Part III.

Restoration of the Catholics on the Council of Sardica

15. While they were proceeding in like measures towards all, at Rome about fifty Bishops assembled42    Apol. Ar. 1, note 1., and denounced Eusebius and his fellows as persons suspected, afraid to come, and also condemned as unworthy of credit the written statement they had sent; but us they received, and gladly embraced our communion. While these things were taking place, a report of the Council held at Rome, and of the proceedings against the Churches at Alexandria, and through all the East, came to the hearing of the Emperor Constans43    Apol. Const. 4, note 8.. He writes to his brother Constantius, and immediately they both determine44    Below, §50. that a Council shall be called, and matters be brought to a settlement, so that those who had been injured may be released from further suffering, and the injurious be no longer able to perpetrate such outrages. Accordingly there assemble at the city of Sardica both from the East and West to the number of one hundred and seventy Bishops45    Vid. supr. pp. 127, note 10, and 147., more or less; those who came from the West were Bishops only, having Hosius for their father, but those from the East brought with them instructors of youth and advocates, Count Musonianus, and Hesychius46    Apol. Ar. 36, notes 8, 9. the Castrensian; on whose account they came with great alacrity, thinking that everything would be again managed by their authority. For thus by means of these persons they have always shewn themselves formidable to any whom they wished to intimidate, and have prosecuted their designs against whomsoever they chose. But when they arrived and saw that the cause was to be conducted as simply an ecclesiastical one, without the interference of the Count or of soldiers; when they saw the accusers who came from every church and city, and the evidence which was brought against them, when they saw the venerable Bishops Arius and Asterius47    Below, §18., who came up in their company, withdrawing from them and siding with us48    [Cf. §21, note 5.], and giving an account of their cunning, and how suspicious their conduct was, and that they were fearing the consequences of a trial, lest they should be convicted by us of being false informers, and it should be discovered by those whom they produced in the character of accusers, that they had themselves suggested all they were to say, and were the contrivers of the plot. Perceiving this to be the case, although they had come with great zeal, as thinking that we should be afraid to meet them, yet now when they saw our alacrity, they shut themselves up in the Palace49    The word Palatium sometimes stands for the space or limits set apart in cities for the Emperor, Cod. Theod. XV. i. 47. sometimes for the buildings upon it, ibid. VII. x. 2, which were one of the four public works mentioned in the Laws. ibid. XV. i. 35. and 36. None but great officers of state were admitted into it. XV. i. 47. Even the judges might not lodge in it, except there was no Prætorium, VII. x. 2. Gothofr. in VII. x. 1 enumerates (with references) the Palatia in Antioch, Daphne, Constantinople, Hereclea, Milan, Treves, &c. It was a great mark then of imperial favour that the Eastern bishops were accommodated in the Palatium at Sardica. (for they had their abode there), and proceeded to confer with one another in the following manner: ‘We came hither for one result; and we see another; we arrived in company with Counts, and the trial is proceeding without them. We are certainly condemned. You all know the orders that have been given. Athanasius and his fellows have the reports of the proceedings in the Mareotis50    Apol. Ar. §83, &c., by which he is cleared, and we are covered with disgrace. Why then do we delay? why are we so slow? Let us invent some excuse and be gone, or we shall be condemned if we remain. It is better to suffer the shame of fleeing, than the disgrace of being convicted as false accusers. If we flee, we shall find some means of defending our heresy; and even if they condemn us for our flight, still we have the Emperor as our patron, who will not suffer the people to expel us from the Churches.’

16. Secession of the Easterns at Sardica.

Thus then they reasoned with themselves and Hosius and all the other Bishops repeatedly signified to them the alacrity of Athanasius and his fellows, saying, ‘They are ready with their defence, and pledge themselves to prove you false accusers.’ They said also, ‘If you fear the trial, why did you come to meet us? either you ought not to have come, or now that you have come, not to flee.’ When they heard this, being still more alarmed, they had recourse to an excuse even more unseemly than that they pretended at Antioch, viz. that they betook themselves to flight because the Emperor had written to them the news of his victory over the Persians. And this excuse they were not ashamed to send by Eustathius a Presbyter of the Sardican Church. But even thus their flight did not succeed according to their wishes; for immediately the holy Council, of which the great Hosius was president, wrote to them plainly, saying, ‘Either come forward and answer the charges which are brought against you, for the false accusations which you have made against others, or know that the Council will condemn you as guilty, and declare Athanasius and his fellows free and clear from all blame.’ Whereupon they were rather impelled to flight by the alarms of conscience, than to compliance with the proposals of the letter; for when they saw those who had been injured by them, they did not even turn their faces to listen to their words, but fled with greater speed.

17. Proceedings of the Council of Sardica.

Under these disgraceful and unseemly circumstances their flight took place. And the holy Council, which had been assembled out of more than five and thirty provinces, perceiving the malice of the Arians, admitted Athanasius and his fellows to answer to the charges which the others had brought against them, and to declare the sufferings which they had undergone. And when they had thus made their defence, as we said before, they approved and so highly admired their conduct that they gladly embraced their communion, and wrote letters to all quarters, to the diocese of each, and especially to Alexandria and Egypt, and the Libyas, declaring Athanasius and his friends to be innocent, and free from all blame, and their opponents to be calumniators, evil-doers, and everything rather than Christians. Accordingly they dismissed them in peace; but deposed Stephanus and Menophantus, Acacius and George of Laodicea, Ursacius and Valens, Theodorus and Narcissus. For against Gregory, who had been sent to Alexandria by the Emperor, they put forth a proclamation to the effect that he had never been made a Bishop, and that he ought not to be called a Christian. They therefore declared the ordinations which he professed to have conferred to be void, and commanded that they should not be even named in the Church, on account of their novel and illegal nature. Thus Athanasius and his friends were dismissed in peace (the letters concerning them are inserted at the end on account of their length51    Not found there, but in Apol. contr. Ar. §§37, foll.), and the Council was dissolved.

