History of the Arians 22–39
Greek text: PG 25.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 4 (1892).
Chapter 22
22PG 25:717d–721b
Οὕτω δὴ οὖν γράψαντος αὐτοῦ, καὶ προτρεψαμένου διά πολλῶν (καὶ γὰρ καὶ τοὺς κόμητας αὐτοῦ πεποίηκε γράψαι, Πολέμιον, Δατιανὸν, Βαρδίωνα, Θάλασσον, Ταῦρον, καὶ Φλωρέντιον, οἷς καὶ μᾶλλον πιστεύειν ἦν), τὸ δὲ ὅλον δεδωκὼς τῷ Θεῷ, τῷ καὶ εἷς τοῦτο κατανύξαντι τὸν Κωντάντιον9 ἦλθεν Ἀθανάσιος μετά τῶν σὺν αὐτῷ πρὸς αὐτὸν, γνησίως τε αὐτὸν ἑώρακε, καὶ ἀπέλυσεν εἰσελθεῖν εἰς τὴν πατρίδα καὶ τὰς Ἐκκλησίας, γράψας καὶ τοῖς κατά τόπον δικασταῖς, ἐπειδὴ πρότερον προστάξας ἦν φυλάττεσθαι τάς διόδους, ’ἱνα ἀκώλυτον ἔχωσι τήν πάροδον. Εἶτα τοῦ ἐπισκόπου ἀποδυρομένου περί ὧν τέπονθε, καὶ περὶ τῶν κατʼ αὐτὸν γραφέντων παρʼ αὐτοῦ, παρατιθεμένου τε μὴ πάλιν μετάτὴν ἀποδημίαν διαβολαὶ γένωνται παρά τῶν ἐχθρῶν, καὶ λέγοντος · Κάλει τούτους, εἷ βούλει (ἔξεστι γὰρ έστᾶναι τούτους διʼ ἡμᾶς), καὶ διελέγχωμεν αύτούς. Τοῦτο μὶν ού πεποίηκε ’πάνσα δὲ ὅσα πρότερον ἐκ διαβολῆς ἦν γραφέντα κατʼ αὐτοῦ, ἀνιοιρεθῆναι ταῦτα καὶ ἀπαλιφῆναι κελεύει, διαβεβαιωσάμενος μηκέτι τοῦ λοιποῦ διαβολῶν ἀνέχεσθαι, ἀλλʼ εἶναι βεβαίαν καὶ ἀμετάβλητον τὴν προαίρεσιν. Καὶ τοῦτο οὐχ ἆπλιῖξς ἔλεγεν, ἀλλʼ ὅρκοις ἐπεσφράγιζε τοὺς λόγους, τὸν Θεὸν ἐπὶ τούτοις καλῶν μάρτυρα. Πολλοῖς γοῦν καὶ ἑτέροις λόγοις προτρεψάμενος αὐτὸν, καὶ θαρῥεῖν παρακελευσάμενος, γρέφει πρὸς τοὺς ἐπισκόπους, καὶ τοὺς δικαστὰς ταῦτα · Νικητὴς Κωνστάντιος Λμέγιστος Σεβαστὸς έπισκόποιςʼ καὶ κληρικοῖς ’τῆς καθολικῆς Ἐκκλησίαᾳ Ούκ ἀπελείφθη τῆς του Θεοῦ χάριτος ὁ αἶδεσιμώτατος. (Ἐγράφη ὀπίσω εἰς τὸν ξε λόγον καὶ ἔστιν ἐξ ὁλοκλήρου ὁμοία ταύτης.) Ἑτέρα ἐπιστολή. Κωνσταντίου πρὸς τὸν λαὸν τῆς Ἀλεξανδρείας Σκοπὸν ποιούμενοι τὴν ὑμετέραν ἐν ἅπασιν εὖνομίαν. (Ἐγράφη καὶ αὕτη ὁμοίως εἷς τὸν αὐτὸν ξε λόγο Ι [99].) Ἑτέρα ἐπιστολή. Νικητής Κωνστάντιος Αὔγουστος, Νεστορίῳ ἐξάρχῳ Αἰγύπτου. Φανερόν ἐστι πρὸ τούτου πρόσταξιν ἡμέτεραι γεγενῆσθιοι, ὥστε κατὰ τῆς ὑπολήψεως Ἀθανασίου, τοῦ αἷδεσιμωτάτου ἐπισκόπου, γράμματά τινα εὑρίσκεσθαι · ταῦτά τε συνέστηκεν ἐν τῇ τάξει τῆς σῆς καθοσιώσεως εἶναι. Βουλόμεθα τοιγαροῦν ἵνα ἠ δεδοκιέ μασμένη ἡμῖν νηφαλιότης σου πάσας τὰς ἐπιστολὰς, ὅσας ἂν περὶ· τοῦ ὀνόματος τοῦ προειρημένου γενομένας έν τῇ ὑπὸ σὲ τάξει, ἀκολούθως τῇ ἡμετέρᾳ ταύτῃ κελεύσει, εἰς τὸ ἡμέτερον κομητάτον ἀπο… Ἃ δὲ καὶ μετᾶ θάνατον τοῦ μακαρίου Κώνι-ταντος ἔγραψεν , ἔστι ταῦτα, Ῥωμαϊστὶ μὲν γραφέντα, ἑρμηνευθέντα δὲ Ἑλληνιστί. Νικητης Κωνστάντιος Αὔγουστος Ἀθανασίῳ. Εὐχὴν ἀεί μοι ταύτην γεγενῆσθαι, ὥστε πάντα καταθυμίως ἀποβαίνειν τῷ ποτέ μου ἀδελφῷ Κώνσταντι, οὐδὲ τὴν σὴν σύνεσιν ἔλαθεν · ἐν ὅσῃ τε λύπῃ διετέθην μαθὼν τούτον ἀνῃρῆσθαι παρά τινων ἀνοσιωτάτων, στοχάζεσθαι πάλιν δύναται ἡ σὴ φρόνησις. Ἐπεὶ οὖν τινές είσιν οἳ ἐν τῷ παρόντι καιρῷ, τῷ οὕτως πενθικῷ, πειρώμενοί σε ἐκφοβεῖν, διὰ τοῦτο ταῦτα πρὸς τὴν σὴν περρότητα δοθῆναι τὰ γράμτα ἐδικαίωσα, προτρεπόμενός σε ἳνα, ὡς πρέπει ἐπίσκοπον, τοὺς λαοὺς τά ὀφειλόμενα τῇ θείᾳ θρησκείᾳ διδάσκῃς, καὶ μετʼ αὐτῶν συνήθως εὐχαῖς σχολάζῃς, καὶ μή ματαίοις θρύλοις, θʼίτινες ἀν γ,νοιντο, πιστεύσῃς. Ἡμῖν γὰρ τοῦτο ἐν τῇ ψυχῇ πέπηγεν, ὥστε σε ἀκολούθως τῇ ἡμετέρᾳ προαιρέσει διαπαντὸς ἐν τῷ τόπῳ σου θέλειν ἐπίσκοπον εἶναι. Ἡ θεία πρόνοια πολλοῖς ἔτεσί σε διατηροίη, γονεῦ προσφιλέστατε.
Houtō dē oun grapsantos autou, kai protrepsamenou dia pollōn (kai gar kai tous komētas autou pepoiēke grapsai, Polemion, Datianon, Bardiōna, Thalasson, Tauron, kai Phlōrention, hois kai mallon pisteuein ēn), to de holon dedōkōs tǭ Theǭ, tǭ kai heis touto katanyxanti ton Kōntantion9 ēlthen Athanasios meta tōn syn autǭ pros auton, gnēsiōs te auton heōrake, kai apelysen eiselthein eis tēn patrida kai tas Ekklēsias, grapsas kai tois kata topon dikastais, epeidē proteron prostaxas ēn phylattesthai tas diodous, ’hina akōlyton echōsi tēn parodon. Eita tou episkopou apodyromenou peri hōn teponthe, kai peri tōn katʼ auton graphentōn parʼ autou, paratithemenou te mē palin metatēn apodēmian diabolai genōntai para tōn echthrōn, kai legontos ; Kalei toutous, hei boulei (exesti gar estanai toutous diʼ hēmas), kai dielenchōmen autous. Touto min ou pepoiēke ’pansa de hosa proteron ek diabolēs ēn graphenta katʼ autou, anioirethēnai tauta kai apaliphēnai keleuei, diabebaiōsamenos mēketi tou loipou diabolōn anechesthai, allʼ einai bebaian kai ametablēton tēn proairesin. Kai touto ouch apliixs elegen, allʼ horkois epesphragize tous logous, ton Theon epi toutois kalōn martyra. Pollois goun kai heterois logois protrepsamenos auton, kai tharrhein parakeleusamenos, grephei pros tous episkopous, kai tous dikastas tauta ; Nikētēs Kōnstantios Lmegistos Sebastos episkopoisʼ kai klērikois ’tēs katholikēs Ekklēsiaą Ouk apeleiphthē tēs tou Theou charitos ho aidesimōtatos. (Egraphē opisō eis ton xe logon kai estin ex holoklērou homoia tautēs.) Hetera epistolē. Kōnstantiou pros ton laon tēs Alexandreias Skopon poioumenoi tēn hymeteran en hapasin eunomian. (Egraphē kai hautē homoiōs heis ton auton xe logo I [99].) Hetera epistolē. Nikētēs Kōnstantios Augoustos, Nestoriǭ exarchǭ Aigyptou. Phaneron esti pro toutou prostaxin hēmeterai gegenēsthioi, hōste kata tēs hypolēpseōs Athanasiou, tou haidesimōtatou episkopou, grammata tina heuriskesthai ; tauta te synestēken en tę̄ taxei tēs sēs kathosiōseōs einai. Boulometha toigaroun hina ē dedokie masmenē hēmin nēphaliotēs sou pasas tas epistolas, hosas an peri; tou onomatos tou proeirēmenou genomenas en tę̄ hypo se taxei, akolouthōs tę̄ hēmeterą tautę̄ keleusei, eis to hēmeteron komētaton apo… Ha de kai meta thanaton tou makariou Kōni-tantos egrapsen , esti tauta, Rhōmaïsti men graphenta, hermēneuthenta de Hellēnisti. Nikētēs Kōnstantios Augoustos Athanasiǭ. Euchēn aei moi tautēn gegenēsthai, hōste panta katathymiōs apobainein tǭ pote mou adelphǭ Kōnstanti, oude tēn sēn synesin elathen ; en hosę̄ te lypę̄ dietethēn mathōn touton anę̄rēsthai para tinōn anosiōtatōn, stochazesthai palin dynatai hē sē phronēsis. Epei oun tines eisin hoi en tǭ paronti kairǭ, tǭ houtōs penthikǭ, peirōmenoi se ekphobein, dia touto tauta pros tēn sēn perrotēta dothēnai ta gramta edikaiōsa, protrepomenos se hina, hōs prepei episkopon, tous laous ta opheilomena tę̄ theią thrēskeią didaskę̄s, kai metʼ autōn synēthōs euchais scholazę̄s, kai mē mataiois thrylois, thʼitines an g,nointo, pisteusę̄s. Hēmin gar touto en tę̄ psychę̄ pepēgen, hōste se akolouthōs tę̄ hēmeterą proairesei diapantos en tǭ topǭ sou thelein episkopon einai. Hē theia pronoia pollois etesi se diatēroiē, goneu prosphilestate.
When he had written thus, and urged him through many persons (for he had his counts too write—Polemius, Datianus, Bardio, Thalassus, Taurus, and Florentius—whom one might the more trust), Athanasius, committing the whole matter to God, who had pricked Constantius’s conscience to this, came with those who were with him to the emperor; and he received him kindly and let him go to his homeland and the churches, writing also to the magistrates in the various places, since he had previously ordered the routes to be watched, so that they might have unhindered passage. Then, when the bishop lamented what he had suffered and the letters written against him by the emperor, and asked that after his departure there might not again be slanders from his enemies, saying, “Call them, if you wish (for you may have them stand here, for our sake), and let us refute them,” he did not do this; but all that had previously been written against him through slander he ordered to be removed and expunged, affirming that he would no longer listen to slanders in future, but that his purpose was firm and unchangeable. And he did not say this simply, but sealed his words with oaths, calling God to witness them. Having urged him with many other words too, and bidden him take courage, he writes to the bishops and the magistrates as follows. [23] “Constantius Victor Maximus Augustus to the bishops and clergy of the catholic Church. The most reverend Athanasius has not been left without the grace of God …” (It is written above, in the sixty-fifth treatise, and is wholly the same as this.) Another letter, of Constantius to the people of Alexandria: “Having in view your good order in all things …” (This too is written likewise in the same sixty-fifth treatise.) Another letter: “Constantius Victor Augustus to Nestorius, prefect of Egypt. It is plain that before this an order of ours was issued that certain letters should be found against the reputation of Athanasius, the most reverend bishop; and these are known to be in the office of your devotion. We wish, therefore, that your sobriety, approved by us, should send to our court, in accordance with this our command, all the letters concerning the name of the aforesaid that were made in the office under you …” [24] What he wrote after the death of the blessed Constans is this, written in Latin and translated into Greek: “Constantius Victor Augustus to Athanasius. That it was always my prayer that everything should turn out as he wished for my late brother Constans has not escaped your prudence; and in what grief I was when I learned that he had been killed by certain most unholy men, your wisdom can again conjecture. Since, then, there are some who at this time, so full of mourning, are trying to frighten you, I have thought it right that this letter be given to your firmness, urging you, as befits a bishop, to teach the people what is due to the divine religion, to devote yourself with them to prayers as usual, and not to believe vain rumors, whatever they may be. For it is fixed in our soul that you should always, in accordance with our purpose, be bishop in your place. May divine providence preserve you for many years, most beloved father.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Athanasius recounts his audience with Constantius, who swore to hear no more slanders, and cites the emperor’s letters restoring him, including one written after the murder of Constans.
- The numerals of chapters 23 and 24 were lost in the scan, so this staged section contains chapters 22–24, marked [23] and [24]. The parenthetical remarks belong to the manuscript tradition: they refer to the letters given in full in the Defense against the Arians 54–56 (numbered in the manuscripts’ collection as the sixty-fifth treatise). The end of the letter to Nestorius is lost in the scan (“…”). Constans was killed in 350. Garbled headings are corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR debris inside the heading and first line; OCR debris; the end of the letter is lost; OCR misreading; chapter numeral (chapter 23) and OCR debris): ι 23.. Νικητὴςι → Νικητὴς; Κωνσταντίου πρὸὶαόῖὸν → Κωνσταντίου πρὸς τὸν λαὸν; Κωνστμάντιος ΔἈιξγονούος → Κωνστάντιος Αὔγουστος; ἀπο- 61:2.“ "A δὶ → ἀπο… Ἃ δὲ; νᾼῦγουστος, Ἀθανα σίω. σί 4.ν ν Εὐχὴν ἀεί μοι ταύτηνῳγὲ-ἓενῆσθαι → Αὔγουστος Ἀθανασίῳ. Εὐχὴν ἀεί μοι ταύτην γεγενῆσθαι.
