Defence against the Arians 70–82

A greater and clearer refutation of the false accusation against us is the repentance of John; and of this the most God-loving emperor Constantine of blessed memory is witness. For knowing what John had charged against him, and receiving a letter from him in repentance, he wrote this: “Constantine Maximus Augustus to John. The letter of your prudence has been very pleasing to me; for I learned from it what I very much longed to learn, that you have laid aside all petty-mindedness, have entered into communion with the Church, as was fitting, and have come into complete concord with the most reverend bishop Athanasius. Know well, then, that on this account I commend you highly, because, abandoning all quarrelsomeness, you have done what is dear to God, embracing union with the Church. So that you may know that you have obtained what you desire, I have thought it right to allow you to take a public conveyance and hasten to the camp of my clemency. Let it be yours, then, to make no delay, but, since this letter grants you the use of a public conveyance, to come to us at once, so that you may fulfil your desire and, having seen us, … beloved brother.” [71] Thus, then, the plot came to an end, and the Meletians were turned back in shame. But Eusebius and his party did not keep quiet even so; for their concern was not for the Meletians but for Arius and his party, and they feared that, if the Meletians stopped, they would no longer find men to play the parts through whom they might bring him in. They therefore stir up the Meletians again and persuade the emperor to order a synod again at Tyre. Count Dionysius is sent, and soldiers are given to Eusebius and his party as a bodyguard. Macarius is sent in chains to Tyre by soldiers; and the emperor writes to me and lays compulsion on me, so that we were sent off even against our will. The whole plot can be learned from what the bishops of Egypt wrote; but how it was put together by them from the beginning it would be necessary to tell, for from this too one can see the malice and villainy practiced against us. There are bishops in Egypt, Libya, and Pentapolis, nearly a hundred; none of them accused us, no presbyter blamed us, none of the people spoke against us; but it was the Meletians expelled by Peter and the Arians who shared out the plot between them: the one claimed the right of accusing, the other of judging. We objected to Eusebius and his party as enemies because of their heresy; then we showed as follows that the so-called accuser was not a presbyter at all. When Meletius was received—would that he had never been!—Alexander of blessed memory, knowing his villainy, demanded of him a list of the bishops he said he had in Egypt, and of the presbyters and deacons in Alexandria itself, and of any he had in its countryside. Pope Alexander did this so that Meletius, having obtained the freedom of the Church, might not sell many offices and deceive by putting forward whomever he wished day by day. So he made this list of those in Egypt. List given by Meletius to Alexander the bishop: I, Meletius, at Lycopolis; Lucius at Antinoopolis; Phasileus at Hermopolis; Achilles at Cusae; Ammonius at Diospolis. In Ptolemais: Pachymes at Tentyra. In Maximianopolis: Theodorus at Coptos. In the Thebaid: Cales at Hermethes; Colluthus at Upper Cynopolis; Pelagius at Oxyrhynchus; Peter at Heracleopolis; Theon at Nilopolis; Isaac at Letopolis; Heraclides at Niciu; Isaac at Cleopatris; Melas in the Arsinoite nome. In Heliopolis: Amos at Leontopolis; Ision at Athribis. In Pharbaethus: Harpocration at Bubastis; Moses at Phacusae; Callinicus at Pelusium; Eudaemon at Tanis; Ephraim at Thmuis. In Sais: Hermaeon at Cynopolis and Busiris; Soterichus at Sebennytus; Pininuthes at Phthenegys; Cronius at Metelis; Agathammon in the district of the Alexandrians. At Memphis, John, ordered by the emperor to be with the archbishop. These are those in Egypt. Of the clergy in Alexandria he had: Apollonius, presbyter; Irenaeus, presbyter; Dioscorus, presbyter; Tyrannus, presbyter. Deacons: Timotheus, deacon; Antinous, deacon; Hephaestion, deacon; and Macarius, presbyter of the Parembole. [72] … handed over …

