is infinite: thousands of thousands and ten thousand times ten thousand are there in the service of the Lord. Man will enter there through a narrow and constricted path: but once entered, he will see an immense expanse, and the greatest place of all, as they tell who have been spectators and heirs of such things. "You have set distress before us." Then after the distresses they said 99: "You have led us into a wide place." 86 Likewise: "In tribulation You have expanded for us." 87 In truth, my brethren, the life of the saints here is a distress, because they labor sorrowfully, in desire for future things, as he says 88: "Woe is me, that my sojourning is prolonged!" Or because they are distressed and labor for the salvation of others, as Paul writes to the Corinthians 89: "Perhaps when I come, God will humble me; and I shall mourn for many of those who have sinned before, and have not repented of the uncleanness, and fornication, and wantonness, which they have committed." Just as Samuel also mourned over the destruction of Saul, and Jeremiah lamented the captivity of the people. Nevertheless, after this affliction, pain, and sadness, when they depart from this world, divine hilarity will receive them, joy and gladness, from which misery, mourning, and groaning will be exiled.

2. And since things are so, my brethren, ^D

I beseech you, that we never cease from treading the path of virtue, ^A but that we follow the counsel of Him who says: "Be my imitators, as I am of Christ." He does not give counsel of this kind to the Corinthians alone, because he was apostle not of them only, but was the teacher of the nations in faith and in truth, and he warns us equally with the aforementioned, and wrote these universal precepts to all generally. For this reason, while he was writing, he entreated some, as in the Epistles to the Romans, to the Ephesians, and to Philemon; others he reproved with heat, as the Corinthians and Galatians; to others he made promises, as to the Colossians and Thessalonians; but the Philippians he received with gladness; the Hebrews he taught that the law had been for them as a shadow. His own chosen children, Timothy and Titus, he instructed as those closest to him. Finally, he admonished those who were further off. Indeed, he became all things to all people. For when this man had reached perfection, he strove that his doctrine should be suitable for the needs of each, so that he might in every way save some. Nor did his doctrine lack effect; ^B but being disseminated everywhere, it yields fruit to this very day.

3. For which reason, my beloved, we must recognize the apostolic mind. He made use of prayers and exhortations not only at the beginning of his Epistles, but in their conclusion and in the middle. I hope, therefore, that through your prayers it will be granted to me that in no way I might deceive the mind of so holy a man. Being learned in divine matters and knowing well the power of doctrine, he thought it necessary to spread out his discourse from the beginning concerning Christ and his mystery, and afterwards to show the integrity of morals; so that, with the Lord recognized and his matters sufficiently taught, they might be willing to follow diligently whatever he himself had commanded. For unless a lawgiver is known, no one will be able to perform his commands diligently. Thus did that faithful minister of God, Moses, conduct himself, who, before he promulgated the words of the divine law, preached the knowledge of God: "Hear, O Israel, the Lord your God, the Lord is one." ^C Having soon initiated the people, and taught them the tenor of things to be believed, and refreshed the memory regarding the true God, he brought the law of those things by which man could please God, saying: "You shall not commit adultery, you shall not steal," along with any other commandment. Also according to apostolic doctrine, it is necessary for him who approaches God to believe that He exists, and that He is a rewarder to those who seek Him. But God is sought through works of virtue, as the Prophet says: "Seek the Lord; and when you have found him, call upon him: and when he shall approach you, may the impious man abandon his way, and the lawless man his thought." 4. But if anyone is not offended by the testimony of the Pastor, it will be better for him if he learns before all else what He delivered in writing: "In the first place believe that there is one God, who created and ordered all things, which He produced from nothing into existence." Hence the blessed evangelists, mindful of the words of the Lord, spoke at the beginnings of the Gospels ^D of our Saviour; so that, with that Lord the Creator first acknowledged, they might thereafter be able to proclaim what must be believed. For otherwise, how would it have been believed what was written about Him—by the man blind from his mother’s womb, and about others who recovered their sight being blind, and about those raised from the dead to life, and about water changed into wine, and about those cleansed of leprosy—if they had not written, affirming Him as Creator: "In the beginning was the Word." And according to Matthew: "And he who shall be born of the seed of David, this is Emmanuel, the Son of the living God," from whom the Jews as well as the Arians avert their face; but we, having known Him, adore Him. Thus the Apostle rightly wrote to some, and especially to his own son, reminding him that he should not despise that which he had learned from himself. Commending this, he says: "Remember Jesus Christ, who rose from the dead, who is of the seed of David, according to my Gospel." And that these things might always occur to his memory, he immediately wrote these words: "Meditate on these things; be wholly in these." Surely, perpetual study and the memory of divine words strengthen the good fear of God. In the Apostle there was indeed an inseparable and impregnable charity towards God, as he himself testifies concerning himself, when he discoursed trustingly with his fellow counselors, saying: "Who shall separate us from the charity of God?" Others, however, he would bind, just as it is written in Proverbs: "The impious man is bound by the ropes of his own sins."

5. Since they have plotted these things against the Jews, and have brought injury upon the Lord, they have erred so as to draw upon themselves wrath. Therefore, Scripture said with sadness: "Why have the nations grown proud, and the peoples meditated vain things?" Vain was the striving of the Jews, who were plotting the death of the Life, and were constructing absurd things against the Word of the Father. Who now, observing their dispersion and the extermination of their city, would not rightly and justly say: Woe to them, who meditate evil against themselves, saying: "Let us lie in wait for the just, because he is displeasing to us."

^A Indeed, my brothers, while they wandered about through the books, they by no means recognized this: "He who digs a pit for his neighbor shall fall into it." Also: "He who breaks down a hedge, a serpent shall bite him." And if they had not turned their face away from the Lord, they would in no way fear those things which are proclaimed in divine praises: "The nations were caught in the pit which they themselves constructed; in the snare which they hid, their foot has been taken. The Lord shall be known when executing judgments; the sinner is trapped in the works of his own hands." Observe this also: "There shall come upon them ambushes which they did not know; the snare which they hid shall take them." These things, clearly, they did not understand; otherwise, they would not have crucified the Lord of Glory.

6. Wherefore the just and faithful of the Lord, having embraced discipline for the sake of the kingdom of heaven, hence draw up new things and old, and meditate upon the words of the Lord, sitting at home, sleeping, watching, and walking on the paths, endowed with good hope, on account of the promise of the Spirit who says: "Blessed is the man who did not walk in the counsel of the ungodly, and did not stand in the way of sinners, and did not sit in the chair of the pestilent; but his will is in the law of the Lord, and in his law he meditates day and night." But firm in faith, joyful in hope, quiet in spirit, they will trustfully say: "My mouth shall speak wisdom, and the meditation of my heart prudence." Also: "I have meditated on all your works; and I was considering the works of your hands. If I remembered you upon my bed, I meditated on you in the morning." Then they will say even more confidently: "The meditation of my heart is in your sight always." Who, then, is the end of such a man? Here he will immediately burst forth into the words: "The Lord is my helper and my deliverer." When, therefore, those who will contemplate by themselves and be mindful of the Lord in their heart [are thus prepared], no enemy will be able to do battle; because their heart, on account of its own confidence toward the Lord, will so hold itself—as it is written: "They who trust in the Lord are as Mount Sion; he who dwells in Jerusalem shall not be shaken forever." But if, at any time, that cunning one presumes and dares to break through the battle line, especially of the saints, and to cause discord among the brothers, He will be present to them even in this; the One who will not only avenge them, but meanwhile, even while they are being scourged, that divine promise will deliver them: "The Lord shall fight for you." Therefore, even if straits and temptations invade from without, they nonetheless, considering the words of the Apostle, being patient under tribulations, persevering in prayers, and opposing the meditation of the law to pressing misfortunes, are about to propitiate God, reciting the words that are written: "Tribulation and anguish have found me; and your commandments are my meditation."

^D 7. For it is true that these things are not to be done only by external acts, but are to be considered also by the meditation of the mind, so that we may practice virtue; therefore He added: "My eyes have anticipated the morning for you, that I might meditate on your sayings." For it is necessary that the thoughts of the mind in pure men should precede the acts which are done by the body, and not vice versa. Even our Savior, about to hand down this doctrine, began from the thoughts of the mind, saying: "He who looks at a woman to lust after her, has already committed adultery with her. And he who is angry with his brother, is liable to judgment." For if anger does not precede, homicide is excluded; if lust is likewise excluded, the crime of adultery will be absent. Necessary, therefore, my beloved, is the meditation of the law, and a continuous exercise of virtue, so that one may not be halting in any good work; for to these the promise of eternal life is annexed, as Paul wrote to Timothy, in which place he indicated meditation by the word exercise, saying: "Exercise yourself unto godliness; for bodily exercise is profitable unto little; but godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come."

8. Wonderful is the virtue of this man, my brothers; who, while he admonishes Timothy, commands all to prefer the exercise of godliness to any other thing; but above all others, they should hold faith toward God in high regard. For what goodness would be in a man who, while he sins wickedly, would nonetheless feign the observance of a precept? Nay, he would be able to observe no part of the law, he who is wicked: because it is necessary that the intentions of the mind and the deeds should agree, exactly as the Spirit rebukes them, saying: "The fool says in his heart: there is no God." Soon the same Scripture, so that it may demonstrate that deeds are the followers of thoughts, says: "They are corrupt and abominable in their pursuits." A wicked man, therefore, is also corrupted in body when he steals, commits adultery, speaks evil, becomes drunk, and commits things similar to these. Just as the prophet Jeremiah also, while he was expostulating about these with Israel, cried out, saying: "Who will give me a hiding-place in the desert, that I may leave my people and depart from them? Because all are adulterers, a gathering of transgressors, and they have bent their tongue like a bow. Lying and unbelief have prevailed upon the earth; they have proceeded from evil to evil, and have not known me." Therefore, by the terms of iniquity and lying he was disparaging their works: and under the image of those who, being unbelieving, were ignorant of God, he was accusing the sins of the people.