Cite (SBL): Athanasius, H. Ar. 22 (PG 25:717d–721b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 25
25PG 25:721b–724a
Τούτων οὕτω πραχθέντων, οὕτω τε συνταξαμένων, καὶ τῆς ὁδοῦ λοιπὸν ἐπιβάντων, οἱ μὲν φίλοι φίλον ὁρῶντες ἔχαιρον · τῶν δὲ ἄλλων οἱ μὲν ἐδυσωποῦντο βλέποντες αὐτὸν ’ οἱ δὲ καὶ παρῥησίαν οὐκ ἔχοντες, ἐκρύπτοντο · οἱ δὲ καὶ παρρησίαν οἷς ἔγραψαν κατὰ τοῖʼ) ἐπισκόπου. Πάντες οὖν οἱ ἀπὸ Παλαιστίνης ἐπίσκοποι, χωρὶς δύο που ἢ τριῶν, καὶ αὐτῶν ὑπόπτῶν τυγχανόντων, οὕτω τὸν Ἀθανάσιον ὑπεδέξαντο, καὶ την πρὸς αὐτὸν ἠσπάσαντο κοινωνίαν, ὡς καὶ γράψαι καὶ ἀπολογησασθαι, ὅτι ἃ πρότερον ἔγραψαν, ού κατὰ προαίρεσιν, ἀλλὰ βιαζόμενοι πεποιήκασι. Περὶ γάρ τῶν ἐν Αἰγύπτῳ καὶ ταῖς Λιβύαις ἐπισκόπων, καὶ τῶν ἐν αὐταῖς καὶτῶν ἐν Ἀλεξανδρείᾳ λαῶν, περιττὸν ἐστι καὶ λέγειν ’ πάντων συντρεχόντων, καὶ ἆνεκλάλητον ἐχόντων τὴν χαράν · οὐχ ὅτι μόνον τοὺς ἰδίους παρʼ ἐλπίδα ζῶντας ἀπελάμβανον, ἀλλʼ ὅτι καὶ τῶν αἱρετικῶν ὡς τυράννων καὶ λυττώντων κυνῶν ἀπηλλάττοντο. Μεγάλη γοῦν ἦν εὐφροσύνη, τῶν λαῶν ἐν ταῖς συνάξεσι παροξυνόντων ἀλλήλους εἷς ἀρετήν. Πόσαι τῶν ἀγάμων, πρότερον οὖσαι πρὸς γάμον ἕτοιμοι, ἔμειναν παρθένοι τῷ Χριστῷῐ πόσοι νεώτεροι βλέποντες ἐτέρους, τὸν μονήρη βίον ἠγάπησαν Ῐπόσοι πατέρες προέτρεπον τέκνα ! πόσοι δὲ καὶ παρὰ τέκνων ἠξιώθησαν, μὴ ἐμποδίζεσθαι τῆς ἐν Χριστῷ ἀσκήσεως l πόσαι γυναῖκες ἔπεισαν ἄνδρας, πόσαι δὲ παρὰ ἀνδρῶν ἐπείσθησαν σχολάζειν τῇ προσευχῇ, ὡς εἶπεν ὁ Ἀπόστολος ! πόσαι χῆραι, πόσοι δὲ καὶ ὀρφανοὶ, τὸ πρότερον πεινῶντες καὶ γυμνοὶ τυγχάνοντες, ἐκ πολλῆς τῆς τῶν λαῶν προθυμίας, οὕτε λοιπὸν ἐπείνων, ἀλλὰ καὶ ἐνδεδυμένοι προήρχοντο ! Καὶ ὅλως τοσαύτη ἦν ἅμιλλα περὶ ἀρετὴν, ὡς ἐκάστην οἰκίαν, καὶ οἶκον ἕκαστον νομίζειν ἐκκλησίαν εἶναι, διὰ τὴν τῶν ἐνοικούντων φιλοκαλίαν τε καὶ τὴν πρὸς τὸν Θεὸν εὐχήν. Εἰρήνη τε ἦν ἐν ταῖς Ἐκκλησίαις βαθεῖα καὶ θαυμαστὴ, γραφόντων τῶν πανταχόθεν ἐπισκόπων, καὶ δεχομένων παρά ’Δθανασίου τά συνήθη τῆς εἰρήνης γράμματα.
Toutōn houtō prachthentōn, houtō te syntaxamenōn, kai tēs hodou loipon epibantōn, hoi men philoi philon horōntes echairon ; tōn de allōn hoi men edysōpounto blepontes auton ’ hoi de kai parrhēsian ouk echontes, ekryptonto ; hoi de kai parrēsian hois egrapsan kata toiʼ) episkopou. Pantes oun hoi apo Palaistinēs episkopoi, chōris dyo pou ē triōn, kai autōn hypoptōn tynchanontōn, houtō ton Athanasion hypedexanto, kai tēn pros auton ēspasanto koinōnian, hōs kai grapsai kai apologēsasthai, hoti ha proteron egrapsan, ou kata proairesin, alla biazomenoi pepoiēkasi. Peri gar tōn en Aigyptǭ kai tais Libyais episkopōn, kai tōn en autais kaitōn en Alexandreią laōn, peritton esti kai legein ’ pantōn syntrechontōn, kai aneklalēton echontōn tēn charan ; ouch hoti monon tous idious parʼ elpida zōntas apelambanon, allʼ hoti kai tōn hairetikōn hōs tyrannōn kai lyttōntōn kynōn apēllattonto. Megalē goun ēn euphrosynē, tōn laōn en tais synaxesi paroxynontōn allēlous heis aretēn. Posai tōn agamōn, proteron ousai pros gamon hetoimoi, emeinan parthenoi tǭ Christǭi posoi neōteroi blepontes eterous, ton monērē bion ēgapēsan Iposoi pateres proetrepon tekna ! posoi de kai para teknōn ēxiōthēsan, mē empodizesthai tēs en Christǭ askēseōs l posai gynaikes epeisan andras, posai de para andrōn epeisthēsan scholazein tę̄ proseuchę̄, hōs eipen ho Apostolos ! posai chērai, posoi de kai orphanoi, to proteron peinōntes kai gymnoi tynchanontes, ek pollēs tēs tōn laōn prothymias, houte loipon epeinōn, alla kai endedymenoi proērchonto ! Kai holōs tosautē ēn hamilla peri aretēn, hōs ekastēn oikian, kai oikon hekaston nomizein ekklēsian einai, dia tēn tōn enoikountōn philokalian te kai tēn pros ton Theon euchēn. Eirēnē te ēn en tais Ekklēsiais batheia kai thaumastē, graphontōn tōn pantachothen episkopōn, kai dechomenōn para ’Dthanasiou ta synēthē tēs eirēnēs grammata.
When these things had been done, and they had taken leave and set out on the road, friends rejoiced to see their friend; of the others, some were put out of countenance at the sight of him, some, having no confidence, hid, and some … about what they had written against the bishop. All the bishops of Palestine, except perhaps two or three, and those suspect, received Athanasius and embraced communion with him, so that they even wrote and excused themselves, saying that what they had written before they had done not willingly but under compulsion. Of the bishops in Egypt and the Libyas, and of the people there and in Alexandria, it is superfluous even to speak: all ran together and had inexpressible joy, not only because they received back their own alive beyond hope, but also because they were rid of the heretics, as of tyrants and raging dogs. Great, then, was the gladness, the people in the assemblies stirring one another up to virtue. How many unmarried women, formerly ready for marriage, remained virgins for Christ! How many young men, seeing others, came to love the solitary life! How many fathers urged their children, and how many were begged by their children not to hinder them from the ascetic life in Christ! How many wives persuaded their husbands, and how many were persuaded by their husbands, to devote themselves to prayer, as the Apostle said! How many widows and orphans, formerly hungry and naked, through the great zeal of the people were no longer hungry, but went about clothed! In short, so great was the emulation in virtue that every house and every household seemed to be a church, because of the inhabitants’ love of goodness and their prayer to God. And there was deep and wonderful peace in the churches, bishops from everywhere writing and receiving from Athanasius the customary letters of peace.
1 Cor 7:5 (allusion, high confidence)
Notes and citation
Summary: Athanasius describes his welcome home in 346: the Palestinian bishops received him, and Alexandria rejoiced with a flowering of asceticism, charity, and peace.
- “To devote themselves to prayer, as the Apostle said”: 1 Cor 7:5. A few words are lost in the first sentence (“…”).
Topics: Prayer
Cite (SBL): Athanasius, H. Ar. 25 (PG 25:721b–724a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 26
26PG 25:724a–724c
Καὶ γὰρ καὶ Ούρσάκιος καὶ Ούάλης, ὥσπερ ὑπὸ τοῦ συνειδότος μαστιζόμενοι, μετέγνωσανο καὶ γράφουσι μὲν αὐτῷ τῷ ἐπισκόπῳ φιλικην καὶ εἰρηνικὴν ἐπιστολὴν, καίτοι μὴ λαβόντες παρʼ αὐτοῦ γράμματα. Ἀνελθόντες δέ καὶ εἷς τήν Ῥώμην μετ· ενόουν, ὁμολογοῦντες ὅτι πάντα, ὅσα πεποιήκασι καὶ εἰρήκασι κατʼ αὐτοῦ, ταῦτα εἶναι πάντα ψευδῆ, καὶ μόνον συκοφαντίαν. Οὐχ ἁπλῶς δὲ τοῦτο οὐδʼ αὐτοὶ πεποιήκασιν, ἀλλᾶ γὰρ καὶ ἀναθεματίσαντες τήν Ἀρειανήν αἿρεσιν, ἔγγραφον τὴν μετάνοιαν αύτῶν δεδώκασι, γράψαντες Ἰουλίῳ τῷ ἐπισκόπῳ, Ῥωιαϊστὶ μὲν, μεταβληθέντα δὲ Ἑλληνιστὶ, ταῦτα. Τὸ γὰρ ἀντίγραφον ἀπεστάλη ἡμῖν παρὰ Παύλου ἐπισκόπου Τρ ιβέρων Ῥωμαϊστί. Ἑρ μηνεία ἀπὸ Ῥωμαϊκοῦ. Κυρίῳ μον μακαριωτάτὸ Πάπᾳ Ἰουλίῳ Ούρσάκιος καὶ ὐάλης. καὶ Οὐάλη ς. Ἐπειδὴ υνέστηκεν ἡμᾶς πρὸ τούτου πολλὰ τε καὶ δεινά. (Ἑγράφη ὀπίσω εἰς ξη λόγον, καὶ ἔστι κατὰ πάντα ὁμοία καὶ ἷση.). Ἑρ μηνεία ἀπὸ Ῥωμαϊκοῦ. Κυρίῳ μου ’ἀδελφῷ- ξᾼθανασίῳ, ἐπισκόπῳ, Ούρσάκιος, ’καὶ Οὐάλης ἐπίσκοποι. Ἀφορμῆ ἡμῖν ἐδόθη διὰ τοῦ ἀδελφοῦ καὶ συμπρεσβυτέρου. (Ἐγράφη ὀπίσω εἷς τὸν αὐτὸν ξη λόγον, καὶ ἔστιν ὁμοία καὶ ἴση ἐξ ὁλοκλήρου.) Ταῦτα γράψαντες, ὑπέγραψαν καὶ τοῖς εἰρηνικοῖς, παρερχομένων πρεσβυτέρων Ἀθανασίου, Πέτρου τε καὶ Εἰρηναίου, καὶ Ἀμμωνίου λαϊκου καίτοι μηδὲ διʼ αὐτῶν γράψαντος αὐτοῖς.
Kai gar kai Oursakios kai Oualēs, hōsper hypo tou syneidotos mastizomenoi, metegnōsano kai graphousi men autǭ tǭ episkopǭ philikēn kai eirēnikēn epistolēn, kaitoi mē labontes parʼ autou grammata. Anelthontes de kai heis tēn Rhōmēn met; enooun, homologountes hoti panta, hosa pepoiēkasi kai eirēkasi katʼ autou, tauta einai panta pseudē, kai monon sykophantian. Ouch haplōs de touto oudʼ autoi pepoiēkasin, alla gar kai anathematisantes tēn Areianēn haIresin, engraphon tēn metanoian autōn dedōkasi, grapsantes Iouliǭ tǭ episkopǭ, Rhōiaïsti men, metablēthenta de Hellēnisti, tauta. To gar antigraphon apestalē hēmin para Paulou episkopou Tr iberōn Rhōmaïsti. Her mēneia apo Rhōmaïkou. Kyriǭ mon makariōtato Papą Iouliǭ Oursakios kai yalēs. kai Oualē s. Epeidē ynestēken hēmas pro toutou polla te kai deina. (Hegraphē opisō eis xē logon, kai esti kata panta homoia kai hisē.). Her mēneia apo Rhōmaïkou. Kyriǭ mou ’adelphǭ- xĄthanasiǭ, episkopǭ, Oursakios, ’kai Oualēs episkopoi. Aphormē hēmin edothē dia tou adelphou kai sympresbyterou. (Egraphē opisō heis ton auton xē logon, kai estin homoia kai isē ex holoklērou.) Tauta grapsantes, hypegrapsan kai tois eirēnikois, parerchomenōn presbyterōn Athanasiou, Petrou te kai Eirēnaiou, kai Ammōniou laïkou kaitoi mēde diʼ autōn grapsantos autois.
For Ursacius and Valens too, as if scourged by their conscience, changed their minds, and they write to the bishop himself a friendly and peaceable letter, though they had received no letter from him. And going up to Rome they repented, confessing that everything they had done and said against him was false and mere false accusation. Nor did they do this simply; but anathematizing the Arian heresy, they gave their repentance in writing, writing to Bishop Julius in Latin; what follows is translated into Greek. For the copy was sent to us in Latin by Paul, bishop of Trier. Translation from the Latin: “To my most blessed lord Pope Julius, Ursacius and Valens. Since it is established that we previously … many grave things …” (It is written above, in the sixty-eighth treatise, and is in all respects the same and equal.) Translation from the Latin: “To my lord brother Athanasius, bishop, Ursacius and Valens, bishops. An occasion was given us through our brother and fellow presbyter …” (It is written above, in the same sixty-eighth treatise, and is wholly the same and equal.) Having written this, they also signed the letters of peace when presbyters of Athanasius, Peter and Irenaeus, and Ammonius, a layman, were passing through, although he had not written to them through these men.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Athanasius recalls the written recantation of Ursacius and Valens to Julius and their letter of peace to himself.
- The letters are given in full in the Defense against the Arians 58; the parenthetical cross-references belong to the manuscript tradition. “Paul, bishop of Trier”: the Defense names him Paulinus. OCR debris is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR debris): Τὸ tu“... ς,κ.υ...η γάρ → Τὸ γὰρ.
Topics: Heresy
Cite (SBL): Athanasius, H. Ar. 26 (PG 25:724a–724c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 27
27PG 25:724c–724d
Τίς τοίνυν οὐκ ἐθαύμαζε βλέπων ταῦτα, καὶ τήν τοσαύτην τῶν Ἐκκλησιῶν εἰρήνην ; Τίς οὒκ ἔχαιρεν, ὁρῶν τῶν τοσούτων ἐπισκόπων τὴν ὁμόνοιαν; Τίς οὐκ ἐδόξασε τὸν Κύριον, θεωρῶν τῶν λαῶν τήν ἐν ταῖς συνάξεσιν εὐφροσύνην ; Πόσοι τῶν ἐχθρῶν μετενόουν l πόσοι τῶν πρότερον διαβαλλόντων ἀπελογοῦντο ἶπόσοι· πρότερον μισοῦντες αὐτὸν, ὕστερον ἠγάπησαν ί πόσοι τῶν γραψάντων κατʼ αὐτοῦ, παλινῳδίαν ἦσαν l πολλοὶ καὶ τῶν μὴ προαιρέσει, ἀλλʼ ἀνάγκη μετὰ τῶν Ἀρειανῶν ὄντες, ἐρχόμενοι νυκτὸς ἀπελογοῦντο ° καὶ τὴν μὲν αἳρεσιν ἀνεθεμάτιζον, ἠξίουν δὲ συγγνώμην ἔχειν, ὅτι διὰ τὰς …, καὶ τὰς διαβολὰς, τὰς παρʼ αὐτῶν γιγνομένας, τοῖς μὲν σώμασιν ἐκεῖ φαίνονται, τῇ δὲ καρδίᾳ μετὰ Ἀθανασίου συνάγονται, καὶ ἀεὶ μετʼ αὐτοῦ τυγχάνουσι· ναὶ πιστέύσατε.