18. Arian Persecution after Sardica.

But the deposed persons, who ought now to have remained quiet, with those who had separated after so disgraceful a flight, were guilty of such conduct, that their former proceedings appear trifling in comparison of these. For when the people of Adrianople would not have communion with them, as men who had fled from the Council, and had proved culprits, they carried their complaints to the Emperor Constantius, and succeeded in causing ten of the laity to be beheaded, belonging to the Manufactory of arms52    De Fabricis, vid. Gothofr. in Cod. Theod. x. 21. there, Philagrius, who was there again as Count, assisting their designs in this matter also. The tombs of these persons, which we have seen in passing53    [Apparently on his way from Treveri (see 21, n. 3) back to Alexandria in 346.] by, are in front of the city. Then as if they had been quite successful, because they had fled lest they should be convicted of false accusation, they prevailed with the Emperor to command whatsoever they wished to be done. Thus they caused two Presbyters and three Deacons to be banished from Alexandria into Armenia. As to Arius and Asterius, the one Bishop of Petræ54    [See pp. 148, 128 note, and infr., Tom. ad Ant. §8. In the text Petræ is wrongly placed in Palestine. The slip is one of many in this tract; see Introd. above.] in Palestine, the other Bishop in Arabia, who had withdrawn from their party, they not only banished into upper Libya, but also caused them to be treated with insult.

19. Tyrannical measures against the Alexandrians.

And as to Lucius55    Apol. Ar. 45, Apol. Fug. 3., Bishop of Adrianople, when they saw that he used great boldness of speech against them, and exposed their impiety, they again, as they had done before, caused him to be bound with iron chains on the neck and hands, and so drove him into banishment, where he died, as they know. And Diodorus a Bishop56    Of Tenedos, vid. Apol. Ar. 50, supr. §5. they remove; but against Olympius of Æni, and Theodulus of Trajanople57    Apol. Ar. 45, note 2., both Bishops of Thrace, good and orthodox men, when they perceived their hatred of the heresy, they brought false charges. This Eusebius and his fellows had done first of all, and the Emperor Constantius wrote letters on the subject; and next these men58    Acacius, &c. revived the accusation. The purport of the letter was, that they should not only be expelled from their cities and churches, but should also suffer capital punishment, wherever they were discovered. However surprising this conduct may be, it is only in accordance with their principles; for as being instructed by Eusebius and his fellows in such proceedings, and as heirs of their impiety and evil principles, they wished to shew themselves formidable at Alexandria, as their fathers had done in Thrace. They caused an order to be written, that the ports and gates of the cities should be watched, lest availing themselves of the permission granted by the Council, the banished persons should return to their churches. They also cause orders to be sent to the magistrates at Alexandria, respecting Athanasius and certain Presbyters, named therein, that if either the Bishop59    This accounts for Ath.’s caution, Apol. Ar. 51, and below §21., or any of the others, should be found coming to the city or its borders, the magistrate should have power to behead those who were so discovered. Thus this new Jewish heresy does not only deny the Lord, but has also learnt to commit murder.

20. Plot against the Catholic Legates at Antioch.

Yet even after this they did not rest; but as the father of their heresy goeth about like a lion, seeking whom he may devour, so these obtaining the use of the public posts60    Apol. Ar. 70, note 5. went about, and whenever they found any that reproached them with their flight, and that hated the Arian heresy, they scourged them, cast them into chains, and caused them to be banished from their country; and they rendered themselves so formidable, as to induce many to dissemble, many to fly into the deserts, rather than willingly even to have any dealings with them. Such were the enormities which their madness prompted them to commit after their flight. Moreover they perpetrate another outrageous act, which is indeed in accordance with the character of their heresy, but is such as we never heard of before, nor is likely soon to take place again, even among the more dissolute of the Gentiles, much less among Christians. The holy Council had sent as Legates the Bishops Vincentius61    Ap. Const. 3, note 3. of Capua (this is the Metropolis of Campania), and Euphrates of Agrippina62    Cologne. (this is the Metropolis of Upper Gaul), that they might obtain the Emperor’s consent to the decision of the Council, that the Bishops should return to their Churches, inasmuch as he was the author of their expulsion. The most religious Constans had also written to his brother63    Infr. §50., and supported the cause of the Bishops. But these admirable men, who are equal to any act of audacity, when they saw the two Legates at Antioch, consulted together and formed a plot, which Stephanus64    Bishop of Antioch, cf. §4, above. undertook by himself to execute, as being a suitable instrument for such purposes. Accordingly they hire a common harlot, even at the season of the most holy Easter, and stripping her introduce her by night into the apartment of the Bishop Euphrates. The harlot who thought that it was a young man who had sent to invite her, at first willingly accompanied them; but when they thrust her in, and she saw the man asleep and unconscious of what was going on, and when presently she distinguished his features, and beheld the face of an old man, and the array of a Bishop, she immediately cried aloud, and declared that violence was used towards her. They desired her to be silent, and to lay a false charge against the Bishop; and so when it was day, the matter was noised abroad, and all the city ran together; and those who came from the Palace were in great commotion, wondering at the report which had been spread abroad, and demanding that it should not be passed by in silence. An enquiry, therefore, was made, and her master gave information concerning those who came to fetch the harlot, and these informed against Stephanus; for they were his Clergy. Stephanus, therefore, is deposed65    [Between Easter and Midsummer 344.], and Leontius the eunuch appointed in his place, only that the Arian heresy may not want a supporter.

