Chapter III.—Letters of the Council of Sardica to the Churches of Egypt and of Alexandria, and to all Churches.

But when, notwithstanding, Eusebius and his fellows proceeded without shame, disturbing the Churches, and plotting the ruin of many, the most religious Emperors Constantius and Constans being informed of this, commanded the Bishops from both the West and East to meet together in the city of Sardica. In the meantime Eusebius117    Of Nicodemia.    Cf. §17, note 1. died: but a great number assembled from all parts, and we challenged the associates of Eusebius and his fellows to submit to a trial. But they, having before their eyes the things that they had done, and perceiving that their accusers had come up to the Council, were afraid to do this; but, while all besides met with honest intentions, they again brought with them the Counts118    Hist. Ar. 15.    Cf. §59. Musonianus119    Musonian was originally of Antioch, and his name Strategius; he had been promoted and honoured with a new name by Constantine, for whom he had collected information about the Manichees. Amm. Marc. xv. 13, §1. In 354, he was Prætorian Prefect of the East. (vid. de Syn. 1, note 1.) Libanius praises him.    [πωλήσ: i.e. palm them off on the church. Cf. Lat. venditare.] and Hesychius the Castrensian120    The Castrensians were the officers of the palace; castra, as στρατόπεδον, infr. §86. being at this time used for the Imperial Court. vid. Gothofred in Cod. Theod. vi. 30. p. 218. Du Cange in voc.    Cf. §64., that, as their custom was, they might effect their own aims by their authority. But when the Council met without Counts, and no soldiers were permitted to be present, they were confounded, and conscience-stricken, because they could no longer obtain the judgment they wished, but such only as reason and truth required. We, however, frequently repeated our challenge, and the Council of Bishops called upon them to come forward, saying, “You have come for the purpose of undergoing a trial; why then do you now withdraw yourselves? Either you ought not to have come, or having come, not to conceal yourselves. Such conduct will prove your greatest condemnation. Behold, Athanasius and his fellows are here, whom you accused while absent; if therefore you think that you have any thing against them, you may convict them face to face. But if you pretend to be unwilling to do so, while in truth you are unable, you plainly shew yourselves to be calumniators, and this is the decision the Council will give you.” When they heard this they were self-condemned (for they were conscious of their machinations and fabrications against us), and were ashamed to appear, thereby proving themselves to have been guilty of many base calumnies.

The holy Council therefore denounced their indecent and suspicious flight121    To Philippopolis.    Cf. §64., and admitted us to make our defence; and when we had related their conduct towards us, and proved the truth of our statements by witnesses and other evidence, they were filled with astonishment, and all acknowledged that our opponents had good reason to be afraid to meet the Council, lest their guilt should be proved before their faces. They said also, that probably they had come from the East, supposing that Athanasius and his fellows would not appear, but that, when they saw them confident in their cause, and challenging a trial, they fled. They accordingly received us as injured persons who had been falsely accused, and confirmed yet more towards us their fellowship and love. But they deposed Eusebius’s associates in wickedness, who had become even more shameless than himself, viz., Theodorus122    p. 111, note 2.    Cf. §60. of Heraclea, Narcissus of Neronias, Acacius123    [Prolegg. ch. ii. §8 (2) b.]    Cf. §60. of Cæsarea, Stephanus124    Hist. Arian. §20.    [The ‘archbishop’ is Meletius; this is the first occurrence of the word; it evidently has not its later fixed sense. The historical allusion is obscure.] of Antioch, Ursacius and Valens of Pannonia, Menophantus of Ephesus, and George125    [Prolegg. ch. ii. §3 (2) c. 1. and §8 (2) c.]    A village on the Mareotic lake. vid. Socr. iv. 23. Athan Opp. ed. Pat. t. 3. p. 86–89. of Laodicaea; and they wrote to the Bishops in all parts of the world, and to the diocese of each of the injured persons, in the following terms.

Letter of the Council of Sardica to the Church of Alexandria.

The Holy Council, by the grace of God assembled at Sardica, from126    Vid. supr. p. 100, where Isauria, Thessaly, Sicily, Britain, &c., added. Also Theod. H. E. ii. 6. vid. p. 120 note 9 a.    [Prolegg. ch. ii. §3 (1) sub. fin. and ch. v. §3a.] Rome, Spain, Gaul, Italy, Campania, Calabria, Apulia, Africa, Sardinia, Pannonia, Mœsia, Dacia, Noricum, Siscia, Dardania, the other Dacia, Macedonia, Thessaly, Achaia, Epirus, Thrace, Rhodope, Palestine, Arabia, Crete, and Egypt, to their beloved brothers, the Presbyters and Deacons, and to all the Holy Church of God abiding at Alexandria, sends health in the Lord.

37. We were not ignorant, but the fact was well known to us, even before we received the letters of your piety, that the supporters of the abominated heresy of the Arians were practising many dangerous machinations, rather to the destruction of their own souls, than to the injury of the Church. For this has ever been the object of their unprincipled craft; this is the deadly design in which they have been continually engaged; viz. how they may best expel from their places and persecute all who are to be found anywhere of orthodox sentiments, and maintaining the doctrine of the Catholic Church, which was delivered to them from the Fathers. Against some they have laid false accusations; others they have driven into banishment; others they have destroyed by the punishments inflicted on them. At any rate they endeavoured by violence and tyranny to surprise the innocence of our brother and fellow-Bishop Athanasius, and therefore conducted their enquiry into his case without any care, without any faith, without any sort of justice. Accordingly having no confidence in the part they had played on that occasion, nor yet in the reports they had circulated against him, but perceiving that they were unable to produce any certain evidence respecting the case, when they came to the city of Sardica, they were unwilling to meet the Council of all the holy Bishops. From this it became evident that the decision of our brother and fellow-Bishop Julius was a just one127    Vid. infr. §51, note.    Supr. §13.; for after cautious deliberation and care he had determined, that we ought not to hesitate at all about communion with our brother Athanasius. For he had the credible testimony of eighty Bishops, and was also able to advance this fair argument in his support that by the mere means of our dearly beloved brethren his own Presbyters, and by correspondence, he had defeated the design of Eusebius and his fellows, who relied more upon violence than upon a judicial enquiry.

Wherefore all the Bishops from all parts determined upon holding communion with Athanasius on the ground that he was innocent. And let your charity also observe, that when he came to the holy Council assembled at Sardica, the Bishops of the East were informed of the circumstance, as we said before, both by letter, and by injunctions conveyed by word of mouth, and were invited by us to be present. But, being condemned by their own conscience, they had recourse to unbecoming excuses, and set themselves to avoid the enquiry. They demanded that an innocent man should be rejected from our communion, as a culprit, not considering how unbecoming, or rather how impossible, such a proceeding was. And as for the Reports which were framed in the Mareotis by certain most wicked and most abandoned youths128    Supr. p. 107, note 9.    Cf. Encycl. §3., to whose hands one would not commit the very lowest office of the ministry, it is certain that they were ex parte statements. For neither was our brother the Bishop Athanasius present on the occasion, nor the Presbyter Macarius who was accused by them. And besides, their enquiry, or rather their falsification of facts, was attended by the most disgraceful circumstances. Sometimes heathens, sometimes Catechumens, were examined, not that they might declare what they knew, but that they might assert those falsehoods which they had been taught by others. And when you Presbyters, who were in charge in the absence of your Bishop, desired to be present at the enquiry, in order that you might shew the truth, and disprove the falsehoods, no regard was paid to you; they would not permit you to be present, but drove you away with insult.

Now although their calumnies have been most plainly exposed before all men by these circumstances; yet we found also, on reading the Reports, that the most iniquitous Ischyras, who has obtained from them the empty title of Bishop as his reward for the false accusation, had convicted himself of calumny. He declares in the Reports that at the very time when, according to his positive assertions, Macarius entered his cell, he lay there sick; whereas Eusebius and his fellows had the boldness to write that Ischyras was standing up and offering when Macarius came in.

38. The base and slanderous charge which they next alleged against him, has become well-known to all men. They raised a great outcry, affirming that Athanasius had committed murder, and had made away with one Arsenius a Meletian Bishop, whose loss they pretended to deplore with feigned lamentations and fictitious tears, and demanded that the body of a living man, as if a dead one, should be given up to them. But their fraud was not undetected; one and all knew that the person was alive, and was numbered among the living. And when these men, who are ready upon any opportunity, perceived their falsehoods detected (for Arsenius shewed himself alive, and so proved that he had not been made away with, and was not dead), yet they would not rest, but proceeded to add other to their former calumnies129    Vid. supr. §36. infr. §87.    Curiosus; the Curiosi (in curis agendis) were properly the overseers of the public roads, Du Cange in voc., but they became in consequence a sort of imperial spy and were called the Emperor’s eyes. Gothofr. in Cod. Theod. t. 2. p. 194. ed. 1665. Constantius confined them to the school of the Agentes in rebus (infr. Apol. ad Const. §10.), under the Master of the Offices. Gothoft. ibid. p. 192., and to slander the man by a fresh expedient. Well; our brother Athanasius, dearly beloved, was not confounded, but again in the present case also with great boldness challenged them to the proof, and we too prayed and exhorted them to come to the trial, and if they were able, to establish their charge against him. O great arrogance! O dreadful pride! or rather, if one must say the truth, O evil and accusing conscience! for this is the view which all men take of it.

Wherefore, beloved brethren, we admonish and exhort you, above all things to maintain the right faith of the Catholic Church. You have undergone many severe and grievous trials; many are the insults and injuries which the Catholic Church has suffered, but ‘he that endureth to the end, the same shall be saved130    Matt. x. 22.    Prov. xxv. 7, LXX, xix. 5..’ Wherefore even though they still recklessly assail you, let your tribulation be unto you for joy. For such afflictions are a sort of martyrdom, and such confessions and tortures as yours will not be without their reward, but ye shall receive the prize from God. Therefore strive above all things in support of the sound faith, and of the innocence of your Bishop and our fellow-minister Athanasius. We also have not held our peace, nor been negligent of what concerns your comfort, but have deliberated and done whatsoever the claims of charity demand. We sympathize with our suffering brethren, and their affliction we consider as our own.

39. Accordingly we have written to beseech our most religious and godly Emperors, that their kindness would give orders for the release of those who are still suffering from affliction and oppression, and would command that none of the magistrates, whose duty it is to attend only to civil causes, give judgment upon Clergy131    Vid. Bingham. Antiqu. V. ii. 5. &c. Gieseler Eccl. Hist. vol. I. p. 242. Bassi. Biblioth. Jur. t. l. p. 276. Bellarm. de C eric. 28.    Cf. §12., nor henceforward in any way, on pretence of providing for the Churches, attempt anything against the brethren; but that every one may live, as he prays and desires to do, free from persecution, from violence and fraud, and in quietness and peace may follow the Catholic and Apostolic Faith. As for Gregory, who has the reputation of being illegally appointed by the heretics, and has been sent by them to your city, we wish your unanimity to understand, that he has been deposed by a judgment of the whole sacred Council, although indeed he has never at any time been considered to be a Bishop at all. Wherefore receive gladly your Bishop Athanasius, for to this end we have dismissed him in peace. And we exhort all those who either through fear, or through the intrigues of certain persons, have held communion with Gregory, that now being admonished, exhorted, and persuaded by us, they withdraw from that his detestable communion, and straightway unite themselves to the Catholic Church.

40. But forasmuch as we have learnt that Aphthonius, Athanasius the son of Capito, Paul, and Plutio, our fellow Presbyters132    Supr. p. 109.    a.d. 324., have also suffered from the machinations of Eusebius and his fellows, so that some of them have had trial of exile, and others have fled on peril of their lives, we have in consequence thought it necessary to make this known unto you, that you may understand that we have received and acquitted them also, being aware that whatever has been done by Eusebius and his fellows against the orthodox has tended to the glory and commendation of those who have been attacked by them. It were fitting that your Bishop and our brother Athanasius should make this known to you respecting them, to his own respecting his own; but as for more abundant testimony he wished the holy Council also to write to you, we deferred not to do so, but hastened to signify this unto you, that you may receive them as we have done, for they also are deserving of praise, because through their piety towards Christ they have been thought worthy to endure violence at the hands of the heretics.

What decrees have been passed by the holy Council against those who are at the head of the Arian heresy, and have offended against you, and the rest of the Churches, you will learn from the subjoined documents133    Vid. Encycl. Letter, infr. §46.    Supr. §64.. We have sent them to you, that you may understand from them that the Catholic Church will not overlook those who offend against her.

Letter of the Council of Sardica to the Bishops of Egypt and Libya.

The holy Council, by the grace of God assembled at Sardica, to the Bishops of Egypt and Libya, their fellow-ministers and dearly beloved brethren, sends health in the Lord.

41. We were not ignorant134    It will be observed that this Letter is nearly a transcript of the foregoing. It was first printed in the Benedictine Edition.    χείρ, infr. Apol. ad Const. §11., but the fact was well known to us, even before we received the letters of your piety, that the supporters of the abominated heresy of the Arians were practising many dangerous machinations, rather to the destruction of their own souls, than to the injury of the Church. For this has ever been the object of their craft and villainy: this is the deadly design in which they have been continually engaged, viz. how they may best expel from their places and persecute all who are to be found anywhere of orthodox sentiments, and maintaining the doctrine of the Catholic Church, which was delivered to them from the Fathers. Against some they have laid false accusations; others they have driven into banishment; others they have destroyed by the punishments inflicted on them. At any rate they endeavoured by violence and tyranny to surprise the innocence of our brother and fellow-Bishop Athanasius, and therefore conducted their enquiry into his case without any faith, without any sort of justice. Accordingly having no confidence in the part they had played on that occasion, nor yet in the reports they had circulated against him, but perceiving that they were unable to produce any certain evidence respecting the case, when they came to the city of Sardica, they were unwilling to meet the Council of all the holy Bishops. From this it became evident that the decision of our brother and fellow-Bishop Julius was a just one; for after cautious deliberation and care he had decided, that we ought not to hesitate at all about communion with our brother Athanasius. For he had the credible testimony of eighty Bishops, and was also able to advance this fair argument in his support, that by the mere means of our dearly beloved brethren his own Presbyters, and by correspondence, he had defeated the designs of Eusebius and his fellows, who relied more upon violence than upon a judicial inquiry.