Tis toinyn ouk ethaumaze blepōn tauta, kai tēn tosautēn tōn Ekklēsiōn eirēnēn ? Tis ouk echairen, horōn tōn tosoutōn episkopōn tēn homonoian? Tis ouk edoxase ton Kyrion, theōrōn tōn laōn tēn en tais synaxesin euphrosynēn ? Posoi tōn echthrōn metenooun l posoi tōn proteron diaballontōn apelogounto iposoi; proteron misountes auton, hysteron ēgapēsan i posoi tōn grapsantōn katʼ autou, palinǭdian ēsan l polloi kai tōn mē proairesei, allʼ anankē meta tōn Areianōn ontes, erchomenoi nyktos apelogounto ° kai tēn men hairesin anethematizon, ēxioun de syngnōmēn echein, hoti dia tas …, kai tas diabolas, tas parʼ autōn gignomenas, tois men sōmasin ekei phainontai, tę̄ de kardią meta Athanasiou synagontai, kai aei metʼ autou tynchanousi; nai pisteusate.
Who, then, did not marvel at seeing this, and the great peace of the churches? Who did not rejoice to see the concord of so many bishops? Who did not glorify the Lord, beholding the gladness of the people in the assemblies? How many enemies repented! How many of his former slanderers excused themselves! How many who formerly hated him came to love him! How many who had written against him recanted! Many too, who were with the Arians not by choice but by necessity, came by night and excused themselves; they anathematized the heresy and asked to be pardoned, because, on account of the … and the slanders made by those men, they appear there in body, but in heart they assemble with Athanasius and are always with him. Believe me.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Athanasius describes the general reconciliation after his return, including secret penitents among the Arians’ followers.
- A word is lost in the scan (“…”, probably “plots” or “threats”); the debris is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin-letter OCR debris; a word lost): τὰς consuite, ιαὶ → τὰς …, καὶ.
Cite (SBL): Athanasius, H. Ar. 27 (PG 25:724c–724d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 28
28PG 25:724d–725b
Ἀλλά ταῦτα ἀκούοντες καὶ βλέποντες oi κληρονόμοι τῆς γνώμης καὶ τῆς ἀσεβείας τῶν περὶ Εὐσέβιον, Λεόντιος ὁ ἀπόκοπος, ὃν οὐδὲ ὡς λαϊκὸν κοινωνεῖν ἐχρῆν, διότι ἑαυτὸν ἀπέκοψεν ὑπὲρ τοῦ μετʼ ἐξουσίας λοιπὸν κοιμᾶσθαι μετὰ Εύστολίου τινὸς, γυναικὸς μὲν διʼ αὐτὸν, λεγομένης δὲ παρθένου · Γεώργιός τε καὶ ’Δκάκιος, καὶ Θεόδωρος,·καὶ Νάρκισσος, οἵτινες καὶ ἐν τῇ συνόδῳ καθῃρέθησαν, μεγάλως ᾐσχύνοντο. Εἶτα βλέποντες τῆν πρὸς Ἀθανάσιον τῶν ἐπισκόπων συμφωνίαν τε καὶ εἰρήνην, πλείους δὲ ἦσαν υʼ, ἀπό τε τῆς μεγάλης Ῥώμης καὶ τῆς Ἰταλίας πάσης, Καλαβρίας τε καὶ Ἀπουλίας καὶ Καμπανίας, Βρεττίας τε καὶ Σικελίας, Σαρδινίας τε καὶ Κορσικῆς καὶ πάσης τῆς Ἀφρικῆς · τούς τε ἀπὸ Γαλλιῶν, καὶ Βρεττανίας, καὶ Σπανιῶν, μετὰ τοῦ μεγάλου καὶ ὁμολογητοῦ Ὁσίου ’ἔπειτα τοὺς ἀπὸ τῶν Παννονίων, καὶ Νωρικοῦ, καὶ Σισκίας, Δαλματίας τε καὶ Δαρδανίας, Δακίας τε καὶ Μυσίας, Μακεδονίας, Θεσσαλίας, καὶ πάσης τῆς Ἀχαίας, καὶ Κρήτης, Κύπρου τε καὶ Λυκίας, καὶ πλείστους τῆς Παλαιστίνης τε καὶ Ἰσαυρίας, Αἰγύπτου, καὶ Θηβαίδος, καὶ πάσης Λιβύης, καὶ Πενταπόλεως · ταῦτα βλέποντες ἐκεῖνοι, φθόνῳ καὶ φόβῳ συνεσχέθησαν · φθόνῳ μὶν διὰ τήν τοσούτων κοινωνίαν, φόβῳ δὲ μὴ οἱ παρʼ αὐτῶν ἀπατηθέντες προσ-τεθῶσι τῆ τῶν τοσούτων ὁμοψυχίᾳ, καὶ λοιπὸν ἡ αἵρεσις αύτῶν παραδειγματισθεῖσα θριαμβευθῇ καὶ στηλιτευθῇ πανταχοῦ·
Alla tauta akouontes kai blepontes oi klēronomoi tēs gnōmēs kai tēs asebeias tōn peri Eusebion, Leontios ho apokopos, hon oude hōs laïkon koinōnein echrēn, dioti heauton apekopsen hyper tou metʼ exousias loipon koimasthai meta Eustoliou tinos, gynaikos men diʼ auton, legomenēs de parthenou ; Geōrgios te kai ’Dkakios, kai Theodōros,;kai Narkissos, hoitines kai en tę̄ synodǭ kathę̄rethēsan, megalōs ę̄schynonto. Eita blepontes tēn pros Athanasion tōn episkopōn symphōnian te kai eirēnēn, pleious de ēsan yʼ, apo te tēs megalēs Rhōmēs kai tēs Italias pasēs, Kalabrias te kai Apoulias kai Kampanias, Brettias te kai Sikelias, Sardinias te kai Korsikēs kai pasēs tēs Aphrikēs ; tous te apo Galliōn, kai Brettanias, kai Spaniōn, meta tou megalou kai homologētou Hosiou ’epeita tous apo tōn Pannoniōn, kai Nōrikou, kai Siskias, Dalmatias te kai Dardanias, Dakias te kai Mysias, Makedonias, Thessalias, kai pasēs tēs Achaias, kai Krētēs, Kyprou te kai Lykias, kai pleistous tēs Palaistinēs te kai Isaurias, Aigyptou, kai Thēbaidos, kai pasēs Libyēs, kai Pentapoleōs ; tauta blepontes ekeinoi, phthonǭ kai phobǭ syneschethēsan ; phthonǭ min dia tēn tosoutōn koinōnian, phobǭ de mē hoi parʼ autōn apatēthentes pros-tethōsi tē tōn tosoutōn homopsychią, kai loipon hē hairesis autōn paradeigmatistheisa thriambeuthę̄ kai stēliteuthę̄ pantachou;
But hearing and seeing this, the heirs of the opinion and impiety of Eusebius and his party—Leontius the eunuch, who ought not to be in communion even as a layman, because he castrated himself so that he might thereafter sleep without hindrance with one Eustolium, a woman on his account, but called a virgin; and George, Acacius, Theodore, and Narcissus, who had been deposed at the synod—were greatly ashamed. Then, seeing the agreement and peace of the bishops with Athanasius—and they were more than four hundred, from great Rome and all Italy, Calabria, Apulia, Campania, Bruttium, Sicily, Sardinia, Corsica, and all Africa; those from the Gauls, Britain, and the Spains, with the great confessor Hosius; then those from the Pannonias, Noricum, Siscia, Dalmatia, Dardania, Dacia, Moesia, Macedonia, Thessaly, all Achaia, Crete, Cyprus, Lycia, and most of those of Palestine, Isauria, Egypt, the Thebaid, all Libya, and Pentapolis—seeing this, they were seized with envy and fear: envy because of the communion of so many, and fear lest those deceived by them should join the unanimity of so many, and their heresy then be exposed, made a public spectacle, and branded everywhere.
Notes and citation
Summary: Athanasius describes the envy and fear of the Arian leaders at seeing more than four hundred bishops in communion with him.
- The charge against Leontius of Antioch is Athanasius’s and is translated as written; the same story is told by other ancient writers.
Topics: Heresy
Cite (SBL): Athanasius, H. Ar. 28 (PG 25:724d–725b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-28). (abbreviation not yet checked)
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Chapter 29
29PG 25:725c–725d
Πρῶτον μὲν τοὺς περὶ Ούρσάκιον καὶ Οὐάλεντα, ὡς τοὺς κύνας μεταπείθουσι μεταβάλλεσθαι, καὶ εἷς τὸν ἴδιον, ἐμετον ἐπιπρέψαι, καὶ ὡς τοὺς χοίρους είς τὸν πρότερον βόρβορον τῆς ἀσεβείας πάλιν κυλισθῆναι, πρόφασίν τε τῆςιμετανοίας πλάσασθαι, ὡς διὰ φόβον τοῦ θεοσεβεστάτου Κώνπαντος εἷεν τοῦτο πεποιηκότες καίτοι, εἶκαὶ φόβος ἦν, ἀλλʼ ούκ ἐχρῆν, εἷʼπερ ἐθάρρουν οἷς ἔπραξαν, προδότας τούτων γίγνεσθαι. ’Ότε δὲ οὐδὲ φόβος, ἀλλʼ ἐψεύδοντο, πῶς ούκ ἄξιοι πάσης καταγνώσεώς εἰσιν ; Ούτε γάρ στρατιώτου παρόντος, οὐ παλατινῶν, ἢ νοταρίων ἀποσταλέντων, ὁποῖα νῦν αὐτοὶ ποιοῦσιν, ἀλλʼ οὐδὲ βασιλέως παρόντος, οὐδὶ ὅλωτ κληθέντες παρά τινος ἔγραψαν ° ἀλλʼ αὐτοὶ θέλοντες ἀνῆλθον είς τῆν Ῥώμην, καὶ ἐν τῇ ἐκκλησίᾳ, ἔνθα φόβος μὲν ἔξωθεν οὐκ ἦν, μόνος δὲ ὁ τοῦ Θεοῦ φόβος ἐστὶ, καὶ ἐλευθέραν ἕκαστος ἔχει τὴν προαίρεσιν, διʼ ἑαυτῶν μετενόησαν καὶ ἔγραψαν. Καὶ ὅμως ’Δρειανοὶ δεύτερον γενόμενοι τοιαύτην πάλιν ἀπρεπῆ πρόφασιν ἐπινοήσαντες, οὐκ ἐρυθρ ιῶσιν.
Prōton men tous peri Oursakion kai Oualenta, hōs tous kynas metapeithousi metaballesthai, kai heis ton idion, emeton epiprepsai, kai hōs tous choirous eis ton proteron borboron tēs asebeias palin kylisthēnai, prophasin te tēsimetanoias plasasthai, hōs dia phobon tou theosebestatou Kōnpantos heien touto pepoiēkotes kaitoi, eikai phobos ēn, allʼ ouk echrēn, heiʼper etharroun hois epraxan, prodotas toutōn gignesthai. ’Ote de oude phobos, allʼ epseudonto, pōs ouk axioi pasēs katagnōseōs eisin ? Oute gar stratiōtou parontos, ou palatinōn, ē notariōn apostalentōn, hopoia nyn autoi poiousin, allʼ oude basileōs parontos, oudi holōt klēthentes para tinos egrapsan ° allʼ autoi thelontes anēlthon eis tēn Rhōmēn, kai en tę̄ ekklēsią, entha phobos men exōthen ouk ēn, monos de ho tou Theou phobos esti, kai eleutheran hekastos echei tēn proairesin, diʼ heautōn metenoēsan kai egrapsan. Kai homōs ’Dreianoi deuteron genomenoi toiautēn palin aprepē prophasin epinoēsantes, ouk erythr iōsin.
First they persuade Ursacius and Valens to change again, like dogs, and turn back to their own vomit, and like pigs to wallow again in the former mire of impiety, and to invent a pretext for their repentance, that they had done it for fear of the most God-fearing Constans. Yet even if there had been fear, they ought not, if they had confidence in what they had done, to have become traitors to it. And since there was no fear, but they lied, how do they not deserve every condemnation? For it was not with a soldier present, nor with palatines or notaries sent, such as they themselves now use, nor with the emperor present, nor because they were summoned by anyone at all, that they wrote; but of their own will they went up to Rome, and in the church, where there was no fear from outside, but only the fear of God, and each has free choice, they repented of themselves and wrote. And yet, having become Arians a second time and invented such an unseemly pretext again, they do not blush.
2 Pet 2:22 (allusion, high confidence)
Notes and citation
Summary: Athanasius ridicules Ursacius and Valens for relapsing and claiming that their recantation had been made out of fear of Constans.
- The dog and the pig: 2 Pet 2:22 (Prov 26:11).
Topics: Heresy
Cite (SBL): Athanasius, H. Ar. 29 (PG 25:725c–725d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-29). (abbreviation not yet checked)
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Chapter 30
30PG 25:725d–728b
Ἔπειτα κοινῇ προσελθόντες παρεκάλουν τὸν βασιλέα Κωνστάντιον, λέγοντες · Καὶ τὸ πρῶτον ἀξιοῦντες, οὐκ ἐπιστεύθημεν · ἐλέγομεν γὰρ, ὅτε μετεπέμπου τὸν Ἀθανάσιον, ὅτι, τοῦτον προκαλούμενος, τήν ἡμετέραν αʼίρεσιν ἐκβάλλεις. Οὗτος γὰρ ἐξ ἀρχῆς κατʼ αὐτῆς γέγονε, καὶ οὐ παύεται ταύτην ἀναθεματίζων. Αὐτὸς μὶν οῦνἤδη πεπλήρωκε τά πανταχοῦ γράφων καθʼ ἡμῶν · καὶ οἱ μὶν πλεῖστοι τὴν μετʼ αὐτοῦ κοινωνίαν ἔχουσι θ τῶν δέ καὶ δοξάντων μεθʼ ἡμῶν εἶναι οἱ μέν προσετέθησαν αὐτῷ, οἷ δὲ μέλλουσιν · ἡμεῖς δὲ ἐμείναμεν μόνοι. Καὶ φόβος μὴὴκαὶ ἡ αʼίρεσις γνωσθῇ. καὶ λοιπὸν ἡμεῖς καὶ σὺ χρηματίσωμεν αἱρετικοί ' κʼἀν τοῦτο γένηται, σκόπει μετὰ Μανιχαίων λογισθῶμεν. Ἀρξαι πάλιν οῦν διώκειν, καὶ πρόστα τῆς αἱρέσεως · καὶ γὰρ καὶ αὕτη σε βασιλέα ἔχει. Τοιαῦτα μὶν οὖν ἦν τούτων τὰ τῆς πανουργίας ῥήματα. Καὶ αὐτὸς δὲ διερχόμενος, ὅτε πρὸς Μαγνέντιον ἔσπευδε, καὶ βλέπων τὴν πρὸς Ἀθανάσιον τῶν ἐπισκόπων κοινωνίαν, ὡς ὑπὸ πυρὸς ἀναφθεὶς μετεβάλλετο τὴν γνώμην, καὶ οὔτε τῶν ὅρκων έμνημόνευσεν, ἀλλὰ καὶ ὧν ἔγραψεν έπελάθετο, καὶ τῶν πρὸς τὸν ἀδελφὸν καθηκόντων ἀγνώμων γέγονε. Καὶ γάρ καὶ αὐτῷ γράιρων, καὶ Ἀθανάσιοννέωρακὼς, ὅρκους δέδωκε μή ἄλλως ποιήσειν, ἤ ὡς ἂν λαὸς βούληται, καὶ τῷ έπισκόπῳ καταθυμίως τυγχάνοι.ῨἈλλʼ ἡ πρὸς τὴν ἀσέβειαν σπουδὴ πάντων ἀθρόως αὐτὸν ἐπιλαθέσθαι πεποίηκεν. Ού δεῖ δὲ θαυμάζειν εί μετά τοσαῦτα γράμματα καὶ τοσούτους ’ὀρκους ἠλλοιώθη Κωνστάντιος, ὅπουγε καὶ ὁ τῆς Δίʼγύπτου τότε τύραννος Φαραὼ, πολλάκις ἐπαγγελλόμενος, καὶ διὰ τοῦτο λαμβάνων τῶν βασάνων ἄνεσιν, μετετίθετο, ἕως εἰς τέλος ἀπώλετο σύν αὐτοῖς τοῖς ὁμονοήσασιν αὐτῷ.