9. Faith and godliness are connected and are sisters: he who believes in God does not lack godliness, and he who has godliness truly believes. Therefore, he who engages in iniquity is without doubt also erring in faith: and he who falls away from godliness,

^A equally falls away from the faith which he possessed. Paul, indeed, warning his disciple, offers him this counsel: "Avoid profane babblings, for they will increase unto ungodliness, and their word will eat as doth a canker; of whom is Hymenæus and Philetus," whose committed iniquity he narrates, saying: "Who concerning the truth have erred, saying that the resurrection is past already." Then the same Apostle, to demonstrate that godliness is the companion of faith, says: "And all that will live godly in Christ Jesus shall suffer persecution." Wherefore, lest any person should renounce godliness in persecutions, he urges that faith be preserved, adding: "But continue thou in the things which thou hast learned and hast been assured of." For just as if a brother is helped by a brother, both in turn become like a wall; so faith and godliness, having sprung from the same root, cohere among themselves; and he who is exercised in the one is necessarily strengthened in the other. Therefore, when Paul wished his disciple to be exercised unto godliness, and finally to fight for the faith, he persuaded him, saying: "Fight the good fight of faith, lay hold on eternal life." But, before all things, a man must depart from the impiety of idols, and firmly believe that there is God. Then, supported by faith, let him fight against his adversaries.

10. There is one hope for both, that is, of faith and of godliness, namely, eternal life. Fight, I say, the good fight of faith, and lay hold on eternal life; exercise thyself unto godliness, for this "has promise of the life that now is, and of that which is to come." Therefore, Arius and Manes, who have now departed from the Church, while they attack Christ, have dug a pit of infidelity, in which they have been broken; and, advanced by impiety, they pervert the faith of the simple, blaspheming the Son of God, whom they call a creature, and made from not-existing things. But just as then against Philetus and Hymenæus, so now the Apostle guards everyone against an impiety equal to theirs, saying: "Nevertheless the foundation of God standeth sure, having this seal, ^C The Lord knoweth them that are his, and, Let every one that nameth the name of Christ depart from iniquity." It is good to depart from impiety and from the works of iniquity, so that everyone may rightly celebrate the feast. For he who is defiled by the impurity of the impious cannot sacrifice the Pascha to our Lord God. Wherefore, he even then said to the people dwelling in Egypt: "It is not meet for us to sacrifice the Pascha of ^D the Lord our God in Egypt." Moreover, [it is the duty] of all; God wished to withdraw the Israelites from Pharaoh, and from the iron yoke, that, being free from every wickedness, and stripped of every strange opinion, they might be able to receive the knowledge of God, along with the works of virtue. Therefore He said: "Depart from them, go out from the midst of them: touch not the unclean; otherwise no one shall emerge from sin; no one shall seek the works of virtue; unless with works ^A of study and exercises of piety, he holds fast to the confession of faith as well, for which Paul contended, and attained the crown of righteousness, which that righteous judge will give; and not to him only, but also to all those like him.

11. Such meditation and such exercise of piety is always familiar to the saints, ^B and it presses upon us now also; for Scripture wishes that, when we are so affected, we should celebrate the feast with them. For what else is the feast, if not constant prayer to God, the knowledge of piety, and prayers made not in a certain vague manner, but with a concordant consensus of hearts? Wherefore Paul, wishing us to be always disposed in this way, commands, saying: "Rejoice evermore, pray without ceasing, in every thing give thanks." Let us not, therefore, celebrate the feast separately, but jointly and concordantly, all together, as the Prophet urges, saying: "O come, let us sing unto the Lord, let us heartily rejoice in the strength of our salvation." Who is so sluggish, who, I say, having heard the divine voice, does not omit any business whatsoever, so that he may hasten to the common gathering and festive assembly, which is not celebrated in one place? For the solemnity is not of one place, but "their sound has gone out into all the earth, and their words to the ends of the world." Not in one place is the sacrifice offered, but in every people is incense offered and a pure sacrifice unto God. When thus with one mind praise and prayer are extolled by those who are everywhere, to that clement and good Father; when the whole Catholic Church, diffused everywhere, shall adore God jointly and with exulting joy; when everyone shall extol praise in their own manner, and say Amen; how well it will be for us, my brethren! Who will not rejoice when he prays rightly? Then the very walls of hostile artifice, as those of Jericho, will suddenly fall: then the pure gift of the Holy Spirit will be poured out upon each one abundantly, ^C so that all, recognizing the advent of the Spirit, shall be able to say: "We were filled in the morning with thy mercy, and we rejoiced and were glad in our days."

12. Since matters are so, let no one of us neglect these duties, having regard for any hardships or temptations, and especially those which now, through envy, the Eusebians raise against us, and turn our right worship to crime and accusation even unto death, ^D so that we may conduct ourselves as servants of God; since you know that our salvation is brought about in the very time of hardships. The Lord also promised long ago, saying: "Blessed are ye when they shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for great is your reward in heaven." It is also a saying of the Saviour that not all in the world are seized by hardships, but those who fear God. Wherefore, as often as our enemies afflict us more grievously, we use this consolation: and

even though they inflict injury upon us, we tie the bonds of harmony: whenever, in short, they strive to hinder us from the right religion, we proclaim it with confidence, saying: "All these things have come upon us, because we have not forgotten you," nor committed impiety with Arius and Manes, who say that you were made from things that do not exist, whereas the Word has always been with the Father, and is from Him. ^A

13. Therefore, my brothers, let us also be festive; for we are not celebrating a mournful or troublesome event. Nor let us be mingled with heretics on account of the temptations which occur for a short time for the sake of piety; rather, let us behave as if elated and rejoicing; let not our heart be struck by sorrow, like that of Cain, but like faithful and good servants let us hear the saying: "Enter into the joy of your Lord." Nor let us by any means regard these Paschal days as a place of sadness and anguish, as perhaps some might imagine, but let us be festive, overflowing with hilarity and joy, neglecting the deceit of the Jews and the preaching of the Arians, which robs the Son of His divinity and numbers Him among created beings: but let us consider that righteousness brought about by the Lord. The guile of the Jews and the unbridled wickedness of the Arians surely intend nothing but sadness: for in the first place they killed the Lord; and the latter abolish His triumph over death, which He had repelled from the Jews, while they say that He is not the Creator, but a creature. And yet, if He had been a creature, death would have held Him; but since, as Scripture witnesses, it did not hold Him, it follows that He is not a creature, but the Lord of creatures; which is the immortal argument of this feast. ^B

14. The Lord willed to destroy death entirely; and what the Lord willed was entirely brought to pass. We shall all pass from death to life. The counsel of the Jews, and of those who are likened to them, has proven vain; nor did it happen as they had wished, but the matter turned to the contrary. He who resides in the heavens laughs at them both, and the Lord brings them to ridicule. The cause of this matter is that when the Lord was being led to death, He chided the women who were following and weeping, saying: "Do not weep for me," wishing by these words to signify that His death is not mournful, but joyous; and that although He was dying for us, He Himself lives; and that He in no way existed from nothing, but from the Father. For the matter is truly worthy of joy! It is indeed a triumphal victory against death, and at the same time our incorruptibility, through that Lordly body: for when He was resurrected, our future resurrection is likewise assured: and since His body was immune to corruption, it is without doubt the cause of our incorruptibility. For just as through one man, as Paul truly says, sin passed to all men, so because of the resurrection of our Lord Jesus Christ we shall all ^C arise: for it is necessary, he says, for this corruptible thing to put on incorruption, and for this mortal thing to put on immortality. This happened at the time of the passion, in which our Lord died for us, and Christ our Pascha was sacrificed. Therefore, because He was sacrificed, everyone will feed upon Him, and will cheerfully and diligently partake of this sustenance. He Himself, however, will communicate Himself to everyone without envy; and dwelling in each one, He will become a fountain of waters springing up into eternal life.

13. We shall begin the quadragesimal period on the 9th day of the month Phamenoth, and serving God through these days with continence, and purifying ourselves in advance, we shall commence the holy Pascha on the 19th day of the month Pharmuthi. Then, connecting the fasts up to the Sabbath, that is, to the 19th day of the month, we shall make an end of them in the late hours of the evening, after which the Lord's light will rise for us—the holy Sunday, I say, will shine for us, on which our Lord rose. But it behooves us to rejoice and to exult in that joy, which proceeds from good works, throughout the remaining seven weeks, which is the Pentecost, giving glory to the Father and saying: "This is the day which the Lord has made; let us rejoice and be glad in it," through our Lord and Savior Jesus Christ, through whom to Him and to His Father be glory and dominion for ever and ever. Amen.

Greet one another with a holy kiss. All the brothers who are with me greet you. I pray that you may be well in the Lord, beloved brothers. ^D The eleventh letter of holy Athanasius ends.

OF THE SAME HOLY ATHANASIUS, EPISTLE TO SERAPION, BISHOP OF THMUIS

1. Thanks be to the divine providence, for the benefits which it bestows upon us at every hour, and because now also it has granted us to arrive at this time of the feast. In the meantime, I have sent you, our beloved, the letter which I prepared in the usual manner concerning the present feast, so that through you all the brothers might likewise know the day of gladness.

14. Since, however, the Meletians, when they came from Syria, boasted that they had obtained that which in no way concerned them, that is, that they too had been enrolled in the catholic Church, for this reason I sent you a copy of one letter of those colleagues of our ministry who are from Palestine, so that having read this you may know the hypocrisy of those deceivers regarding that matter. For since, as I said above, they were boasting among themselves, it was necessary that I write to the bishops of Syria; and the Palestinians answered us from there, confirming the judgment passed upon them, just as you will know from the exposition of the matter. For you...

that you might read the letters of all the bishops continuously, I have sent you one conforming exemplar of the others, so that from this you may know the will of all. And indeed I understand that, being convicted by this, they will incur the greatest hatred of all men. Thus, on account of these hypocrites, I judged it entirely necessary and pressingly urgent to signify this matter to your modesty. I have written, moreover, to each one, so that you might proclaim the quadragesima to the brethren and urge upon them the fast, lest, while the entire world is fasting, we Egyptians become a laughingstock, because we are not fasting, but rather spending these days in merriment. And lest anyone use the excuse that the letter (was not) read, because of which we did not acknowledge the duty of the fast, it is necessary to remove this pretext from the midst, and to take care that it is read completely before the quadragesima, so that no handle might be seized for the omission of the fast. Indeed, from its reading they will learn the duty of the fast; but you nonetheless, beloved, whether in this way or another, persuade them and teach them to keep the Lenten fast—for it would indeed be very bad if, when the entire world is conducting itself in this way, Egyptians alone should indulge in pleasure instead of fasting. Since I am grieved that some are mocking us for this reason, I have been compelled to write to you. Moreover, having received and read these letters, my beloved, write back to me, so that I may be gladdened by this news.