Wherefore all the Bishops from all parts determined upon holding communion with Athanasius on the ground that he was innocent. And let your charity also observe, that when he came to the holy Council assembled at Sardica, the Bishops of the East were informed of the circumstance, as we said before, both by letter, and by injunctions conveyed by word of mouth, and were invited by us to be present. But, being condemned by their own conscience, they had recourse to unbecoming excuses, and began to avoid the enquiry. They demanded that an innocent man should be rejected from our communion, as a culprit, not considering how unbecoming, or rather how impossible, such a proceeding was. And as for the reports which were framed in the Mareotis by certain most wicked and abandoned youths, to whose hands one would not commit the very lowest office of the ministry, it is certain that they were ex parte statements. For neither was our brother the Bishop Athanasius present on the occasion, nor the Presbyter Macarius, who was accused by them. And besides, their enquiry, or rather their falsification of facts, was attended by the most disgraceful circumstances. Sometimes Heathens, sometimes Catechumens, were examined, not that they might declare what they knew, but that they might assert those falsehoods which they had been taught by others. And when you Presbyters, who were in charge in the absence of your Bishop, desired to be present at the enquiry, in order that you might shew the truth, and disprove falsehood, no regard was paid to you; they would not permit you to be present, but drove you away with insult.

Now although their calumnies have been most plainly exposed before all men by these circumstances; yet we found also, on reading the Reports, that the most iniquitous Ischyras, who has obtained from them the empty title of Bishop as his reward for the false accusation, had convicted himself of calumny. He declares in the Reports, that at the very time when, according to his positive assertions, Macarius entered his cell, he lay there sick; whereas Eusebius and his fellows had the boldness to write that Ischyras was standing offering when Macarius came in.

42. The base and slanderous charge which they next alleged against him has become well known unto all men. They raised a great outcry, affirming that Athanasius had committed murder, and made away with one Arsenius a Meletian Bishop, whose loss they pretended to deplore with feigned lamentations, and fictitious tears, and demanded that the body of a living man, as if a dead one, should be given up to them. But their fraud was not undetected; one and all knew that the person was alive, and was numbered among the living. And when these men, who are ready upon any opportunity, perceived their falsehood detected (for Arsenius shewed himself alive, and so proved that he had not been made away with, and was not dead), yet they would not rest, but proceeded to add other to their former calumnies, and to slander the man by a fresh expedient. Well: our brother Athanasius, dearly beloved, was not confounded, but again in the present case also with great boldness challenged them to the proof, and we too prayed and exhorted them to come to the trial, and if they were able, to establish their charge against him. O great arrogance! O dreadful pride! or rather, if one must say the truth, O evil and accusing conscience! for this is the view which all men take of it.

Wherefore, beloved brethren, we admonish and exhort you, above all things, to maintain the right faith of the Catholic Church. You have undergone many severe and grievous trials; many are the insults and injuries which the Catholic Church has suffered, but ‘he that endureth to the end, the same shall be saved135    Matt. x. 22.    On the different kinds of Ducenaries, vid. Gothofr. in Cod. Theod. XI. vii. 1. Here, as in Euseb. Hist. vii. 30. the word stands for a Procurator, whose annual pay amounted to 200 sestertia, vid. Salmas. Hist. Aug. t. l. p. 533. In like manner a Centenary is one who receives 100..’ Wherefore, even though they shall still recklessly assail you, let your tribulation be unto you for joy. For such afflictions are a sort of martyrdom, and such confessions and tortures as yours will not be without their reward, but ye shall receive the prize from God. Therefore strive above all things in support of the sound Faith, and of the innocence of your Bishop and our brother Athanasius. We also have not held our peace, nor been negligent of what concerns your comfort, but have deliberated and done whatsoever the claims of charity demand. We sympathize with our suffering brethren, and their afflictions we consider as our own, and have mingled our tears with yours. And you, brethren, are not the only persons who have suffered: many others also of our brethren in ministry have come hither, bitterly lamenting these things.

43. Accordingly, we have written to beseech our most religious and godly Emperors, that their kindness would give orders for the release of those who are still suffering from affliction and oppression, and would command that none of the magistrates, whose duty it is to attend only to civil causes, give judgment upon Clergy, nor henceforward in any way, on pretence of providing for the Churches, attempt anything against the brethren, but that every one may live, as he prays and desires to do, free from persecution, from violence and fraud, and in quietness and peace may follow the Catholic and Apostolic Faith. As for Gregory, who has the reputation of being illegally appointed by the heretics, and who has been sent by them to your city, we wish your unanimity to understand, that he has been deposed by the judgment of the whole sacred Council, although indeed he has never at any time been considered to be a Bishop at all. Wherefore receive gladly your Bishop Athanasius; for to this end we have dismissed him in peace. And we exhort all those, who either through fear, or through intrigues of certain persons, have held communion with Gregory, that being now admonished, exhorted, and persuaded by us, they withdraw from his detestable communion, and straightway unite themselves to the Catholic Church.

What decrees have been passed by the holy Council against Theodorus, Narcissus, Stephanus, Acacius, Menophantus, Ursacius, Valens, and George136    §36.    The title Patrician was revived by Constantine as a personal distinction. It was for life, and gave precedence over all the great officers of state except the Consul. It was usually bestowed on favourites, or on ministers as a reward of services. Gibbon, Hist. ch. 17. This Julius Constantius, who was the father of Julian, was the first who bore the title, with L. Optatus, who had been consul the foregoing year. Illustrissimus was the highest of the three ranks of honour. ibid., who are the heads of the Arian heresy, and have offended against you and the rest of the Churches, you will learn from the subjoined documents. We have sent them to you, that your piety may assent to our decisions, and that you may understand from them, that the Catholic Church will not overlook those who offend against her.

Encyclical Letter of the Council of Sardica.

The holy Council137    Vid. Theod. Hist. ii. 6. Hil. Fragm. ii.    [Sep. 8. 335 a.d. See note on leap-year at the end of the table of Egyptian months, below, Introd. to Letters.], by the grace of God, assembled at Sardica, to their dearly beloved brethren, the Bishops and fellow-Ministers of the Catholic Church every where, sends health in the Lord.

44. The Arian madmen have dared repeatedly to attack the servants of God, who maintain the right faith; they attempted to substitute a spurious doctrine, and to drive out the orthodox; and at last they made so violent an assault against the Faith, that it became known even to the piety of our most religious Emperors. Accordingly, the grace of God assisting them, our most religious Emperors have themselves assembled us together out of different provinces and cities, and have permitted this holy Council to be held in the city of Sardica; to the end that all dissension may be done away, and all false doctrine being driven from us, Christian godliness may alone be maintained by all men. The Bishops of the East also attended, being exhorted to do so by the most religious Emperors, chiefly on account of the reports they have so often circulated concerning our dearly beloved brethren and fellow-ministers Athanasius, Bishop of Alexandria, and Marcellus, Bishop of Ancyro-Galatia. Their calumnies have probably already reached you, and perhaps they have attempted to disturb your ears, that you may be induced to believe their charges against the innocent, and that they may obliterate from your minds any suspicions respecting their own wicked heresy. But they have not been permitted to effect this to any great extent; for the Lord is the Defender of His Churches, Who endured death for their sakes and for us all, and provided access to heaven for us all through Himself. When therefore Eusebius and his fellows wrote long ago to Julius our brother and Bishop of the Church of the Romans, against our forementioned brethren, that is to say, Athanasius, Marcellus, and Asclepas138    Asclepas, or Asclepius of Gaza, Epiph. Hær. 69. 4. was one of the Nicene Fathers, and according to Theod. Hist. i. 27. was at the Council of Tyre, which Athan. also attended, but only by compulsion. According to the Eusebians at Philippopolis, they had deposed him [17 years previously, but the number must be corrupt, or the statement incorrect]. They state, however, at the same time, that he had been condemned by Athanasius and Marcellus, vid. Hilar. Fragm. iii. 13. Sozomen, Hist. iii. 8. says that they deposed him on the charge of having overturned an altar; and, after Athan. infr. §47, that he was acquitted at Sardica on the ground that Eusebius of Cæsarea and others had reinstated him in his see (before 339). There is mention of a Church built by him in Gaza ap. Bolland. Febr. 26. Vit. L. Porphyr. n. 20. p. 648.    Colluthus formed a schism on the doctrine that God was not the cause of any sort of evil, e.g. did not inflict pain and suffering. Though a Priest, he took on himself to ordain, even to the Priesthood [§12]. St. Alexander even seems to imply that he did so for money. Theod. H. E. i. 3. [Prolegg. ch. ii. §2.], the Bishops from the other parts wrote also, testifying to the innocence of our fellow-minister Athanasius, and declaring that the representations of Eusebius and his fellows were nothing else but mere falsehood and calumny.

And indeed their calumnies were clearly proved by the fact that, when they were invited to a Council by our dearly beloved fellow-minister Julius, they would not come, and also by what was written to them by Julius himself. For had they had confidence in the measures and the acts in which they were engaged against our brethren, they would have come. And besides, they gave a still more evident proof of their conspiracy by their conduct in this great and holy Council. For when they arrived at the city of Sardica, and saw our brethren Athanasius, Marcellus, Asclepas, and the rest, they were afraid to come to a trial and though they were repeatedly invited to attend, they would not obey the summons. Although all we Bishops met together, and above all that man of most happy old age, Hosius, one who on account of his age, his confession, and the many labours he has undergone, is worthy of all reverence; and although we waited and urged them to come to the trial, that in the presence of our fellow-ministers they might establish the truth of those charges which they had circulated and written against them in their absence; yet they would not come, when they were thus invited, as we said before, thus giving proof of their calumnies, and almost proclaiming to the world by this their refusal, the plot and conspiracy in which they have been engaged. They who are confident of the truth of their assertions are able to make them good against their opponents face to face. But as they would not meet us, we think that no one can now doubt, however they may again have recourse to their bad practices, that they possess no proof against our fellow-ministers, but calumniate them in their absence, while they avoid their presence.

45. They fled, beloved brethren, not only on account of the calumnies they had uttered, but because they saw that those had come who had various charges to advance against them. For chains and irons were brought forward which they had used; persons appeared who had returned from banishment; there came also our brethren, kinsmen of those who were still detained in exile, and friends of such as had perished through their means. And what was the most weighty ground of accusation, Bishops were present, one139    Perhaps Lucius of Hadrianople, says Montfaucon, referring to Apol. de Fug. §3. vid. also Hist. Arian. 19.    [Ath. had refused to attend a synod at Cæsarea, a.d. 334. See Thdt. H. E. i. 28, Prolegg. ch. ii. §4. and D.C.B. ii. 315 b.] of whom brought forward the irons and chains which they had caused him to wear, and others appealed to the death which had been brought about by their calumnies. For they had proceeded to such a pitch of madness, as even to attempt to destroy Bishops; and would have destroyed them, had they not escaped their hands. Our fellow-ministers, Theodulus of blessed memory140    Theodulus, Bishop of Trajanopolis in Thrace, who is here spoken of as deceased, seems to have suffered this persecution from the Eusebians upon their retreat from Sardica, vid. Athan. Hist. Arian. §19. We must suppose then with Montfaucon, that the Council, from whom this letter proceeds, sat some considerable time after that retreat, and that the proceedings spoken of took place in the interval. Socrates, however, makes Theodulus survive Constans, who died 350. H. E. ii. 26.    Cf. Euseb. v. Const. ii. 48., died during his flight from their false accusations, orders having been given in consequence of these to put him to death. Others also exhibited sword-wounds; and others complained that they had been exposed to the pains of hunger through their means. Nor were they ordinary persons who testified to these things, but whole Churches, in whose behalf legates appeared141    The usual proceeding of the Arians was to retort upon the Catholics the charges which they brought against them, supr. §33, note 4. Accordingly, in their Encyclical from Philippopolis, they say that “a vast multitude had congregated at Sardica, of wicked and abandoned persons, from Constantinople and Alexandria; who lay under charges of murder, blood, slaughter, robbery, plunder, spoiling, and all nameless sacrileges and crimes; who had broken altars, burnt Churches, ransacked private houses,” &c. &c. Hil. Fragm. iii. 19.    Cf. §16., and told us of soldiers sword in hand, of multitudes armed with clubs, of the threats of judges, of the forgery of false letters. For there were read certain false letters of Theognius and his fellows against our fellow-ministers Athanasius, Marcellus, and Asclepas, written with the design of exasperating the Emperors against them; and those who had then been Deacons of Theognius proved the fact. From these men, we heard of virgins stripped naked, churches burnt, ministers in custody, and all for no other end, but only for the sake of the accursed heresy of the Arian madmen, whose communion whoso refused was forced to suffer these things.

When they perceived then how matters lay, they were in a strait what course to choose. They were ashamed to confess what they had done, but were unable to conceal it any longer. They therefore came to the city of Sardica, that by their arrival they might seem to remove suspicion from themselves of such offences. But when they saw those whom they had calumniated, and those who had suffered at their hands; when they had before their eyes their accusers and the proofs of their guilt, they were unwilling to come forward, though invited by our fellow-ministers Athanasius, Marcellus, and Asclepas, who with great freedom complained of their conduct, and urged and challenged them to the trial, promising not only to refute their calumnies, but also to bring proof of the offences which they had committed against their Churches. But they were seized with such terrors of conscience, that they fled; and in doing so they exposed their own calumnies and confessed by running away the offences of which they had been guilty.