Epeita koinę̄ proselthontes parekaloun ton basilea Kōnstantion, legontes ; Kai to prōton axiountes, ouk episteuthēmen ; elegomen gar, hote metepempou ton Athanasion, hoti, touton prokaloumenos, tēn hēmeteran aʼiresin ekballeis. Houtos gar ex archēs katʼ autēs gegone, kai ou pauetai tautēn anathematizōn. Autos min ounēdē peplērōke ta pantachou graphōn kathʼ hēmōn ; kai hoi min pleistoi tēn metʼ autou koinōnian echousi th tōn de kai doxantōn methʼ hēmōn einai hoi men prosetethēsan autǭ, hoi de mellousin ; hēmeis de emeinamen monoi. Kai phobos mēēkai hē aʼiresis gnōsthę̄. kai loipon hēmeis kai sy chrēmatisōmen hairetikoi ' kʼan touto genētai, skopei meta Manichaiōn logisthōmen. Arxai palin oun diōkein, kai prosta tēs haireseōs ; kai gar kai hautē se basilea echei. Toiauta min oun ēn toutōn ta tēs panourgias rhēmata. Kai autos de dierchomenos, hote pros Magnention espeude, kai blepōn tēn pros Athanasion tōn episkopōn koinōnian, hōs hypo pyros anaphtheis meteballeto tēn gnōmēn, kai oute tōn horkōn emnēmoneusen, alla kai hōn egrapsen epelatheto, kai tōn pros ton adelphon kathēkontōn agnōmōn gegone. Kai gar kai autǭ grairōn, kai Athanasionneōrakōs, horkous dedōke mē allōs poiēsein, ē hōs an laos boulētai, kai tǭ episkopǭ katathymiōs tynchanoi.YAllʼ hē pros tēn asebeian spoudē pantōn athroōs auton epilathesthai pepoiēken. Ou dei de thaumazein ei meta tosauta grammata kai tosoutous ’orkous ēlloiōthē Kōnstantios, hopouge kai ho tēs Diʼgyptou tote tyrannos Pharaō, pollakis epangellomenos, kai dia touto lambanōn tōn basanōn anesin, metetitheto, heōs eis telos apōleto syn autois tois homonoēsasin autǭ.
Then they went together to the emperor Constantius and besought him, saying: “At first, too, when we made our request, we were not believed; for we said, when you were sending for Athanasius, that by inviting him you were driving out our heresy. For he has been against it from the beginning and does not cease anathematizing it. He has already filled every place with letters against us; most people have communion with him; of those who seemed to be with us, some have joined him and others are about to; and we have been left alone. We fear that the heresy too will become known, and that from now on both we and you will be called heretics; and if this happens, see to it that we are not reckoned with the Manichees. Begin, then, to persecute again, and champion the heresy; for it too has you as its emperor.” Such were their crafty words. And he himself, passing through when he was hastening against Magnentius, and seeing the communion of the bishops with Athanasius, changed his mind as if set on fire; he neither remembered his oaths, but even forgot what he had written, and became unmindful of the duties owed to his brother. For in writing to him, and when he had seen Athanasius, he had given oaths that he would not act otherwise than as the people wished and as was agreeable to the bishop. But his zeal for impiety made him forget everything at once. One need not wonder if after so many letters and so many oaths Constantius changed, when Pharaoh too, then the tyrant of Egypt, often promising and thereby obtaining relief from the plagues, changed his mind, until at last he perished with those who agreed with him.
Exod 8:15 (allusion, medium confidence)
Notes and citation
Summary: Athanasius tells how the Arian leaders urged Constantius to persecute again, and how the emperor, on his march against Magnentius, broke his oaths like Pharaoh.
- The speech of the Arian bishops is Athanasius’s satirical reconstruction. Magnentius usurped the West in 350. Pharaoh’s broken promises: Exod 8–14.
Notes on the original text
- Digital text corrected (OCR debris): ταύτην 3510: ἀναθεματίζων → ταύτην ἀναθεματίζων.
Topics: Heresy, Persecution
Cite (SBL): Athanasius, H. Ar. 30 (PG 25:725d–728b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 31
31PG 25:728b–729a
Τούτους μὲν οῦν κατά πόλιν πρῶτον ἐβιάζετο μετατίθεσθαι · γενόμενος δέ ἐν τῇ ’ᾼρελατςρ καὶ τῇ Μεδιολάνῳ, λοίπὸᾴ ὡς οἱ αἱρετικοὶ συνεβούλευσαν καὶ ὑπέθεντο, οὕτως αὐτὸς ἔπραττε, μᾶλλον δέ οὕτως καὶ αὐτοὶ διεπράττοντο, καὶ ἐνήλλοντο κατὰ πάντων ἔχοντες τὴν ἐξουσίαν. Καὶ εὐθὺς ὦδε μὲν ἐντολαὶ καὶ γράμματα πρὸς τὸν ἔπαρχον, ’ίνα τέως ὁ σῖτος ἀφαιρεπαράἋθανασίου, καὶ δοθῇ τοῖς τρὶ-Ἀρείου φρονοῦσι, καὶ ’ἶνα ἐξῇ ὑβρίζειν τοῖς βουλομένοις τούς μετʼ αὐτοῦ συναγομένους. Ἀπειλή τε ἧν τοῖς δικασταῖς, εἰ μὴ συνάγοιντο μετὰ τῶν Ἀρειανῶν. Ἦν δὲ ταῦτα προοίμια τῶν μετά ταῦτα γενομένων διὰ τοῦ δουκὸς Συριανοῦ. Εἷς δὲ τὰ ἔξω μέρη προστάγματα παλιν, καὶ νοτάριοι κατὰ πόλιν καὶ παλστινοὶ φέροντες ἀπειλὰς ἀπεστέλλοντο πρός τε τοὺς ἐπισκόπους καὶ τοὺς δικαστάς · τίνα οἱ μὶν δικασταὶ έπείγωσιν, οἱ δέ ἐπίσκοποιῆ ἵνα κατά Ἀθανασίου γράφωσι, κοινωνίαν ἔχοντες πρὸς τοὺς Ἀρειανοὺς, ἢ τίμωρίαν αὐτοὶ μὲν ὑπομένωσιν έξοριστίας, οἱ δέ τούτοις συνερχόμενοι λαοὶ δεσμὰ, καὶ ὕβρεις, καὶ πληγὰς κατʼ. αὐτῶν, καὶ ἀφαίρεσιν τῶν ἰδίων ὑπαρχόντων ἔσεσθαι γινώσκοιεν. Οὐκ ἠμελεῖτο δέ τὸ πρόσταγμα ’ καὶ γὰρ εἶχον οἱ ἀποσταλέντες μεθʼ έαυτιῖἶν. κληρικοὺς Ούρσακίου καὶ Οὐάλεντος, ’ίνα καὶ παροξύνωσι, καὶ ἀμελοῦντας τοὺς δικαστὰς κατενέγκωσι τῷ βασιλεῖ( Καὶ τὰς μέν αἱρέσεις ὡς μικροτέρας ἑαυτῶν ἀδελφὰς συνεχώρουν βλασφημεῖν εἷς τὸν Ιξύριον, μόνοις δὲ τοῖς Χριπιανοῖς ἐπεβούλευον, οὗ φέροντες ἀκούειν περὶ Χριστοῦ λόγων έόσεβῶν. Πόσοι τοιγαροῦν ἐπίσκοποι, κατά το γεγραμμένον, ἐπὶ ἡγεμόνας καὶ βασιλέας ἤχθησαν, καὶ παρὰ δικαστῶν ἤκουσαν · Ἢ ὑπογράψατε, ἢ τῶν Ἐκκλησιῶν ἀνα-χωρεῖτε · καθαιρεθῆναι γὰρ ὑμᾶς βασιλεὺς προσέταξε ; πόσοι διεσείσθησαν παρʼ αὐτῶν κατᾶ πόλιν, ’ίνα μή ὡς φίλους τῶν ἐπισκόπων αὐτοὺς καταμέμψωνται ί Καὶ γὰρ καὶ πολιτευταῖς ἐγράφετο. Καὶ ἦν ἀπειλὴ, ζημία χρημάτων, εἶ μή ἀναγκάζοι ἕκαστος τὸν τῆς ἰδίας πόλεως ἐπίσκοπον ὑπογράφειν · καὶ ὅλως πᾶς τόπος, καὶ πᾶσα πόλίς ἐπεπλήρωτο φόβου καὶ ταραχῆς, τῶν μὶν ἐπισκόπων ἑλκομένων, τῶν δέ δικαστῶν ὁρώντων τοὺς ὀδυρμοὺς καὶ στεναγμοὺς τῶν λαῶν.
Toutous men oun kata polin prōton ebiazeto metatithesthai ; genomenos de en tę̄ ’Ąrelatsr kai tę̄ Mediolanǭ, loipoą hōs hoi hairetikoi synebouleusan kai hypethento, houtōs autos epratte, mallon de houtōs kai autoi dieprattonto, kai enēllonto kata pantōn echontes tēn exousian. Kai euthys ōde men entolai kai grammata pros ton eparchon, ’ina teōs ho sitos aphaireparaAthanasiou, kai dothę̄ tois tri-Areiou phronousi, kai ’ina exę̄ hybrizein tois boulomenois tous metʼ autou synagomenous. Apeilē te hēn tois dikastais, ei mē synagointo meta tōn Areianōn. Ēn de tauta prooimia tōn meta tauta genomenōn dia tou doukos Syrianou. Heis de ta exō merē prostagmata palin, kai notarioi kata polin kai palstinoi pherontes apeilas apestellonto pros te tous episkopous kai tous dikastas ; tina hoi min dikastai epeigōsin, hoi de episkopoiē hina kata Athanasiou graphōsi, koinōnian echontes pros tous Areianous, ē timōrian autoi men hypomenōsin exoristias, hoi de toutois synerchomenoi laoi desma, kai hybreis, kai plēgas katʼ. autōn, kai aphairesin tōn idiōn hyparchontōn esesthai ginōskoien. Ouk ēmeleito de to prostagma ’ kai gar eichon hoi apostalentes methʼ eautiiin. klērikous Oursakiou kai Oualentos, ’ina kai paroxynōsi, kai amelountas tous dikastas katenenkōsi tǭ basilei( Kai tas men haireseis hōs mikroteras heautōn adelphas synechōroun blasphēmein heis ton Ixyrion, monois de tois Chripianois epebouleuon, hou pherontes akouein peri Christou logōn eosebōn. Posoi toigaroun episkopoi, kata to gegrammenon, epi hēgemonas kai basileas ēchthēsan, kai para dikastōn ēkousan ; Ē hypograpsate, ē tōn Ekklēsiōn ana-chōreite ; kathairethēnai gar hymas basileus prosetaxe ? posoi dieseisthēsan parʼ autōn kata polin, ’ina mē hōs philous tōn episkopōn autous katamempsōntai i Kai gar kai politeutais egrapheto. Kai ēn apeilē, zēmia chrēmatōn, ei mē anankazoi hekastos ton tēs idias poleōs episkopon hypographein ; kai holōs pas topos, kai pasa polis epeplērōto phobou kai tarachēs, tōn min episkopōn helkomenōn, tōn de dikastōn horōntōn tous odyrmous kai stenagmous tōn laōn.
These, then, he first forced city by city to change sides; but when he was at Arles and Milan, from then on he did as the heretics advised and suggested—or rather they themselves carried things through, and leapt upon everyone, having the power. And at once orders and letters came here to the prefect that the grain should be taken away from Athanasius and given to those who hold the views of Arius, and that whoever wished might insult those who assembled with him. There was also a threat to the magistrates if they did not hold communion with the Arians. These were the preludes to what happened later through the duke Syrianus. To the outside parts, again, orders went, and notaries and palatines carrying threats were sent city by city to the bishops and magistrates: that the magistrates should press, and the bishops should write against Athanasius and hold communion with the Arians, or else they themselves should suffer the punishment of exile, and the people who assembled with them should know that chains, insults, blows, and the confiscation of their property would come upon them. Nor was the order neglected; for those sent had with them clerics of Ursacius and Valens, to incite them and to report to the emperor any magistrates who were negligent. The other heresies, as their own younger sisters, they allowed to blaspheme the Lord, and plotted only against the Christians, not bearing to hear pious words about Christ. How many bishops, then, as it is written, were brought before governors and kings, and heard from magistrates, “Either sign, or withdraw from your churches; for the emperor has ordered you to be deposed”! How many were harassed by them city by city, so that they might not accuse them of being friends of the bishops! For it was written to the city councillors too, and there was the threat of a fine if each did not compel the bishop of his own city to sign. In short, every place and every city was filled with fear and confusion, the bishops being dragged off, and the magistrates witnessing the lamentations and groans of the people.
Matt 10:18 (allusion, high confidence)
Notes and citation
Summary: Athanasius describes how, after the councils of Arles and Milan, Constantius sent officials throughout the empire to force bishops to condemn him and communicate with the Arians.
- The councils of Arles (353) and Milan (355). Syrianus was the duke who stormed Athanasius’s church in 356. “Brought before governors and kings”: Matt 10:18. OCR debris is removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR debris inside a hyphenated word; a word from the neighbouring line (αἱρετικῶν) leaked into this one): καὶ πλη-, _ _. η..υ. 1 γὰς → καὶ πληγὰς; Πόσοι τοιγαρίρετικῶν. οὖν → Πόσοι τοιγαροῦν.