2. I have judged it necessary, furthermore, to make you certain that bishops have been substituted for the deceased: at Tanis, Theodorus in place of Elias; for the Arsinoite, Silvanus in place of Calosyrius; for Paralis, Nemesianus in place of Nonnus; at Bicheli [^B 72], Heraclius; at Tentyris, Andronicus in place of Saprion, his own kinsman; at Thebes, Philon in place of Philon; at Maximianopolis, Herminius in place of Atrus [^C 73]; at Apollonopolis Inferior, Serapion in place of Polotion [^D 74]; at Aphroditus, Serenum in place of Theodorus; at Rhinocorura [^A 75], Solomon; at Setatmæ [^B 76], Arabion. Likewise, in Marmarica, the eastern Geruatis [^C 77], Andragathus in place of Hierax; for the southern Geruatis, Chenitus in place of Nicon [^D 78]. I say these things so that you may write to them and, in turn, receive the canonical letters.

116 Greet one another with a holy kiss. All the brethren who are with me greet you. He wrote this letter from the city of Rome [^D 79]. But the twelfth is lacking.

LETTER XIII. (Chr. anno 341.)

1. Now also, my most beloved brethren, I do not delay in informing you of the Savior’s [^D 82] solemnity, according to the annual custom. If the enemies of Christ have oppressed you together with us with troubles and torments, God nevertheless consoles us through our mutual faith. Behold, I write to you from the city of Rome [^D 83], where, while I am spending the feast with the brethren, I will celebrate it with you also in spirit and in will; lifting up prayers alike to that God who has granted us not only to believe in Him, but even now to suffer for Him. Although we are grieved to be absent from you, God nevertheless stimulates us to write to you, so that we may be refreshed at least by the commerce of letters, and all may be excited unto good fruit. Indeed, many oppressions and most bitter persecutions have been carried out against the Church and against us. For certain heretical men, bearing a corrupt mind, and not approved in the faith, having undertaken a war against virtue, are violently persecuting the Church, so that some brethren allow themselves to be seduced, while others, on account of the tortures, become deserters: which is the more bitter [^D]

misfortune, in that their insults extend even to the bishops. Yet let not the forgetfulness of the feast take hold of us for that reason; nay, rather let us remember it, and constantly revolve its commemoration in our minds. Indeed, godless men do not at all care for the things that suit this festive season, for their whole life is consumed in drunkenness and vices; and what feasts they do celebrate, they bring forth sadness rather than joy. But these should not greatly trouble us, who are living our transitory lives here. The time still remains: these things, however, happen for the sake of our training and testing, so that we may be found to be stable and proven servants of Christ, and children of the saints' inheritance. For as Job says ^A: "The whole world is a stadium of temptation for those on earth." Men are tested in this world by heavy and troublesome anxieties, so that each one may receive a reward worthy from God. For thus He said through the prophet: "I the Lord, searching the hearts and testing the reins, so that I may give to each one according to his ways."

2. No man indeed foreknows what is to happen to him; he will know only just before the prepared sentence. Nevertheless, God, who is kind and a lover of mankind, will reward each one according to the merits of his works. Hence it is that everyone is accustomed to say: "Just is the judgment of God," just as the Prophet also says: "The Lord searches for what is just, and tests the reins." Therefore He searches us one by one—either so that to those who do not understand, the virtue of those who are being tested may be made manifest, as was said to Job: "Do you believe that I have at last revealed *it* to you, so that you may appear just?"—or so that, when they look upon their own actions, they may realize what kind they were; and therefore they will repent of their malice, or remain in the true faith. In the meantime, the most blessed Paul, while he was burdened by distress, and suffered persecution, hunger, and thirst, was superior to all things through Jesus Christ, who loved us. He suffered in his weak body, yet he believed, hoped, and was thus strengthened in spirit, and his virtue was perfected in infirmity.

3. Others, likewise, being holy men confident in God, received this trial with joy, as Job was saying: "May the name of the Lord be blessed." Likewise, the Psalmist: ^B "Test me, Lord, and try me; search my heart and my reins." In reality, the testing of virtue convicts the sluggish. Wherefore, knowing themselves the great purgation and utility that comes from divine fire, they did not lose heart in such temptations; nay, they persisted more strongly, suffering setbacks, frightened by no events, and they emerged more splendid, like gold from the fire.

So he, who was exercised in the same wrestling-ground, used to say: "You have tested my heart, and visited me by night; you have searched me, and found no iniquity in me; that my mouth may not speak the works of men." But those who are in unlawful habits, because they think of nothing but eating, drinking, and dying, consider temptations to be like a precipice; and they, of course, will easily fall in such cases—and because they are not tested in faith, they will surrender themselves to a reprobate mind and stain themselves with crimes. Therefore, the most blessed Paul rouses us to such exercises, and provides himself as a prime example, saying: "Therefore I desire distresses and infirmities." And he adds: "Train yourself in the fear of the Lord." For he knew what temptations they had suffered who had determined to live in the fear of the Lord; and so that his disciples might be trained in these, he himself desired labors, for the sake of the fear of the Lord, so that when temptations and pressing distresses arrived, they might easily tolerate them as experienced men. For he who occupies his mind in these becomes internally skilled through habit itself. Hence the most blessed martyrs, since they had accustomed themselves to miseries from the beginning, suddenly emerged perfect in Christ and made the ignominy of the body as nothing ^C, because they were looking forward to the hoped-for rest with intent eyes.

4. But all who proclaim their own names upon the earth, and whose care was turned toward wood and stubble and herbs and idols similar to these—they, inexperienced in miseries, alienated themselves from the kingdom of heaven. But if they had known, on the contrary, that distress produces patience, and patience produces probation, and from probation hope arises, and that hope does not put to shame; they would certainly have loved those exercises, imitating Paul, who says: "I bring my body into subjection, and I make it a slave, lest, when I have preached to others, I myself should happen to be rejected." Moreover, they would have borne more easily those troubles which constantly arrived for them, if they had obeyed the warnings of the prophet who says: "Blessed is the man who bears your yoke from his youth! He will sit alone and in silence, because he has borne your yoke; he will offer his cheek to the one striking him, he will be satisfied with insults; because the Lord will not reject forever; but although he humbles, he is merciful, according to the multitude of his mercies." Whatever the enemies do, they are lashes, ignominies, and insults, which nonetheless will not be able to exceed the number of the mercies of God. Some of these troubles still remain, yet they are nonetheless temporary; but God is merciful at all times, abundantly bestowing His mercies upon those who desire them. Therefore, most beloved brothers, we ought not to look at these temporary things, but ^D confident, we should look toward the eternal. And if distresses are pressing, these will have an end.

^A And if ignominies and persecutions are not wanting, yet these are nothing compared to that sought-after hope. These present things are all foolishness compared to those future ones. "The sufferings of this present time are not worthy" of the future glory 60. What, in reality, will have equated the kingdom of God? Or what will be compared to eternal life? How much, finally, is that which we contribute here, so that we may obtain the inheritance there? For we shall be heirs of God, and sons of the inheritance of Christ.

5. Therefore, my beloved, let us not, I pray, look at distresses and persecutions, but rather at the hope which is proposed to us for the sake of persecutions. In which matter the example of the patriarch Issachar is profitable to us, just as it is said in the Scriptures 61: "Issachar coveted beauty, resting between the possessions, and seeing the rest that it was good, and the land that it was fat, he laid his shoulder to labor, and became a husbandman." He was wounded by divine love, like that bride of the Canticles 62, and he perceived utility from the sacred books: he did not intend his thoughts from the Old Testament only, but toward both possessions. Meanwhile, like one to whom wings have been born, he watched for celestial rest; for earthly rest indeed is had in good works; but that genuine and celestial rest is always new and does not grow old. Earthly rest is transitory, as the Lord witnesses; but the future rest, which will embrace the saints, is immortal. ^B Having considered these things, therefore, the patriarch Issachar gladly gloried in troubles and hardships, and laid his shoulder 122 to labor; he was without complaint with those striking him; nor did he cast down his spirit in ignominies, but as a strong man, he triumphed over all things, and with greater alacrity he cultivated his land. He was sowing the word, while he himself kept vigil as a husbandman, until the ripening fruit became almost centuple.

6. What is this, my beloved, that when we patiently bear our enemies, then we glory in distresses? And when we suffer persecution, there is no reason to be cast down in spirit, but rather we ought to hasten toward the crown of the heavenly calling in Christ Jesus our Lord. And when we are afflicted by an injury, let us not, I pray, be moved, but let us offer our cheek to those striking us, at the same time inclining our shoulder. ^C Lovers of pleasures and contentions indeed are tempted, as the blessed apostle James says 63: "Abstracted and enticed by their own concupiscence"; but we, however, know that we suffer for the truth, and are struck and plagued by none but the deniers of God: and we hope to obtain full joy, according to the dictum of James 64: "When we fall into various temptations of trials, we know that the testing of our faith worketh patience." And while we celebrate the feast, my brothers, let us be of a glad heart, well knowing that our salvation is stored up in the time of distress 65. For our Savior did not save us by resting; but by suffering for us, he destroyed death. Therefore he foretold 66: "You shall have tribulation in the world." Nor did he say this of all, but of those who would serve him with constant faith; he foresaw, I say, that it would be that those who fear God would suffer persecution.