46. But although their malice and their calumnies have been plainly manifested on this as well as on former occasions, yet that they may not devise means of practising a further mischief in consequence of their flight, we have considered it advisable to examine the part they have played according to the principles of truth; this has been our purpose, and we have found them calumniators by their acts, and authors of nothing else than a plot against our brethren in ministry. For Arsenius, who they said had been murdered by Athanasius, is still alive, and is numbered among the living; from which we may infer that the reports they have spread abroad on other subjects are fabrications also. And whereas they spread abroad a rumour concerning a cup, which they said had been broken by Macarius the Presbyter of Athanasius, those who came from Alexandria, the Mareotis, and the other parts, testified that nothing of the kind had taken place. And the Egyptian Bishops142    p. 101.    Cf. §§17, 65, 70. who wrote to Julius our fellow-minister, positively affirmed that there had not arisen among them even any suspicion whatever of such a thing.

Moreover, the Reports, which they say they have to produce against him, are, as is notorious, ex parte statements; and even in the formation of these very Reports, Heathens and Catechumens were examined; one of whom, a Catechumen, said143    Cf. §28.    At Tyre. in his examination that he was present in the room when Macarius broke in upon them; and another declared, that Ischyras of whom they speak so much, lay sick in his cell at the time; from which it appears that the Mysteries were never celebrated at all, because Catechumens were present, and also that Ischyras was not present, but was lying sick on his bed. Besides, this most worthless Ischyras, who has falsely asserted, as he was convicted of doing, that Athanasius had burnt some of the sacred books, has himself confessed that he was sick, and was lying in his bed when Macarius came; from which it is plain that he is a slanderer. Nevertheless, as a reward for these his calumnies, they have given to this very Ischyras the title of Bishop, although he is not even a Presbyter. For two Presbyters, who were once associated with Meletius, but were afterwards received by the blessed Alexander, Bishop of Alexandria, and are now with Athanasius, appeared before the Council, and testified that he was not even a Presbyter of Meletius, and that Meletius never had either Church or Minister in the Mareotis. And yet this man, who has never been even a Presbyter, they have now brought forward as a Bishop, that by this name they may have the means of overpowering those who are within hearing of his calumnies.

47. The book of our fellow-minister Marcellus was also read, by which the fraud of Eusebius and his fellows was plainly discovered. For what Marcellus had advanced by way of enquiry144    Cf. de Decr. §25, note    Perhaps president of the Council, cf. §20. [But see Prolegg. ch. ii. §5.], they falsely represented as his professed opinion; but when the subsequent parts of the book were read, and the parts preceding the queries themselves, his faith was found to be correct. He had never pretended, as they positively affirmed145    De Syn. §25, note.    i.e. my beloved lord., that the Word of God had His beginning from holy Mary, nor that His kingdom had an end; on the contrary he had written that His kingdom was both without beginning and without end. Our fellow-minister Asclepas also produced Reports which had been drawn up at Antioch in the presence of his accusers and Eusebius of Cæsarea, and proved that he was innocent by the declarations of the Bishops who judged his cause146    §44, note 9.    Jer. ix. 2.. They had good reason therefore, dearly beloved brethren, for not hearkening to our frequent summons, and for deserting the Council. They were driven to this by their own consciences; but their flight only confirmed the proof of their own calumnies, and caused those things to be believed against them, which their accusers, who were present, were asserting and arguing. But besides all these things, they had not only received those who were formerly degraded and ejected on account of the heresy of Arius, but had even promoted them to a higher station, advancing Deacons to the Presbytery, and of Presbyters making Bishops, for no other end, but that they might disseminate and spread abroad impiety, and corrupt the orthodox faith.

48. Their leaders are now, after Eusebius and his fellows, Theodorus of Heraclea, Narcissus of Neronias in Cilicia, Stephanus of Antioch, George of Laodicea, Acacius of Cæsarea in Palestine, Menophantus of Ephesus in Asia, Ursacius of Singidunum in Mœsia, and Valens of Mursa in Pannonia147    Vid. supr. §§13, note, and 36. About Stephanus, vid. infr. Hist. Arian. §20.    Acts xxiv. 18, 19.. These men would not permit those who came with them from the East to meet the holy Council, nor even to approach the Church of God; but as they were coming to Sardica, they held Councils in various places by themselves, and made an engagement under threats, that when they came to Sardica, they would not so much as appear at the trial, nor attend the assembling of the holy Council, but simply coming and making known their arrival as a matter of form, would speedily take to flight. This we have been able to ascertain from our fellow-ministers, Macarius of Palestine and Asterius of Arabia148    [For Macarius, read Arius.] These two Bishops were soon after the Council banished by Eusebian influence into upper Libya, where they suffered extreme ill usage. vid. Hist. Arian. §18.    Acts xxv. 16., who after coming in their company, separated themselves from their unbelief. These came to the holy Council, and complained of the violence they had suffered, and said that no right act was being done by them; adding that there were many among them who adhered to orthodoxy, but were prevented by those men from coming hither, by means of the threats and promises which they held out to those who wished to separate from them. On this account it was that they were so anxious that all should abide in one dwelling, and would not suffer them to be by themselves even for the shortest space of time.

49. Since then it became us not to hold our peace, nor to pass over unnoticed their calumnies, imprisonments, murders, wounds, conspiracies by means of false letters, outrages, stripping of the virgins, banishments, destruction of the Churches, burnings, translations from small cities to larger dioceses, and above all, the rising of the ill-named Arian heresy by their means against the orthodox faith; we have therefore pronounced our dearly beloved brethren and fellow-ministers Athanasius, Marcellus, and Asclepas, and those who minister to the Lord with them, to be innocent and clear of offence, and have written to the diocese of each, that the people of each Church may know the innocence of their own Bishop, and may esteem him as their Bishop and expect his coming.

And as for those who like wolves149    Vid. Acts xx. 29    Vid. §46. have invaded their Churches, Gregory at Alexandria, Basil at Ancyra, and Quintianus at Gaza, let them neither give them the title of Bishop, nor hold any communion at all with them, nor receive letters150    p. 95, note 4.    Vid. Encyc. §3, p. 43, note 2. from them, nor write to them. And for Theodorus, Narcissus, Acacius, Stephanus, Ursacius, Valens, Menophantus, and George, although the last from fear did not come from the East, yet because he was deposed by the blessed Alexander, and because both he and the others were connected with the Arian madness, as well as on account of the charges which lie against them, the holy Council has unanimously deposed them from the Episcopate, and we have decided that they not only are not Bishops, but that they are unworthy of holding communion with the faithful.

For they who separate the Son and alienate the Word from the Father, ought themselves to be separated from the Catholic Church and to be alien from the Christian name. Let them therefore be anathema to you, because they have ‘corrupted the word of truth151    2 Cor. ii. 17.    Vid. de Syn. §21..’ It is an Apostolic injunction152    Gal. i. 9.    [i.e. Church, see D.C.A. s.v. Martyrium.], ‘If any man preach any other Gospel unto you than that ye have received, let him be accursed.’ Charge your people that no one hold communion with them, for there is no communion of light with darkness; put away from you all these, for there is no concord of Christ in Belial153    2 Cor. vi. 14, 15.    That Chorepiscopi were real Bishops, vid. Bevereg. in Conc. Ancyr. Can. 13. Routh in Conc. Neocæs. Can. 13. referring to Rhabanus Maurus. Thomassin on the other hand denies that they were Bishops, Discipl. Eccl. i. 2. c. 1. [see D.C.A. s.v.]. And take heed, dearly beloved, that ye neither write to them, nor receive letters from them; but desire rather, brethren and fellow-ministers, as being present in spirit154    1 Cor. v. 3.    Ten under each Presbyter. Vales ad Socr. Hist. i. 27. Ten altogether, Montfaucon in loc. with more probability; and so Tillemont, vol. 8. p. 20. [Six villages are mentioned supr. §64, fin.] with our Council, to assent to our judgments by your subscriptions155    In like manner the Council of Chalcedon was confirmed by as many as 470 subscriptions, according to Ephrem (Phot. Bibl. p. 801) by 1600 according to Eulogius (ibid. p. 877), i.e. of Bishops, Archimandrites. &c.    It was against the Canon of Sardica, and doubtless against ancient usage, to ordain a Bishop for so small a village, vid. Bingham, Antiqu. II. xii., who, however, maintains by instances, that at least small towns might be sees. Also it was against usage that a layman, as Ischyras, should be made a Bishop. ibid. x. 4, &c. St. Hilary, however, makes him a Deacon. Fragm. ii. 16., to the end that concord may be preserved by all our fellow-ministers everywhere. May Divine Providence protect and keep you, dearly beloved brethren, in sanctification and joy.

I, Hosius, Bishop, have subscribed this, and all the rest likewise.

This is the letter which the Council of Sardica sent to those who were unable to attend, and they on the other hand gave their judgment in accordance; and the following are the names both of those Bishops who subscribed in the Council, and of the others also.

50. Hosius of Spain156    Hosius is called by Athan, the father and the president of the Council. Hist. Arian. 15, 16. Roman controversialists here explain why Hosius does not sign himself as the Pope’s legate, De Marc. Concord. v. 4. Alber. Dissert. ix. and Protestants why his legates rank before all the other Bishops, even before Protogenes, Bishop of the place. Basnage, Ann. 347. 5. Febronius considers that Hosius signed here and at Nicæa, as a sort of representative of the civil, and the Legates of ecclesiastical supremacy. de Stat. Eccl. vi. 4. And so Thomassin, “Imperator velut exterior Episcopus: præfuit autem summus Pontifex, ut Episcopus interior.” Dissert. in Conc. x. 14. The popes never attended in person the Eastern Councils. St. Leo excuses himself on the plea of its being against usage. Epp. 37. and 93. [Silvester’s absence from Nicæa was due solely to extreme old age. But Sardica was a Western council.]    Dogs without owners, and almost in a wild state, abound, as is well known, in Eastern cities; vid. Psalm lix. 6, 14, 15; 2 Kings ix. 35, 36. and for the view taken in Scripture of dogs, vid. Bochart, Hieroz. ii. 56 [and Dict. Bib. s.v.]., Julius of Rome by his Presbyters Archidamus and Philoxenus, Protogenes of Sardica, Gaudentius, Macedonius, Severus, Prætextatus, Ursicius, Lucillus, Eugenius, Vitalius, Calepodius, Florentius, Bassus, Vincentius, Stercorius, Palladius, Domitianus, Chalbis, Gerontius, Protasius, Eulogus, Porphyrius, Dioscorus, Zosimus, Januarius, Zosimus, Alexander, Eutychius, Socrates, Diodorus, Martyrius, Eutherius, Eucarpus, Athenodorus, Irenæus, Julianus, Alypius, Jonas, Aetius, Restitutus, Marcellinus, Aprianus, Vitalius, Valens, Hermogenes, Castus, Domitianus, Fortunatius, Marcus, Annianus, Heliodorus, Musæus, Asterius, Paregorius, Plutarchus, Hymenæus, Athanasius, Lucius, Amantius, Arius, Asclepius, Dionysius, Maximus, Tryphon, Alexander, Antigonus, Ælianus, Petrus, Symphorus, Musonius, Eutychus, Philologius, Spudasius, Zosimus, Patricius, Adolius, Sapricius157    [The above names, with a few exceptions, comprise those present at the Council. See additional Note at the end of this Apology, where a list is given in alphabetical order of all bishops present, with their Sees.]    Catholicus, §14, Apol. Const. §10. [The mention, below, of ‘Augusti and Cæsars’ makes 337 the earliest likely date for this letter.].

From Gaul the following; Maximianus158    Of Treveri.    Cf. §17. note 7. [Prolegg. ch. ii. §4.], Verissimus159    Of Lyons.    Cf. §9., Victurus, Valentinus160    Of Arles.    Euseb. v. Const. ii. 48., Desiderius, Eulogius, Sarbatius, Dyscolius161    Of Rheims.    στρατόπεδον, §70. note 6., Superior, Mercurius, Declopetus, Eusebius, Severinus162    Of Sens.    “Once in an entertainment, at which he (Constantine) received Bishops, he made the remark that he too was a Bishop; using pretty much these words in my hearing, ‘You are Bishops of matters within the Church, I am appointed by God to be Bishop of matters external to it.” Euseb. Vit. Const. iv. 24., Satyrus, Martinus, Paulus, Optatianus, Nicasius, Victor163    Of Worms.    Constantinople., Sempronius, Valerinus, Pacatus, Jesses, Ariston, Simplicius, Metianus, Amantus164    Of Strassburg.    [See Bright, Hist. Writ. p. xii. note 3, and on the date of this letter, Prolegg. ch. v. §3 b, and note 6 below.], Amillianus, Justinianus, Victorinus165    Of Paris.    June 17. a.d. 337 [see Gwatk. Stud., 136]., Satornilus, Abundantius, Donatianus, Maximus.

From Africa; Nessus, Gratus166    Of Carthage.    ἐπήκουσε γὰρ ἁπλῶς. Montfaucon in Onomast. (Athan. t. 2. ad calc.) points out some passages in his author, where ἐπακούειν, like ὑπακούειν, means “to answer.” vid. Apol. Const. §16 init. Orat. iii. 27 fin., Megasius, Coldæus, Rogatianus, Consortius, Rufinus, Manninus, Cessilianus, Herennianus, Marianus, Valerius, Dynamius, Mizonius, Justus, Celestinus, Cyprianus, Victor, Honoratus, Marinus, Pantagathus, Felix, Baudius, Liber, Capito, Minervalis, Cosmus, Victor, Hesperio, Felix, Severianus, Optantius, Hesperus, Fidentius, Salustius, Paschasius.