Topics: Persecution, Church office
Cite (SBL): Athanasius, H. Ar. 31 (PG 25:728b–729a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 32
32PG 25:729a–729c
Ταῦτα μὲν παρὰ τῶν ἀποσταλέντων παλατινῶν ἐπράττετο οἱ δὲ θαυμαστοὶ θαρροῦντες αἷς ἔχουσι προστασίαις, σπουδήν τίθενται · καὶ οὕτως τῶν ἐπισκόπων τούς μὲν πρὸς βασιλέα καλοῦσι, τοὺς δὲ πάλιν διὰ γραμμάτων μεθοδεύουσι, πλάττοντες κατ ι αὐτῶν προφάσεις ο ’ἶνʼ οἳ μὲν παρόντα Κωνστάντιον καταπτήξωσιν, οἱ δὲ, τοὺς ἀποσταλέντας καὶ τὰς ἀπειλὰς τῆς ἐκ προφάσεως συκοφαντίας φοβηθέντες, μεταθῶνται τῆς ἑαυτῶν ὀρθῆς καὶ εὐσεβοῦς μνήμης. Οὕτω γοῦν ἐβιάσατο βασιλεὺς τὸ τοσοῦτον τῶν ἐπισκόπων πλῆθος, τὰ μὲν ἀπειλῶν, τὰ δὲ ἐπαγγελλόμενος, εἰπεῖν · Ούκέτί κοινωνοῦμεν ’Δθανασίῳ. O'L γὰρ ἐρχόμενοι πρὸς αὐτὸν ού πρότερον ἔβλεπον αὐτὸν, οὗθʼ ὅλως ἄνεσιν ἔχειν τινὰ, ἢ προϊέναι τῇς ἰδίας οἰκήσεως ἐπετρέποντο, πρὶν ἂν ἢ ὑπογράψωσιν, ἢ ἆνανεύοντες ἐξορισθῶσιν. Ἐποίει δὲ τοῦτο διὰ τὸ συνορᾷν ἀπὸ πάντων μισεῖσθαι τὴν αʼίρεσιν. διὸ μάλιστα καὶ ἠνάγκασε τοὺς τοσούτους τοῖς ὀλίγοις συναριθμηθῆναι. Καὶ ἐσπούδασαν ὄχλον ὀνομάτων συναγαγεῖν, πρὸς φθόνον μὲν κατὰ τοῦ ἐπισκόπου, φαντασίας δὲ χάριν τῆς Ἀρειανῆς ἀσεβείας, ἧς αὐτὸς προΐσταται, οἰόμενος, ὃτι, ὡς τοὺς ἀνθρώπους, οὕτω καὶ τήν ἀλήθειαν μεταστρέψαι δυνήσεται· οὐκ εἰδὼς, οὐδὲ ἀναγνοὺς, ὅτι οὐδὲ Σαδδουκαῖοι καὶ Ἥρωδιανοὶ, προσλαβόμενοι τοὺς Φαρισαίους, ’ίσχυσαν ἐπικρύψαι τήν ἀλήθειαν · μᾶλλον γὰρ καὶ οὕτως αὕτη μὲν καθημέραν λαμπρὰ δείκνυται, οὗτοι δὲ καὶ κράξαντες,.Ούκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα, καὶ ἔχοντες τὴν Πιλάτου κρίσιν, οὐδὲν ἧττόν εἰσιν ἔρημοι, καὶ πάσης αἰσχύνης, πάσης προσδοκῶντες ὅσον οὐδέπω μένειν καὶ αὐτοὶ κατά τὸν πέρδικα γυμνοὶ, ὅταν ἷδωσι καὶτὸν προστάτην ἑαυτῶν ἀποθνήσκοντα.
Tauta men para tōn apostalentōn palatinōn epratteto hoi de thaumastoi tharrountes hais echousi prostasiais, spoudēn tithentai ; kai houtōs tōn episkopōn tous men pros basilea kalousi, tous de palin dia grammatōn methodeuousi, plattontes kat i autōn prophaseis o ’inʼ hoi men paronta Kōnstantion kataptēxōsin, hoi de, tous apostalentas kai tas apeilas tēs ek prophaseōs sykophantias phobēthentes, metathōntai tēs heautōn orthēs kai eusebous mnēmēs. Houtō goun ebiasato basileus to tosouton tōn episkopōn plēthos, ta men apeilōn, ta de epangellomenos, eipein ; Ouketi koinōnoumen ’Dthanasiǭ. O'L gar erchomenoi pros auton ou proteron eblepon auton, houthʼ holōs anesin echein tina, ē proïenai tę̄s idias oikēseōs epetreponto, prin an ē hypograpsōsin, ē ananeuontes exoristhōsin. Epoiei de touto dia to synorąn apo pantōn miseisthai tēn aʼiresin. dio malista kai ēnankase tous tosoutous tois oligois synarithmēthēnai. Kai espoudasan ochlon onomatōn synagagein, pros phthonon men kata tou episkopou, phantasias de charin tēs Areianēs asebeias, hēs autos proïstatai, oiomenos, hoti, hōs tous anthrōpous, houtō kai tēn alētheian metastrepsai dynēsetai; ouk eidōs, oude anagnous, hoti oude Saddoukaioi kai Hērōdianoi, proslabomenoi tous Pharisaious, ’ischysan epikrypsai tēn alētheian ; mallon gar kai houtōs hautē men kathēmeran lampra deiknytai, houtoi de kai kraxantes,.Ouk echomen basilea ei mē Kaisara, kai echontes tēn Pilatou krisin, ouden hētton eisin erēmoi, kai pasēs aischynēs, pasēs prosdokōntes hoson oudepō menein kai autoi kata ton perdika gymnoi, hotan hidōsi kaiton prostatēn heautōn apothnēskonta.
These things were done by the palatines who were sent; but the admirable men, confident in the patronage they have, set to work zealously; and so some of the bishops they summon to the emperor, others they ensnare by letters, inventing pretexts against them, so that some might cower in the presence of Constantius, and others, fearing those sent and the threats of false accusation on some pretext, might abandon their right and pious mind. Thus the emperor forced that great multitude of bishops, partly by threats, partly by promises, to say, “We no longer communicate with Athanasius.” For those who came to him were not admitted to see him, nor allowed any rest or to leave their lodging, until they either signed or, refusing, were exiled. He did this because he saw that the heresy was hated by all; and that is why he compelled so many to be counted with the few. And they were eager to collect a crowd of names, to stir up odium against the bishop and for show on behalf of the Arian impiety, of which he is the patron, thinking that, as he could change men, so he could change the truth; not knowing, nor having read, that not even the Sadducees and Herodians, taking the Pharisees with them, were able to hide the truth. Rather, even so it is shown brighter every day, while they, though they cried out, “We have no king but Caesar,” and had Pilate’s judgment, are no less desolate, expecting every shame, and very soon to be left naked themselves, like the partridge, when they see their patron dying.
John 19:15 (quotation, high confidence) · Jer 17:11 (allusion, medium confidence)
Notes and citation
Summary: Athanasius describes how Constantius forced a multitude of bishops by threats and promises to renounce communion with him, a show of numbers that could not change the truth.
- “We have no king but Caesar”: John 19:15. The partridge: Jer 17:11. OCR debris is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR debris): τοὺς ε..,κ ε..,.. α ι κ,. δὲ → τοὺς δὲ.
Topics: Persecution
Cite (SBL): Athanasius, H. Ar. 32 (PG 25:729a–729c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 33
33PG 25:729c–732d
El δὲ καὶ ἀπρεπὲς τὸ ὅλως ἐπὶ τούτοις φοβηθέντας τινάς τῶν ἐπισκόπων μεταθέσθαι, ἀλλὰ μᾶλλον ἀπρεπέστερον, καὶ οὐ θαρρούντων οἷς πεπιστεύκασι, τὸ βιάζεσθαι, καὶ ἀναγκάζειν τοὺς μή βουκομένους. Οὕτως ὁ μὲν διάβολος ἐπεὶ μηδὲν ἀληθὲς ἔχει, ἐν πελέκει καὶ λαξευτηρίῳ ἐπιβαίνων κατεάσσει τὰς θύρας τῶν δεχομένων αὐτόν. '0 δὲ · Σωτὴρ οὕτως ἐστὶ πρᾶος, ὡς διδάσκειν μὲν, Ei' τις θέλει ὀπίσω μου ἐλθεῖν καὶ, Ὁ θέλων εἶναί μον μαθητής · ἐρχόμενον δὲ πρὸς ἕκαστον μὴ βιάζεσθαι, ἀλλὰ μᾶλλον κρούειν τε καὶ λέγεινʼ ’Ἄνοιξόν μοι, ἀδελφή μου νύμφη· καὶ ἀνοιγόντων μὲν, εἰσέρχεται, ὀκνούντων δὲ καὶ μὴ θελόντων ἐκείνων, ἀναχωρεῖ. Οὐ γὰρ ξίφεσιν, ἢ βέλεσιν, οὐδὲ διὰ στρατιωτῶν ἡ ἀλήθεια καταγγέλλεται, ἀλλὰ πειθοῖ καὶ συμβουλίᾳ. Ποία οὖν πειθὼ, ἔνθα βασιλέως φόβος ; Ἠ ποία συμβουλία, ἐν ὁ ἀντιλέγων τὸ τέλος ἐξορισμὸν ἔχει καὶ θάνατον ; Καὶ ὁ μὲν Δαβὶδ καίτοι βασιλεὺς ὢν, καὶ τὸν ἐχθρὸν ὑπὸ χεῖρας ἔχων, θέλοντάς τε τοὺς στρατιώτας ἀποκτεῖναι τὸν ἐχθρὸν, οὐ τῇ ἐξουσίᾳ κεκώλυκεν, ἀλλʼ, ὡς ἡ Γραφή φησιν, ἔπεισε Δαβὶδ τοὺς ἄνδρας αὐτοῦ ἐν λόγοις, καὶ οὐκ ἔδωκεν αὐτοῖς, ἀναστάντας θανατῶσαι τὸν Σαούλ. Αὐτὸς δὲ τὸν λόγον οὐκ ἔχων, μετʼ ἐξουσίας πάντας βιάζεται ἵνα δειχθῇ πᾶσιν, δτι ἡ φρόνησις αὐτῶν οὐκ ἔστι κατὰ Θεὸν, ἀλλʼ ἀνθρωπίνη, καὶ ὅτι οἱ τὰ ’Δρείου φρονοῦντες οὐκ ἔχουσιν ἀληθῶς βασιλέα, εἰ μὴ Καίσαρα · διʼ αὐτοῦ γὰρ πάντα μὲν ὅσαπερ βούλονται καὶ πράττουσιν οἱ Χριστομάχοι. Δόξαντες δὲ διʼ αὐτοῦ πολλοῖς ἐπιβουλεύειν, ἠγνόησαν πολλοὺς ποιήσαντες ὁμολογητάς γενέσθαι, ἐξ ὧν εἰσιν οἱ νῦν λαμπρᾷ χρησάμενοι τῇ ὁμολογίᾳ, ἄνδρες εὐλαβεῖς, καὶ ἐπίσκοποι ἀγαθοὶ, Παυλῖνος ὁ ἀπὸ Γριβέρων τῆς μητροπόλεως τῶν Γαλλιῶν ἐπίσκοπος, καὶ Λουκίφερ ὁ ἀπὸ μητροπόλεως τῆς Σαρδινίας ἐπίσκοπος, Εὐσέβιός τι ὂάπὸ Βερκέλλων τῆς Ἰταλίας, καὶ Διονῦσιος ὸ ἀπὸ Μεδιολάνων· ἔστι δέ καὶ αὕτη μητρόπολις τῆς Ἰταλίας. Τούτους γὰρ βασιλεὺς καλέσας ἐκέλευσε κατά Ἀθανασίου μὲν ὑπογράφειν, τοῖς δὲ αἱρετικοῖς κοινωνεῖν. Εἶτα ἐκείνων θαυμαζόντων τὸ καινὸν ἐπιτήδευμα τοῦτο, καὶ λεγόντων μή εἶναι τοῦτον ἐκκλησιαστικὸν κανόνα, εὐθὺς ἐκεῖνος, Ἀλλʼ ὅπερ ἐγὼ βούλομαι, τοῦτο, κανὼν, ἔλεγε, νομιζέσθω· οὕτω γάρ μου λέγοντος ἀνέχονται οἱ τῆς Συρίας λεγόμενοι ἐπίσκοποι. Ἢ τοίνυν πείσθητε, ἢ καὶ ὑμεῖς ὑπερόριοι γενήσεσθε.
El de kai aprepes to holōs epi toutois phobēthentas tinas tōn episkopōn metathesthai, alla mallon aprepesteron, kai ou tharrountōn hois pepisteukasi, to biazesthai, kai anankazein tous mē boukomenous. Houtōs ho men diabolos epei mēden alēthes echei, en pelekei kai laxeutēriǭ epibainōn kateassei tas thyras tōn dechomenōn auton. '0 de ; Sōtēr houtōs esti praos, hōs didaskein men, Ei' tis thelei opisō mou elthein kai, Ho thelōn einai mon mathētēs ; erchomenon de pros hekaston mē biazesthai, alla mallon krouein te kai legeinʼ ’Anoixon moi, adelphē mou nymphē; kai anoigontōn men, eiserchetai, oknountōn de kai mē thelontōn ekeinōn, anachōrei. Ou gar xiphesin, ē belesin, oude dia stratiōtōn hē alētheia katangelletai, alla peithoi kai symboulią. Poia oun peithō, entha basileōs phobos ? Ē poia symboulia, en ho antilegōn to telos exorismon echei kai thanaton ? Kai ho men Dabid kaitoi basileus ōn, kai ton echthron hypo cheiras echōn, thelontas te tous stratiōtas apokteinai ton echthron, ou tę̄ exousią kekōlyken, allʼ, hōs hē Graphē phēsin, epeise Dabid tous andras autou en logois, kai ouk edōken autois, anastantas thanatōsai ton Saoul. Autos de ton logon ouk echōn, metʼ exousias pantas biazetai hina deichthę̄ pasin, dti hē phronēsis autōn ouk esti kata Theon, allʼ anthrōpinē, kai hoti hoi ta ’Dreiou phronountes ouk echousin alēthōs basilea, ei mē Kaisara ; diʼ autou gar panta men hosaper boulontai kai prattousin hoi Christomachoi. Doxantes de diʼ autou pollois epibouleuein, ēgnoēsan pollous poiēsantes homologētas genesthai, ex hōn eisin hoi nyn lamprą chrēsamenoi tę̄ homologią, andres eulabeis, kai episkopoi agathoi, Paulinos ho apo Griberōn tēs mētropoleōs tōn Galliōn episkopos, kai Loukipher ho apo mētropoleōs tēs Sardinias episkopos, Eusebios ti oapo Berkellōn tēs Italias, kai Dionysios o apo Mediolanōn; esti de kai hautē mētropolis tēs Italias. Toutous gar basileus kalesas ekeleuse kata Athanasiou men hypographein, tois de hairetikois koinōnein. Eita ekeinōn thaumazontōn to kainon epitēdeuma touto, kai legontōn mē einai touton ekklēsiastikon kanona, euthys ekeinos, Allʼ hoper egō boulomai, touto, kanōn, elege, nomizesthō; houtō gar mou legontos anechontai hoi tēs Syrias legomenoi episkopoi. Ē toinyn peisthēte, ē kai hymeis hyperorioi genēsesthe.
But if it is unseemly that any of the bishops should change sides at all from fear of such things, it is still more unseemly, and the mark of men who have no confidence in what they believe, to force and compel the unwilling. So the devil, since he has nothing true, comes with axe and hammer and breaks down the doors of those who receive him; but the Savior is so gentle that he teaches, “If anyone wishes to come after me,” and “Whoever wishes to be my disciple”; and when he comes to each, he does not force, but rather knocks and says, “Open to me, my sister, my bride”; and if they open, he enters, but if they delay and are unwilling, he withdraws. For the truth is proclaimed not with swords or darts, nor by soldiers, but by persuasion and counsel. What persuasion is there, then, where there is fear of the emperor? Or what counsel, where the one who contradicts ends in exile and death? David, though he was king and had his enemy in his hands, when his soldiers wished to kill the enemy, did not restrain them by authority, but, as the Scripture says, “David persuaded his men with words, and did not allow them to rise up and kill Saul.” But he, having no reason to give, forces all by authority, so that it may be shown to all that their wisdom is not according to God but human, and that those who hold the views of Arius truly have no king but Caesar; for through him the Christ-fighters do everything they wish. But while they seemed through him to plot against many, they did not realize that they were making many confessors, among whom are those who have now made a splendid confession, devout men and good bishops: Paulinus, bishop of Trier, the metropolis of the Gauls; Lucifer, bishop of the metropolis of Sardinia; Eusebius of Vercelli in Italy; and Dionysius of Milan, which is also a metropolis of Italy. For the emperor summoned them and ordered them to sign against Athanasius and to communicate with the heretics. When they marveled at this new practice and said that this was not an ecclesiastical canon, he at once said, “But whatever I wish, let that be regarded as a canon; for the so-called bishops of Syria put up with me when I speak so. Either obey, then, or you too will be banished.”