These men Meletius presented in person to Bishop Alexander. Of the so-called Ischyras he made no mention, nor did he ever profess at all to have anyone in the Mareotis. And yet our enemies did not desist, and the man who was not a presbyter was feigned to be one; for there was a count to compel us, and soldiers dragged us about. But even so the grace of God prevailed: they could not convict Macarius about the cup, and Arsenius, whom they had noised abroad as killed by us, stood there alive and showed up their false accusation. Since, then, they were unable to convict Macarius, Eusebius and his party were enraged, as having lost the prey they were hunting, and they persuade the count Dionysius, who was on their side, to send to the Mareotis, to see whether they could find anything there against the presbyter—or rather, so that they might go and patch together whatever they wished in our absence; for this was what they were aiming at. Indeed, we said that the journey to the Mareotis was superfluous—for they should not pretend that they had spoken inadequately on what they had been practicing for a long time, nor should they postpone it; they had said what they thought they had, and now, being at a loss, were making excuses—or that, if the Mareotis was needed, at least the suspected men should not be sent. The count was persuaded about the suspected men; but they did anything rather than this. For those whom we objected to because of the Arian heresy were the very ones who eagerly set off: Diognius, Maris, Theodore, Macedonius, Ursacius, and Valens. Again there were letters to the prefect of Egypt and a military guard; and, what was astonishing and full of all arrogance, they caused Macarius the accused to stay behind under soldiers, while they took the accuser with them. Who, then, does not see the plot from this? Who does not plainly perceive the wickedness of Eusebius and his party? For if a trial was needed in the Mareotis, the accused too ought to have been sent; but if they were not going for the sake of a trial, why did they take the accuser? It was enough that he had not proved his case. But they did this so that, since they had not convicted the presbyter when present, they might plot against him in his absence and concoct whatever they pleased. For when the presbyters of Alexandria and of the whole countryside complained that they had come by themselves, and asked that they too might be present at their proceedings (for they said they knew both the affair and the facts about the so-called Ischyras), they did not permit it; but they had with them Philagrius the prefect of Egypt, an apostate, and pagan soldiers, examining matters which it was not fitting even for catechumens to see, while they did not allow the clergy, lest there too, as at Tyre, they should have people to refute them.

But not even so could they escape notice; for the presbyters of the city and of the Mareotis, perceiving their villainy, wrote and protested as follows: “To Theognius, Maris, Macedonius, Theodore, Ursacius, and Valens, the bishops who have come from Tyre, from the presbyters and deacons of the catholic Church of Alexandria under the most reverend bishop Athanasius. It was fitting for you, when you came bringing the accuser with you, to bring Macarius the presbyter too; for trials are so constituted according to the holy Scriptures that the accuser stands together with the accused. But since you neither brought Macarius, nor did our most reverend bishop Athanasius come here with you, we asked that we ourselves at least might be present at the trial, so that the inquiry might be held securely in our presence and we too might be persuaded. But since you did not grant this, but wished to do what you pleased alone with the prefect of Egypt and the accuser, we confess that we have conceived an evil suspicion in the matter and have perceived that your coming is nothing but a plot and conspiracy. For this reason we present this letter to you, to be a testimony before a true synod, so that it may be known to all that you did what you wished one-sidedly and wished to put together nothing but a plot against us. We have also given copies of this to Palladius, the curiosus of the Augustus, so that it may not be concealed by you. For what you have done makes us suspect and think such things of you. I, Dionysius, presbyter, have presented this; Alexander, presbyter; Nilaras, presbyter; Longus, presbyter; Aphthonius, presbyter; Athanasius, presbyter; Amyntius, presbyter; Pistus, presbyter; Plution, presbyter; Dioscorus, presbyter; Apollonius, presbyter; Sarapion, presbyter; Ammonius, presbyter; Gaius, presbyter; Rhinus, presbyter; Aethales, presbyter. Deacons: Marcellinus, deacon; Appianus, deacon; Theon, deacon; Timotheus, deacon; and another Timotheus, deacon.”