From Egypt; Liburnius, Amantius, Felix, Ischyrammon, Romulus, Tiberinus, Consortius, Heraclides, Fortunatius, Dioscorus, Fortunatianus, Bastamon, Datyllus, Andreas, Serenus, Arius, Theodorus, Evagoras, Helias, Timotheus, Orion, Andronicus, Paphnutius, Hermias, Arabion, Psenosiris, Apollonius, Muis, Sarapampon167    §§33, note 3a, and 78.    Cf. §58., Philo, Philippus, Apollonius, Paphnutius, Paulus, Dioscorus, Nilammon, Serenus, Aquila, Aotas, Harpocration, Isac, Theodorus, Apollos, Ammonianus, Nilus, Heraclius, Arion, Athas, Arsenius, Agathammon, Theon, Apollonius, Helias, Paninuthius, Andragathius, Nemesion, Sarapion, Ammonius, Ammonius, Xenon, Gerontius, Quintus, Leonides, Sempronianus, Philo, Heraclides, Hieracys, Rufus, Pasophius, Macedonius, Apollodorus, Flavianus, Psaes, Syrus, Apphus, Sarapion, Esaias, Paphnutius, Timotheus, Elurion, Gaius, Musæus, Pistus, Heraclammon, Heron, Helias, Anagamphus, Apollonius, Gaius, Philotas, Paulus, Tithoes, Eudæmon, Julius.

Those on the road168    οἱ ἐν τῷ καναλί& 251· τῆς ᾽Ιταλίας. “Canalis est, non via regia aut militaris, verum via tranversa, quæ in regiam seu basilicam influit, quasi aquæ canalis in alveum.” Gothofred. in Cod. Theod. vi. de Curiosis, p. 196. who illustrates the word at length. Du Cange on the contrary, in voc. explains it of “the high road.” Tillemont professes himself unable to give a satisfactory sense to it. vol. viii. p. 685. [The word occurs in the XIth. Sardican canon, where the Greek version (Can. XX. in Bruns) glosses it καναλί& 251· ἤτοι παρόδῳ.]    Here ends the second part of the Apology, as is evident by turning back to §58. (supr. p. 130) to which this paragraph is an allusion. The express object of the second part was to prove, what has now been proved by documents, that Valens and Ursacius did but succumb to plain facts which they could not resist. It is observable too from this passage that the Apology was written before their relapse, i.e. before a.d. 351 or 352. The remaining two sections are often after 357, as they mention the fall of Liberius and Hosius, and speak of Constantius in different language from any which has been found above. [Introd. to Apol. Const. and Hist. Ar.] of Italy are Probatius, Viator, Facundinus, Joseph, Numedius, Sperantius, Severus, Heraclianus, Faustinus, Antoninus, Heraclius, Vitalius, Felix, Crispinus, Paulianus.

From Cyprus; Auxibius, Photius, Gerasius, Aphrodisius, Irenicus, Nunechius, Athanasius, Macedonius, Triphyllius, Spyridon, Norbanus, Sosicrates.

From Palestine; Maximus, Aetius, Arius, Theodosius, Germanus, Silvanus, Paulus, Claudius, Patricius, Elpidius, Germanus, Eusebius, Zenobius, Paulus, Petrus.

These are the names of those who subscribed to the acts of the Council; but there are very many beside, out of Asia, Phrygia, and Isauria169    Cf. §36.    See Hist. Ar. §41., who wrote in my behalf before this Council was held, and whose names, nearly sixty-three in number, may be found in their own letters. They amount altogether to three hundred and forty-four170    Athan. says, supr. §1. that the Letter of the Council was signed in all by more than 300. It will be observed, that Athan.’s numbers in the text do not accurately agree with each other. The subscriptions enumerated are 284, to which 63 being added, made a total of 347, not 344. [The enumeration of Ath. includes many who signed long afterwards. Those ‘from Palestine’ are simply the signatories of the synodal letter of 346, below §57. The number, 170 mentioned by Ath. Hist. Ar. 15 gives an orthodox majority of 20. See additional Note at end of this Apology, and Gwatkin, Studies, p. 121, note.]    Cf. Apol. Fug.; §5, and Hist. Ar. §45..