Ps 74:6 (73:6 LXX) (allusion, medium confidence) · Matt 16:24 (quotation, high confidence) · Luke 14:27 (echo, medium confidence) · Song 5:2 (quotation, high confidence) · 1 Sam 24:7 (1 Kgdms 24:8 LXX) (quotation, high confidence) · John 19:15 (allusion, high confidence)
Notes and citation
Summary: Athanasius contrasts the devil’s violence with Christ’s gentleness and recounts how Constantius exiled Paulinus, Lucifer, Eusebius of Vercelli, and Dionysius for refusing to condemn him.
- Axe and hammer: Ps 74:6 (73:6 LXX). “If anyone wishes to come after me”: Matt 16:24; “whoever wishes to be my disciple”: cf. Luke 14:26–27. “Open to me, my sister, my bride”: Song 5:2. David and Saul: 1 Sam 24:7 (24:8 LXX). Constantius’s words “whatever I wish, let that be regarded as a canon” are reported as Athanasius gives them.
Topics: Persecution, Church office
Cite (SBL): Athanasius, H. Ar. 33 (PG 25:729c–732d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 34
34PG 25:732d–733b
Ταῦτα ἀκούσαντες o't ἐπίσκοποι, πάνυ γε θαυμάσαντες,καὶ τὰς χεῖρας ἀνατείναντες πρὸς τὸν Θεὸν, πολλῇ τῇ κατʼ αὐτοῦ παρρησίᾳ μετά λόγων ἐχρήσαντο, διδάσκοντες μὴ εἶναι τὴν βασιλείαν αὐτοῦ, ἀλλὰ τοῦ δεδωκότος Θεοῦ, ὃν καὶ φοβεῖσθαι αὐτὸν ἠξίουν, μὴ ἐξαίφνης αὐτὴν ἀφέληταιʼ ἠπείλουν τε τήν ἡμέραν τῆς κρίσεως, καὶ συνεβούλευον αὐτῷ μὴ διαφθείρειν τὰ ἐκκλησιαστικὰ, μηδὲ ἐγκαταμίσγειν τήν Ῥωμαϊκήν ἀρχὴν τῇ τῆς Ἐκκλησίας διαταγῇ, μηδὲ τήν Ἀρειανην αʼίρεσιν εἰσάγειν εἷς τὴν Ἐκκλησίαν τοῦ Θεοῦ. Ἀλλʼ οὔτε ἤκουεν ἐκεῖνος, οὔτε τι πλέον αὐτοὺς λέγειν ἐπέτρεπεν, ἀλκὰ καὶ μᾶλλον ἠπείλει, καὶ ξίφος ἐγύμνου κατʼ αὐτῶν, καὶ ἀπάγεσθαι δέ τινας ἐξ αὐτῶν ἐκέλευσε· καὶ πάλιν, ὡς 6 Φαραὼ, μετεγίνωσκεν. Ἐκτῖνάξαντες τοίνυν οἱ ἅγιοι τὸν κονιορτὸν, καὶ πρὸς τὸν Θεὸν ἀναβλέψαντες, οὔτε ἀπειλὴν βασιλέως ἐφοβήθησαν, οὕτε ξίφους γυμνουμένου προδεδώκασιν, ἀλλά καὶ τὸν ἐξορισμὸν, ὡς λειτούργημα διακονίας, ἐσχήκασιʼ διερχόμενοι γάρ κατὰ τόπον καὶ κατὰ πόλιν, καίπερ ἐν δεσμοῖς ὄντες, εὐηγγελίζοντο, τήν μὲν εὐσεβῆ πίστιν κηρύττοντες, τήν δὲ ’Δρειανήν ατίρεσιν ἀναθεματίζοντες, καὶ τήν μετάνοιαν Οὐρσακίου καὶ Οὐάλεντος στηλιτεύοντες. Ἐγίγνετο δὲ τοῦτο πρὸς ἐναντίου τοῖς ἐπιβουλεύουσιν· ὅσῳ γὰρ πολὺ τὸ διάστημα τῆς ἐξοριστίας, τοσούτῳ μεῖζον τὸ κατʼ αὐτῶν μῖσος ηὔξανε, καὶ κήρυγμα ἦν κατά τῆς ἀσεβείας αὐτῶν ἡ τούτων ἀποδημία. Τίς γὰρ, βλέπων τούτους διερχομένους, οὐκ αὐτοὺς μὲν ὠς ὁμολογητάς ὑπερεθαύμαζεν, ἐκείνους δὲ οὐκ ἀπεστρέφετο καὶ ἐβδελύττετο, οὐκέτι μόνον ὡς ἀσεβεῖς, ἀλλὰ καὶ ὡς δημίους καὶ ὡς φονευτάς, καὶ πάντα μᾶλλον ἢ Χριστιανοὺς ὀνομάζων ;
Tauta akousantes o't episkopoi, pany ge thaumasantes,kai tas cheiras anateinantes pros ton Theon, pollę̄ tę̄ katʼ autou parrēsią meta logōn echrēsanto, didaskontes mē einai tēn basileian autou, alla tou dedōkotos Theou, hon kai phobeisthai auton ēxioun, mē exaiphnēs autēn aphelētaiʼ ēpeiloun te tēn hēmeran tēs kriseōs, kai synebouleuon autǭ mē diaphtheirein ta ekklēsiastika, mēde enkatamisgein tēn Rhōmaïkēn archēn tę̄ tēs Ekklēsias diatagę̄, mēde tēn Areianēn aʼiresin eisagein heis tēn Ekklēsian tou Theou. Allʼ oute ēkouen ekeinos, oute ti pleon autous legein epetrepen, alka kai mallon ēpeilei, kai xiphos egymnou katʼ autōn, kai apagesthai de tinas ex autōn ekeleuse; kai palin, hōs 6 Pharaō, meteginōsken. Ektinaxantes toinyn hoi hagioi ton koniorton, kai pros ton Theon anablepsantes, oute apeilēn basileōs ephobēthēsan, houte xiphous gymnoumenou prodedōkasin, alla kai ton exorismon, hōs leitourgēma diakonias, eschēkasiʼ dierchomenoi gar kata topon kai kata polin, kaiper en desmois ontes, euēngelizonto, tēn men eusebē pistin kēryttontes, tēn de ’Dreianēn atiresin anathematizontes, kai tēn metanoian Oursakiou kai Oualentos stēliteuontes. Egigneto de touto pros enantiou tois epibouleuousin; hosǭ gar poly to diastēma tēs exoristias, tosoutǭ meizon to katʼ autōn misos ēuxane, kai kērygma ēn kata tēs asebeias autōn hē toutōn apodēmia. Tis gar, blepōn toutous dierchomenous, ouk autous men ōs homologētas hyperethaumazen, ekeinous de ouk apestrepheto kai ebdelytteto, ouketi monon hōs asebeis, alla kai hōs dēmious kai hōs phoneutas, kai panta mallon ē Christianous onomazōn ?
Hearing this, the bishops were utterly amazed, and lifting up their hands to God they spoke against him with great boldness, teaching that the kingdom was not his but God’s, who had given it, whom they bade him fear, lest he suddenly take it away; they threatened him with the day of judgment and advised him not to corrupt church affairs, nor to mix Roman rule with the ordering of the Church, nor to bring the Arian heresy into the Church of God. But he neither listened nor allowed them to say more, but threatened them the more, bared his sword against them, and ordered some of them to be led away; and again, like Pharaoh, he changed his mind. So the saints, shaking off the dust and looking up to God, neither feared the emperor’s threat nor betrayed the faith when the sword was bared, but regarded exile as a ministry of service. For passing through places and cities, though in chains, they preached the gospel, proclaiming the pious faith, anathematizing the Arian heresy, and publishing the repentance of Ursacius and Valens. This turned out contrary to what the plotters intended; for the greater the distance of the exile, the more the hatred against them grew, and the confessors’ journey was a proclamation against their impiety. For who, seeing them pass by, did not greatly admire them as confessors, and turn away from and abhor those others, calling them no longer only impious but executioners and murderers and anything rather than Christians?
Matt 10:14 (allusion, medium confidence)
Notes and citation
Summary: Athanasius tells how the exiled Western bishops rebuked Constantius and turned their exile into a mission against the Arian heresy.
- Shaking off the dust: Matt 10:14. The text reads “the kingdom was not his but … God’s”; a word in the scan (“105”) is corrected to the article by a logged correction.
Notes on the original text
- Digital text corrected (OCR misreading (digits for the article)): ἀλλὰ 105 δεδωκότος → ἀλλὰ τοῦ δεδωκότος.
Topics: Persecution
Cite (SBL): Athanasius, H. Ar. 34 (PG 25:732d–733b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 35
35PG 25:733b–733c
Βέλτιον μὲν οὗν ἦν κατα τήν ἀρχὴν Κωνστάντιον μηδόλως τῆς αἱρέσεως ταύτης γενέσθαι, ἢ γενόμενον, μή τοσοῦτον ἐνδοῦναι τοῖς ἀσεβέσιν, ἢ ἐν· δόντα μέχρι τούτων στῆναι μετʼ αὐτῶν, ’ίνα κᾶν ἕως τούτων ἔχωσι τῶν τολμηθέντων κοινὴν την κρίσιν. Ὠς δὲ ἔοικε, κατά τοὺς ἄφρονας δεσμοῖς τῆς ἀσεβείας ἑαυτοὺς περιπείροντες, μείζονα καθʼ ἑαυτῶν τήν κρίσιν. ἐπισπῶνται. Καὶ γάρ οὐδέ Λιβερίου τοῦ ἐπισκόπου Ῥώμης κατά τήν ἀρχὴν ἐφείσαντο, ἀλλά καὶ μέχρι τῶν ἐκεῖ τήν μανίαν ἐξέτειναν· καὶ οὐχ ὅτι ἀποστολικός ἐστι θρόνος ᾖδέσθησάν, οὐθʼ ὅτι μη· τρόπολις ἡ Ῥώμη τῆς Ῥωμανίας ἐστὶν, εὐλαβήθησαν, οὔθʼ ὅτι πρότερον ἀποστολικοὺς αὐτοὺς ἄνδρας Ὑρά“ φοντες εἰρήκασιν, ἐμνημόνευσαν. Ἀλλά πάντα ὁμοῦ φύραντες, πάντων ἀθρόως ἐπελάθοντο, καὶ μόνης τῆς ὑπὲρ τῆς ἀσεβείας σπουδῆς ἐφρόντισαν. Ἐπειδὴ γάρ ἑωράκασιν αὐτὸν ὀρθοδοξοῦντα, καὶ μισοῦντα μὲν τὴν ’Δρειανὴν αἵρεσιν, σπουδάζοντα δὲ πάντας πείθειν ἀποστρέφεσθαι καὶ ἀναχωρεῖν ἀπʼ αὐτῆς, ἐλογίσαντο οἱ δυσσεβεῖς, ὅτι Εἰ τὸν Λιβέριον πείσαιμεν, πάντων ταχέως κρατήσομεν · καὶ διαβάλλουσι βασιλεῖ. Κάκεῖνος ταχέως, προσδοκήσας διὰ Λιβερίου πάντας ἕλκειν πρὸς ἑαυτὸν, γράφει, καὶ πέμπει σπάδοντα Εὐσέβιόν τινα καλούμενον μετά γραμμάτων καὶ δωρεῶν, ’ίνα τοῖς μὲν δώροις κολακεύσῃ, τοῖς δέ γράμμασιν ἀπειλήσῃ. Ἀπελθὼν τοίνυν 6 σπάδων είς την Ῥώμην, πρῶτον παρεκάλει τὸν Λιβέριον κατὰ Ἀθανασίου μὲν ὑπογράψαι, τοῖς δέ Ἀρειανοῖς κοινωνῆσαι, λέγων· Τοῦτο βασιλεὺς βούλεται, καὶ κελεύει · σε ποιῆσαι ’ εἶτα, ἐπιδεικνὺς τὰ δῶρα, παρεκάλει · καὶ χειρῶν ἥπτετο, λέγων· ΙΙείσθητι βασιλεῖ, καὶ ταῦτα δέξαι.
Beltion men houn ēn kata tēn archēn Kōnstantion mēdolōs tēs haireseōs tautēs genesthai, ē genomenon, mē tosouton endounai tois asebesin, ē en; donta mechri toutōn stēnai metʼ autōn, ’ina kan heōs toutōn echōsi tōn tolmēthentōn koinēn tēn krisin. Ōs de eoike, kata tous aphronas desmois tēs asebeias heautous peripeirontes, meizona kathʼ heautōn tēn krisin. epispōntai. Kai gar oude Liberiou tou episkopou Rhōmēs kata tēn archēn epheisanto, alla kai mechri tōn ekei tēn manian exeteinan; kai ouch hoti apostolikos esti thronos ę̄desthēsan, outhʼ hoti mē; tropolis hē Rhōmē tēs Rhōmanias estin, eulabēthēsan, outhʼ hoti proteron apostolikous autous andras Hyra“ phontes eirēkasin, emnēmoneusan. Alla panta homou phyrantes, pantōn athroōs epelathonto, kai monēs tēs hyper tēs asebeias spoudēs ephrontisan. Epeidē gar heōrakasin auton orthodoxounta, kai misounta men tēn ’Dreianēn hairesin, spoudazonta de pantas peithein apostrephesthai kai anachōrein apʼ autēs, elogisanto hoi dyssebeis, hoti Ei ton Liberion peisaimen, pantōn tacheōs kratēsomen ; kai diaballousi basilei. Kakeinos tacheōs, prosdokēsas dia Liberiou pantas helkein pros heauton, graphei, kai pempei spadonta Eusebion tina kaloumenon meta grammatōn kai dōreōn, ’ina tois men dōrois kolakeusę̄, tois de grammasin apeilēsę̄. Apelthōn toinyn 6 spadōn eis tēn Rhōmēn, prōton parekalei ton Liberion kata Athanasiou men hypograpsai, tois de Areianois koinōnēsai, legōn; Touto basileus bouletai, kai keleuei ; se poiēsai ’ eita, epideiknys ta dōra, parekalei ; kai cheirōn hēpteto, legōn; IIeisthēti basilei, kai tauta dexai.
It would have been better if Constantius had never belonged to this heresy from the beginning, or, having belonged to it, had not yielded so much to the impious, or, having yielded, had stopped with them at this point, so that they might at least share a common judgment for what they had dared up to then. But, as it seems, like fools entangling themselves in the bonds of impiety, they draw on themselves a heavier judgment. For they did not spare even Liberius, bishop of Rome, at the beginning, but extended their madness even to those there; they had no respect for its being an apostolic throne, nor reverence for Rome’s being the metropolis of Romania, nor did they remember that formerly in writing they had called them apostolic men. But mixing everything together, they forgot everything at once and cared only for their zeal on behalf of impiety. For when they saw that he was orthodox and hated the Arian heresy and was eager to persuade all to turn away and withdraw from it, the impious reasoned, “If we persuade Liberius, we shall soon prevail over all”; and they slander him to the emperor. And he quickly, expecting to draw all to himself through Liberius, writes and sends a eunuch called Eusebius with letters and gifts, to flatter with the gifts and threaten with the letters. The eunuch, then, went to Rome and first urged Liberius to sign against Athanasius and to communicate with the Arians, saying, “The emperor wishes this and orders you to do it”; then, showing the gifts, he urged him, and took hold of his hands, saying, “Obey the emperor and accept these.”