21. Constantius’ change of mind.

And now the Emperor Constantius, feeling some compunctions, returned to himself; and concluding from their conduct towards Euphrates, that their attacks upon the others were of the same kind, he gives orders that the Presbyters and Deacons who had been banished from Alexandria into Armenia should immediately be released. He also writes publicly to Alexandria66    [Probably about August 344.], commanding that the clergy and laity who were friends of Athanasius should suffer no further persecution. And when Gregory died about ten months67    [June 26, 345. Athanasius received some at least of the letters at Aquileia, where he spent Easter, 345 (Apol. Ar. 51, Fest. Ind. xvii.). He then went to see Constans at Treveri, apparently in May, 346 (Apol. Const. 4, Gwatkin, Stud. 127, n.). This compels us to assume that the first invitation to Ath. to return must have been wrung (infr. 49, 50) from Constantius before the death of Gregory. The statement in the text is therefore so far inexact, but the lung illness of Gregory must have made his death a matter of daily expectation, cf. Prolegg. ch. ii. §6 (3) fin.] after, he sends for Athanasius with every mark of honour, writing to him no less than three times a very friendly letter68    Apol. Ar. 51. in which he exhorted him to take courage and come. He sends also a Presbyter and a Deacon, that he may be still further encouraged to return; for he thought that, through alarm at what had taken place before, I69    [Here for once Ath. speaks in the first person, cf. §§15, 26, 64, 69, and 51, note 2a.] did not care to return. Moreover he writes to his brother Constans, that he also would exhort me to return. And he affirmed that he had been expecting Athanasius a whole year, and that he would not permit any change to be made, or any ordination to take place, as he was preserving the Churches for Athanasius their Bishop.

22. Athanasius visits Constantius.

When therefore he wrote in this strain, and encouraged him by means of many (for he caused Polemius, Datianus, Bardion, Thalassus70    Apol. Const. 3., Taurus71    At Ariminum., and Florentius, his Counts, in whom Athanasius could best confide, to write also): Athanasius committing the whole matter to God, who had stirred the conscience of Constantius to do this, came with his friends to him; and he gave him a favourable audience72    Apol. Ar. 54; Apol. Const. 5., and sent him away to go to his country and his Churches, writing at the same time to the magistrates in the several places, that whereas he had before commanded the ways to be guarded, they should now grant him a free passage. Then when the Bishop complained of the sufferings he had undergone, and of the letters which the Emperor had written against him, and besought him that the false accusations against him might not be revived by his enemies after his departure, saying73    Below, §44., ‘If you please, summon these persons; for as far as we are concerned they are at liberty to stand forth, and we will expose their conduct;’ he would not do this, but commanded that whatever had been before slanderously written against him should all be destroyed and obliterated, affirming that he would never again listen to any such accusations, and that his purpose was fixed and unalterable. This he did not simply say, but sealed his words with oaths, calling upon God to be witness of them. And so encouraging him with many other words, and desiring him to be of good courage, he sends the following letters to the Bishops and Magistrates.

23. Constantius Augustus, the Great, the Conqueror, to the Bishops and Clergy of the Catholic Church.

The most Reverend Athanasius has not been deserted by the grace of God74    Vid. Apol. contr. Arian. §54., &c.

Another Letter.

From Constantius to the people of Alexandria.

Desiring as we do your welfare in all respects75    Ib. §55., &c.

Another Letter.

Constantius Augustus, the Conqueror, to Nestorius, Prefect of Egypt.

It is well known that an order was heretofore given by us, and that certain documents are to be found prejudicial to the estimation of the most reverend Bishop Athanasius; and that these exist among the Orders76    Or Acta Publica, vid. supr. Ap. Ar. 56. of your worship. Now we desire your Sobriety, of which we have good proof, to transmit to our Court, in compliance with this our order, all the letters respecting the fore-mentioned person, which are found in your Order-book.

24. The following is the letter which he wrote after the death of the blessed Constans. It was written in Latin, and is here translated into Greek77    Another translation, Apol. Const. 23..

Constantius Augustus, the Conqueror, to Athanasius.

It is not unknown to your Prudence, that it was my constant prayer, that prosperity might attend my late brother Constans in all his undertakings; and your wisdom may therefore imagine how greatly I was afflicted when I learnt that he had been taken off by most unhallowed hands. Now whereas there are certain persons who at the present truly mournful time are endeavouring to alarm you, I have therefore thought it right to address this letter to your Constancy, to exhort you that, as becomes a Bishop, you would teach the people those things which pertain to the divine religion, and that, as you are accustomed to do, you would employ your time in prayers together with them, and not give credit to vain rumours, whatever they may be. For our fixed determination is, that you should continue, agreeably to our desire, to perform the office of a Bishop in your own place. May Divine Providence preserve you, most beloved parent, many years.

25. Return of Athanasius from second exile.

Under these circumstances, when they had at length taken their leave, and begun their journey, those who were friendly rejoiced to see a friend; but of the other party, some were confounded at the sight of him; others not having the confidence to appear, hid themselves; and others repented of what they had written against the Bishop. Thus all the Bishops of Palestine78    Apol. Ar. 57., except some two or three, and those men of suspected character, so willingly received Athanasius, and embraced communion with him, that they wrote to excuse themselves, on the ground that in what they had formerly written, they had acted, not according to their own wishes, but by compulsion. Of the Bishops of Egypt and the Libyan provinces, of the laity both of those countries and of Alexandria, it is superfluous for me to speak. They all ran79    Oct. 21, 346. together, and were possessed with unspeakable delight, that they had not only received their friends alive contrary to their hopes; but that they were also delivered from the heretics who were as tyrants and as raging dogs towards them. Accordingly great was their joy80    Apol. Ar. 53., the people in the congregations encouraging one another in virtue. How many unmarried women, who were before ready to enter upon marriage, now remained virgins to Christ! How many young men, seeing the examples of others, embraced the monastic life! How many fathers persuaded their children, and how many were urged by their children, not to be hindered from Christian asceticism! How many wives persuaded their husbands, and how many were persuaded by their husbands, to give themselves to prayer81    1 Cor. vii. 5., as the Apostle has spoken! How many widows and how many orphans, who were before hungry and naked, now through the great zeal of the people, were no longer hungry, and went forth clothed! In a word, so great was their emulation in virtue, that you would have thought every family and every house a Church, by reason of the goodness of its inmates, and the prayers which were offered to God. And in the Churches there was a profound and wonderful peace, while the Bishops wrote from all quarters, and received from Athanasius the customary letters of peace.