ἐπειδὴ πάλιν ἠναισχύντουν οἱ περὶ Εὐσέβιον τάς τε ἐκκλησίας ἐτάραττον καὶ πολλοῖς ἐπεβούλευον, μαθόντες οἱ θεοφιλέστατοι βασιλεῖς Κωνστάντιος καὶ Κώνστανς ἐκέλευσαν τούς τε ἀπὸ τῆς ∆ύσεως καὶ τῆς Ἀνατολῆς ἐπισκόπους συνελθεῖν εἰς τὴν Σερδῶν πόλιν. ὁ μὲν οὖν Εὐσέβιος ἐν τῷ μεταξὺ τετελεύτηκε, πλείστων δὲ πανταχόθεν συνελθόντων, ἡμεῖς μὲν προεκαλούμεθα τοὺς κοινωνοὺς τῶν περὶ Εὐσέβιον εἰς κρίσιν, ἐκεῖνοι δὲ πρὸ ὀφθαλμῶν ἔχοντες ἃ ἔπραξαν καὶ βλέποντες τοὺς ἀνελθόντας κατηγόρους αὐτῶν ἐφο βοῦντο τὴν κρίσιν· καὶ γὰρ πάντων καθαρῶς ἀπαντησάντων αὐτοὶ πάλιν ἐπήγοντο μεθ' ἑαυτῶν κόμητας Μουσωνιανὸν καὶ Ἡσύχιον τὸν καστρίσιον, ἵν', ὥσπερ εἰώθεισαν, τῇ ἐκείνων ἐξουσίᾳ ταῦθ' ἅπερ ἐβούλοντο πράξωσιν. ἐπειδὴ δὲ χωρὶς κομήτων ἡ σύνοδος ἦν καὶ στρατιώτης οὐδεὶς ἐγίνετο μέσος, ἐταράχθησαν πληγέντες ὑπὸ τοῦ συνειδότος. οὐκέτι γὰρ ὡς ἤθελον ἐκρίνοντο, ἀλλ' ὡς ὁ τῆς ἀληθείας ἀπῄτει λόγος. ἐπὶ πολὺ τοίνυν ἡμῶν προκαλουμένων καὶ τῆς συνόδου τῶν ἐπισκόπων προκαλούσης αὐτοὺς καὶ λεγούσης· «ἤλθετε κριθῆναι, διὰ τί τοίνυν ἐλθόντες ὑποποδίζετε; ἐχρῆν γὰρ ὑμᾶς ἢ μὴ ἐλθεῖν ἢ ἐλθόντας μὴ κρύπτεσθαι· τοῦτο γὰρ ὑμῖν φέρει μεγίστην κατάγνωσιν. ἰδοὺ πάρεισιν οἱ περὶ Ἀθανάσιον, οὓς ἀπόντας διεβάλλετε, ἵν', εἴ τι νομίζετε ἔχειν, δι ελέγξητε τούτους παρόντας, εἰ δὲ μὴ δύνασθε, προσποιεῖσθε δὲ μὴ βούλεσθαι, δῆλοί ἐστε συκοφάνται, καὶ ταύτην ὑμῖν ἡ σύνοδος δώσει τὴν κρίσιν.» οἱ δὲ ταῦτα ἀκούσαντες καὶ καταγινώσκοντες ἑαυτῶν (ᾔδεισαν γὰρ ἃ ἔπραξαν καὶ ἐπλάσαντο καθ' ἡμῶν) ἠσχύν θησαν ἀπαντῆσαι πολλὴν καὶ ἀπρεπῆ καθ' ἑαυτῶν τὴν συκοφαντίαν ἐλέγξαντες. ἡ τοίνυν ἁγία σύνοδος καταγνοῦσα τῆς ἀπρεποῦς καὶ ὑπόπτου φυγῆς ἐκείνων ἐδέξατο ἡμᾶς εἰς ἀπολογίαν. διηγησαμένων δὲ ἡμῶν διὰ μαρτύρων καὶ ἀποδείξεων τὰ πραχθέντα καθ' ἡμῶν ἐθαύμασαν καὶ ἅπαντες ἐπέγνωσαν ὅτι διὰ τοῦτο εἰκότως ἐφοβήθησαν τὴν σύνοδον, ἵνα μὴ εἰς πρόσωπον ἐλεγχθῶσιν, ἔλεγόν τε «ἴσως νομίζοντες μὴ παραγίνεσθαι τοὺς περὶ Ἀθανάσιον ἀπήντησαν ἀπὸ τῆς Ἀνατολῆς, ὅπου γε ἰδόντες αὐτοὺς παρρησιαζομένους καὶ προκαλουμένους τὴν κρίσιν φεύγουσιν». ἡμᾶς μὲν οὖν ἀπεδέξαντο ὡς ἀδικηθέντας καὶ μάτην διαβληθέντας καὶ ἐκύρωσαν ἔτι μᾶλλον εἰς ἡμᾶς τήν τε κοινωνίαν καὶ ἀγάπην, τοὺς δὲ κοινωνοὺς καὶ ἀναιδεστέρους γενομένους τῆς Εὐσεβίου κακουργίας καθεῖλον, Θεόδωρον ἀπὸ Ἡρακλείας, Νάρκισσον ἀπὸ Νερωνιάδος, Ἀκάκιον ἀπὸ Καισαρείας, Στέφανον ἀπὸ Ἀντιοχείας καὶ Οὐρσάκιον καὶ Οὐάλεντα ἀπὸ Παννονίας καὶ Μηνό φαντον ἀπὸ Ἐφέσου καὶ Γεώργιον ἀπὸ Λαοδικείας. καὶ ἔγραψαν τοῖς ἁπανταχοῦ τῆς οἰκουμένης ἐπισκόποις καὶ τῇ ἑκάστου τῶν ἀδικηθέντων παροικίᾳ ταῦτα· 37.τ τ Ἐπιστολὴ τῆς ἐν Σαρδικῇ συναχθείσης συνόδου Ἡ ἁγία σύνοδος ἡ κατὰ θεοῦ χάριν ἐν Σαρδικῇ συναχθεῖσα ἀπὸ Ῥώμης καὶ Σπανίων Γαλλίων Ἰταλίας Καμπανίας Καλαβρίας Ἀπουλίας Ἀφρικῆς Σαρδανίας Παννονίω Μυσίων ∆ακίας Νωρίκου Σισκίας ∆αρδανίας ἄλλης ∆ακίας Μακεδονίας Θεσσαλίας Ἀχαίας Ἠπείρων Θρᾴκης καὶ Ῥοδόπης καὶ Παλαιστίνης καὶ Ἀραβίας καὶ Κρήτηκαὶ Αἰγύπτου πρεσβυτέροις καὶ διακόνοις καὶ πάσῃ τῇ ἁγίᾳ ἐκκλησίᾳ τοῦ θεοῦ τῇ ἐν Ἀλεξανδρείᾳ παροικούσῃ, ἀγαπητοῖς ἀδελφοῖς, ἐν κυρίῳ χαίρειν. Καὶ πρὶν μὲν λαβεῖν ἡμᾶς τὰ γράμματα τῆς εὐλαβείας ὑμῶν οὐκ ἠγνοοῦμεν, ἀλλὰ καὶ φανερὸν ἡμῖν ἦν, ὡς ὅτι οἱ τῆς δυσωνύμου τῶν Ἀρειανῶν αἱρέσεως προστάται πολλὰ καὶ δεινά, μᾶλλον δὲ καὶ ἐπ' ὀλέθρῳ τῆς ἑαυτῶν ψυχῆς ἢ κατὰ τῆς ἐκκλησίας ἐμηχανῶντο. αὕτη γὰρ ἦν αὐτῶν τέχνη καὶ πανουργία, ταύτης ἀεὶ τῆς θανατηφόρου γεγόνασι προ θέσεως, ὅπως πάντας τοὺς ὁποιδήποτε τυγχάνοντας τῆς ὀρθῆς δόξης καὶ τὴν τῆς καθολικῆς ἐκκλησίας διδασκαλίαν κατέχοντας τὴν παρὰ τῶν πατέρων αὐτοῖς παρα δοθεῖσαν σπουδάζειν ἐλαύνειν καὶ διώκειν. τοὺς μὲν γὰρ πλαστοῖς ἐγκλήμασιν ὑπέβαλλον, ἄλλους εἰς ἐξορισμὸν ἀπέστελλον, ἄλλους ἐν αὐταῖς ταῖς τιμωρίαις κατεπόνουν. ἀμέλει καὶ τοῦ ἀδελφοῦ καὶ συνεπισκόπου ἡμῶν Ἀθανασίου τὴν καθαρότητα βίᾳ καὶ τυραννίδι συλλαβέσθαι ἐσπούδασαν, καὶ διὰ τοῦτο οὔτε ἐπιμελὴς οὔτε μετὰ πίστεως οὔθ' ὅλως δικαία γέγονεν ἡ παρ' ἐκείνων κρίσις. διόπερ οὐδὲ θαρροῦντες οἷς ἐδραματούργησαν οὐδὲ οἷς ἐθρύλησαν κατ' αὐτοῦ, ἀλλὰ καὶ θεωροῦντες, ὡς οὐ δύνανται περὶ τούτων ἀπο δείξεις ἔχειν ἀληθεῖς, παρόντες εἰς τὴν Σερδῶν πόλιν οὐκ ἠθέλησαν εἰς τὴν σύνοδον πάντων τῶν ἁγίων ἐπισκόπων ἀπαντῆσαι. ἐκ δὴ τούτου φανερὰ καὶ δικαία καθέστηκεν ἡ κρίσις τοῦ ἀδελφοῦ καὶ συνεπισκόπου ἡμῶν Ἰουλίου. οὐ γὰρ ἀσκεπτὶ βεβούλευται, ἀλλὰ καὶ μετ' ἐπιμελείας ὥρισεν, ὥστε μηδὲ ὅλως διστάσαι περὶ τῆς κοινωνίας τοῦ ἀδελφοῦ ἡμῶν Ἀθανασίου. εἶχε γὰρ ἐπισκόπων ὀγδοήκοντα ἀληθεῖς μάρτυρας, εἶχε καὶ τοῦτο δίκαιον, ὅτι διὰ τῶν ἀγαπητῶν ἀδελφῶν ἡμῶν τῶν πρεσβυτέρων ἑαυτοῦ καὶ διὰ γραμ μάτων μεθώδευσε τοὺς περὶ Εὐσέβιον τοὺς οὐκ ἐπὶ κρίσει, ἀλλ' ἐπὶ βίᾳ μᾶλλον ἐπερειδο μένους. ὅθεν οἱ πανταχοῦ πάντες ἐπίσκοποι τὴν κοινωνίαν Ἀθανασίου ἐβεβαίωσαν διὰ τὴν καθαρότητα αὐτοῦ. κἀκεῖνο δὲ ὑμῶν ἡ ἀγάπη συνοράτω. ἐπειδὴ εἰς τὴν ἁγίαν σύνοδον τὴν ἐν Σαρδικῇ συναχθεῖσαν παρεγένετο, τότε δή, καθὰ προείπομεν, καὶ διὰ γραμμάτων καὶ διὰ ἀγράφων ἐντολῶν ὑπεμνήσθησαν οἱ τῆς Ἑῴας καὶ ἐκλήθησαν παρ' ἡμῶν ὥστε παρεῖναι. ἀλλ' ἐκεῖνοι ὑπὸ τῆς συνειδήσεως καταγινωσκόμενοι ἀπρεπέσι χρώμενοι προφάσεσι φυγοδικεῖν ἤρξαντο. ἠξίουν γὰρ τὸν ἀθῶον ὡς ὑπεύθυνον ἀπὸ τῆς ἡμετέρας κοινωνίας ἐκβάλλεσθαι οὐ συνορῶντες ὡς ἀπρεπές, μᾶλλον δὲ ἀδύνατον ἦν τοῦτο. καὶ τὰ ὑπομνήματα δὲ τὰ ἐν τῷ Μαρεώτῃ γενόμενα ὑπὸ παμπονήρων καὶ ἐξωλεστάτων τινῶν νεωτέρων, οἷς οὐκ ἄν τις ἐπίστευσεν οὐδὲ τὸν τυχόντα βαθμὸν τοῦ κλήρου, συνέστηκε κατὰ μονομέρειαν πεπράχθαι. οὔτε γὰρ ὁ ἀδελφὸς ἡμῶν Ἀθανάσιος ὁ ἐπίσκοπος οὔτε Μακάριος ὁ πρεσβύτερος ὁ κατηγορούμενος ὑπ' αὐτῶν παρῆν. καὶ ὅμως ἡ παρ' αὐτῶν ἐρώτησις, μᾶλλον δὲ ὑποβολὴ ἡ γενομένη πάσης αἰσχύνης ἦν μεστή. πῆ μὲν γὰρ ἐθνικοί, πῆ δὲ κατηχούμενοι ἠρωτῶντο, οὐχ ἵνα ἅπερ ἴσασιν εἴπωσιν, ἀλλ' ἵνα ἅπερ παρ' αὐτῶν μεμαθήκασι ψεύσωνται. καὶ γὰρ καὶ ὑμῶν τῶν πρεσβυτέρων φροντιζόντων ἐπὶ τῇ ἀπουσίᾳ τοῦ ὑμετέρου ἐπισκόπου καὶ βουλομένων παρεῖναι ἐπὶ τῇ ἐξετάσει καὶ τὴν ἀλήθειαν δεῖξαι καὶ τὰ ψευδῆ διελέγξαι οὐδεὶς λόγος γέγονεν· οὐκ ἐπέτρεψαν γὰρ ὑμᾶς παρεῖναι, ἀλλὰ καὶ μεθ' ὕβρεως ἐξέβαλον. καὶ εἰ καὶ τὰ μάλιστα φανερὰ πᾶσι καθέστηκε καὶ ἐκ τούτων ἡ συκοφαντία, ὅμως ἀναγινωσκομένων τῶν ὑπο μνημάτων εὕρομεν αὐτὸν τὸν παμπόνηρον Ἰσχύραν τὸν ἐπὶ τῇ συκοφαντίᾳ μισθὸν παρ' αὐτῶν λαβόντα τὸ δοκοῦν ὄνομα τῆς ἐπισκοπῆς διελέγχοντα ἑαυτοῦ τὴν συκο φαντίαν. αὐτὸς γὰρ ὁ Ἰσχύρας ἐν αὐτοῖς τοῖς ὑπομνήμασι διελάλησε κατ' ἐκείνην τὴν ὥραν, ἐν ᾗ Μακάριον ἐληλυθέναι εἰς τὸ κελλίον ἑαυτοῦ διεβεβαιοῦτο, νοσοῦντα τότε κατακεῖσθαι ἑαυτόν, καίτοι τῶν περὶ Εὐσέβιον γράψαι τολμησάντων ἑστάναι τότε τὸν Ἰσχύραν καὶ προσφέρειν, ὅτε Μακάριος ἐπέστη.