7. Wicked men and scoundrels reach the point where, by acting wickedly, they deceive and are deceived, just like those who interpret dreams, or false prophets who promise that miracles will be performed by them—these, obviously, are foolish, not drunk with wine but with their own wickedness, they promise stability, and hurl threats. Beware lest you believe them; but when temptations grow heavy, let us learn to hold to gentleness, nor be carried away by these. For so God was admonishing 67 the Israelite people by the mouth of Moses: "If there shall rise in your midst a prophet, or a dreamer of dreams, and he shall have produced signs or portents, and those signs or portents which he had predicted shall come to pass; and he shall have said: Let us go to serve other gods whom you know not; beware lest you hear the words of that prophet or dreamer, because the Lord your God is tempting you, so that he may know whether you love your Lord God with your whole heart." Wherefore if we shall have been tempted in these matters, we ought not to be separated from the charity of God. But now also let us celebrate the feast, my beloved; and let us approach it not as if it were a day of mourning, but rather of joy in Christ, on whom we feed daily 85. Then, mindful of him (the Lamb), who was slain on the Paschal days, let us celebrate the Pasch in which Christ was killed. That (lamb) led the people out of Egypt; Christ destroyed death, and at the same time him who held the empire of death, that is the devil, whom we can now put to shame; and we can bring aid to those who are in distress, and cry to God night and day.

8. Therefore we shall begin the quadragesimal fast on the 11th day of Phamenoth; the holy week of Pascha, however, will begin on the 16th day of Pharmuthi. We shall finish the fasts, finally, on Saturday, the 23rd day. Finally, the great Sunday will be on the 24th day of the same month of Pharmuthi. From which we shall calculate the time up to Pentecost. Furthermore, let us praise Christ in all things, who called us; ^D and thus we shall be freed from enemies, through Jesus Christ our Lord; through whom let there be glory and empire to His Father for all ages of ages. Amen.

Greet everyone with a holy kiss. All who are here with me greet you. I pray, brothers and beloved, that you may be well through our Lord.

Athanasius also wrote this (epistle) from Rome.

Explicit the thirteenth epistle.

LETTER XIV

1. Our solemnity, my brethren, is always at hand, and never departs from those who desire to keep the feast. The Word ^A himself is near us, who for our sake became all things—our Lord, I say, Jesus Christ, who pledges that he will remain with us incessantly. Wherefore he cries out, saying: "Lo, I am with you always, even unto the end of the world." Moreover, as he himself is shepherd, high priest, way, and door, and has become all things for us, so too has the feast and solemnity appeared to us, as the blessed Apostle says: "Christ our passover is sacrificed for us." He is the one who was awaited. But light has shone forth also at the prayer of the Psalmist who says: "My exultation, deliver me from those who surround me." This is true exultation, which is the expulsion of evils; and that every one may attain to this, one must be in all respects of upright character and meditate in one’s mind in the quiet of the fear of God. Thus also the saints, while they lived, rejoiced in all their days as if at a feast; one of whom, the blessed David, would rise at night, not once but seven times, and appease God with prayers. Another, the great Moses, would exult with hymns and sing praises because of the victory won over Pharaoh and those who had oppressed (the Hebrews) with their labors. Finally, others were occupied with sacred worship with constant joy, like the great Samuel and that blessed Elias; who by the merit of their characters attained freedom, and now keep the feast in heaven, and rejoice in their former pilgrimage in the shadow, and now discern the truth from the figure.

2. But since we are now keeping the solemnity, what paths shall we take? ^B And as we approach this feast, whom shall we have as our leader? No one, surely, my beloved, but him whom you yourselves will say with me is our Lord Jesus Christ, who says: "I am the way." He is the one who, as blessed John says, "taketh away the sin of the world"; he himself purifies our souls, as the prophet Jeremiah says somewhere: "Stand upon the ways, and see, and look for which is the good way, and in it you shall find a remedy for your souls." Formerly, the blood of he-goats and the ashes of a heifer sprinkled upon the unclean was fit only for the purification of the body. Now, through the grace of the Word of God, every one is abundantly cleansed; and if we follow him in this, it will be permitted to us here, as if in the vestibules of the celestial Jerusalem, to pre-meditate that eternal feast, just as also the blessed apostles, who followed their own leader, the Saviour, both then were and still are, in the present, masters of such grace; for they said: "Lo, we have left all, and have followed thee." We truly follow the Lord; and the feast of the Lord we fulfill not by words only but by works. Now every execution of a law and commandment consists of a double act (that is, in deed and in word); and thus that great Moses, when he was bringing the hieratic laws, wished for the execution to be pledged to him by the people, so that they would not be caught in the accusation of falsehood after they had pledged obedience, if by chance they did not turn their words into deed. Thus, therefore, the celebration of the feast and the Pascha is beyond question, and needs no reply; but it is made a coupling of deed with word, as Moses says: ^C"And let the children of Israel keep the Pascha," that is, as the precept pertains, let the act not be absent from the word; for the execution itself lightens the work.

3. I judge that I do this prudently, if I educate you. Indeed, not once but in other epistles also have I adorned this subject; but now it is especially necessary that I should remind you, as I am with you, that the Holy Scripture does not wish us to approach the feast of the Pascha simply, but not without allegories, traditions, and the observance of the law, as we have learned from history: "But a stranger, and a hireling, or an uncircumcised person, shall not eat of the Pascha." Nor indeed was it to be eaten in every house; but it was ordered to be done in haste: because in ancient times we were afflicted and grieved under the service of Pharaoh, and under the commands of those who compelled us to labors. Thus did the children of Israel behave in ancient times, and they were deemed worthy to have this figure. But yet those things were ours because of these, and to this we are led by that ancient feast. Just as also the Word of God, when he himself desired this, said to his disciples: "With desire I have desired to eat this Pascha with you." And that history is truly admirable; for when that work was being done, you would have seen each one proceeding as if for a procession and dance; for they went out shod ^D with staves and unleavened bread; all of which, since they preceded in the shadow, are not without allegory. Now the truth is nearest to us, that image of the invisible God, our Lord Jesus Christ, the true light. He, instead of a staff, is a scepter for us; for unleavened bread, he is the bread that descended from heaven; for shoes, he provides the preparation of the Gospel; and to sum up, he directs us in every thing to his Father. But if enemies should press us with persecutions, he would add courage to our souls, better than Moses and his words, by saying: "Have confidence, I have overcome the wicked one." And if, after the Red Sea has been crossed, the heat of the fervor should oppress us, and some—

bitterness of the waters, ^A there the Lord appeared, and shed his own sweetness upon us with his life-giving fountain, saying: "If any man thirst, let him come unto me, and drink."

4. Why then should we delay or linger, since the Lord invites us to the feast with all cheerfulness and readiness; he who for our sake was made all things, and who, with manifold care, provided for our salvation? He who for our sake hungered and thirsted, he it is who feeds and gives us to drink through his own salutary gifts. This is his glory, this the miracle of his divinity, that he changed the nature of our sorrows by his own goodness. And although he himself was Life, he died that he might make us live; and being the Word, he appeared in flesh, that he might instruct the flesh; and being the fountain of life, he adopted our thirst, that he might thereby exhort us to the feast, saying: "If any man thirst, let him come unto me, and drink." Moses once intimated the beginning of the feast, saying: "This month shall be unto you the beginning of months." But the Lord, who descended at the end of the ages, proclaims another day, not to destroy the law—far be it!—but that the law might be established, and that the summit might be set upon it. "For Christ is the end of the law for righteousness to every one that believeth," as blessed Paul says: "Do we then make void the law through faith? God forbid: yea, we establish the law." These things, surely, struck with amazement those ministers sent by the Jews, who, wondering, ^B said to the Pharisees: "Never man spake like this man." Furthermore, what was it that so deeply moved those men to be interested in the miracle? Nothing, in truth, but that confidence and authority of our Savior. For formerly, as often as the prophet or the experts in the law read the Holy Scriptures, they used to take care not to refer anything to themselves, but rather sought to refer what they read to others. For the prophet Moses says: "The Lord will raise up unto you a prophet from among your brethren; hear ye him in all things, whatsoever he shall say unto you." And Isaiah: "Behold, a virgin shall conceive in her womb, and bring forth a son, and ye shall call his name Emmanuel." Another prophesied one thing, another another, concerning the Lord. But it was otherwise with the Lord, who did not refer his words to another, but proclaimed everything concerning himself, saying: "If any man thirst, let him come unto me"; not to another, I say, but "unto me." He will hear some indeed telling of my advent; yet from me, they shall drink, not from others.

5. Therefore, we also, when we come to the feast, let us not come as if toward ancient shadows—for they have indeed reached their end—nor as to a mere festival; but let us hasten toward the Lord, who is himself the feast; ^C nor let us suppose that the feast is some kind of luxury and delight for the belly, but rather a manifestation of virtue. Truly, the festivals of the pagans are full of gluttony and every kind of sloth. They think they celebrate a feast if they are idle; and while they hold a feast, they perform the works of perdition. But our feast days are exercises in virtue, of abstinence and chastity; as the prophetic dictum also testifies somewhere, saying: "The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts." Since, therefore, this is proposed to us as a school, and such days are upon us, and the prophetic saying commands us to celebrate the feast, let us all indeed congregate for this excellent proclamation: and like those who contend in the wrestling school, let us gather together with purity, fasting, vigils of prayer, and readings of books, with almsgiving to the poor, peace with our enemies, reconciling the discordant, putting aside pride, recovering humility, being peaceable toward all, and exhorting our brethren to charity. So also the blessed Paul was often in fastings and vigils, and wished himself anathema for his brethren. The blessed David also, humbling himself with fastings, ^D lived in confidence, saying: "O Lord my God, if I have done this; if there be iniquity in my hands; if I have rewarded evil unto him that was at peace with me; let the enemy persecute my soul, and take it." If we do these things, and have overcome death, we shall receive the pledge of the kingdom of heaven.

6. We shall therefore begin the holy feast of Pascha on the 10th of Pharmuthi, and we shall conclude the holy fasts on the 15th day of the same month of Pharmuthi, on the evening of the Sabbath, and we shall celebrate the holy solemnity on the 16th day of the same month of Pharmuthi; and connecting from this in order the holy Pentecost, which we proclaim as one feast coming from another, we shall celebrate the solemnity of the Spirit, who is now near to us, through Christ Jesus, through whom and with whom be glory and empire to the Father in the ages of ages. Amen.

(The fifteenth and sixteenth are desired.)

LETTER XVII.

THIS IS THE XVII EPISTLE OF ATHANASIUS, IN THE CONSULSHIP OF AMANTIUS AND ALBINUS, NESTORIUS GAIUS BEING PREFECT, IN THE III INDICTION, WHEN THE SUNDAY OF PASCHA WAS THE VII IDES OF APRIL, THAT IS, THE XII DAY OF PHARMUTHI, THE XIX OF THE MOON, IN THE LXI YEAR OF DIOCLETIAN.