26. Recantation of Ursacius and Valens.

Moreover Ursacius and Valens, as if suffering the scourge of conscience, came to another mind, and wrote to the Bishop himself a friendly and peaceable letter82    Apol. Ar. 58 [a.d. 347]., although they had received no communication from him. And going up to Rome they repented, and confessed that all their proceedings and assertions against him were founded in falsehood and mere calumny. And they not only voluntarily did this, but also anathematized the Arian heresy, and presented a written declaration of their repentance, addressing to the Bishop Julius the following letter in Latin, which has been translated into Greek. The copy was sent to us in Latin by Paul83    Paulinus, supr. pp. 130, 227., Bishop of Treveri.

Translation from the Latin.

Ursacius and Valens to my Lord the most blessed Pope Julius.

Whereas it is well known that we84    Vid. Apol. contr. Ar. §58., &c.

Translation from the Latin.

The Bishops Ursacius and Valens to my Lord and Brother, the Bishop Athanasius.

Having an opportunity of sending85    Ibid., &c.

After writing these, they also subscribed the letters of peace which were presented to them by Peter and Irenæus, Presbyters of Athanasius, and by Ammonius a layman, who were passing that way, although Athanasius had sent no communication to them even by these persons.

27. Triumph of Athanasius.

Now who was not filled with admiration at witnessing these things, and the great peace that prevailed in the Churches? who did not rejoice to see the concord of so many Bishops? who did not glorify the Lord, beholding the delight of the people in their assemblies? How many enemies repented! How many excused themselves who had formerly accused him falsely! How many who formerly hated him, now shewed affection for him! How many of those who had written against him, recanted their assertions? Many also who had sided with the Arians, not through choice but by necessity, came by night and excused themselves. They anathematized the heresy, and besought him to pardon them, because, although through the plots and calumnies of these men they appeared bodily on their side, yet in their hearts they held communion with Athanasius, and were always with him. Believe me, this is true.