Κἀκείνη δὲ πᾶσι φανερὰ καθέστηκεν ἡ συκοφαντία καὶ διαβολή, ἣν ᾐτιάσαντο μετὰ ταῦτα. ἔφασαν γὰρ καὶ κατεβόησαν φόνον δεδρακέναι τὸν Ἀθανάσιον, καὶ [ὡς] Ἀρσένιόν τινα Μελιτιανὸν ἐπίσκοπον ἀνῃρηκέναι, ἐφ' ᾧ προσποιητῷ στεναγμῷ καὶ πεπλασμένοις δάκρυσιν ὑπεκρίνοντο καὶ ἠξίουν τοῦ ζῶντος ὡς τεθνηκότος τὸ σῶμα ἀποδοθῆναι. ἀλλ' οὐκ ἄγνωστα γέγονε τὰ σοφίσματα τούτων. ἔγνωσαν γὰρ ἅπαντες ζῆν τὸν ἄνθρωπον καὶ ἐν τοῖς ζῶσιν ἐξετάζεσθαι. καὶ ἐπειδὴ ἑώρων ἑαυτοὺς οἱ πρὸς πάντα εὐχερεῖς διελεγχομένους ἐπὶ τοῖς ψεύσμασι τούτοις (αὐτὸς γὰρ ζῶν ὁ Ἀρσένιος ἐδείκνυεν ἑαυτὸν μὴ ἀνῃρῆσθαι μηδὲ τεθνηκέναι), ὅμως οὐχ ἡσύχασαν, ἀλλ' ἑτέρας συκο φαντίας πρὸς ταῖς προτέραις συκοφαντίαις ἐπεζήτουν, ἵνα πάλιν μηχανησάμενοι διαβά λωσι τὸν ἄνθρωπον. τί οὖν, ἀγαπητοί; οὐκ ἐταράχθη ὁ ἀδελφὸς ἡμῶν Ἀθανάσιος, ἀλλὰ πάλιν πολλῇ παρρησίᾳ χρώμενος προεκαλεῖτο καὶ ἐπὶ τούτοις αὐτούς. καὶ ἡμεῖς δὲ ηὐχόμεθα καὶ προετρεπόμεθα ἐλθεῖν αὐτοὺς εἰς τὴν κρίσιν καί, εἴπερ δύνανται, διελέγξαι. ὢ τῆς πολλῆς πλεονεξίας· ὢ τῆς δεινῆς ὑπερηφανίας· μᾶλλον δέ, εἰ δεῖ τἀληθὲς εἰπεῖν, ὢ κακῆς καὶ ὑπευθύνου συνειδήσεως. τοῦτο γὰρ πᾶσι πεφανέρωται. ὅθεν, ἀγαπητοὶ ἀδελφοί, ὑπομιμνήσκομεν καὶ προτρεπόμεθα ὑμᾶς πρὸ πάντων τὴν ὀρθὴν πίστιν τῆς κα θολικῆς ἐκκλησίας κατέχειν. πολλὰ μὲν γὰρ καὶ δεινὰ καὶ χαλεπὰ πεπόνθατε, πολλὰς δὲ ὕβρεις καὶ ἀδικίας ὑπέμεινεν ἡ καθολικὴ ἐκκλησία, ἀλλ' «ὁ ὑπομείνας εἰς τέλος οὗτος σω θήσεται». διόπερ κἂν ἔτι ποιεῖν τολμήσωσι καθ' ὑμῶν, ἡ θλῖψις ἀντὶ χαρᾶς ὑμῖν ἔστω· τὰ γὰρ τοιαῦτα παθήματα μέρος ἐστὶ μαρτυρίου καὶ αἱ τοιαῦται ὑμῶν ὁμολογίαι καὶ αἱ βάσανοι οὐκ ἄμισθοι τυγχάνουσιν, ἀλλ' ἀπολήψεσθε παρὰ τοῦ θεοῦ τὰ ἔπαθλα. διότι μάλιστα ἀγωνίζεσθε ὑπὲρ τῆς ὑγιαινούσης πίστεως καὶ τῆς καθαρότητος τοῦ ἐπι σκόπου ὑμῶν Ἀθανασίου τοῦ συλλειτουργοῦ ἡμῶν. καὶ γὰρ οὐδὲ ἡμεῖς παρεσιωπή σαμεν οὐδὲ ἠμελήσαμεν τῆς ὑμῶν ἀμεριμνίας χάριν, ἀλλ' ἐφροντίσαμεν καὶ πεποιήκαμεν, ἅπερ ὁ τῆς ἀγάπης λόγος ἀπαιτεῖ. συμπάσχομεν γὰρ τοῖς πάσχουσιν ἀδελφοῖς ἡμῶν, καὶ τὰ ἐκείνων παθήματα ἴδια ἡγούμεθα· [καὶ τοῖς δάκρυσιν ὑμῶν τὰ ἡμέτερα δάκρυα συνεμίξαμεν, οὐχ ὑμεῖς δὲ μόνοι πεπόνθατε, ἀδελφοί, ἀλλὰ καὶ πολλοὶ ἄλλοι συλλειτουργοὶ ἡμῶν ταῦτα ἐλθόντες ἀπωδύραντο.
∆ιόπερ] ἀνηνέγκαμεν τοίνυν καὶ ἠξιώσαμεν τοὺς εὐσεβεστάτους καὶ θεοφιλεστάτους βασιλέας, ὅπως ἡ φιλανθρωπία αὐτῶν καὶ τοὺς ἔτι κάμνοντας καὶ πιεζομένους ἀνεθῆναι κελεύσῃ, καὶ προστάξωσι μηδένα τῶν δικαστῶν, οἷς περὶ μόνων τῶν δημοσίων μέλειν προσήκει, μήτε κρίνειν κληρικοὺς μήτε ὅλως τοῦ λοιποῦ προφάσει τῶν ἐκκλησιῶν ἐπι χειρεῖν τι κατὰ τῶν ἀδελφῶν, ἀλλ' ἵνα ἕκαστος χωρίς τινος διωγμοῦ, χωρίς τινος βίας καὶ πλεονεξίας, ὡς εὔχεται καὶ βούλεται, ζῇ καὶ μεθ' ἡσυχίας καὶ εἰρήνης τὴν καθολικὴν καὶ ἀποστολικὴν πίστιν μετέρχηται. Γρηγόριος μέντοι ὁ παρανόμως παρὰ τῶν αἱρετικῶν λεγόμενος κατασταθῆναι καὶ εἰς τὴν ὑμετέραν πόλιν παρ' αὐτῶν ἀποσταλείς, καὶ τοῦτο γὰρ γινωσκέτω ὑμῶν ἡ ὁμοψυχία, ὅτι κρίσει τῆς ἱερᾶς πάσης συνόδου κα θῃρέθη, εἰ καὶ τὰ μάλιστα οὐδεπώποτε οὐδὲ ὡς ἐπίσκοπος ὅλως γενόμενος ἐνομίσθη. χαίρετε τοίνυν ἀπολαμβάνοντες ἑαυτῶν τὸν ἐπίσκοπον Ἀθανάσιον· διὰ τοῦτο γὰρ καὶ μετ' εἰρήνης αὐτὸν ἀπελύσαμεν. ὅθεν καὶ παραινοῦμεν πᾶσι τοῖς ἢ διὰ φόβον ἢ διὰ περιδρομήν τινων κοινωνήσασι Γρηγορίῳ, ἵνα νῦν ὑπομνησθέντες καὶ προτραπέντες καὶ ἀναπεισθέντες παρ' ἡμῶν παύσωνται τῆς πρὸς ἐκεῖνον μυσαρᾶς κοινωνίας καὶ λοιπὸν ἑαυτοὺς συνάψωσι τῇ καθολικῇ ἐκκλησίᾳ.
Ἐπειδὴ δὲ ἔγνωμεν ὅτι καὶ Ἀφθόνιος καὶ Ἀθανάσιος ὁ Καπίτωνος καὶ Παῦλος καὶ Πλουτίων οἱ συμπρεσβύτεροι ἡμῶν συσκευὴν καὶ αὐτοὶ πεπόνθασιν ὑπὸ τῶν περὶ Εὐσέβιον, ὥστε τοὺς μὲν ἐξορισμοῦ πειραθῆναι, τοὺς δὲ καὶ θανάτων ἀπειλὰς διαπεφευγέναι, τούτου ἕνεκεν καὶ περὶ τούτου δηλῶσαι ὑμῖν ἀναγκαῖον ἡγησάμεθα, ἵνα γινώσκητε ὅτι καὶ τούτους ἀπεδεξάμεθα καὶ ἀθώους ἀπελύσαμεν εἰδότες ὅτι πάντα τὰ παρὰ τῶν περὶ Εὐσέβιον κατὰ τῶν ὀρθοδόξων γενόμενα ἐπὶ δόξῃ καὶ συστάσει τῶν συσκευασθέντων ὑπ' αὐτῶν γέγονεν. ἔπρεπε μὲν οὖν τὸν ὑμέτερον ἐπίσκοπον, τὸν συλλειτουργὸν ἡμῶν Ἀθανάσιον, περὶ αὐτῶν ὡς περὶ ἰδίων ὑμῖν δηλῶσαι, ἐπειδὴ δὲ ὑπὲρ πλείονος μαρτυρίας καὶ τὴν ἁγίαν σύνοδον ἠθέλησεν ὑμῖν γράψαι, διὰ τοῦτο οὐκ ἀνεβαλλόμεθα, ἀλλὰ καὶ σημᾶναι ὑμῖν ἐσπουδάσαμεν, ἵν' ὥσπερ ἡμεῖς οὕτως καὶ ὑμεῖς αὐτοὺς ἀπο δέξησθε. ἄξιοι γὰρ καὶ αὐτοὶ ἐπαίνου, ὅτι διὰ τὴν εἰς Χριστὸν εὐσέβειαν καὶ αὐτοὶ ἠξιώ θησαν παρὰ τῶν αἱρετικῶν ὕβριν ὑπομεῖναι. [τίνα δέ ἐστι τὰ παρὰ τῆς ἁγίας συνόδου δογματισθέντα κατὰ Θεοδώρου καὶ Ναρκίσσου καὶ Στεφάνου καὶ Ἀκακίου καὶ Μηνοφάντου καὶ Οὐρσακίου καὶ Οὐάλεντος καὶ Γεωργίου, τῶν προισταμένων τῆς ἀρειανῆς αἱρέσεως καὶ πλημμελησάντων καθ' ὑμῶν καὶ κατὰ τῶν ἄλλων ἐκκλησιῶν, γνώσεσθε ἐκ τῶν ὑπο τεταγμένων. ἀπεστείλαμεν γὰρ ὑμῖν, ἵνα καὶ ἡ ὑμετέρα θεοσέβεια σύμψηφος τοῖς παρ' ἡμῶν ὁρισθεῖσι γένηται καὶ ἐκ τούτων γνῶτε ὅτι ἡ καθολικὴ ἐκκλησία οὐ παρορᾷ τοὺς εἰς αὐτὴν πλημμελοῦντας.]
Ἡ ἁγία σύνοδος ἡ κατὰ θεοῦ χάριν ἐν Σαρδικῇ συναχθεῖσα τοῖς κατ' Αἴγυπτον καὶ Λιβύην ἐπισκόποις καὶ συλλειτουργοῖς, ἀγαπητοῖς ἀδελφοῖς, ἐν κυρίῳ χαίρειν. Καὶ πρὶν μὲν λαβεῖν τὰ γράμματα τῆς εὐλαβείας ὑμῶν ... καὶ διὰ τὸ εἶναι αὐτὴν ἴσην κατὰ πάντα τῆς πρὸ αὐτῆς ἤτοι τῆς πρὸς τὴν ἐκκλησίαν Ἀλεξανδρείας πλὴν τῶν πρὸς τὸ τέλος σεσημιωμένων κατελείφθη ἄγραφος διὰ τὸ μὴ δευτερωθῆναι καὶ τὴν σπουδὴν καὶ τὰ χάρτα Ἡ ἁγία σύνοδος ἡ κατὰ θεοῦ χάριν ἐν Σαρδικῇ συναχθεῖσα τοῖς ἁπανταχοῦ ἐπι σκόποις καὶ συλλειτουργοῖς τῆς καθολικῆς ἐκκλησίας, ἀγαπητοῖς ἀδελφοῖς, ἐν κυρίῳ χαίρειν. Πολλὰ μὲν καὶ πολλάκις ἐτόλμησαν οἱ Ἀρειομανίται κατὰ τῶν δούλων τοῦ θεοῦ τῶν τὴν πίστιν φυλαττόντων τὴν ὀρθήν· νόθον γὰρ ὑποβάλλοντες διδασκαλίαν τοὺς ὀρθοδόξους ἐλαύνειν ἐπειράθησαν· τοσοῦτον δὲ λοιπὸν κατεπανέστησαν κατὰ τῆς πίστεως, ὡς μηδὲ τὴν εὐσέβειαν τῶν εὐσεβεστάτων βασιλέων λαθεῖν. τοιγαροῦν τῆς χάριτος τοῦ θεοῦ συνεργούσης καὶ αὐτοὶ οἱ εὐσεβέστατοι βασιλεῖς συνήγαγον ἡμᾶς ἐκ διαφόρων ἐπαρχιῶν καὶ πόλεων καὶ τὴν ἁγίαν ταύτην σύνοδον ἐν τῇ Σερδῶν πόλει γενέσθαι δεδώκασιν, ἵνα πᾶσα μὲν διχόνοια περιαιρεθῇ, πάσης δὲ κακοπιστίας ἐξελαθείσης ἡ εἰς Χριστὸν εὐσέβεια μόνη παρὰ πάντων φυλάττηται. ἦλθον γὰρ καὶ οἱ ἀπὸ τῆς Ἑῴας ἐπίσκοποι προτραπέντες καὶ αὐτοὶ παρὰ τῶν εὐσεβεστάτων βασιλέων, μάλιστα δι' ἅπερ ἐθρύλουν πολλάκις περὶ τῶν ἀγαπητῶν ἀδελφῶν ἡμῶν καὶ συλλειτουργῶν Ἀθανασίου ἐπισκόπου τῆς Ἀλεξανδρείας καὶ Μαρκέλλου ἐπισκόπου τῆς Ἀγκυρογαλατίας. ἴσως γὰρ καὶ εἰς ὑμᾶς ἔφθασαν αὐτῶν αἱ διαβολαί, ἴσως καὶ τὰς ὑμετέρας ἀκοὰς ἐπεχείρησαν παρασαλεῦσαι, ἵνα κατὰ μὲν τῶν ἀθώων ἃ λέγουσι πιστεύσητε, τὴν δὲ τῆς μοχθηρᾶς αὐτῶν αἱρέσεως ὑπόνοιαν ἐπικρύψωσιν. ἀλλ' οὐκ ἐπὶ πολὺ ταῦτα ποιεῖν συνεχωρήθησαν. ἔστι γὰρ ὁ προιστάμενος τῶν ἐκκλησιῶν κύριος ὁ ὑπὲρ τούτων καὶ πάντων ἡμῶν θάνατον ὑπομείνας καὶ δι' ἑαυτοῦ τὴν εἰς οὐρανὸν ἄνοδον πᾶσιν ἡμῖν δεδωκώς. πάλαι μὲν οὖν γραψάντων τῶν περὶ Εὐσέβιον Ἰουλίῳ τῷ συλλειτουργῷ ἡμῶν τῷ τῆς Ῥωμαίων ἐκκλησίας ἐπισκόπῳ κατὰ τῶν προειρημένων συλλειτουργῶν ἡμῶν, λέγομεν δὴ Ἀθανασίου καὶ Μαρκέλλου καὶ Ἀσκληπᾶ, ἔγραψαν καὶ οἱ ἀπὸ τῶν ἄλλων μερῶν ἐπίσκοποι μαρτυροῦντες μὲν τῇ καθαρότητι τοῦ συλλειτουργοῦ ἡμῶν Ἀθανασίου, τὰ δὲ παρὰ τῶν περὶ Εὐσέβιον γενόμενα μηδὲν ἕτερον ἢ ψευδῆ καὶ συκοφαντίας εἶναι μεστά. καὶ εἰ καὶ τὰ μάλιστα ἐκ τοῦ κληθέντας αὐτοὺς παρὰ τοῦ ἀγαπητοῦ ἡμῶν καὶ συλλειτουργοῦ Ἰουλίου μὴ ἀπαντῆσαι, καὶ ἐκ τῶν γραφέντων παρὰ τοῦ αὐτοῦ Ἰουλίου φανερὰ τούτων ἡ συκοφαντία πέφηνεν (ἦλθον γὰρ ἄν, εἴπερ ἐθάρρουν οἷς ἔπραξαν καὶ πεποιήκασι κατὰ τῶν συλλειτουργῶν ἡμῶν), ὅμως καὶ ἐξ ὧν πεποιήκασιν ἐν ταύτῃ τῇ ἁγίᾳ καὶ μεγάλῃ συνόδῳ φανερωτέραν τὴν ἑαυτῶν συσκευὴν ἀπέδειξαν. ἀπαντή σαντες γὰρ εἰς τὴν Σερδῶν πόλιν, ἰδόντες τοὺς ἀδελφοὺς ἡμῶν Ἀθανάσιον καὶ Μάρ κελλον καὶ Ἀσκληπᾶν καὶ τοὺς ἄλλους ἐφοβήθησαν εἰς κρίσιν ἐλθεῖν, καὶ οὐχ ἅπαξ οὐδὲ δεύτερον, ἀλλὰ καὶ πολλάκις κληθέντες οὐκ ἐπήκουσαν ταῖς κλήσεσι, καίτοι πάντων ἡμῶν τῶν συνελθόντων ἐπισκόπων καὶ μάλιστα τοῦ εὐγηροτάτου Ὁσίου τοῦ καὶ διὰ τὸν χρόνον καὶ τὴν ὁμολογίαν καὶ διὰ τὸ τοσοῦτον κάματον ὑπομεμενηκέναι πάσης αἰδοῦς ἀξίου τυγχάνοντος ἀναμενόντων καὶ προτρεπομένων αὐτοὺς εἰσελθεῖν εἰς τὴν κρίσιν, ἵν' ἅπερ ἀπόντων τῶν συλλειτουργῶν ἡμῶν ἐθρύλησαν καὶ ἔγραψαν κατ' αὐτῶν, ταῦτα παρόντες ἐλέγξαι δυνηθῶσιν. ἀλλ' οὐκ ἦλθον κληθέντες, καθάπερ προείπομεν, δεικ νύντες καὶ ἐκ τούτων τὴν συκοφαντίαν ἑαυτῶν καὶ μονονουχὶ τὴν ἐπιβουλὴν καὶ συσκευήν, ἣν πεποιήκασι, βοῶντες διὰ τῆς παραιτήσεως. οἱ γὰρ θαρροῦντες οἷς λέγουσι τούτοις καὶ εἰς πρόσωπον συστῆναι δύνανται. ἐπειδὴ δὲ οὐκ ἀπήντησαν, νομίζομεν λοιπὸν μηδένα ἀγνοεῖν, κἂν ἐκεῖνοι πάλιν κακουργεῖν ἐθέλωσιν, ὅτι μηδὲν ἔχοντες κατὰ τῶν συλλειτουργῶν ἡμῶν ἐλέγξαι, τούτους μὲν διαβάλλουσιν ἀπόντας, παρόντας δὲ φεύγουσιν.