Athanasius to the priests, deacons, and brethren beloved in Christ, greeting.

I announce the Pascha to you in the accustomed manner, beloved, that you may similarly announce it in the distant provinces according to custom; namely, that the present solemnity will take place on the 20th day of the month Pharmuthi, the 6th Idus of April, that is, according to the Alexandrians, the 12th day of Pharmuthi. Therefore, signify this to those provinces, that the Lord's Day of Pascha falls on the 7th Idus of April, namely, according to the Alexandrians, the 12th day of Pharmuthi.

I pray, my beloved brethren, that you may be well in Christ.

LETTER XVIII

This is the 18th Epistle of Athanasius, in the fourth consulship of Constantius Augustus, and the third of Constans, Nestorius being the same prefect, in the fourth indiction, when the Lord’s Day of Pascha was the 3rd of the Kalends of April, the 4th day of Pharmuthi, the 21st of the moon, in the 62nd year of Diocletian.

Athanasius to the presbyters and deacons of Alexandria, his brethren and beloved in the Lord, greeting.

1. You have acted rightly, my amiable and beloved brethren, in announcing to those provinces the holy Lord’s Day of Pascha according to our usual custom, and I have already received certain notice of this. In other letters, I have signified to you how, with the present year now finished, you might also know of the following one. I have thought it necessary to write these same things to you now, so that, having been made certain of these matters, you may be able to write without any delay that the approaching solemnity will be on the 12th day of the month of Pharmuthi, which is the 21st of the Kalends of April. And thus the Paschal Lord’s Day will be celebrated on the 2nd of the Kalends of April, which is, according to the Alexandrians, the 14th of Pharmuthi. ^A

2. Therefore, signify to those provinces, according to the ancient custom, that the Lord’s Day of Pascha will be on the 1st of the Kalends of April, that is, according to the Alexandrians, the 14th day of Pharmuthi. Let no one doubt concerning the day, nor contend by saying that Pascha must be held on the 27th day of the month of Phamenoth. For the question was ventilated in the holy synod, and all defined that the feast should be celebrated on the 1st of the Kalends of April, namely, on the 14th day of the month of Pharmuthi. Therefore, the (Kalends) are very far below, lasting until the preceding Sabbath. ^B Let no one, then, act stubbornly, but [do so] with good will. The same was also written to the Romans. What I have therefore signified to you, transfer to public notice, namely, that Pascha will be on the 3rd of the Kalends of April, which is, according to the Alexandrians, the 14th day of Pharmuthi. I pray, my amiable and beloved brethren, that you may be well in the Lord.

LETTER XIX

This is the 19th Epistle of Athanasius, in the consulship of Rufinus and Eusebius, Nestorius being the same prefect, in the fifth indiction, according to which the Paschal Lord’s Day was the 15th of the moon, in the 63rd year of Diocletian.

1. Blessed be God the Father of our Lord Jesus Christ. Beautiful is the beginning of an epistle such as this, especially because, as it is now, it is made in the words of the Apostle, ^C with thanksgiving to the Lord, because He has brought us back from distant regions, and [because He has] instructed with trust that we should send the paschal letters as is customary. It is a festival time, my brethren, and indeed one very near. Nor is it announced by trumpets, as is written in the historical books, but it is made manifest by the Savior, who rose again having suffered for us; and Pascha is now near, as Paul proclaims, saying: "Our Pascha, Christ, has been sacrificed." Furthermore, the Paschal solemnity is ours, and of no stranger besides, nor even of the Jews. The time of shadows has ceased, the old things have been forbidden, and the month of new fruits has arrived, in which everyone ought to celebrate the solemnity when he hears Him saying: "Observe the month of new fruits, that thou mayest keep the Pascha unto the Lord thy God." ^D The heathens also contrive for themselves a feast in their minds; but the Jews simulate with hypocrisy. Yet [God] rebukes the festivals of the heathens as if they were those who hanker after feasts; but from the Jews, as if they were already strangers to the law, He turns away His face, saying: "My soul hateth the new moons of your months and your Sabbaths."

2. Whatever is done outside the norm of the law and piety, even if it is believed to be done [rightly], is nonetheless futile; nay, more openly are those rebuked who dare to conduct themselves in this way: and therefore such men, even if they pretend to offer sacrifices, will hear the Father saying to them: "Your burnt offerings are not acceptable, 135 your sacrifices have been in no wise pleasing to me: if you offer fine flour, it is a vain thing; incense is an abomination to me." God is in need of nothing; and since He possesses nothing impure, He is weary of the satiety of these things, just as He testifies in Isaiah, saying: "I am full." Furthermore, the law of these rites was given for the instruction of the people and the depiction of things to come. Paul says to the Galatians: "Before faith came, we were kept under the law, shut up unto that faith which was to be revealed in us. Therefore the law was our schoolmaster in Christ, that we might be justified by faith." Yet the Jews did not recognize this, nor did they understand; wherefore they walked in the day as if in darkness; they groped, but did not attain our truth which is in the Law; they pursued the figure of the Scriptures, but did not draw near to the spirit; they waited for Moses while he was hidden, but turned away from him when he appeared; that which they read they did not know, and they interpreted it with a perverse sense. Therefore the prophet cries out to them, saying: "Lying and incredulity have prevailed among them." But then the Lord was speaking of them in this way: "Foreign children have lied to me; strange children have grown old." Now, however, He rebukes them peacefully, saying: "If you believed Moses, you would perhaps also believe me; for he wrote of me."

^A being unbelieving, they now reject the law, while they chatter freely of it, understanding nothing of those things which are written. Therefore, while they feign hypocrisy in the naked Scripture, and remain in this belief, God, being angry with them, says through 136 Isaiah: "Who has required this at your hands?" And already more boldly, ^B by Jeremiah, He rebukes those guilty of these things: "Heap up your victims at least with your burnt offerings, and eat the flesh; for I did not command these things to your fathers; nor on the day when I led them out of Egypt did I give orders concerning burnt offerings or victims." They were not acting at all as was correct, nor was the observance of the law performed duly; but rather in those days, as the prophet ^C rebukes them, they were striving to satisfy their own wills, oppressing their servants, exercising judgments and brawls, beating the humble with their fists, and referring everything to their own pleasures. Therefore, they shall not be festive forever, although they now make a show of it: for they eat meat outside of the place and time, and instead of the legal lamb, they have learned to sacrifice to Baal. "And those who should have prepared the true unleavened bread, now their sons gather wood, and their fathers kindle the fire, their women knead dough to make cakes for the host of heaven, and they offer libations to strange gods, that they may provoke me to anger, says the Lord." But they shall receive the reward of such works: for although they feign to celebrate the Pascha, yet joy and exultation have been taken away from their mouth, ^D just as Jeremiah says: "The voice of those rejoicing and the voice of those jubilating, the voice of the groom and the voice of the bride, has ceased in the cities of Judah and in the streets of Jerusalem." Now, therefore, whoever among them sacrifices a calf, does the same as one striking a man: and he who sacrifices from the flock is like one who kills a dog: and he who offers fine flour is just as if he offered swine's blood: and he who presents incense to commend himself to God is held equal to a blasphemer. These things never pleased God, nor did His commandment require such things, but they themselves chose their own ways, and the abomination which their soul loved.

5. Nevertheless, what is this, my brethren? The words of the prophet ought to be weighed by us, and especially what heresies those people have devised against the law. God commanded sacrifices through Moses; for the book of Leviticus abounds in such mandates: so that it might be known how he who offers is pleasing, and conversely, how he who scorns these things is held guilty of contumacy. Yet He says through the mouth of the prophets: "I did not require these things from your hands, nor did I speak words to your fathers concerning sacrifices, nor did I command burnt offerings to them." It seems, therefore, that if Scripture does not harmonize with itself, God, who commands, is lying, since there is no concord of these sayings. Far be it! For the Father of truth does not lie, because, as Paul affirms, it is impossible for God to lie. Since all these things are right to those considering them correctly, and with faith in the scriptures of the law. I believe, therefore, that God, through your prayers, will grant that what I say shall by no means deviate from the path of truth. The mandate and law concerning sacrifices were not ancient, nor were burnt offerings in the mind of God who established the law; ^A but they existed rather for the sake of that thing which preceded in figures: for the good law shadowed forth those things which were in the place of a deposit until the times of restoration.

4. Therefore, the universal law was not for the sake of sacrifices, but the precept of sacrifices was contained within the law, through which, with their help, God was fortifying the Hebrews, and restraining them from the worship of idols, and drawing them to Himself, while at the same time prefiguring the present times. Therefore, God did not even in the beginning, when He led the people out of Egypt, ^B impose sacrifices or burnt offerings upon them, nor even then when they arrived at Mount Sinai. God is not like man, that He should take thought for these matters in advance; but His precept was certainly that they should acknowledge Him as the true God; and this for the end that they should despise false gods which are nothing. Thus He wished to make the matter known to them, and to fashion their understanding, through the leading out from Egypt, and the crossing of the Red Sea. But when they wished to create a companion to God, and dared to sacrifice to those who are no gods, ^C unmindful of the miracles performed in Egypt for their sake, and plotted to return there, then at length the law was enacted, and sacrifices were commanded, in order that they might call their mind away from the prior thought of vain idols, and acknowledge themselves the true God; and not only to offer sacrifices before Him, but to learn to turn their face away from idols, and to approach Him whom God commanded, saying: "I spoke nothing concerning sacrifices, I did not command burnt offerings." And He immediately added: "But I did intimate this word to them: Hearken to my voice, and I will be your God, and you shall be my people; and walk in all my ways, which I have commanded you." ^D Namely, that being thus imbued and taught, they might learn to show obedience to no one except the Lord, and might know, for as long as the shadow was to endure, and not be deceived regarding the time now approaching, in which a calf of bulls, nor a ram of sheep, nor a goat of goats would no longer be sacrificed to God; but all these things were to be performed spiritually, through assiduous prayer, a right rule of morals, with words of piety, just as David psalms: "Let my praise be pleasant to Him, Let my prayer be directed as incense in thy sight. The lifting up of my hands as an evening sacrifice." But the Spirit commands through His mouth, saying: "Sacrifice to God a sacrifice of praise. Render to the Lord thy vows. Sacrifice a sacrifice of justice, and hope in the Lord." That great Samuel, likewise, not perfunctorily, but strictly rebuked Saul, saying: "Is not a word better than a gift?"