ch3
Ἐκεῖνοι μὲν οὖν οὕτως ἔπραττον κατὰ πάντων, ἐν δὲ τῇ Ῥώμῃ συνελθόντες ἐπίσκοποί που πεντήκοντα τοὺς μὲν περὶ Εὐσέβιον ὡς ὑπόπτους καὶ φοβηθέντας ἐλθεῖν οὐκ ἀπε δέξαντο, ἀλλὰ καὶ τὰ γραφέντα παρ' αὐτῶν ἠκύρωσαν, ἡμᾶς δὲ ἀπεδέξαντο καὶ τὴν πρὸς ἡμᾶς κοινωνίαν ἠγάπησαν. ἕως δὲ ταῦτα ἐγίγνετο, ἦλθεν εἰς γνῶσιν τοῦ βασιλέως Κώνσταντος ἥ τε ἐν Ῥώμῃ γενομένη σύνοδος καὶ τὰ ἐν τῇ Ἀλεξανδρείᾳ καὶ πάσῃ τῇ ἀνατολῇ κατὰ τῶν ἐκκλησιῶν γεγενημένα, καὶ γράφει τῷ ἀδελφῷ Κωνσταντίῳ καὶ λοιπὸν ἀμφοτέροις ἀρέσκει σύνοδον γενέσθαι καὶ διαγνωσθῆναι τὰ πράγματα, ἵν' οἱ μὲν ἀδικηθέντες μηκέτι πάσχωσιν, οἱ δὲ ἀδικοῦντες μηκέτι τοιαῦτα τολμᾶν δύνωνται. συνέρχονται τοίνυν ἀπό τε τῆς ἀνατολῆς καὶ τῆς δύσεως ἐν τῇ Σερδῶν πόλει πλέον ἢ ἔλαττον ροʹ τὸν ἀριθμὸν ἐπίσκοποι. καὶ οἱ μὲν ἀπὸ τῆς δύσεως μόνοι ἦσαν ἐπίσκοποι ἔχοντες πατέρα τὸν Ὅσιον, οἱ δὲ ἀπὸ τῆς ἀνατολῆς ἐπήγοντο μεθ' ἑαυτῶν παιδαγωγοὺς καὶ συνηγόρους Μουσουνιανὸν κόμητα καὶ Ἡσύχιον τὸν καστρήσιον, δι' οὓς καὶ προ θύμως ἦλθον νομίζοντες μετ' ἐξουσίας αὐτῶν πάλιν πάντα πράττεσθαι. οὕτω γὰρ ἀεὶ διὰ τούτων φοβεροὺς ἑαυτοὺς ἐδείκνυον οἷς ἐβούλοντο καὶ ἐπεβούλευον οἷς ἂν αὐτοῖς ἐδόκει. ὡς δὲ ἀπαντήσαντες ἑωράκασιν ἐκκλησιαστικὴν δίκην μόνην γενομένην, ὡς ἑωράκασι τοὺς ἀφ' ἑκάστης ἐκκλησίας καὶ πόλεως κατηγόρους καὶ τοὺς κατ' αὐτῶν ἐλέγχους, ὡς ἑωράκασιν Ἄρειον καὶ Ἀστέριον, τιμίους ἐπισκόπους, ἀνελθόντας μὲν σὺν αὐτοῖς, ἀποπηδήσαντας δὲ ἀπ' αὐτῶν καὶ ἐλθόντας μεθ' ἡμῶν διηγουμένους τε τὴν πανουργίαν ἐκείνων, ὡς ὕποπτοι εἶεν ἐν τοῖς πράγμασι καὶ φοβοῦνται κρίσιν γενέσθαι, μὴ ἐλεγχθῶσι παρ' ἡμῶν μὲν συκοφάνται, παρὰ δὲ τῶν ἐπλάσαντο κατηγόρων, ὡς αὐτοὶ πάντα ὑποβαλόντες καὶ τὰ τοιαῦτα μηχανησάμενοι. ταῦτα συνορῶντες, καίτοι μετὰ σπουδῆς ἐλθόντες, νομίσαντες μηδὲ ἡμᾶς ἀπαντᾶν ὡς φοβουμένους, ὡς ἑωράκασι καὶ τὴν ἡμῶν προθυμίαν, ἀποκλείουσιν ἑαυτοὺς ἐν τῷ παλατίῳ· ἐκεῖ γὰρ ᾤκουν. καὶ λοιπὸν ἀλλήλοις συνελάλουν· «ἤλθομεν ἐπ' ἄλλοις καὶ ἄλλα βλέπομεν· ἀπηντήσαμεν μετὰ κομήτων καὶ χωρὶς κομήτων ἡ κρίσις γίνεται· κατακρινόμεθα πάντως. οἴδατε πάντες τὰ προστάγματα· ἔχουσιν οἱ περὶ Ἀθανάσιον τὰ ἐν τῷ Μαρεώτῃ ὑπομνήματα, ἐξ ὧν αὐτὸς μὲν καθαρίζεται, ἡμεῖς δὲ καταισχυνόμεθα. τί δὴ οὖν μέλλομεν; τί βραδύ νομεν; πλασώμεθα προφάσεις καὶ ἀπέλθωμεν, μὴ μένοντες κατακριθῶμεν. βέλτιον φεύ γοντας ἐρυθριᾶν ἢ ἐλεγχθέντας συκοφάντας κατακρίνεσθαι. ἐὰν φύγωμεν, δυνάμεθά πως κἂν τῆς αἱρέσεως προίστασθαι· ἐὰν δὲ καὶ φεύγοντας ἡμᾶς κατακρίνωσιν, ἀλλ' ἔχομεν βασιλέα προστάτην τὸν μὴ ἀφιέντα ἡμᾶς ὑπὸ τῶν λαῶν ἐκβάλλεσθαι ἀπὸ τῶν ἐκκλησιῶν».
Τοιαῦτα μὲν οὖν ἐκεῖνοι διελογίζοντο· Ὅσιος δὲ καὶ οἱ ἄλλοι πάντες ἐπίσκοποι πυκνότερον αὐτοῖς ἐσήμαινον τὴν προθυμίαν τῶν περὶ Ἀθανάσιον καὶ ὡς «ἕτοιμοι πρὸς ἀπολογίαν εἰσὶν ἐπαγγελλόμενοι διελέγχειν ὑμᾶς συκοφάντας», ἔλεγόν τε «εἰ φοβεῖσθε τὴν κρίσιν, τί ἀπηντᾶτε; ἔδει γὰρ ἢ μὴ ἐλθεῖν ἢ ἐλθόντας μὴ φεύγειν». ἐκεῖνοι ταῦτα ἀκούοντες καὶ μᾶλλον καταπλήξαντες ἀπρεπεστέρᾳ τῆς ἐν Ἀντιοχείᾳ προφάσεως ἄλλῃ προφάσει χρησάμενοι, ὡς βασιλέως αὐτοῖς ἐπινίκια κατὰ Περσῶν γράψαντος, ἐπεχείρησαν φεύγειν. καὶ ταύτην τὴν πρόφασιν οὐκ αἰδεσθέντες ἔπεμψαν δι' Εὐσταθίου πρεσβυτέρου