Ἔφυγον γάρ, ἀγαπητοὶ ἀδελφοί, οὐ μόνον διὰ τὴν τούτων συκοφαντίαν, ἀλλ' ὅτι καὶ τοὺς ἐπὶ διαφόροις ἐγκαλοῦντας αὐτοῖς ἐθεώρουν ἀπαντήσαντας. δεσμὰ γὰρ ἦν καὶ σίδηρα προφερόμενα· ἀπ' ἐξοριστίας ἐπανελθόντες ἄνθρωποι καὶ παρὰ τῶν ἔτι κατεχομένων εἰς ἐξοριστίαν ἐλθόντες ἦσαν συλλειτουργοί, συγγενεῖς καὶ φίλοι δὲ τῶν δι' αὐτῶν ἀποθανόντων παρεγένοντο. καὶ τὸ μέγιστον, ἐπίσκοποι παρῆσαν, ὧν ὁ μὲν τὰ σίδηρα καὶ τὰς ἁλύσεις προέφερεν, ἃς δι' αὐτοὺς ἐφόρεσεν, οἱ δὲ τὸν ἐκ τῆς διαβολῆς αὐτῶν θάνατον ἐμαρτύραντο. εἰς τοσοῦτον γὰρ ἔφθασαν ἀπονοίας, ὡς καὶ ἐπισκό πους ἐπιχειρεῖν ἀνελεῖν, καὶ ἀνεῖλον ἄν, εἰ μὴ ἐξέφυγον τὰς χεῖρας αὐτῶν. †ἀπέθανεν οὖν ὁ συλλειτουργὸς ἡμῶν ὁ μακαρίτης Θεόδουλος φεύγων αὐτῶν τὴν διαβολήν, κεκέλευστο γὰρ ἐκ διαβολῆς αὐτῶν ἀποθανεῖν. ἄλλοι δὲ πληγὰς ξιφῶν ἐπεδείκνυντο, ἄλλοι δὲ λιμὸν ὑπομεμενηκέναι παρ' αὐτῶν ἀπωδύροντο. καὶ ταῦτα οὐχ οἱ τυχόντες ἐμαρτύρουν ἄνθρω ποι, ἀλλ' ἐκκλησίαι ὅλαι ἦσαν, ὑπὲρ ὧν οἱ ἀπαντήσαντες καὶ πρεσβεύοντες ἐδίδασκον στρα τιώτας ξιφήρεις, ὄχλους μετὰ ῥοπάλων, δικαστῶν ἀπειλάς, πλαστῶν γραμμάτων ὑπο βολάς (ἀνεγνώσθη γὰρ γράμματα τῶν περὶ Θεόγνιον πλαττομένων κατὰ τῶν συλ λειτουργῶν ἡμῶν Ἀθανασίου καὶ Μαρκέλλου καὶ Ἀσκληπᾶ, ἵνα καὶ βασιλέας κατ' αὐτῶν κινήσωσι, καὶ ταῦτα ἤλεγξαν οἱ γενόμενοι τότε διάκονοι Θεογνίου), πρὸς τούτων παρθένων γυμνώσεις, ἐμπρησμοὺς ἐκκλησιῶν, φυλακὰς κατὰ τῶν λειτουργῶν, καὶ ταῦτα πάντα δι' οὐδὲν ἕτερον ἢ διὰ τὴν δυσώνυμον αἵρεσιν τῶν Ἀρειομανιτῶν. οἱ γὰρ παραιτούμενοι τὴν πρὸς τούτους κοινωνίαν ἀνάγκην εἶχον πειρᾶσθαι τούτων. ταῦτα τοίνυν συνορῶντες εἰς στενὸν εἶχον τὰ τῆς προαιρέσεως· ᾐσχύνοντο μὲν γὰρ ὁμολογεῖν ἃ δεδράκασι, διὰ δὲ τὸ μὴ δύνασθαι λοιπὸν ταῦτα κρύπτεσθαι ἀπήντησαν εἰς τὴν Σερδῶν πόλιν, ἵνα διὰ τῆς ἀφίξεως ὑπόνοιαν ὡς μὴ πλημμελήσαντες δόξωσιν ἀποφέρεσθαι. ἰδόντες δὲ τοὺς παρ' αὐτῶν συκοφαντηθέντας καὶ τοὺς παρ' αὐτῶν παθόντας, τοὺς κατηγόρους, τοὺς ἐλέγχους πρὸ ὀφθαλμῶν ἔχοντες ἐλθεῖν οὐκ ἐβούλοντο κληθέντες, καίτοι τῶν συλλειτουργῶν ἡμῶν Ἀθανασίου καὶ Μαρκέλλου καὶ Ἀσκληπᾶ πολλῇ τῇ παρρησίᾳ χρωμένων, ἀποδυρομένων καὶ ἐπικειμένων καὶ προκαλουμένων αὐτοὺς καὶ ἐπαγγελ λομένων μὴ μόνον ἐλέγχειν τὴν συκοφαντίαν, ἀλλὰ καὶ δεικνύναι, ὅσα κατὰ τῶν ἐκκλη σιῶν αὐτῶν ἐπλημμέλησαν. οἱ δὲ τοσούτῳ φόβῳ τοῦ συνειδότος κατεσχέθησαν, ὡς φεύγειν αὐτοὺς καὶ διὰ τῆς φυγῆς τὴν συκοφαντίαν ἑαυτῶν ἐλέγξαι καὶ ἅπερ ἐπλημ μέλησαν, διὰ τὸν δρασμὸν ὁμολογῆσαι.
Εἰ καὶ τὰ μάλιστα τοίνυν οὐ μόνον ἐκ τῶν προτέρων, ἀλλὰ καὶ ἐκ τούτων αὐτῶν ἡ κακοτροπία δείκνυται καὶ συκοφαντία, ὅμως ἵνα μηδὲ ἐκ τῆς φυγῆς πρόφασίν τινα ἑτέρας κακουργίας πορίσασθαι δυνηθῶσιν, ἐσκεψάμεθα κατὰ τὸν τῆς ἀληθείας λόγον τὰ παρ' ἐκείνων δραματουργηθέντα ἐξετάσαι. καὶ τοῦτο προθέμενοι εὕρομεν αὐτοὺς καὶ ἐκ τῶν πραχθέντων συκοφάντας καὶ μηδὲν ἕτερον ἢ ἐπιβουλὴν κατὰ τῶν συλλειτουρ γῶν ἡμῶν πεποιηκότας. ὃν γὰρ ἔλεγον παρὰ Ἀθανασίου πεφονεῦσθαι Ἀρσένιον, οὗτος ζῇ καὶ ἐν τοῖς ζῶσιν ἐξετάζεται· ἀπὸ δὲ τούτου καὶ τὰ περὶ τῶν ἄλλων θρυληθέντα παρ' αὐτῶν φαίνεται πλάσματα. ἐπειδὴ δὲ καὶ περὶ ποτηρίου ἐθρύλουν, ὡς θλασθέντος παρὰ Μακαρίου τοῦ πρεσβυτέρου Ἀθανασίου, ἐμαρτύρησαν μὲν οἱ παραγενόμενοι ἀπὸ τῆς Ἀλεξανδρείας καὶ Μαρεώτου καὶ τῶν τόπων, ὅτι μηδὲν τούτων πέπρακται. καὶ οἱ ἐπίσκοποι δὲ γράφοντες οἱ ἀπὸ τῆς Αἰγύπτου πρὸς Ἰούλιον τὸν συλλειτουργὸν ἡμῶν ἱκανῶς διεβεβαιοῦντο μηδὲ ὑπόνοιαν ὅλως τοιαύτην ἐκεῖ γεγενῆσθαι. ἄλλως τε ἃ λέ γουσιν ὑπομνήματα ἔχειν κατ' αὐτοῦ, κατὰ μονομέρειαν συνέστηκε γεγενῆσθαι. καὶ ὅμως καὶ ἐν τοῖς ὑπομνήμασι τούτοις ἐθνικοὶ καὶ κατηχούμενοι ἠρωτῶντο, ἐξ ὧν εἷς κατη χούμενος ἐρωτώμενος ἔφασκεν ἔνδον εἶναι, ὅτε ὁ Μακάριος ἐπέστη τῷ τόπῳ, καὶ ἕτερος ἐρωτώμενος ἔλεγε τὸν θρυλούμενον παρ' αὐτῶν Ἰσχύραν νοσοῦντα τότε κατακεῖσθαι ἐν κελλίῳ, ὡς ἀπὸ τούτου φαίνεσθαι μηδόλως γεγενῆσθαί τι τῶν μυστηρίων διὰ τὸ τοὺς κατηχουμένους ἔνδον εἶναι καὶ τὸν Ἰσχύραν μὴ παρεῖναι, ἀλλὰ νοσοῦντα κατακεῖσθαι. καὶ γὰρ καὶ αὐτὸς ὁ παμπόνηρος Ἰσχύρας ψευσάμενος ἐπὶ τῷ εἰρηκέναι κεκαυκέναι τὸν Ἀθανάσιόν τινα τῶν θείων βιβλίων καὶ διελεγχθεὶς ὡμολόγησε κατ' ἐκεῖνο καιροῦ νοσεῖν, ὅτε Μακάριος παρῆν, καὶ κατακεῖσθαι, ὡς καὶ ἐκ τούτου συκοφάντην αὐτὸν εἶναι. ἀμέλει τῆς συκοφαντίας ταύτης μισθὸν αὐτῷ τῷ Ἰσχύρᾳ δεδώκασιν ἐπισκοπῆς ὄνομα τῷ μηδὲ πρεσβυτέρῳ τυγχάνοντι. ἀπαντήσαντες γὰρ δύο πρεσβύτεροι σὺν Μελιτίῳ ποτὲ γενόμενοι, ὕστερον δὲ ὑπὸ τοῦ μακαρίτου Ἀλεξάνδρου τοῦ γενομένου ἐπισκόπου Ἀλεξανδρείας δεχθέντες καὶ νῦν σὺν Ἀθανασίῳ ὄντες ἐμαρτύρησαν μηδεπώποτε τοῦτον πρεσ βύτερον Μελιτίου γεγενῆσθαι μηδὲ ὅλως ἐσχηκέναι Μελίτιον εἰς τὸν Μαρεώτην ἐκκλη σίαν ἢ λειτουργόν, καὶ ὅμως τὸν μηδὲ πρεσβύτερον τυγχάνοντα νῦν ὡς ἐπίσκοπον ἤγαγον, ἵνα τῷ ὀνόματι τούτῳ δόξωσι τῇ συκοφαντίᾳ καταπλήττειν τοὺς ἀκούοντας.
Ἀνεγνώσθη δὲ καὶ τὸ σύγγραμμα τοῦ συλλειτουργοῦ Μαρκέλλου καὶ ηὑρέθη τῶν περὶ Εὐσέβιον ἡ κακοτεχνία. ἃ γὰρ ὡς ζητῶν ὁ Μάρκελλος εἴρηκε, ταῦτα ὡς ὁμολογούμενα διαβεβλήκασιν. ἀνεγνώσθη γοῦν τὰ ἑξῆς καὶ τὰ πρὸ αὐτῶν τῶν ζητημάτων, καὶ ὀρθὴ ἡ πίστις τοῦ ἀνδρὸς εὑρέθη. οὔτε γὰρ ἀπὸ τῆς ἁγίας Μαρίας, ὡς αὐτοὶ διεβεβαιώσαντο, ἀρχὴν ἐδίδου τῷ τοῦ θεοῦ λόγῳ οὔτε τέλος ἔχειν τὴν βασιλείαν αὐτοῦ, ἀλλὰ καὶ τὴν βασιλείαν ἄναρχον καὶ ἀτελεύτητον εἶναι τὴν τούτου ἔγραψε. καὶ Ἀσκληπᾶς δὲ ὁ συλλειτουργὸς προήνεγκεν ὑπομνήματα γενόμενα ἐν Ἀντιοχείᾳ παρόντων τῶν κα τηγόρων καὶ Εὐσεβίου τοῦ ἀπὸ Καισαρείας· καὶ ἐκ τῶν ἀποφάσεων τῶν δικασάντων ἐπι σκόπων ἔδειξεν ἑαυτὸν ἀθῶον εἶναι. εἰκότως οὖν, ἀγαπητοὶ ἀδελφοί, καλούμενοι πολλάκις οὐχ ὑπήκουσαν, εἰκότως ἔφυγον. ὑπὸ γὰρ τοῦ συνειδότος ἐλαυνόμενοι φυγῇ τὰς συκοφαντίας ἑαυτῶν ἐβεβαίωσαν καὶ πιστευθῆναι κατ' αὐτῶν πεποιήκασιν, ἃ παρ όντες οἱ κατηγοροῦντες ἔλεγον καὶ ἐπεδείκνυον. ἔτι τοίνυν πρὸς τούτοις πᾶσι καὶ τοὺς πάλαι καθαιρεθέντας καὶ ἐκβληθέντας διὰ τὴν Ἀρείου αἵρεσιν οὐ μόνον ἐδέξαντο, ἀλλὰ καὶ εἰς μείζονα βαθμὸν προήγαγον, διακόνους μὲν εἰς πρεσβυτέριον, ἀπὸ δὲ πρεσβυ τέρων εἰς ἐπισκόπους, δι' οὐδὲν ἕτερον ἢ ἵνα τὴν ἀσέβειαν διασπεῖραι καὶ πλατῦναι δυνηθῶσι καὶ τὴν εὐσεβῆ διαφθείρωσι πίστιν.