These are the letter and the names of the clergy of the city. And what the clergy of the Mareotis wrote, who knew the character of the accuser and were with me on the visitation, is this: “To the holy synod of the blessed bishops of the catholic Church, all the presbyters and deacons of the Mareotis, greeting in the Lord. Knowing what is written, ‘What your eyes have seen, tell,’ and ‘A false witness shall not go unpunished,’ we testify what we have seen, especially since the plot formed against our bishop Athanasius has made our testimony necessary. We wonder how Ischyras was ever counted within the measure of the Church at all; and about him we think it necessary to speak first. Ischyras has never been a minister of the Church. Formerly he called himself a presbyter of Colluthus, but he had no one who obeyed him except his own relatives; for he never had a church, nor was he ever regarded as a cleric by those living a short distance from his village, except only, as we said, by his own relatives. Yet, although he had given himself such a title, at the synod held at Alexandria in the presence of our father Hosius he was deposed and received to communion as a layman, and so he remained thereafter, having fallen even from the false supposition of being a presbyter. Of his character we think it superfluous to speak, since all are able to know such things. But since he falsely accused our bishop Athanasius about the breaking of a cup and a table, we have felt compelled to tell you about this too. We said before that he never had a church in the Mareotis; and, as before God as witness, no cup was broken nor table overturned by our bishop or by anyone else of those with him; but all that is said is false accusation. And we say this not as men who were far from the bishop; for we are all with him when he visits the Mareotis, and he never goes round alone, but with all of us presbyters and deacons and a good number of the people. Therefore, as having been present with him on every visitation he has made among us, we say and testify that no cup was broken nor table overturned, but that he lies in everything, as he himself testifies with his own hand. For when, after he had gone off with the Meletians and spread such things about our bishop Athanasius, he wished to be admitted to communion, they did not receive him, although he wrote and confessed with his own hand that none of these things had happened, but that he had been prompted by certain persons to say them. [75] For this reason, too, when Theognius, Theodore, Maris, Macedonius, Ursacius, and Valens came to the Mareotis and found nothing true, but the matter was about to be exposed as a false accusation they had fabricated against our bishop Athanasius, Theognius and his companions, being enemies, made his relatives and certain Ariomaniacs say what they wished. For none of the people spoke against the bishop; but these men did what they wished through fear of Philagrius, the prefect of Egypt, and by the threats and patronage of the Ariomaniacs. For when we came to refute the false accusation they did not permit it, but drove us away, while they received those whom they wished to suborn and came to terms with them through fear of the prefect Philagrius; through him they did not allow us even to be present, so that we might at least be able to establish whether those put forward by them were of the Church or Ariomaniacs. You know, beloved fathers, as you yourselves teach us, that the testimony of enemies has no force. That we speak the truth, the hand of Ischyras testifies, and the facts themselves testify: since we know of nothing of the kind having happened, they took Philagrius with them, so that by fear of the sword and by threats they might contrive what they wished. These things we testify as before God; these things we say knowing that there will be a judgment from God. We all wished to come to you, but have contented ourselves with some of our number, so that the letter may supply the presence of those who have not come. I, Ingenius, presbyter, pray for your health in the Lord, beloved fathers; Theon, presbyter; Ammonas, presbyter; Heraclius, presbyter; Boccon, presbyter; Tryphon, presbyter; Peter, presbyter; Hierax, presbyter; Sarapion, presbyter; Marcus, presbyter; Ptollarion, presbyter; Gaius, presbyter; Dioscorus, presbyter; Demetrius, presbyter; Thyrsus, presbyter. Deacons: Pistus, deacon; Apollos, deacon; Serras, deacon; Pistus, deacon; Polynicus, deacon; Ammonius, deacon; Maurus, deacon; Hephaestus, deacon; Apollos, deacon; Metopas, deacon; Serapas, deacon; Meliphthongus, deacon; Lucius, deacon; Gregoras, deacon.” [76] The same to the curiosus and to Philagrius, then called prefect of Egypt: “To Flavius Philagrius, and to Flavius Palladius, ducenarius of the palace and curiosus, and to Flavius Antoninus, biarchus and centenarius of my lords the most illustrious prefects of the sacred praetorium, from the presbyters and deacons of the Mareotic nome of the catholic Church under the most reverend bishop Athanasius, through those who sign below: we present the following testimony.

Since Theognius, Maris, Macedonius, Theodore, Ursacius, and Valens, as having been sent by all the bishops assembled at Tyre, came to our diocese, saying they had received orders to investigate certain ecclesiastical matters, among which they spoke of a Lord’s cup having been broken, at the prompting of Ischyras, whom they brought with them, who says he is a presbyter though he is not a presbyter. For he was appointed by Colluthus the presbyter, who fancied himself a bishop and was afterwards ordered by a general synod of Hosius and the bishops with him to be a presbyter, as he had been before; and consequently all those appointed by Colluthus returned to the same rank in which they had been before, so that Ischyras himself was shown to be a layman. And what he says he has as a church has never been a church, but a small dwelling belonging to an orphan boy named Ision. For this reason we have made use of this testimony, adjuring you by God Almighty and by our lords Constantine Augustus and the most illustrious Caesars his sons, to bring these very things to the knowledge of their piety. For he is neither a presbyter of the catholic Church, nor has he a church, nor was a cup ever broken; but he lies and invents everything. In the consulship of Julius Constantius, the most illustrious patrician, brother of the most pious emperor Constantine Augustus, and of Rufinus Albinus, most illustrious men, on the tenth of Thoth.” This is what the presbyters wrote.