τῆς κατὰ Σαρδικὴν ἐκκλησίας. ἀλλ' οὐδὲ οὕτως αὐτοῖς ἡ φυγὴ καταθυμίως ἀπέβη· εὐθὺς γὰρ ἡ ἁγία σύνοδος, ἧς προήγορος ἦν ὁ μέγας Ὅσιος, ἔγραψεν αὐτοῖς φανερῶς· «ἢ ἀπαντήσατε ἀπολογησόμενοι πρὸς τὰς ἐπιφερομένας καθ' ὑμῶν κατηγορίας καὶ ἃς εἰργάσασθε συκοφαντίας, ἢ γινώσκετε ὅτι ὑμᾶς μὲν ὡς ὑπευθύνους ἡ σύνοδος κατα κρίνει, τοὺς δὲ περὶ Ἀθανάσιον ἐλευθέρους καὶ καθαροὺς ἀπὸ πάσης αἰτίας ἀποφαίνεται». ἐκεῖνοι τοίνυν ὑπὸ φόβου τοῦ συνειδότος ἠλαύνοντο μᾶλλον ἢ τοῖς γράμμασιν ἐπείθοντο· καὶ γὰρ τοὺς ἀδικηθέντας παρ' αὐτῶν ὁρῶντες οὐδὲ πρὸς τοὺς λέγοντας ἐπεστρέφοντο, ἀλλ' ὀξύτερον ἔφευγον.
Ἐκείνων μὲν οὖν οὕτως αἰσχρῶς καὶ ἀπρεπῶς γέγονεν ἡ φυγή, ἡ δὲ ἁγία σύνοδος ἡ ἀπὸ λεʹ καὶ πλέον ἐπαρχιῶν συναχθεῖσα ἐπιγνοῦσα τὴν τῶν Ἀρειανῶν κακοήθειαν ἐδέξατο τοὺς περὶ Ἀθανάσιον εἰς ἀπολογίαν περὶ ὧν πεπόνθασι κἀκεῖνοι κατηγόρησαν, καὶ οὕτως ἀπολογησαμένους, ἅπερ ἐν τοῖς ἔμπροσθεν εἰρήκαμεν, ἀπεδέξατο καὶ ὑπερ εθαύμασεν, ὥστε αὐτούς τε καὶ τὴν κοινωνίαν αὐτῶν ἀγαπῆσαι καὶ γράψαι πανταχοῦ γράψαι τε καὶ εἰς τὴν ἑκάστου παροικίαν καὶ μάλιστα εἰς Ἀλεξάνδρειαν καὶ τὴν Αἴγυπτον καὶ εἰς τὰς Λιβύας, Ἀθανάσιον μὲν καὶ τοὺς σὺν αὐτῷ καθαροὺς καὶ πάσης μέμψεως ἐκτὸς εἶναι, τοὺς δὲ κατ' αὐτῶν γενομένους συκοφάντας κακούργους καὶ πάντα μᾶλλον ἢ Χριστιανοὺς τυγχάνειν. ἀπέλυσαν γοῦν αὐτοὺς μετ' εἰρήνης, καθεῖλον δὲ Στέφανον καὶ Μηνόφαντον, Ἀκάκιον καὶ Γεώργιον τὸν ἐν Λαοδικείᾳ, Οὐρσάκιον καὶ Οὐάλεντα καὶ Θεόδωρον καὶ Νάρκισσον. Γρηγόριον γὰρ τὸν ἀπὸ βασιλέως εἰς Ἀλεξάνδρειαν ἀποσταλέντα οὕτως ἀπεκήρυξαν ὡς μηδὲ ὅλως ἐπίσκοπον γενόμενον μηδὲ ὀφείλοντα Χριστιανὸν ὀνομάζεσθαι. ἠκύρωσαν γοῦν καὶ ἃς ἔδοξε καταστάσεις ποιεῖσθαι προσ τάξαντες μηδὲ αὐτὰς ὅλως ἐν ἐκκλησίαις ὀνομάζεσθαι διὰ τὸ καινὸν τῆς παρανομίας.
Οὕτω μὲν οὖν Ἀθανάσιος καὶ οἱ σὺν αὐτῷ ἀπελύθησαν μετ' εἰρήνης, τά τε γράμματα ἐν τῷ τέλει γέγραπται διὰ τὸ μῆκος τῆς ἐπιστολῆς, καὶ ἡ σύνοδος διαλέλυται, οἱ δὲ καθ αιρεθέντες δέον καὶ οὕτως ἠρεμεῖν, οἱ δὲ καὶ μετὰ τὴν οὕτως αἰσχρὰν φυγὴν κατελθόντες τοιαῦτα ἔδρασαν, ὡς ἐκ τούτων μικρὰς αὐτῶν τὰς προτέρας δειχθῆναι πράξεις. ἐπειδὴ γὰρ οὐκ ἠθέλησαν αὐτοῖς οἱ ἐν Ἀδριανουπόλει κοινωνῆσαι ὡς φυγοῦσιν ἀπὸ τῆς συνόδου καὶ ὑπευθύνοις γενομένοις, ἀνήνεγκαν βασιλεῖ Κωνσταντίῳ καὶ πεποιήκασιν ἀπὸ τῆς ἐκεῖ καλουμένης Φάβρικος δέκα λαικῶν ἀποτμηθῆναι τὰς κεφαλὰς ὑπουργοῦντος αὐτοῖς καὶ εἰς τοῦτο Φιλαγρίου πάλιν ἐκεῖ κόμητος γενομένου. καὶ τούτων τὰ μνήματα πρὸ τῆς πόλεώς ἐστιν, ἅπερ παρερχόμενοι καὶ ἡμεῖς ἑωράκαμεν. εἶτα ὥσπερ κατορθώσαντες, ὅτι διὰ τοῦτ' ἔφυγον, ἵνα μὴ ἐλεγχθῶσι συκοφάνται, ἅπερ ἐβούλοντο, ταῦτα καὶ βασιλεὺς ἐκέλευε. πεποιήκασι γοῦν καὶ ἀπὸ τῆς Ἀλεξανδρείας εἰς τὴν Ἀρμενίαν ἐξορισθῆναι πρεσβυτέρους δύο καὶ διακόνους τρεῖς. καὶ Ἄρειον μὲν καὶ Ἀστέριον, τὸν μὲν ἀπὸ Πέτρων τῆς Παλαιστίνης, τὸν δὲ ἀπὸ τῆς Ἀραβίας, ἐπισκόπους τοὺς ἀποπηδήσαντας ἀπ' αὐτῶν οὐ μόνον ἐξώρισαν εἰς τὴν ἄνω Λιβύην, ἀλλὰ καὶ ὕβρεων μετασχεῖν αὐτοὺς πεποιήκασι,