Notes and citation
Summary: Athanasius recounts how the Arians targeted Liberius of Rome, and how Constantius sent the eunuch Eusebius with gifts and threats to win him over.
- “Romania” is the Roman world. Athanasius’s statements about the apostolic throne of Rome are translated as written.
Topics: Church office, Persecution
Cite (SBL): Athanasius, H. Ar. 35 (PG 25:733b–733c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 36
36PG 25:733c–736b
Ὀ δὲ ἐπίσκοπος λόγῳ πείθων ἐδίδασκε ’ Πῶς οἷόν τε τοῦτο γενέσθαι κατὰ Ἀθανασίου, ον γαρ ου μόνον μία, ἀλλὰ καὶ δευτέρα σύνοδος πανταχόθεν συναχθεῖσα καλῶς ἐκαθάρισε, καὶ ἡ Ῥωμαίων δέ Ἐκκλησία μετʼ εἰρήνης ἀπέλυσε, πῶς δυνάμεθα κατακρῖναι ; ’Π τίς ἡμᾶς ἀποδέξεται, εἰ ὃν παρόντα ἠγαπήσαμεν, καὶ εἶʼχομεν τῇ κοινωνίᾳ, τοῦτον ἐὰν ἀποπραφῶμεν ἀπόντα ; Οὐκ ἔστιν οὗτος ἐκκλησιαστικὸς κανὼν, οὔτε τοιαύτην πώποτε παράδοσιν ἔσχομεν παρὰ τῶν Ιιατέρων, τῶν καὶ αὐτῶν παραλαβόντων παρὰ τοῦ μακαρίου καὶ μεγάλου ἀποστόλου Πέτρου. Ἀλλʼ εἷʼπερ ἄρα μέλειτῷ βασιλεῖ περὶ τῆς ἐκκλησιαστικῆς εἰρήνης, εἷ κελεύει λυθῆναι τὰ παρʼ ἡμῖν περὶ Ἀθανασίου γραφέντα “ λυέσθω καὶ τά παρʼ ἐκείνων κατʼ αὐτοῦ γενόμενα, λυέσθω δέ καὶ τὰ κατά πάντων· καὶ γενέσθω λοιπὸν ἐκκλησιαστική σύνοδος μακράν τοῦ παλατίου, ἐν βασιλεὺς οὐ πάρεστιν, οὗ κόμης παραγίνεται, οὗ δικαστὴς ἀπειλεῖ, ἀλλά μόνον 6 τοῦ Θεοῦ φόβος ἀρκεῖ καὶ ἠ τῶν ἀποστόλων διάταξις· ἵνʼ οὕτως προηγουμένως ἡ μὲν ἐκκλησιαστική πίστις σώζηται, καθὼς οἱ Πατέρες ὥρισαν ἐν τῇ κατά Νίκαιαν συνόδῳʼ oi δὲ τὰ Ἀρείου φρονοῦντες ἐκβάλλωνται, καὶὴ αʼίρεσις αὐτῶν ἀναθεματισθῇʼ καὶ τότε λοιπὸν, κρίσεως γενομένης περὶ ὧν Ἀθανάσιος, καὶ εἷʼ τις ἕτερος ἐγκαλεῖται, καὶ περὶ ὧν ἐγκελεύονται καὶ αὖ· τοὶ, οἱ μὲν ὑπεύθυνοι ἐκβάλλωνται, οἱ δὲ καθαροὶ παῤῥησίαν ἔχωσιν, Ού γὰρ οἷόν τε συνόδῳ συναριθμηδ θῆναι τοὺς περὶ πίστιν ἀσεβοῦντας· οὐδὲ πρέπει προκρίνεσθαι πράγματος ἐξέτασιν τῆς περὶ πίστεως ἐξ· ετάσεως. Χρὴ γὰρ πρῶτον πᾶσαν περὶ τῆς πίστεως διαφωνίαν ἐκκόπτεσθαι, καὶ τότε τήν περὶ τῶν πραγμάτων ἔρευναν ποιεῖσθαι. Καὶ γὰρ 6 Κύριος ἡμῶν Ἰησοῦς 6 Χριστὸς οὐ πρότερον ἐθεράπευε τούς πάσχοντας, πρὶν ἂν δείξωσι καὶ εἴπωσιν, ὁποίαν πίστιν εἶχον εἰς αὐτόν. Ταῦτα παρά τῶν Πατέρων ἐμάθομεν · ταῦτα ἐπάγγειλον τῷ βασιλεῖ· ταῦτα γὰρ καὶ αύτῷ συμφέρει, καὶ την Ἐκκλησίαν ῌκοδομεῖ. Μὴ ἀκουέτω δέ Οὐρσάκιος καὶ Οὐάλης · καὶ γὰρ καὶ ἐν τοῖς προτέροις μετενόησαν, καὶ, νῦν λέγοντες, οὐκ εἶσὶ πιστοί.
O de episkopos logǭ peithōn edidaske ’ Pōs hoion te touto genesthai kata Athanasiou, on gar ou monon mia, alla kai deutera synodos pantachothen synachtheisa kalōs ekatharise, kai hē Rhōmaiōn de Ekklēsia metʼ eirēnēs apelyse, pōs dynametha katakrinai ? ’P tis hēmas apodexetai, ei hon paronta ēgapēsamen, kai eiʼchomen tę̄ koinōnią, touton ean apopraphōmen aponta ? Ouk estin houtos ekklēsiastikos kanōn, oute toiautēn pōpote paradosin eschomen para tōn Iiaterōn, tōn kai autōn paralabontōn para tou makariou kai megalou apostolou Petrou. Allʼ heiʼper ara meleitǭ basilei peri tēs ekklēsiastikēs eirēnēs, hei keleuei lythēnai ta parʼ hēmin peri Athanasiou graphenta “ lyesthō kai ta parʼ ekeinōn katʼ autou genomena, lyesthō de kai ta kata pantōn; kai genesthō loipon ekklēsiastikē synodos makran tou palatiou, en basileus ou parestin, hou komēs paraginetai, hou dikastēs apeilei, alla monon 6 tou Theou phobos arkei kai ē tōn apostolōn diataxis; hinʼ houtōs proēgoumenōs hē men ekklēsiastikē pistis sōzētai, kathōs hoi Pateres hōrisan en tę̄ kata Nikaian synodǭʼ oi de ta Areiou phronountes ekballōntai, kaiē aʼiresis autōn anathematisthę̄ʼ kai tote loipon, kriseōs genomenēs peri hōn Athanasios, kai heiʼ tis heteros enkaleitai, kai peri hōn enkeleuontai kai au; toi, hoi men hypeuthynoi ekballōntai, hoi de katharoi parrhēsian echōsin, Ou gar hoion te synodǭ synarithmēd thēnai tous peri pistin asebountas; oude prepei prokrinesthai pragmatos exetasin tēs peri pisteōs ex; etaseōs. Chrē gar prōton pasan peri tēs pisteōs diaphōnian ekkoptesthai, kai tote tēn peri tōn pragmatōn ereunan poieisthai. Kai gar 6 Kyrios hēmōn Iēsous 6 Christos ou proteron etherapeue tous paschontas, prin an deixōsi kai eipōsin, hopoian pistin eichon eis auton. Tauta para tōn Paterōn emathomen ; tauta epangeilon tǭ basilei; tauta gar kai autǭ sympherei, kai tēn Ekklēsian Ę̄kodomei. Mē akouetō de Oursakios kai Oualēs ; kai gar kai en tois proterois metenoēsan, kai, nyn legontes, ouk eisi pistoi.
But the bishop, persuading by reason, taught him: “How can this be done against Athanasius? A man whom not only one synod but a second, assembled from everywhere, fully cleared, and whom the church of the Romans sent away in peace—how can we condemn him? Or who will accept us, if we cast off in his absence one whom we loved when present and held in communion? This is not an ecclesiastical canon, nor have we ever had such a tradition from the Fathers, who themselves received it from the blessed and great apostle Peter. But if the emperor really cares about the peace of the Church, if he orders what we have written about Athanasius to be undone, let what those men did against him be undone too, and let what was done against everyone be undone; and then let an ecclesiastical synod be held far from the palace, where the emperor is not present, no count attends, no magistrate threatens, but only the fear of God and the ordinance of the apostles suffice; so that thus, first of all, the faith of the Church may be preserved, as the Fathers defined it at the synod of Nicaea, and those who hold the views of Arius may be cast out and their heresy anathematized; and then, after a trial has been held on the charges against Athanasius and anyone else, and on the charges against them too, the guilty may be cast out and the innocent have freedom. For it is not possible for those who are impious about the faith to be numbered in a synod; nor is it fitting that an inquiry into conduct should take precedence over the inquiry into the faith. First all disagreement about the faith must be cut away, and then the investigation of conduct made. For our Lord Jesus Christ did not heal the sufferers before they had shown and said what faith they had in him. This we learned from the Fathers; report this to the emperor; for this is both for his good and builds up the Church. Let not Ursacius and Valens be listened to; for they repented of their former acts, and in what they now say they are not to be trusted.”
Notes and citation
Summary: Liberius refuses to condemn Athanasius and proposes a free synod, away from the palace, which would first settle the faith of Nicaea and only then examine conduct.
- Liberius’s speech is given as Athanasius reports it; his appeal to the tradition received from Peter is translated as written. The opening words are garbled in the scan and reassembled by a logged correction.
Notes on the original text
- Digital text corrected (line scattered by the OCR; letters reassembled): Πῶς γό “’ έσθ “ ’ · " ‘ ” οι ν τε τουτο γεν αι κατα Δθανασίου → Πῶς οἷόν τε τοῦτο γενέσθαι κατὰ Ἀθανασίου.
Topics: Church office, Heresy
Cite (SBL): Athanasius, H. Ar. 36 (PG 25:733c–736b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 37
37PG 25:736d–737a
Ὀ μὲν οὗν ἐπίσκοπος Λιβέριος τοιαῦτα ὁδὶ εὐνοῦχος, λυπηθεὶς, ού τοσοῦτον ὅτι μὴ ὑπέγραψεν, ’ ἀλλʼ ὅτι τῆς αἱρέσεως ἐχθρὸν αὐτὸν εὗρεν, ἐπιλαθόμενός τε, ὅτι πρὸς ἐπίσκοπον ἦν, μεγάλως ἀπειλήσας ἐξήρχετο μετά τῶν δώρων · πράττει δὲ τι παράνομον, Χριστιανῶν μὲν ἀλλότριον, σπαδόντων δὲ τολμηρότερον. Τὴν γὰρ παράβασιν τοῦ Σαοὺλ μιμησάμενος, ἀπελθὼν εἷς τὸ μαρτύριον Πέτρου τοῦ ἀποστόλου, τά δῶρα αύτῷ ἀνέθηκεν. Ἀλλὰ μαθὼν 6 Λιβέριος, πρὸς μὲν τὸν τηροῦντα τὸν τόπον, καὶ μὴ κωλύσαντα, μεγάλως ἠγανάκτησεν αὐτᾶ δὲ ὡς ἄθυτον θυσίαν ἀπέρῥιψε, καὶ τοῦτο μᾷλλον είς ὀργὴν, ἐκίνει τὸν θλαδῖαν. Παροξύνει τοίνυν βασιλέα, λέγων· Οὐκέτι περὶ τοῦ γράψαι Λιβέριόον ἐστιν ἡμῖν ἡ φροντὶς, ἀλλʼ ὅτι κατά τῆς αἱρέσεως οὕτω φρονεῖ, ὡς ἐξ ὀνόματος τοὺς Ἀρειανοὺς ἀναθεματίζειν. Εἷς τοῦτο δὲ κινεῖ καὶ τοὺς ἐτέρους σπάδοντας. πολλοὶ δὲ, μᾶλλον δὲ τὸ δλον εἰσὶν εύνοῦχοι παρᾶ Κωνσταντίῳ, καὶ πάντα δύνανται παρʼ αύτῷ, χωρίς τε τούτων ούδέν ἐστιν ἐκεῖ γενέσθαι. Γράφει δη οῦν βασιλεὺς εἷς Ῥώμην, καὶ πάλιν παλατινοῖ, καὶ νοτάριοι, καὶ κόμητες ἀποστέλλονται, καὶ γράμματα πρὸς τὸν ἔπαρχον, ’ίνα πλανησαντες δόλῳ τὸν Λιῧὲριον ἐξαγαγωσιν ἀπὸ τῆς Ῥώμης, καὶ πέμψωσιν εἷς τὸ στρατόπεδον πρὸς αὐτὸν, ἢ βίᾳ τοῦτον διώξωσιν.
O men houn episkopos Liberios toiauta hodi eunouchos, lypētheis, ou tosouton hoti mē hypegrapsen, ’ allʼ hoti tēs haireseōs echthron auton heuren, epilathomenos te, hoti pros episkopon ēn, megalōs apeilēsas exērcheto meta tōn dōrōn ; prattei de ti paranomon, Christianōn men allotrion, spadontōn de tolmēroteron. Tēn gar parabasin tou Saoul mimēsamenos, apelthōn heis to martyrion Petrou tou apostolou, ta dōra autǭ anethēken. Alla mathōn 6 Liberios, pros men ton tērounta ton topon, kai mē kōlysanta, megalōs ēganaktēsen auta de hōs athyton thysian aperrhipse, kai touto mąllon eis orgēn, ekinei ton thladian. Paroxynei toinyn basilea, legōn; Ouketi peri tou grapsai Liberioon estin hēmin hē phrontis, allʼ hoti kata tēs haireseōs houtō phronei, hōs ex onomatos tous Areianous anathematizein. Heis touto de kinei kai tous eterous spadontas. polloi de, mallon de to dlon eisin eunouchoi para Kōnstantiǭ, kai panta dynantai parʼ autǭ, chōris te toutōn ouden estin ekei genesthai. Graphei dē oun basileus heis Rhōmēn, kai palin palatinoi, kai notarioi, kai komētes apostellontai, kai grammata pros ton eparchon, ’ina planēsantes dolǭ ton Liÿerion exagagōsin apo tēs Rhōmēs, kai pempsōsin heis to stratopedon pros auton, ē bią touton diōxōsin.
Such were the words of Bishop Liberius. But the eunuch, grieved not so much that he did not sign as that he found him an enemy of the heresy, and forgetting that he was in the presence of a bishop, went out with great threats, taking the gifts; and he does something lawless, foreign to Christians and too audacious even for eunuchs. For imitating the transgression of Saul, he went to the martyrium of the apostle Peter and offered the gifts there. But when Liberius learned of it, he was greatly indignant with the keeper of the place for not preventing it, and cast the gifts out as an unlawful sacrifice; and this moved the eunuch to still greater anger. So he provokes the emperor, saying, “Our concern is no longer about Liberius signing, but that he is so opposed to the heresy as to anathematize the Arians by name.” And he stirs up the other eunuchs to this; for there are many eunuchs, or rather everything is eunuchs, around Constantius, and they have all power with him, and without them nothing can be done there. The emperor, then, writes to Rome; and again palatines and notaries and counts are sent, and letters to the prefect, so that they might either lure Liberius out of Rome by guile and send him to the emperor at the camp, or persecute him by force.
1 Sam 13:9 (allusion, medium confidence)
Notes and citation
Summary: The eunuch Eusebius, rebuffed, offered the rejected gifts at the shrine of Peter; Liberius threw them out, and the eunuchs moved Constantius to have him removed from Rome.