What the bishops too who came with us to Tyre wrote and protested, perceiving the plot and conspiracy, is this: “To the bishops assembled at Tyre, most honored lords, the bishops of the catholic Church who came from Egypt with Athanasius, greeting in the Lord. We no longer think that the plot formed against us by Eusebius, Theognius, Maris, Narcissus, Theodore, and Patrophilus is obscure. From the beginning we all objected, through our fellow minister Athanasius, to the hearing taking place in their presence, knowing that the presence even of one enemy, let alone many, can disturb and harm a hearing. For you yourselves know their enmity, which they have had not toward us alone but toward all the orthodox: because of the madness of Arius and his impious teaching they assail all and plot against all. But when we, confident in the truth, wished to show the false accusation brought against the Church by the Meletians, we do not know how Eusebius and his party tried to confuse what we said, and for a long time were eager to have what we said thrown out, threatening those who judged honestly and insulting others, only so that what they were eager for against us might come about. Perhaps your godly piety, most honored lords, was unaware of the plot they formed; but now we think it has become plain. For see, they have openly displayed the plot themselves: they wished to send those of their number who are suspect to the Mareotis, so that, while we are absent and remain here, they may stir up the people and accomplish what they wish. For they saw that the Ariomaniacs, Colluthians, and Meletians are enemies of the catholic Church; therefore they were eager to send these men, so that in the presence of enemies they might concoct what they wish against us. For the Meletians here sent some of their own number four days ago, as if they knew that this plan would come about, and in the evening couriers, to gather Meletians from Egypt too into the Mareotis, since there are none there at all, and Colluthians and Ariomaniacs from other places, and to put them up to speaking against us. For you yourselves know that Ischyras confessed before you that he has no more than seven people attending his services. Since, then, after they have arranged what they wish and sent the suspect men, we have heard that they are going round each of you demanding a signature, so that it may appear to have been done by the decision of you all, for this reason we have hastened to write to you and present this testimony: we testify that we are plotted against and suffer conspiracy from them and through them, and we ask that, keeping in mind the fear of God and condemning them for sending without us those whom they wished, you do not sign, lest what they concoct by themselves they say was done by you. For it befits men in Christ not to look to human considerations but to prefer the truth to all things. And do not fear the threats they use against all, nor their plot, but rather God. For if it was at all consistent that some should be sent to the Mareotis, we too ought to have been present with them, so that we might expose the enemies of the Church, show up the strangers, and make the inquiry into the matter pure. For you know that Eusebius and his party concocted a letter to be presented as written against us by Colluthians, Meletians, and Arians; and it is plain that these enemies of the catholic Church say nothing true about us but everything against us. But the law of God wills that an enemy be neither witness nor judge. Therefore, as men who are to give account on the day of judgment, receive this testimony, recognize the plot formed against us, and, we beseech you, take care to do nothing against us and not to join in the design of Eusebius and his party. For you know again, as we said before, … most longed-for lords.” [78] “To Flavius Dionysius, most illustrious count, from the bishops of the catholic Church of Egypt who came to Tyre. We no longer think that the plot formed against us by Eusebius, Theognius, Maris, Narcissus, Theodore, and Patrophilus is obscure. From the beginning we all objected, through our fellow minister Athanasius, to the hearing taking place in their presence, knowing that the presence even of one enemy, let alone many, can disturb and harm a hearing. For their enmity is plain, which they have had not toward us alone but toward all the orthodox; for they assail all and plot against all. But when we, confident in the truth, wished to show the false accusation brought against the Church by the Meletians, we do not know how Eusebius and his party tried to confuse what we said, and for a long time were eager to have what we said thrown out, threatening those who judged honestly and insulting others, only so that what they were eager for against us might come about. Perhaps your goodness was unaware of the plot they were forming against us; but now we think it has become plain. For see, they have openly displayed the plot: they wished to send men of their own number to the Mareotis, so that, while we are absent and remain here, they may stir up the people and accomplish what they wish. For knowing that the Ariomaniacs, Colluthians, and Meletians are enemies of the Church, they were eager to send these men, so that in the presence of enemies they might concoct what they wish against us. For the Meletians here have already sent some of their own number four days ago, as if they knew that this plan would come about, and in the evening two couriers, to gather Meletians from Egypt too into the Mareotis, since there are none there at all, and Colluthians and Ariomaniacs from other places, and to put them up to speaking against us. Your goodness knows that he himself confessed before you that he has no more than seven people attending his services. Since, then, after they have arranged what they wish and sent the suspect men, we have