Λούκιον δὲ τὸν τῆς Ἀδριανουπόλεως ἐπίσκοπον, ἐπειδὴ ἔβλεπον πολλῇ τῇ κατ' αὐτῶν παρρησίᾳ χρώμενον καὶ ἐλέγχοντα αὐτῶν τὴν ἀσέβειαν, πεποιήκασι πάλιν, ὥσπερ καὶ πρότερον, ἁλύσεσι σιδηραῖς δεθῆναι τὸν τράχηλον καὶ τὰς χεῖρας καὶ οὕτως ἐξώρισαν· ἔνθα καὶ ἐτελεύτησεν, ὡς ἐκεῖνοι γινώσκουσι. καὶ ∆ιόδωρον μὲν ἐπίσκοπον ἐκτο πίζουσιν, Ὀλύμπιον δὲ τὸν ἀπὸ Αἴνων καὶ Θεόδουλον τὸν ἀπὸ τῆς Τραιανουπόλεως, ἀμφοτέρους ἀπὸ τῆς Θρᾴκης ἐπισκόπους, ἀγαθοὺς καὶ ὀρθοδόξους ἄνδρας, ἐπειδὴ ἑωράκασι μισοῦντας τὴν αἵρεσιν, διέβαλον, τὸ πρῶτον μὲν οἱ περὶ Εὐσέβιον καὶ ἔγραψε βασιλεὺς Κωνστάντιος, τὸ δεύτερον δὲ ὑπέμνησαν οὗτοι. ἦν δὲ τὰ γραφέντα μὴ μόνον ἐκβάλλεσθαι τῶν πόλεων καὶ τῶν ἐκκλησιῶν αὐτούς, ἀλλὰ καὶ κεφαλικὴν διδόναι δίκην, εἴ που εὑρεθεῖεν οὗτοι. τοῦτο δὲ εἰ καὶ θαυμαστόν, ἀλλ' οὐκ ἀλλότριον τῆς προαιρέσεως αὐτῶν, ὡς γὰρ μαθόντες τὸ τοιοῦτον ἀπὸ τῶν περὶ Εὐσέβιον καὶ ὥσπερ κληρονόμοι τῆς ἀσεβείας καὶ τῆς προαιρέσεως αὐτῶν τυγχάνοντες ἠθέλησαν ὡς οἱ πατέρες αὐτῶν ἐν τῇ Θρᾴκῃ, οὕτω καὶ οὗτοι ἐν τῇ Ἀλεξανδρείᾳ φοβεροὺς ἑαυτοὺς δεῖξαι, καὶ ποιοῦσι γραφῆναι, ὥστε τοὺς λιμένας καὶ τὰς εἰσόδους τῶν πόλεων τηρεῖσθαι, μήπως διὰ τὴν ἀπὸ τῆς συνόδου συγχώρησιν ἐπανέλθωσιν εἰς τὰς ἐκκλησίας. ποιοῦσι δὲ γραφῆναι καὶ τοῖς ἐν Ἀλεξανδρείᾳ δικασταῖς περὶ Ἀθανασίου καὶ πρεσβυτέρων τινῶν ἐξ ὀνόματος, ἵνα, εἴτε ἐπίσκοπος εἴτε τις ἐξ ἐκείνων εὑρεθείη τῆς πόλεως ἢ τῶν ὅρων αὐτῆς ἐπιβάς, ἐξῇ τῷ δικαστῇ τῶν εὑρισκομένων τὰς κεφαλὰς ἀποτέμνειν. οὕτως ἡ ἰουδαικὴ νέα αἵρεσις οὐ μόνον ἀρνεῖται τὸν κύριον, ἀλλὰ καὶ φονεύειν μεμάθηκεν.
Οὐδὲ οὕτω δὲ ἠρέμουν, ἀλλ' ὥσπερ ὁ πατὴρ τῆς αἱρέσεως αὐτῶν «περιέρχεται ὡς λέων ζητῶν τίνα καταπίῃ», οὕτως οὗτοι δημοσίου δρόμου τὴν ἐξουσίαν λαβόντες καὶ περιερχόμενοι, ὃν ἂν ηὕρισκον ὀνειδίζοντα τούτοις τὴν φυγὴν καὶ μισοῦντα τὴν ἀρειανὴν αἵρεσιν, τούτους ἐμάστιζον, ἐδέσμενον, ἐποίουν ἐξορίζεσθαι τῆς ἰδίας πατρίδος, φοβερούς τε ἑαυτοὺς οὕτως ἐποίουν, ὡς πολλοὺς μὲν ὑποκριτὰς ποιῆσαι, πολλοὺς δὲ εἰς ἐρημίας φεύγειν ἢ τούτοις βούλεσθαι κἂν ὅλως συντυγχάνειν. τοιαῦτα ἦν αὐτῶν μετὰ τὴν φυγὴν τῆς μανίας τὰ τολμήματα. καὶ γὰρ καὶ δρῶσιν ἄλλο τι καινόν, ὅπερ τῆς μὲν αἱρέσεως αὐτῶν ἐστι κατάλληλον, οὔπω δὲ πρότερον ἠκούσθη, ἀλλ' οὐδὲ τάχα γενήσεταί ποτε οὐδὲ παρὰ τοῖς ἀσελγεστέροις τῶν Ἑλλήνων, μήτιγε Χριστιανοῖς. τῆς γὰρ ἁγίας συνόδου πρεσβευτὰς ἀποστειλάσης ἐπισκόπους, Βικέντιον μὲν τὸν ἀπὸ Καπύης (ἔστι δὲ αὕτη μητρόπολις τῆς Καμπανίας), Εὐφράτην δὲ τὸν ἀπὸ Ἀγριππίνης (ἔστι δὲ καὶ αὕτη μητρόπολις τῆς ἄνω Γαλλίας), ἵνα, ὡς ἡ σύνοδος ἔκρινε, συγχωρήσῃ βασιλεὺς εἰς τὰς ἐκκλησίας τοὺς ἐπισκόπους ἐπανελθεῖν, ἐπειδὴ καὶ αὐτὸς ἐξέβαλε, γρά ψαντός τε καὶ τοῦ εὐσεβεστάτου Κώνσταντος τῷ ἀδελφῷ ἑαυτοῦ καὶ συστήσαντος τοὺς ἐπισκόπους. οἱ θαυμαστοὶ καὶ πρὸς πάντα τολμηροί, ὡς ἑωράκασιν αὐτοὺς ἐπὶ τῆς Ἀντιοχείας, βουλεύονται μὲν κοινῇ, μόνος δὲ Στέφανος ἀναδέχεται τὸ δρᾶμα ὡς ἐπι τηδείως ἔχων περὶ τὰ τοιαῦτα. μισθοῦνται τοίνυν πόρνην δημοσίαν ἐν αὐταῖς ταῖς ἡμέραις τοῦ ἁγιωτάτου πάσχα καὶ γυμνώσαντες ταύτην ἐπαφιᾶσι νυκτὸς Εὐφράτῃ τῷ ἐπισκόπῳ. καὶ ἡ μὲν πόρνη τὸ πρῶτον νομίσασα νεώτερον εἶναι τὸν καλέσαντα προθύμως ἠκολούθει, ὡς δὲ ῥιφεῖσα παρ' ἐκείνων εἶδε κοιμώμενον τὸν ἄνθρωπον καὶ μὴ εἰδότα τὸ γιγνόμενον, εἶτα ὡς κατενόησε καὶ εἶδε πρεσβύτου πρόσωπον καὶ ἐπισκόπου κατάστασιν, εὐθὺς ἀναβοήσασα τὴν βίαν ἐβόα. ἐκεῖνοί τε ἠξίουν