^A est? › By doing these things, man follows the law and pleases God, who says: « The sacrifice of praise shall honor me. » Indeed, everyone will know what that is, specifically: « I desire mercy, and not sacrifice. » Nor is God pleased with contradictions.

5. For if they had known, they would never have crucified the Lord of glory. And what the outcome of these things would be, the prophet foretold, crying out: « Woe to their souls, for they have devised a perverse thought, saying: Let us lie in wait for the just man, because he is not pleasing to us. » Such a ruinous outcome is nothing other than error, as the Lord Himself testifies, rebuking them and saying: « You err, not knowing the Scriptures. » Wherefore, stirred by this rebuke, they said ^B with still greater audacity: « We are disciples of Moses: we know that God has spoken to Moses: » thus speaking more vehemently against the words of Christ, and condemning themselves; for if they had given credence to the things they had heard, they would not have denied the Lord, who spoke face-to-face with Moses. But he whom the Acts of the Apostles record did not act in this way; for hearing it said to him, « Do you think you understand what you read? » he was not ashamed to confess his ignorance and asked to be taught. Therefore, the grace of the Spirit is given to those who take care to be taught; but those who remain uncorrected incur death, as the Proverb says: « The fool shall die in his sins. »

6. Such is the state of those who follow heresies; for, falling away from true understanding, they cunningly presume to appropriate impiety to themselves and say: « The fool has said in his heart: There is no God. They are corrupt, and become abominable in their works. » Their mind is insane, and their works are also most evil, just as He (Christ) Himself said: « How can you speak good things, when you are evil? » They are perverse because they think impiously. For how can they act justly, who foster the desire to oppress? How can it be that he loves, who has previously steeped himself in hatred? What love can there be in him who is held by the love of money? How can he pursue chastity, who casts the eyes of desire upon a woman? For out of the heart proceed evil thoughts, fornications, adulteries, murders; ^D with which disturbances a fool is tossed as if by waves, drawn away and enticed by the delights of his own flesh. Concerning this it is likewise written: « Every flesh of fools is greatly agitated. » Indeed, when he has involved himself in insanity, then he will be tossed by the storm and will perish, as Solomon says in the Proverbs: « The unwise man and the fool shall perish together, and they shall leave their wealth to others. » They will have a bad end, because they will lack the guidance of a sound mind: but where wisdom is, there the Word, the guide of souls, will steer the ship. Man of understanding uses his own proper guidance; but those who lack such direction fall like leaves. Did not this one fall away completely, as Hymenæus and Philetus fell away because they thought wrongly about the resurrection and immersed themselves entirely in this opinion? Did not Judas the traitor fall from the side of his leader and perish with the Jews? But the prudent disciples, adhering to their Lord, even though the sea were swelling, and the ship were now sinking into the waves, and at once the storm and an opposing wind were blowing, did not collapse in spirit, but roused the Word, who was traveling with them, from sleep; and soon the sea fell calm at the command of its Lord; and they themselves, having been rendered safe, became preachers—nay, even teachers, that is, narrators of the miracles of our Savior; admonishing us likewise to imitate their examples. And these things were written for our sake and for our instruction, so that the Lord, the author of them, might be made known through the miracles.

7. Furthermore, we converse with the Master through the disciples. For, my brothers, this world is to us like a sea, concerning which it is written: « This sea, great and spacious: there the ships shall pass. There is this dragon which You formed to play therein. » In this sea we navigate according to the opportunity of the wind: everyone strives toward whatever he wishes according to his own will; and he enters into rest, if only the Word is his guide; but otherwise, he suffers shipwreck, if pleasure prevails. There is, indeed, danger from a tempest, and just as tempests and waves are stirred up in the sea, ^B so there are many distresses and dangers in the world. Meanwhile, the unbelieving man, when pressure or persecution comes, suffers scandal, as the Lord says, because he is not firm in the faith: for, looking at temporal things, he will not endure the labor teeming with pressures, and by the force of the winds that house will fall, which a fool built upon the sand. Thus, since he is stupid, he will succumb, defeated by the force of temptations. But the saints, on the other hand, since they have their senses exercised by good habit and are grounded in faith, and know the power of the Word, although the commotion of temptations may again and again arise more strongly against them, nevertheless, they remain faithful, will summon the Lord as a companion of their journey, and will attain 143 salvation; and, passing through fire and water, they will at once be refreshed and celebrate the feast, lifting up thanksgiving to the Liberator, God. If these happen to be tempted, they would present themselves like Abraham; if they were vexed by evils, they would represent Job; if they were oppressed and sold through betrayal, they would patiently endure it like that Joseph; when persecution is imminent, they would not allow themselves to be preoccupied, but as it is written, relying on God, they will scale the wall of iniquity; which separates the brethren and wards off the truth. Thus also blessed Paul rejoiced in his infirmities, took pleasure in ignominy for Christ’s sake, and likewise in temptations, persecutions, and imprisonments.

^A And he desired that we all should rejoice, saying: "Always rejoice, pray without ceasing, in everything give thanks" (1 Thess. v, 16, 18). And what is more fitting for this feast than turning away from evil, rectitude of character, and the offering of prayers to God without ceasing, together with thanksgiving?

8. Therefore, my brothers, as we look forward to celebrating that eternal joy in heaven, let us also frequently and joyfully attend to this now, praying without ceasing and giving thanks in all things to the Lord. I likewise give thanks to God for these new miracles and the help provided to us: for although he chastised us, he did not deliver us unto death, but brought us back from the remotest ends of the earth and united us with you for the cause of celebrating the feast. Therefore, it was my concern to announce the great feast of Pascha to you, so that, ascending to Jerusalem, we might eat the Pascha not dividedly, but as if in one house; not boiled with water, such that the word of God becomes soft, nor breaking the bones, as if dissolving the evangelical precepts; but roasted with fire and with bitter herbs, desiring in spirit and fervor to complete our fasting and vigils with humility, a penitent mind, and confession. ^B

9. We shall therefore begin the Quadragesima on the sixth day of Phamenoth, and passing through this with fasting and prayers, we shall be able to reach the holy day. But truly, whoever shall despise the observance of the Quadragesima shall not celebrate the Pascha, like one who carelessly and impurely treads holy things underfoot. Therefore, let us be mindful of one another, let us beware of negligence, and let us fast especially during these days, until, by means of these continued fasts, we happily arrive at the celebration of the solemnity.

10. Therefore, the beginning, as we said above, we shall make on the sixth day of Phamenoth; and then the great week of the Passion on the eleventh day of Pharmuthi; and we shall put an end to the fasting on the sixteenth day of the same month, on the Sabbath at the evening darkness, and finally we shall celebrate the solemnity at the rising of the Lord's day, on the seventeenth day of the month Pharmuthi. After this, with seven weeks of Pentecost continued in holiness, we shall rejoice and praise God, who through these things has marked out for us in advance that joy and eternal rest prepared in heaven for us and for those who truly believe; through Jesus Christ our Lord, to whom and with whom be glory and empire to His Father and to His same Holy Spirit for ages of ages. Amen. Greet one another with a holy kiss. The brothers who are with me greet you. ^C

I deemed it necessary to signify to you also the promotion that has taken place of bishops, in the stead of our blessed colleagues in the ministry, so that you may know correctly to whom letters are to be written and from whom they are to be received. Therefore, at Syene, Arius in place of Nilammon, and another by the same name, Nilammon. At Latopolis, Masis in place of Ammonius. At Coptos, Psenosiris in place of Theodorus. At Panopolis, because Artemidorus himself on account of his old age and infirm body offered up prayers, Arius was made coadjutor bishop to him. At Hypsela, Arsenius was given, who returned to concord with the Church. At Lycopolis, Eudæmon in place of Plusianus. At Antinoë, Orion in place of Ammonius and Tyrannus. At Oxyrynchus, Theodorus in place of Pelagius. At Nilopolis, Amatas and Isaacus, who returned to concord between themselves, in place of Theon. In the Arsinoite nome, Andreas in place of Silvanus. At Prosopis, Tarnadelphus in place of Serapammon. At Diosphacus by the sea, Theodorus in place of Serapammon. At Sais, Paphnutius in place of Nemesius. At Chusis, Theodorus in place of Anubion; with him also Isidorus, who returned to the concord of the Church. At the Sethroite nome, Arius in place of Potammon. At Clysma, Titus in place of Jacobus, and with him Paul, who likewise returned to the peace of the Church. ^D

EPISTLE XX

(Chr. year 348)

THIS IS THE TWENTIETH EPISTLE OF ATHANASIUS, IN THE CONSULATE OF PHILIPPUS AND SALIAS, NESTORIUS BEING PREFECT, IN THE SIXTH INDICTION, ACCORDING TO WHICH EASTER WAS ON THE THIRD OF THE NONES OF APRIL, THE EIGHTH DAY OF PHARMUTHI, IN THE SIXTY-FOURTH YEAR OF DIOCLETIAN, THE EIGHTEENTH OF THE MOON.

1. Now also, brothers, we are gathered. And just as our Lord then signified to His disciples, so He likewise now foretells to us that after some days there shall be a Passover, at which time the Jews betrayed the Lord. We celebrate His death with joy, because thereafter we cease to be sorrowful. Now we are zealously gathered, because we who were dispersed and wandering before, have at last come together: though distant, we approach one another: long ago strangers, ^A now we have become members of the household of Him who suffered and was crucified for us, and who carried our sins, as the prophet says; and for our sake He was sorrowful, that He might bring all our end to affliction, misery, and grief. If thirst vexes us, He Himself will meet our need, crying out on the feast day: "If anyone thirsts, let him come to Me and drink." This is the constant affection of the saints, namely, that they do not pause at any interval of time, but with a certain necessary assiduity they strive toward the Lord, always thirsting for Him, and seeking drink from Him, as David sings: "O God, My God, I watch for Thee, my soul has thirsted for Thee, my flesh how often in a desert and trackless and waterless land; so have I appeared before Thee in the sanctuary." And the prophet Isaiah says: "At night my spirit watches for Thee in the morning, because Thy commandments are light." And another says: "My soul has longed to desire Thy judgments always." And the same man also says: "I have hoped in Thy judgments, and I shall always keep Thy law." The same man still cried out with confidence, saying: "My eyes are ever toward the Lord." The same says: "The meditation of my heart ^B is before Thee always." Likewise Paul exhorts: "Always give thanks to God, pray without ceasing." They who thus always exercise themselves, without a doubt will await the Lord, saying: "We shall follow, that we may know the Lord: and we shall find Him like the prepared dawn, and He will come to us like the autumnal and spring rain to the earth." Nor will He give them sufficiently in the morning only: nor will He give drink merely for what is asked, but He will give copiously according to His great kindness, the grace of the Spirit.