- Saul’s unlawful sacrifice: 1 Sam 13:9–13 (cf. 15:21–23). The martyrium of Peter is his shrine on the Vatican.
Topics: Persecution
Cite (SBL): Athanasius, H. Ar. 37 (PG 25:736d–737a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-37). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 38
38PG 25:737a–737d
Τοιούτων δὴ ὅντων τῶν γραφέντων, λοιπὸν κάκεῖ φόβος καὶ ἐπιβουλὴ κατὰ πᾶσαν τήν πόλιν ἤκμαζε. Κατά πόσων γοῦν οἷʼκων ἀπειλὴ γέγονε; πόσοι πόσας ἐπαγγελίας εἰλήφασι κατὰ Λιβερίου; πόσοι ταῦτα βλέποντες ἐκρύῧησαν ἐπίσκοποι ; πόσάι τῶν ἐλευθέρων ἀνεχώρησαν εἷς χωρία δια τὰς διαβολὰς τῶν Χριστομάχων ς πόσοις ἀσκηταῖς ἐπεβούλευσαν ; πόσους ἐκεῖ διατρίβοντας καὶ λοιπὸν τὸ ἐφἐστιον ἔχοντας ἐκεῖ διωχθῆναι πεποιήκασι ; ποσάκις καὶ ὅπως ἐφύλαξαν τοὺς λιμένας καὶ τὰς εἰσόδους τῶν πυλῶν, ἵνα μή τις ὀρθόδοξος εἰσελθὼν θεωρ·ιίσῃ“Λιβεριον; Ἔσχε καὶ Ῥώμη πεῖραν τῶν Χριστομάχων, καὶ ἔγνω λοιπὸν ὅπερ οῦκ ἐπίστευεν ἀκούουσα πρότερον, πῶς καὶ αἱ ἕτεραι Ἐκκλησίαι κατά πόλιν ἐπορθήθησαν παρʼ αὐτῶν. Εύνοῦχοι δὲ ἦσαν οἱ καὶ ταῦτα καὶ τά κατὰ πάντων κινοῦντες. Καὶ τὸ παράδοξον τῆς ἐπιβουλῆς τοῦτό ἐστιν, ὅτι ἡ ’Δρειανή αʼίρεσις ἀρνουμένη τὸν Υἱὸν τοῦ Θεοῦ, ἐξ εὐνούχων ἔχει τήν βοήθειαν, οἵτινες, ὡς τῇ φύσει, οὕτως καὶ τὴν ψυχὴν ἀρετῆς ἄγονοι τυγχάνοντες, ού φέρουσιν ἀκούειν ὅλως περὶ Υἱοῦ. Ὀ μὲν οῦν ἐκ τῆς Αἰθιοπίας εύνοῦχος, μή νοῶν ἃ ἀνεγίνωσκεν, ἐπείσθη τῷ Φιλίππῳ, διδάσκοντι περὶ τοῦ Σωτῆρος · οἱ δὲ τοῦ Κωνσταντίου σπάδοντες οὕτε τοῦ Πέτρου ὁμολογοῦντος ἀνέχονται, ἀλλὰ καὶ τὸν Πατέρα δεικνύντα τὸν Υὶὸν ἀποπρέο φονται, καὶ μαίνονται κατα τῶν λεγόντων γνήσιον εἶναι τὸν Υὶὸν τοῦ Θεοῦ, ἐκδικοῦντες σπαδόντων αʼίρεσιν, μηδὲν εἶναι γνήσιον καὶ ἀληθινόν ἐκ τοῦ Πατρός, Διᾶ τοῦτο γὰρ καὶ ὁ νόμος εἷʼργει τούτους εἷς ἐκκλησιαπικήν συμβουλίαν προσλαμβάνεσθαι ’ καὶ δμω) τούτους νῦν τῶν ἐκκλησιαστικῶν κριμάτων κυρίους ἐλογίσαντοʼ καὶ ὅπερ ἂν αὐτοῖς δόξῃ, τοῦτο Κωνπάντιος κρίνει, καὶ οἱ λεγόμενοι ἐπίσκοποι ὑποκρίνονται. Ὦ τίς ἂν γένοιτο τούτων λογογράφος; τίς ἀπαγγείλῃ ταῦτα εἰς γενεὰν ἐτέραν ; τίς ἄρα πιστεύσειεν ἀκούων, ὅτι σπαδοντες οἱ οἰκειακάς ὑπηρεσίας μόγις πιστευόμενοι (φιλήδονον γάρ τὸ τούτων εἶδος, καὶ οὐδὲν ἄλλο μεριμνῖυσιν, ὡς τοῦθʼ, ὅπερ αὐτοὺς ἠ φόσις ἀφείλατο, ἐμποδίζειν), οὗτοι νῦν τῶι ἐκκλησιαστικῶν κατάρχουσι, καὶ τούτοις ὑποπίπτων Κωνστάντιος, πᾶσιν ἐπεβούλευσε, καὶ Λιβἐριον ἐξώρισεν ;
Toioutōn dē hontōn tōn graphentōn, loipon kakei phobos kai epiboulē kata pasan tēn polin ēkmaze. Kata posōn goun hoiʼkōn apeilē gegone? posoi posas epangelias eilēphasi kata Liberiou? posoi tauta blepontes ekryÿēsan episkopoi ? posai tōn eleutherōn anechōrēsan heis chōria dia tas diabolas tōn Christomachōn s posois askētais epebouleusan ? posous ekei diatribontas kai loipon to ephestion echontas ekei diōchthēnai pepoiēkasi ? posakis kai hopōs ephylaxan tous limenas kai tas eisodous tōn pylōn, hina mē tis orthodoxos eiselthōn theōr;iisę̄“Liberion? Esche kai Rhōmē peiran tōn Christomachōn, kai egnō loipon hoper ouk episteuen akouousa proteron, pōs kai hai heterai Ekklēsiai kata polin eporthēthēsan parʼ autōn. Eunouchoi de ēsan hoi kai tauta kai ta kata pantōn kinountes. Kai to paradoxon tēs epiboulēs touto estin, hoti hē ’Dreianē aʼiresis arnoumenē ton Huion tou Theou, ex eunouchōn echei tēn boētheian, hoitines, hōs tę̄ physei, houtōs kai tēn psychēn aretēs agonoi tynchanontes, ou pherousin akouein holōs peri Huiou. O men oun ek tēs Aithiopias eunouchos, mē noōn ha aneginōsken, epeisthē tǭ Philippǭ, didaskonti peri tou Sōtēros ; hoi de tou Kōnstantiou spadontes houte tou Petrou homologountos anechontai, alla kai ton Patera deiknynta ton Uion apopreo phontai, kai mainontai kata tōn legontōn gnēsion einai ton Uion tou Theou, ekdikountes spadontōn aʼiresin, mēden einai gnēsion kai alēthinon ek tou Patros, Dia touto gar kai ho nomos heiʼrgei toutous heis ekklēsiapikēn symboulian proslambanesthai ’ kai dmō) toutous nyn tōn ekklēsiastikōn krimatōn kyrious elogisantoʼ kai hoper an autois doxę̄, touto Kōnpantios krinei, kai hoi legomenoi episkopoi hypokrinontai. Ō tis an genoito toutōn logographos? tis apangeilę̄ tauta eis genean eteran ? tis ara pisteuseien akouōn, hoti spadontes hoi oikeiakas hypēresias mogis pisteuomenoi (philēdonon gar to toutōn eidos, kai ouden allo merimniysin, hōs touthʼ, hoper autous ē phosis apheilato, empodizein), houtoi nyn tōi ekklēsiastikōn katarchousi, kai toutois hypopiptōn Kōnstantios, pasin epebouleuse, kai Liberion exōrisen ?
Such being the letters, fear and plotting thereafter flourished there too throughout the city. Against how many houses were threats made! How many received promises to act against Liberius! How many bishops, seeing this, hid! How many freeborn women withdrew to the country because of the slanders of the Christ-fighters! How many ascetics did they plot against! How many who were living there and had their homes there did they cause to be persecuted! How often and how closely they guarded the harbors and the entrances of the gates, so that no orthodox person might enter and see Liberius! Rome too had experience of the Christ-fighters, and learned at last what it had not believed when it heard it before—how the other churches city by city had been ravaged by them. And it was eunuchs who stirred up both these things and those against everyone. And the strange thing in the plot is this: the Arian heresy, which denies the Son of God, has its help from eunuchs, who, as they are barren by nature, so are barren in soul of virtue, and cannot bear to hear of a Son at all. The eunuch from Ethiopia, not understanding what he was reading, was persuaded by Philip teaching about the Savior; but the eunuchs of Constantius neither bear Peter’s confession, but even turn away from the Father who points out the Son, and rage against those who say that the Son of God is genuine, championing a eunuchs’ heresy, that nothing genuine and true comes from the Father. For this reason the law too forbids such men to be admitted to an assembly of the church; and yet now they have reckoned them lords of church judgments; and whatever seems good to them, Constantius decides, and the so-called bishops play the part. O who could chronicle these things? Who will report them to another generation? Who would believe it on hearing that eunuchs, who are scarcely trusted with household services (for their kind is pleasure-loving and cares for nothing else than to hinder in others what nature took from them), now rule church affairs, and that Constantius, submitting to them, plotted against all and exiled Liberius?
Acts 8:27 (allusion, high confidence) · Matt 16:16 (echo, medium confidence) · Matt 17:5 (echo, medium confidence) · Deut 23:1 (allusion, high confidence)
Notes and citation
Summary: Athanasius describes the terror at Rome before Liberius’s exile and attacks the influence of the court eunuchs who, he says, championed a heresy that denies the Son.
- The Ethiopian eunuch: Acts 8:27–35. Peter’s confession: Matt 16:16; the Father pointing out the Son: Matt 3:17; 17:5. The law excluding eunuchs from the assembly: Deut 23:1. Athanasius’s invective against eunuchs is translated as written. OCR debris is removed by logged corrections.
Notes on the original text
- Digital text corrected (OCR debris; OCR misreading in Latin letters): ἐφύλαξαν re»)... μὲνα → ἐφύλαξαν τοὺς λιμένας; Κωνσταντίου ’λ Π ν -ιιι ο Ὗ ~ Ο Ι σπάδοντες → Κωνσταντίου σπάδοντες.
Topics: Persecution, Christology
Cite (SBL): Athanasius, H. Ar. 38 (PG 25:737a–737d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-38). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 39
39PG 25:737d–740b
Ἐπειδή γὰρ πολὺς ’ἦν εἰς Ῥώμην γραῳων, ἰιπειλῶν, ἀποστέλλων, ἐπιβουλεύων, λοιπὸν δὲ ἔγεγόνει καὶ 6 κατὰ Ἀλεξάνδρειαν διωγμός· ἕλκεται καὶ Λιβέριος πρὸς βασιλέα, καὶ πρὸς πολλῇ καὶ αὐτὸς ’κέχρηται τῇ παρῥησίᾳ, Παῦσαι, λέγων, διώκων Χριστιανούς · μὴ πείραζε διʼ ἡμῶν εἷσάξαι τήν ἀσέβειαν εἷς τὴν Ἐκκλησίαν. Πάντα ὑπομένειν ἐσμὲν ἕτοιμοι, ἢ Ἀρειομανῖται κληθῆναι. Χριστιανοὺς ὄντας ἡμᾶς μὴ ἀνάγκαζε Χριστομάχους γενέσθαι. Τοῦτο καὶ σοὶ συμβουλεύομεν ’ μὴ μάχου πρὸς τὸν δεδωκότα σοι τὴν ἀρχὴν ταύτην θ μὴ ἀντʼ εὐχαριστίας ἀσεβήσῃς εἰς αὐτόν · μὴ δίωκε τοὺς πιστεύοντας εἷς αὐτὸν, μὴ ἀκούσῃς καὶ σύ ο Σκληρόν σοι πρὸς κέντρα λακτίζειν, -Ἀλλʼ εἴθε κᾶν ἀκούσῃς, ’ίνα καὶ σὺ πεισθῇς, ὡς 6 ἅγιος Παῦλος. Ἰδοὺ πάρεσμεν, ἤλθομεν πρὶν πλάσωνται πρόφασιν ’ διὰ τοῦτο γὰρ καὶ ἐσπεύσαμεν, εἰδότες, ὅτι ἐξορισμὸς ἡμᾶς μένει παρὰ σοῦ, ἵνα, πρὶν προφάσεως πάθωμεν, καὶ πᾶσι δειχθῇ φανερῶς, ὅτι καὶ οἱ ἄλλοι πάντες οὕτω πεπόνθασιν, ὡς ἡμεῖς, καὶ αἱ λεχθεῖσαι κατʼ αὐτῶν προφάσεις έπλάσθησαν παρὰ τῶν ἐχθρῶν, καὶ πάντα τὰ κατʼ αὐτούς ἐστι συκοφαντία καὶ ψευδῆ.
Epeidē gar polys ’ēn eis Rhōmēn graǭōn, iipeilōn, apostellōn, epibouleuōn, loipon de egegonei kai 6 kata Alexandreian diōgmos; helketai kai Liberios pros basilea, kai pros pollę̄ kai autos ’kechrētai tę̄ parrhēsią, Pausai, legōn, diōkōn Christianous ; mē peiraze diʼ hēmōn heisaxai tēn asebeian heis tēn Ekklēsian. Panta hypomenein esmen hetoimoi, ē Areiomanitai klēthēnai. Christianous ontas hēmas mē anankaze Christomachous genesthai. Touto kai soi symbouleuomen ’ mē machou pros ton dedōkota soi tēn archēn tautēn th mē antʼ eucharistias asebēsę̄s eis auton ; mē diōke tous pisteuontas heis auton, mē akousę̄s kai sy o Sklēron soi pros kentra laktizein, -Allʼ eithe kan akousę̄s, ’ina kai sy peisthę̄s, hōs 6 hagios Paulos. Idou paresmen, ēlthomen prin plasōntai prophasin ’ dia touto gar kai espeusamen, eidotes, hoti exorismos hēmas menei para sou, hina, prin prophaseōs pathōmen, kai pasi deichthę̄ phanerōs, hoti kai hoi alloi pantes houtō peponthasin, hōs hēmeis, kai hai lechtheisai katʼ autōn prophaseis eplasthēsan para tōn echthrōn, kai panta ta katʼ autous esti sykophantia kai pseudē.
For when he had been very busy writing to Rome, threatening, sending, and plotting, and when the persecution at Alexandria had also taken place, Liberius too is dragged before the emperor; and he too used great boldness of speech. “Stop persecuting Christians,” he says; “do not try through us to bring impiety into the Church. We are ready to endure anything rather than be called Ariomaniacs. Do not compel us, who are Christians, to become Christ-fighters. This we advise you too: do not fight against him who gave you this rule; do not, instead of gratitude, act impiously toward him; do not persecute those who believe in him, lest you too hear, ‘It is hard for you to kick against the goads.’ Yet would that you might hear it, so that you too might be persuaded, like the holy Paul! See, we are here; we have come before they invent a pretext. For this reason we hastened, knowing that exile awaits us from you, so that we might suffer before any pretext is made, and it might be shown plainly to all that all the others too have suffered as we have, and that the pretexts alleged against them were invented by their enemies, and that everything said against them is false accusation and lies.”
Acts 26:14 (quotation, high confidence)
Notes and citation
Summary: Brought before Constantius, Liberius urges him to stop persecuting Christians and declares himself ready for exile rather than communion with the Arians.
- “It is hard for you to kick against the goads”: Acts 26:14.
Topics: Persecution
Cite (SBL): Athanasius, H. Ar. 39 (PG 25:737d–740b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-historia-arianorum/22/#p-39). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.