Εἰσὶ δὲ τούτων μετὰ τοὺς περὶ Εὐσέβιον νῦν ἔξαρχοι Θεόδωρος ὁ ἀπὸ Ἡρακλείας, Νάρκισσος ὁ ἀπὸ Νερωνιάδος τῆς Κιλικίας, Στέφανος ὁ ἀπὸ Ἀντιοχείας, Γεώργιος ὁ ἀπὸ Λαοδικείας, Ἀκάκιος ὁ ἀπὸ Καισαρείας τῆς Παλαιστίνης, Μηνόφαντος ἀπὸ Ἐφέσου τῆς Ἀσίας, Οὐρσάκιος ὁ ἀπὸ Σιγγιδόνου τῆς Μυσίας, Οὐάλης ἀπὸ Μουρσῶν τῆς Παν νονίας. καὶ γὰρ οὗτοι τοὺς σὺν αὐτοῖς ἐλθόντας ἀπὸ τῆς Ἑῴας οὐκ ἐπέτρεπον οὔτε εἰς τὴν ἁγίαν σύνοδον εἰσελθεῖν οὔτε ὅλως εἰς τὴν ἐκκλησίαν τοῦ θεοῦ παραβάλλειν. καὶ ἐρχόμενοι δὲ εἰς τὴν Σερδικὴν κατὰ τόπους συνόδους ἐποιοῦντο καθ' ἑαυτοὺς καὶ συνθήκας μετὰ ἀπειλῶν, ὥστε ἐλθόντας αὐτοὺς εἰς τὴν Σερδικὴν μηδὲ ὅλως εἰς τὴν κρίσιν ἐλθεῖν μηδ' ἐπὶ τὸ αὐτὸ συνελθεῖν τῇ ἁγίᾳ συνόδῳ, ἀλλὰ μόνον ἐλθόντας καὶ ἀφοσιώσει τὴν ἐπιδημίαν ἑαυτῶν ἐπιδειξαμένους ταχέως φυγεῖν. ταῦτα γὰρ γνῶναι δεδυνήμεθα παρὰ τῶν συλλειτουργῶν ἡμῶν Ἀρείου ἀπὸ Παλαιστίνης καὶ Ἀστερίου ἀπὸ Ἀραβίας τῶν ἐλθόντων σὺν αὐτοῖς καὶ ἀναχωρησάντων ἀπὸ τῆς ἀπιστίας αὐτῶν. οὗτοι γὰρ ἐλθόντες εἰς τὴν ἁγίαν σύνοδον τὴν μὲν βίαν ἣν ἔπαθον ἀπωδύραντο, οὐδὲν δὲ παρ' αὐτοῖς ὀρθὸν ἔλεγον πράττεσθαι, προστιθέντες καὶ τοῦτο ὡς ἄρα εἶεν ἐκεῖ πολλοὶ τῆς ὀρθῆς ἀντιποιούμενοι δόξης καὶ κωλυόμενοι παρ' αὐτῶν ἐλθεῖν ἐνταῦθα διὰ τὸ ἀπειλεῖν καὶ ἐπαγγέλλεσθαι κατὰ τῶν βουλομένων ἀναχωρεῖν ἀπ' αὐτῶν. τούτου γοῦν ἕνεκα καὶ ἐν ἑνὶ οἴκῳ πάντας μεῖναι ἐσπούδασαν μηδὲ τὸ βραχύτατον ἰδιάζειν αὐτοὺς ἐπι τρέψαντες.
Ἐπεὶ οὖν οὐκ ἔδει παρασιωπῆσαι οὐδὲ ἀνεκδιηγήτους ἐᾶσαι τὰς συκοφαντίας, τὰ δεσμά, τοὺς φόνους, τὰς πληγάς, τὰ περὶ τῶν πλαστῶν ἐπιστολῶν, τὰς αἰκίας, τὰς γυμνώσεις τῶν παρθένων, τὰς ἐξοριστίας, τὰς καταλύσεις τῶν ἐκκλησιῶν, τοὺς ἐμπρησμούς, τὰς μεταθέσεις ἀπὸ μικρῶν πόλεων εἰς μείζονας παροικίας, καὶ πρό γε πάντων, τὴν κατὰ τῆς ὀρθῆς πίστεως ἐπαναστᾶσαν δυσώνυμον ἀρειανὴν αἵρεσιν δι' αὐτῶν, τούτου ἕνεκεν τοὺς μὲν ἀγαπητοὺς ἀδελφοὺς ἡμῶν καὶ συλλειτουργοὺς Ἀθανά σιον καὶ Μάρκελλον καὶ Ἀσκληπᾶν καὶ τοὺς σὺν αὐτοῖς συλλειτουργοῦντας τῷ κυρίῳ ἀθώους καὶ καθαροὺς εἶναι ἀπεφηνάμεθα γράψαντες καὶ εἰς τὴν ἑκάστου παροικίαν, ὥστε γινώσκειν ἑκάστης ἐκκλησίας τοὺς λαοὺς τοῦ ἰδίου ἐπισκόπου τὴν καθαρότητα καὶ τοῦτον μὲν ἔχειν ἐπίσκοπον καὶ προσδοκᾶν, τοὺς δὲ εἰς τὰς ἐκκλησίας αὐτῶν ἐπελ θόντας δίκην λύκων, Γρηγόριον τὸν ἐν Ἀλεξανδρείᾳ, Βασίλειον τὸν ἐν Ἀγκύρᾳ καὶ Κυιντιανὸν τὸν ἐν Γάζῃ τούτους μηδὲ ἐπισκόπους ὀνομάζειν μηδὲ ὅλως κοινωνίαν τινὰ πρὸς αὐτοὺς ἔχειν μηδὲ δέχεσθαί τινα παρὰ τούτων γράμματα μηδὲ γράφειν πρὸς αὐτούς. τοὺς δέ γε περὶ Θεόδωρον καὶ Νάρκισσον καὶ Ἀκάκιον καὶ Στέφανον καὶ Οὐρσάκιον καὶ Οὐάλεντα καὶ Μηνόφαντον καὶ Γεώργιον, εἰ καὶ φοβηθεὶς μὴ παρεγένετο ἀπὸ τῆς Ἑῴας, ὅμως διὰ τὸ ἀπὸ τοῦ μακαρίτου Ἀλεξάνδρου καθῃρῆσθαι αὐτὸν καὶ διὰ τὸ εἶναι καὶ αὐτὸν καὶ τούτους τῆς Ἀρείου μανίας καὶ διὰ τὰ ἐπενεχθέντα αὐτοῖς ἐγκλήματα τούτους παμψηφὶ καθεῖλεν ἡ ἁγία σύνοδος ἀπὸ τῆς ἐπισκοπῆς. καὶ ἐκρίναμεν μὴ μόνον αὐτοὺς ἐπισκόπους μὴ εἶναι, ἀλλὰ μηδὲ κοινωνίας μετὰ τῶν πιστῶν αὐτοὺς καταξιοῦσθαι. τοὺς γὰρ χωρίζοντας τὸν υἱὸν καὶ ἀπαλλοτριοῦντας τὸν λόγον ἀπὸ τοῦ πατρὸς χωρίζεσθαι τῆς καθολικῆς ἐκκλησίας προσήκει καὶ ἀλλοτρίους εἶναι τοῦ Χριστιανῶν ὀνόματος. ἔστωσαν τοίνυν ὑμῖν ἀνάθεμα διὰ τὸ «κεκαπηλευκέναι τὸν λόγον» τῆς ἀληθείας· ἀποστο λικὸν ἔστι παράγγελμα· «εἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω». τούτοις μηδένα κοινωνεῖν παραγγείλατε· «οὐδεμία γὰρ κοινωνία φωτὶ πρὸς σκότος». τούτους πάντας μακρὰν ποιεῖτε· «οὐδεμία γὰρ συμφωνία Χριστῷ πρὸς Βε λίαρ». καὶ φυλάξασθε, ἀγαπητοί, μήτε γράφειν πρὸς αὐτοὺς μήτε γράμματα παρ' αὐτῶν δέχεσθαι. σπουδάσατε δὲ μᾶλλον καὶ ὑμεῖς, ἀδελφοὶ καὶ συλλειτουργοί, «ὡς τῷ πνεύματι παρόντες» τῇ συνόδῳ ἡμῶν συνεπιψηφίσασθαι δι' ὑπογραφῆς ὑμετέρας ὑπὲρ τοῦ παρὰ πάντων τῶν πανταχοῦ συλλειτουργῶν τὴν ὁμοφωνίαν διασῴζεσθαι. ἡ θεία πρόνοια καθωσιωμένους ὑμᾶς καὶ εὐθυμοῦντας διαφυλάττοι, ἀγαπητοὶ ἀδελφοί. Ὅσιος ἐπίσκοπος ὑπέγραψα, καὶ οὕτω πάντες.
Ταῦτα γράψασα ἡ ἐν Σαρδικῇ σύνοδος ἀπέστειλε καὶ πρὸς τοὺς μὴ δυνηθέντας ἀπαντῆσαι, καὶ γεγόνασι καὶ αὐτοὶ σύμψηφοι τοῖς κριθεῖσι. τῶν δὲ ἐν τῇ συνόδῳ γρα ψάντων καὶ τῶν ἄλλων ἐπισκόπων τὰ ὀνόματά ἐστι τάδε· Ὅσιος ἀπὸ Σπανίας Ἰούλιος Ῥώμης δι' Ἀρχιδάμου καὶ Φιλοξένου πρεσβυτέρων Πρωτογένης Σερδικῆς Γαυδέντιος Μακεδόνιος Σεβῆρος Πραιτέξτατος Οὐρσίκιος Λούκιλλος Εὐγένιος Βιτάλιος Καλεπόδιος Φλωρέντιος Βάσσος Βικέντιος Στερκόριος Παλλάδιος ∆ομιτιανός Χαλβής Γερόντιος Προτάσιος Εὐλόγιος Πορφύριος ∆ιόσκορος Ζώσιμος Ἰαννουάριος Ζώσιμος Ἀλέξανδρος Εὐτύχιος Σωκράτης ∆ιόδωρος Μαρτύριος Εὐθήριος Εὔκαρπος Ἀθηνόδωρος Εἰρηναῖος Ἰουλιανός Ἀλύπιος Ἰωνᾶς Ἀέτιος Ῥεστοῦτος Μαρκελλῖνος Ἀπριανός Βιτάλιος Οὐάλης Ἑρμογένης Κάστος ∆ομετιανός Φουρτουνάτιος Μάρκος Ἀννιανός Ἡλιόδωρος Μουσαῖος Ἀστέριος Παρηγόριος Πλούταρχος Ὑμέναιος Ἀθανάσιος Λούκιος Ἀμάντιος Ἄρειος Ἀσκλήπιος ∆ιονύσιος Μάξιμος Τρύφων Ἀλέξανδρος Ἀντίγονος Αἰλιανός Πέτρος Σύμφορος Μουσώνιος Εὔτυχος Φιλολόγιος Σπουδάσιος Ζώσιμος Πατρίκιος Ἀδόλιος Σαπρίκιος
Γαλλίασ Μαξιμι[α]νός Βηρίσσιμος Βήκτουρος Βαλεντῖνος ∆ησιδέριος Εὐλόγιος Σαρβάτιος ∆υσκόλιος Σουπερίωρ Μερκούριος ∆ικλοπετός Εὐσέβιος Σεβηρῖνος Σάτυρος Μαρτῖνος Παῦλος Ὀπτατιανός Νικάσιος Βίκτωρ Σεμπρώνιος Βαλεριανός Πάκατος Ἰεσσῆς Ἀρίστων Σιμπλίκιος Μετιανός Ἄμαντος Αἰμιλλιανός Ἰουστινιανός Βικτωρῖνος Σατορνῖλος Ἀβουνδάντιος ∆ωνατιανός Μάξιμος Ἀφρικῆσ Νέσσος Γράτος Μεγάσιος Κολδαῖος Ῥογατιανός Κονσόρτιος Ῥουφῖνος Μαννῖνος Κεσσιλιανός Ἐρεννιανός Μαριανός Οὐαλέριος ∆υνάμιος Μυζόνιος Ἰοῦστος Κελεστῖνος Κυπριανός Βίκτωρ Ὀνορᾶτος Μαρῖνος Παντάγαθος Φήλιξ Βαύδιος Λίβερ Καπίτων Μινερβάλης Κόσμος Βίκτωρ Ἑσπερίων Φήλιξ Σεβηριανός Ὀπτάντιος Ἕσπερος Φιδέντιος Σαλούστιος Πασχάσιος Αἰγύπτου Λιβούρνιος Ἀμάντιος Φήλιξ Ἰσχυράμμων Ῥωμῦλος Τιβερῖνος Κονσόρτιος Ἡρακλείδης Φορτουνάτιος ∆ιόσκορος Φορτουνατιανός Βλαστάμμων ∆άτυλλος Ἀνδρέας Σερῆνος Ἄρειος Θεόδωρος Εὐαγόρας Ἠλίας Τιμόθεος Ὠρίων Ἀνδρόνικος Παφνούτιος Ἑρμίας Ἀραβίων Ψενόσιρις Ἀπολλώνιος Μοῦις Σαραπάμπων Φίλων Φίλιππος Ἀπολλώνιος Παφνούτιος Παῦλος ∆ιόσκορος Νειλάμμων Σερῆνος Ἀκύλας Ἀωτᾶς Ἁρποκρατίων Ἰσαάκ Θεόδωρος Ἀπολλώς Ἀμμωνιανός Νεῖλος Ἡράκλειος Ἀρείων Ἀθάς Ἀρσένιος Ἀγαθάμμων Θέων Ἀπολλώνιος Ἠλίας Παννινούθιος Ἀνδραγάθιος Νεμεσίων Σαραπίων Ἀμμώνιος Ἀμμώνιος Ξένων Γερόντιος Κόιντος Λεωνίδης Σεμπρωνιανός Φίλων Ἡρακλείδης Ἱέρακυς Ῥοῦφος Πασόφιος Μακεδόνιος Ἀπολλόδωρος Φλαβιανός Ψάης Σύρους Ἀπφοῦς Σαραπίων Ἡσαίας Παφνούτιος Τιμόθεος Ἐλουρίων Γάιος Μουσαῖος Πιστός Ἡρακλάμμων Ἥρων Ἠλίας Ἀνάγαμφος Ἀπολλώνιος Γάιος Φιλοτᾶς Παῦλος Τιθόης Εὐδαίμων Ἰούλιος
Οἱ ἐν τῷ καναλίῳ τῆς Ἰταλίας Προβάτιος Βιάτωρ Φακουνδῖνος Ἰωσῆς Νουμήδιος Σπηράντιος Σεβῆρος Ἡρακλειανός Φαυστῖνος Ἀντωνῖνος Ἡράκλειος Οὐιτάλιος Φήλιξ Κρησπῖνος Παυλιανός Κύπρου Αὐξίβιος Φώτιος Γηράσιος Ἀφροδίσιος Εἰρηνικός Νουνέχιος Ἀθανάσιος Μακεδόνιος Τριφύλλιος Σπυρίδων Νορβανός Σωσικράτης Παλαιστίνησ Μάξιμος Ἀέτιος Ἄρειος Θεοδόσιος Γερμανός Σιλουανός Παῦλος Κλαύδιος Πατρίκιος Ἐλπίδιος Γερμανός Εὐσέβιος Ζηνόβιος Παῦλος Πέτρος Οἱ μὲν οὖν τοῖς ὑπὸ τῆς συνόδου γραφεῖσιν ὑπογράψαντες οὗτοι, ἕτεροι δὲ πλεῖστοί εἰσιν οἱ καὶ πρὸ ταύτης τῆς συνόδου γράψαντες ὑπὲρ ἡμῶν ἀπό τε τῆς Ἀσίας καὶ Φρυγίας καὶ Ἰσαυρίας, καὶ τὰ ὀνόματα αὐτῶν ἐν ταῖς ἰδίαις ἐπιστολαῖς ἐμφέρεται, ἐγγὺς ξγʹ, ὁμοῦ τμδʹ.