*Of the same, from the twenty-second festal letter.*

That our Lord Jesus Christ, who undertook death for all, did not ^C ever cease granting. But whom does that word "thirst" denote? He proceeds to say immediately: "He who believes in Me." And just as cold waters are pleasing to one who thirsts, as the Proverb says, so will the coming of the Holy Spirit be to those who believe in the Lord, preferable to all rest and joy. But how then our Lord signified to His disciples, so He likewise now foretells to us that after some days there will be a Passover, at which time the Jews betrayed the Lord. We celebrate His death with joy, because thereafter we cease to be sorrowful. Now we are zealously gathered, because we who were dispersed and wandering before, have at last come together: though distant, we approach one another: long ago strangers, ^D now we have become members of the household of Him who suffered and was crucified for us, and who carried our sins, as the prophet says; and for our sake He was sorrowful, that He might bring all our end to affliction, misery, and grief. If thirst vexes us, He Himself will meet our need, crying out on the feast day: "If anyone thirsts, let him come to Me and drink." This is the constant affection of the saints, namely, that they do not pause at any interval of time, but with a certain necessary assiduity they strive toward the Lord, always thirsting for Him, and seeking drink from Him, as David sings: "O God, My God, I watch for Thee, my soul has thirsted for Thee, my flesh how often in a desert and trackless and waterless land; so have I appeared before Thee in the sanctuary." And the prophet Isaiah says: "At night my spirit watches for Thee in the morning, because Thy commandments are light." And another says: "My soul has longed to desire Thy judgments always." And the same man also says: "I have hoped in Thy judgments, and I shall always keep Thy law." The same man still cried out with confidence, saying: "My eyes are ever toward the Lord." The same says: "The meditation of my heart is before Thee always." Likewise Paul exhorts: "Always give thanks to God, pray without ceasing." They who thus always exercise themselves, without a doubt will await the Lord, saying: "We shall follow, that we may know the Lord: and we shall find Him like the prepared dawn, and He will come to us like the autumnal and spring rain to the earth." Nor will He give them sufficiently in the morning only: nor will He give drink merely for what is asked, but He will give copiously according to His great kindness, 148 the grace of the Spirit.

*Of the same, from the twenty-second festal letter.*

That our Lord Jesus Christ, who undertook death for all, did not, in some lowest part of the earth... 149 For sinners will thirst, that is, they will suffer a lack of spiritual grace, since they are inflamed by wickedness, and utterly scorched by pleasures, as is in the Proverbs: "All the day he desires wicked desires." But the prophet cries out against them, saying: "Woe to those who rise early to pursue drunkenness, and in it wear themselves out until evening, and are inflamed with wine!" And thus, surfeited and wandering about, they dare to stir up thirst in others also to their destruction. Those former ones drink the waters of lies and unbelief; and these are denoted by the prophet saying: "My wound is hard; how shall I be healed? It has become for me like lying, faithless waters." Others, however, carousing with their companions, seduce a healthy mind and pervert it, from which the foolish depart, as Habakkuk cries out: "Woe to him who gives his neighbor muddy dregs to drink, and makes him drunk that he may behold his nakedness!" These men, while they simulate truth and whisper, fall away from their conscience, being already drunk on such things, and they usurp those words of the Proverbs' harlot: "Touch bread taken in secret sweetly." And they take pleasure in the sweetness of stolen waters; because they lack the liberty of virtue, and the confidence of wisdom which glories in the public light, and dwells confidently in the streets, and is preached in the height of the walls. Therefore they are warned to touch sweetly, because in security and delights they have profit, stealing the sweetness of truth, and dwelling simulatedly in their bitter waters, that they may avoid the accusation of their own wickedness, which could easily and openly be brought against them. Therefore the wolf puts on sheep's clothing, and white-washed sepulchers of the dead deceive by their exterior appearance. But the devil... The rest is missing.

That our Lord Jesus Christ, who undertook death for all, did not, in some lowest part of the earth

downward, but spread out his hands in that very air, so that by this means it might be shown that the salvation brought through the cross is profitable to all men everywhere: ^A that thus, the devil who had been working in the air having been removed, He might prepare a new and open ascent for us into heaven.

*From the same, from the twenty-fourth festal [letter].*

And then, indeed, as they were departing and crossing out of Egypt, their enemies became a laughingstock of the sea; ^B but now, as we are crossing from earth to heaven, Satan himself falls like lightning from heaven.

*From the twenty-seventh festal letter of Athanasius, bishop and confessor of Alexandria, which begins: “Again the Paschal day is at hand.”*

What is our exultation and glory, if not the Lord? But, "I am here." Scripture declares this excellently; for He is not one who speaks at one time and is silent at another, but He speaks always and at every time. From the beginning He confirms each one without ceasing, and speaks to the hearts of individuals.

*From the same, from the twenty-eighth letter.*

That He Himself might become a sacrifice for all; but we, being nourished by the words of truth and partaking of His living teaching, ^C may be able, together with the saints, to obtain the heavenly joy; for there the Word invites us, just as He did the disciples to the upper room, to the divine and truly incorruptible banquet along with them; for here He suffered for our sake, but there He prepares heavenly tabernacles for those who have most readily obeyed the call and have followed without flagging and according to the scope of the prize of the upward calling, where for those who come to the supper and strive against those who would hinder them, there is laid up both a crown and incorruptible joy; for even if the labor of such a way is great in the eyes of men, yet the Savior Himself has made it light and pleasant. ^D

*From the same, from the same letter.*

But we, brethren, who have received the vineyard from the Savior and have been invited to the heavenly banquet, as the feast is already approaching, let us take the branches of date palms, and having become victors over sin, just as those who then went to meet the Savior, so let us also be ready in our deeds, that we may meet Him as He comes, and having entered with Him, may partake of the immortal food, and may thereafter live forever in the heavens.

From the twenty-ninth festal [homily]

^A And those things which belong to men have an end; but the things which belong to the goodness of God never cease. Wherefore He raises us up, being dead and weak by our own nature, and leads those who were formed from the earth into the heavens.

(25) *From the twenty-ninth epistle, which begins: “Sufficient for this time were those things which were written by us before.”*

The Lord Himself was making a trial of His disciples, at the time when He was sleeping, reclining on a cushion, and when He performed that miracle, which is able to put even the wicked to shame. When He arose and rebuked the sea and calmed the tempest, He demonstrated two things above all, namely that that tempest of the sea was not from the winds, but rather from the terror of its Lord, who was passing over the sea; and that the Lord, by whom it was rebuked, was not a created thing, but the Creator of it; for a creature does not obey another creature. And although long ago Moses divided the Red Sea, yet not Moses himself performed that; nor was it done because he commanded it; but because it was the command of God. Again, although the sun stood still in Gibeon, and the moon in the valley of Ajalon, that matter is not to be attributed to the son of Nun, but to the Lord who granted his prayers. This, assuredly, is He who rebuked the sea; the same Person, hanging on the cross, commanded the sun to be darkened.

From the thirty-ninth epistle of Saint Athanasius, Bishop of Alexandria, concerning the Paschal feast, in which he defines canonically which books the Church receives.

^B *How many and which are the books which the Church receives. (24)*

Since some have dared to compose for themselves books which are called secret, and are termed by the Greeks apocryphal, and to intermingle these with the writings inspired by the Spirit, concerning which we have been instructed by the Fathers, how they were delivered, and whence they proceeded from those who from the beginning were eyewitnesses and ministers of the Word, it has seemed good to me also (at the request of brothers who love the truth, and being myself a sponsor for this matter, as I have known it previously) to define canonically which are the divine books committed and delivered to the Holy Church; so that, assuredly, whoever have erred may now rebuke the authors of their error, and those who have remained in their purity may rejoice in the mention of these books.

Forasmuch as some have attempted to set in order for themselves the so-called apocrypha, and to intermix these with the God-inspired Scripture, concerning which we have been fully assured, as they delivered to the fathers who from the beginning were eyewitnesses and ministers of the Word; it seemed good to me also, having been exhorted by genuine brothers, and having learned from above, to set forth in order the books that are canonized and delivered, and believed to be divine; so that each one, if he has been deceived, may condemn those who deceived him; and he who has remained pure may rejoice, being reminded again.

There are, therefore, of the Old Testament books in number all twenty-two; for so many, as I have heard, are the letters handed down among the Hebrews; and in order and by name each one is thus: First Genesis, then Exodus, then Leviticus, and after this Numbers, and following that Deuteronomy; next in order to these (26) is Joshua the son of Nun, and ^C

^A Judges; and after this Ruth; and again, in order, the four books of Kings; and the first and second of these are numbered as one book, and the third and fourth likewise as one. After these are the first and second of Chronicles, likewise numbered as one book; then the first and second Esdras, likewise as one. After these follows the book of Psalms, and next Proverbs; then Ecclesiastes, and the Song of Songs. In addition to these is Job, and then the Prophets; the twelve are numbered as one book; then Isaiah, Jeremiah, and with him Baruch, the Lamentations, and the Epistle; and after him Ezekiel and Daniel. Thus far ^B the Old Testament extends.

But the New Testament must not be omitted, for these are its contents: four Gospels—according to Matthew, according to Mark, according to Luke, according to John; then after these the Acts of the Apostles, and the seven so-called Catholic Epistles of the apostles; thus: one of James, two of Peter, then three of John, and after these one of Jude. In addition to these are the fourteen Epistles of the Apostle Paul, written in this order: the first to the Romans, then two to the Corinthians, and after these one to the Galatians, and in order one to the Ephesians, then to the Philippians, and to the Colossians, ^C and after these two to the Thessalonians; and the one to the Hebrews; and immediately two to Timothy, one to Titus, and finally the one to Philemon; and again, the Apocalypse of John.