heard that they are going round each of the bishops demanding a signature, so that it may appear to have been done by the decision of them all, for this reason we have hastened to refer it to your excellency and present this testimony: we testify that we are plotted against and suffer conspiracy from them and through them, and we ask that you, keeping in mind the fear of God and the pious commands of the most God-loving emperor, and condemning them for sending without us those whom they wished, do not tolerate them. I, Adamantius, bishop, have presented this; Ischyras, Ammon, Peter, Ammonianus, Tyrannus, Taurinus, Sarapammon, Aelurion, Harpocration, Moses, Optatus, Anubion, Saprion, Apollonius, Ischyrion, Arbaethion, Potamon, Paphnutius, Heraclides, Theodorus, Agathammon, Gaius, Pistus, Athas, Nicon, Pelagius, Theon, Paninuthius, Nonnus, Ariston, Theodorus, Irenaeus, Blastammon, Philippus, Apollos, Dioscorus, Timotheus of Diospolis, Macarius, Heraclammon, Cronius, Muis, Jacobus, Ariston, Artemidorus, Phinees, Psais, Heraclides.” [79] And a second time the same: “To Flavius Dionysius, most illustrious count, the bishops of the catholic Church who came from Egypt to Tyre. Seeing many plots formed against us, and conspiracies contrived by Eusebius, Narcissus, Flacillus, Theognius, Maris, Theodore, and Patrophilus, whom we wished to object to at the beginning but were not permitted, we are compelled to come to this protest. For we see great zeal on behalf of the Meletians, and a conspiracy, through us, against the catholic Church in Egypt. Therefore we present this letter to you, asking you to keep in mind God Almighty, who preserves the reign of the most pious and God-loving emperor Constantine, and to reserve the hearing of our affairs for the most pious emperor himself. For it is reasonable that you, who were sent by his majesty, should reserve the matter for him, since we have appealed to his piety. For we can no longer bear being plotted and conspired against by Eusebius and his party aforesaid; and for this reason we ask that the matter be reserved for the most pious and God-loving emperor, before whom we can set forth both the rights of the Church and our own. For we trust that his piety, when he has heard, will not condemn us. Again, then, we adjure you by God Almighty—so may the most pious emperor be ever victorious and in health for many cycles of years, with the children of his piety—to do nothing further, and not to permit yourself to raise anything in the synod about our affairs … we have made known to the orthodox …”

On receiving this, Alexander, the bishop of Thessalonica, wrote to Dionysius the count as follows: “To my lord Dionysius, Alexander, bishop. I see a manifest plot formed against Athanasius. For all those to whom he objected they have—I do not know what has come over them—wished to send, without even informing us; for it had been agreed to consider together who should be sent. Advise, then, that nothing rash be done (for they have come to me in alarm, saying that the wild beasts are already bristling and about to rush out; for a rumor went round that John had sent some), lest they anticipate us and concoct whatever they please. For you know that the Colluthians, enemies of the Church, and the Arians and the Meletians—all of these, having joined their votes together, can do great evils. Consider, then, what is expedient, so that nothing grievous may come of it and we be exposed to the charge of not having judged justly. And these men especially fear that, passing through the churches whose bishops are here, they will cause fear and throw all Egypt into confusion, as if it had been handed over to the Meletians; for they see this happening to a very great extent.” [81] In reply Dionysius the count wrote to Eusebius and his party as follows: “This is what I was saying just now to my lords Flacillus and his companions: that Athanasius came forward and complained that those to whom he had objected were being sent, crying out that he was wronged and defrauded; and my lord Alexander, dear to my soul, has sent the same. And so that you may know that what his goodness has written to me is reasonable, I have subjoined it to be read to you. Remember also what I wrote before; for I wrote to your goodness, my lords, that those who are sent ought to be sent by common judgment and decree. See, then, that what is done does not fall under accusation, and that we give no ground for just blame to those who wish to accuse us. For just as the side of the accusers ought not to be burdened, so neither ought that of the defendants. And I think it is no small ground for blame against us when my lord Alexander is seen not to agree with what is being done.”

While these things were being done thus, we withdrew from them as from a synod of transgressors; for they did whatever they wished. That proceedings conducted one-sidedly have no force, there is no one among all men who does not know. For this the divine law commands, and this the blessed Apostle, when he suffered such a plot and was on trial, demanded, saying, “The Jews from Asia ought to have been present before you and to accuse, if they had anything”; when Festus too, when the Jews wished to carry out such a plot as these men have now made against us, said, “It is not the custom of the Romans to give up any man before the accused has met the accusers face to face and had opportunity to make his defense concerning the charge.” But Eusebius and his party dared even to pervert the law, and became more unjust than the wrongdoers. For they did not act by themselves from the beginning; but when they failed while we were present, then, going out like the Jews, they took counsel by themselves how they might destroy us and bring in the heresy, as those men asked for Barabbas. For this reason they themselves have confessed, by their own acts, that they did all this.