These are the fountains of salvation, so that he who thirsts may be satisfied with the oracles contained in them. In these alone the school of piety is preached. Let no one add to these, nor take anything away from them. Concerning these, our Lord shamed the Sadducees, saying: "You err, not knowing the Scriptures"; and He exhorted the Jews, saying: "Search the Scriptures, for they are those which testify of Me."

But for the sake of greater accuracy, I ^D write this out of necessity, because there are other books beyond these, not indeed canonized, but framed by the Fathers to be read by those who have just come forward and wish to be instructed in the word of piety: the Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobias, and the so-called Teaching of the Apostles, and the Shepherd. But, my beloved, while the former are canonized and the latter are also read, there is nowhere any mention of hidden books, which the Greeks call apocrypha. For this is a fabrication of heretics, who write these books at their pleasure, and add to them...

themselves, while attributing to them a remote age, and treat them no differently than the ancient books, in order to find an opportunity to deceive the simple.

From the same, from the 40th Festal Letter.

^A "But you are those who have remained with me in my trials; and I appoint to you, even as my Father has appointed to me, a kingdom, that you may eat and drink at my table in my kingdom." Therefore, having been called through the Gospel to that great and heavenly supper in that swept upper room, let us cleanse ourselves, as the Apostle commanded, "from all defilement of flesh and spirit, perfecting holiness in the fear of God," so that we may be found spotless inwardly and outwardly; clothed outwardly with temperance and justice, and inwardly with the Spirit, rightly dividing the word of truth, let us hear: "Enter into the joy of your Lord."

From the same, from the 42nd Festal Letter.

For we have been called, brothers, and are even now called together by Wisdom and, according to the evangelical parable, to that great and heavenly supper which suffices for all creation; to the Pascha, that is to say, to the immolated Christ: "For our Pascha, Christ, has been immolated." And after a few things intervening: They indeed, being thus adorned, as they enter shall hear: "Enter into the joy of your Lord."

From the same, from the 43rd Festal Letter.

^C But for us, whose the Pascha also is, the calling is from above, and our citizenship is in heaven, with Paul saying: "For we do not have here a lasting city, but we seek the one that is to come," looking to which we celebrate the feast aright. And again, after other words: The heaven is truly high, and its distance from us is infinite: "for the heaven of heaven," he says, "belongs to the Lord." But we must not on that account grow sluggish and fearful, as though the way to it were impossible to traverse; but rather we must be all the more eager. For there is no need for us, as it was for those who once set out from the east and, having found a plain in the land of Sennaar, undertook to bake bricks in fire and to seek bitumen for mortar—for their tongues were confounded and the work was brought to nothing—but for us, the Lord has renewed the way through His own blood and has made it easy and accessible. And again: He has not only comforted us regarding the distance of heaven, but also because, regarding this gate ^D that was once closed, He Himself coming

opened. Truly, it was indeed closed from the time He cast Adam out of the paradise of delight, and set the cherubim and the flaming, turning sword to guard the way to the tree of life; but now, having stretched it out, and having appeared with greater grace and loving-kindness, He Himself who sits upon the cherubim led into paradise the thief who confessed Him; while into heaven, He Himself, having entered as a forerunner on our behalf, threw wide the gates to all. And again: Paul, pressing towards the mark for the prize of the high calling, was caught up through it as far as the third heaven; and having seen the things above, he then descended and instructs us also, announcing those things which were written to the Hebrews, saying: "For you have not come to the mount ^B that could be touched, and unto burning fire, and unto gloom, and darkness, and tempest, and the sound of a trumpet, and the voice of words; but you have come to mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, who are written in heaven." Who would not pray to have the assembly above with these? Who would not desire to be enrolled with these, that he might also hear with them: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

Item from Epistle XLIV, which begins: "All these things which our Lord and Savior Christ Jesus did on our account and for our sake."

When, therefore, the ministers of the high priests and the scribes observed these things, and heard Jesus saying: "If any man thirst, let him come to Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water," they understood well that this is not a person equal to them, simply a man, but rather He who supplied the waters to the saints, and who is preached by the prophet Isaiah. This is, in truth, as the radiance of light, and the Word of God, as if it were ^C the river from the fountain which then watered paradise; now, however, He grants the Spirit to each one, and says: "If any man thirst, let him come to Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water." These things cannot be said of a man, but of the living God, who truly bestows life, who grants the Holy Spirit.

From the same, from the forty-fifth festal letter.

Let us all bring our sacrifices, recognizing communion with the poor, and let us enter into the holy places, as it is written, into which Jesus, as a forerunner for us, has entered, having found eternal redemption. From the same... This is a great argument: that we, who were strangers, are called intimate friends; and that we, who were once aliens, have become fellow citizens of the saints, and children of the heavenly Jerusalem, the type of which was that which Solomon built. For if Moses made all things according to the pattern which was shown to him on the mountain, it is manifest that the cult ^D performed in the tabernacle was a figure of the heavenly mysteries; into which, since the Lord wished us also to enter, He prepared a new and lasting way for us. But as all the old things were a type of the new, so the type of the joy above

novorum figura erant, sic hæc solemnitas superni ^A καὶ ἡ νῦν ἐστιν ἑορτή, εἰς ἣν ἐρχόμενοι μετά ψαλμῶν καὶ ᾠδῶν πνευματικῶν ἀρχώμεθα τῶν νηστειῶν. gaudii typus est, ad quod pergentes cum psalmis et canticis spiritalibus jejuniorum initium faciamus.

ON A CERTAIN LATIN CHRONICLE OF THE AFFAIRS OF SAINT ATHANASIUS.

Among the ecclesiastical minor works brought to light by the celebrated Scipio Maffei from the Veronese codices, there is one of great value, which he inscribed: *A Notable Fragment of Fourth-Century Ecclesiastical History* (which is read by us in the Tridentine edition of the year 1742, after the history of questions concerning divine grace, etc., in the vernacular of the same Maffei, although Gallandius also included it in his *Bibliotheca*, Vol. V, nor did the Venetian editor omit it from the works of Athanasius). Among many highly illustrious things there, there are also two new epistles of our Athanasius, the former addressed to the Mareotic Churches, the latter to the presbyters and deacons of the Church of Alexandria; since these are not of the heortastic (festal) genre, they have been omitted by us there. However, we have judged that the *Chronicon Acephalum* of the affairs of Athanasius under Bishop Theophilus (who succeeded Athanasius after twelve years), written in Greek, as we believe, but preserved only in Latin on very ancient Veronese parchments, transcribed by the hand of the deacon Theodosius, should not be omitted. For this Latin chronicle sheds so much light upon our Syriac chronicle, and receives so much in return, that they mutually emend or supplement one another in such a way that they ought not to be separated at all. As for the rest, whatever was in the Latin chronicle not pertaining to the affairs of Athanasius, we have omitted.

1. Moreover, Emperor Constantius wrote regarding the return of Athanasius, and among the emperor’s epistles this is also contained:

2. And it happened that after the death of Gregory, Athanasius returned from the City and the regions of Italy, and entered Alexandria on Paophi 24 (A.D. 346), in the consulship of Constantius IV and Constans III, that is, after six years, and he remained tranquil in Alexandria for sixteen years and six months.

3. After this time, Athanasius, hearing that a disturbance would occur, with Emperor Constans being located in Milan (A.D. 353), dispatched a ship to the imperial court with five bishops: Serapion of Thmuis, Triadelphus of Nicius, Apollo of Upper Cynopolis, Ammonius of Pachemmy, and presbyters of Alexandria, Peter the physician, Asterius, and Phileas. After their sailing from Alexandria, in the consulship of Constantius VI Augustus and Constans Caesar II, on the 24th day of Pachon: soon, after four days, Montanus the Palatine entered Alexandria on Pachon 28, and delivered the letters of the same Augustus Constans to Bishop Athanasius, by which he forbade them to come to the imperial court; from which fact the bishop was greatly distressed, and all the people were very weary: so Montanus, achieving nothing, departed, leaving the bishop in Alexandria.

^B 4. Afterwards, however, Diogenes, an imperial notary, came to Alexandria in the month of Mesuri, in the consulship of Arbitio and Lollianus (A.D. 355): this is after one year and five months from the departure of Montanus from Alexandria: and Diogenes pressed upon everyone, compelling the bishop to depart the city, and he afflicted everyone sufficiently; on the 6th day of the month of Toth, pressing bitterly, he assaulted the Church; and he persisted in doing this for four months, until the 25th day of Choiac. But the people resisting Diogenes vehemently, and the magistrates, Diogenes returned without effect on the 26th day of the aforementioned month of Choiac, in the consulship of Arbitio and Lollianus, after four months, as it has been said.

5. Therefore, Duke Syrianus and the notary Hilarius came to Alexandria from Egypt on the 10th day of Tybi (A.D. 356), after the consulship of Arbitio and Lollianus, and sending ahead all the legions of soldiers throughout Egypt and Libya, the duke and the notary entered during the night with the entire military force into the Church of Theonas on the 13th day of Mechir, during the night preceding the 14th, and breaking the doors of the Church of Theonas, they entered with an infinite military force. Bishop Athanasius, however, escaped their hands, and was saved on the aforementioned day, Mechir 14. This, however, happened after nine years, and three months, and nineteen days, since the bishop returned from Italy. But with the bishop liberated, his presbyters and the people remained holding the churches, and gathering ^C for four months, until the prefect Cataphronius entered Alexandria, and Heraclius the count, in the month of Payni, on the 16th day, in the consulship of Constantius VIII and Julian Caesar the First.

6. And after four days, as they entered, the Athanasians were ejected from the churches, and they were handed over to those ^D belonging to George and waiting for the bishop. They took over the churches on the 21st day, in the month of Payni. George also arrived in Alexandria in the consulship of Constantius IX and Julian Caesar II (A.D. 357), on the 30th day of Mechir, that is, after eight months and eleven days, when they took over the churches belonging to him. Having thus entered Alexandria, George held the churches for eighteen full months; and then the populace…