σιωπᾶν καὶ κατα ψεύδεσθαι τοῦ ἐπισκόπου. ἡμέρας τοίνυν γενομένης διατεθρύλητο τὸ πρᾶγμα καὶ πᾶσα ἡ πόλις συνέτρεχεν, οἵ τε ἀπὸ τοῦ παλατίου ἐκινοῦντο θαυμάζοντες τὸ θρυλού μενον καὶ ἀξιοῦντες μὴ σιωπηθῆναι τοῦτο. γέγονε τοίνυν κρίσις, καὶ ὁ μὲν ἑταιροτρόφος ἤλεγξε τοὺς ἐλθόντας ἐπὶ τὴν πόρνην, ἐκεῖνοι δὲ τὸν Στέφανον· ἦσαν γὰρ αὐτοῦ κληρικοί. ὁ μὲν οὖν Στέφανος καθαιρεῖται, καὶ γίγνεται ἀντ' αὐτοῦ Λεόντιος ὁ ἀπόκοπος, ἵνα μόνον μὴ λείπῃ τῇ ἀρειανῇ αἱρέσει προστάτης.
Ὁ δὲ βασιλεὺς Κωνστάντιος ὀλίγον τι κατανυγεὶς εἰς ἑαυτὸν ἦλθε λογισάμενός τε ἐξ ὧν ἔδρασαν τῷ Εὐφράτῃ ὅτι καὶ τὰ κατὰ τῶν ἄλλων ἐπιχειρήματα τοιαῦτά ἐστι, τοὺς μὲν ἐξορισθέντας ἀπὸ τῆς Ἀλεξανδρείας εἰς τὴν Ἀρμενίαν πρεσβυτέρους καὶ διακόνους εὐθὺς ἀπολυθῆναι κελεύει, γράφει δὲ εἰς Ἀλεξάνδρειαν φανερῶς μηκέτι διώκεσθαι τοὺς μετὰ Ἀθανασίου κληρικούς τε καὶ λαικούς. εἶτα μετὰ μῆνάς που δέκα τελευτή σαντος Γρηγορίου μεταπέμπεται καὶ Ἀθανάσιον μετὰ πάσης τιμῆς, οὐχ ἅπαξ οὐδὲ δεύτερον, ἀλλὰ καὶ τρίτον γράψας αὐτῷ μὲν φιλικά, δι' ὧν θαρρεῖν καὶ ἐλθεῖν προέτρεπε. πέμπει τε πρεσβύτερον καὶ διάκονον, ἵν' ἔτι μᾶλλον θαρρῶν ἐπανέλθοι. ἐνόμιζε γὰρ διὰ τὸν φόβον τῶν πρότερον γενομένων ὀλιγωρεῖν με περὶ τὴν ἐπάνοδον. γράφει δὲ καὶ τῷ ἀδελφῷ ἑαυτοῦ Κώνσταντι, ἵνα καὶ αὐτὸς ἐπανελθεῖν με προτρέψηται. διε βεβαιοῦτο γὰρ ἐνιαυτὸν ὅλον ἐκδέχεσθαι τὸν Ἀθανάσιον καὶ οὐκ ἄν ποτε ἐπιτρέψαι μὴ γενέσθαι τινὰ καινοτομίαν ἢ καὶ κατάστασιν φυλάττων Ἀθανασίῳ τῷ ἐπισκόπῳ τὰς ἐκκλησίας.
Οὕτω δὴ οὖν γράψαντος αὐτοῦ καὶ προτρεψαμένου διὰ πολλῶν (καὶ γὰρ καὶ τοὺς κόμητας αὐτοῦ πεποίηκε γράψαι, Πολέμιον, ∆ατιανόν, Βαρδίωνα, Θάλασσον, Ταῦρον καὶ Φλωρέντιον, οἷς καὶ μᾶλλον πιστεύειν ἦν), τὸ δὲ ὅλον δεδωκὼς τῷ θεῷ τῷ καὶ εἰς τοῦτο κατανύξαντι τὸν Κωνστάντιον ἦλθεν Ἀθανάσιος μετὰ τῶν σὺν αὐτῷ πρὸς αὐτόν, γνησίως τε αὐτὸν ἑώρακε καὶ ἀπέλυσεν εἰσελθεῖν εἰς τὴν πατρίδα καὶ τὰς ἐκκλησίας γράψας καὶ τοῖς κατὰ τόπον δικασταῖς, ἐπειδὴ πρότερον προστάξας ἦν φυ λάττεσθαι τὰς διόδους, ἵνα ἀκώλυτον ἔχωσι τὴν πάροδον. εἶτα τοῦ ἐπισκόπου ἀποδυρομένου περὶ ὧν πέπονθε καὶ περὶ τῶν κατ' αὐτοῦ γραφέντων παρ' αὐτοῦ παρα τιθεμένου τε, μὴ πάλιν μετὰ τὴν ἀποδημίαν διαβολαὶ γένωνται παρὰ τῶν ἐχθρῶν, καὶ λέγοντος· «κάλει τούτους, εἰ βούλει, (ἔξεστι γὰρ ἑστάναι τούτους δι' ἡμᾶς) καὶ διε λέγχομεν αὐτούς», τοῦτο μὲν οὐ πεποίηκε, πάντα δέ, ὅσα πρότερον ἐκ διαβολῆς ἦν γραφέντα κατ' αὐτοῦ, ἀναιρεθῆναι ταῦτα καὶ ἀπαλειφῆναι κελεύει διαβεβαιωσάμενος· «μηκέτι τοῦ λοιποῦ διαβολῶν ἀνέχεσθαι, ἀλλ' εἶναι βεβαίαν καὶ ἀμετάβλητον τὴν προαί ρεσιν». καὶ τοῦτο οὐχ ἁπλῶς ἔλεγεν, ἀλλ' ὅρκοις ἐπεσφράγιζε τοὺς λόγους τὸν θεὸν ἐπὶ τούτοις καλῶν μάρτυρα. πολλοῖς γοῦν καὶ ἑτέροις λόγοις προτρεψάμενος αὐτὸν καὶ θαρρεῖν παρακελευσάμενος γράφει πρὸς τοὺς ἐπισκόπους καὶ τοὺς δικαστὰς ταῦτα·
Νικητὴς Κωνστάντιος Μέγιστος Σεβαστὸς ἐπισκόποις καὶ κληρικοῖς τῆς καθολικῆς ἐκκλησίας. Οὐκ ἀπελείφθη τῆς τοῦ θεοῦ χάριτος ὁ αἰδεσιμώτατος ... (Ἐγράφη ὀπίσω εἰς τὸν ξεʹ λόγον καὶ ἔστιν ἐξ ὁλοκλήρου ὁμοία ταύτης.) Ἑτέρα ἐπιστολή Κωνσταντίου πρὸς τὸν τῆς Ἀλεξανδρείας λαόν. Σκοπὸν ποιούμενοι τὴν ὑμετέραν ἐν ἅπασιν εὐνομίαν ... (Ἐγράφη καὶ αὕτη ὁμοίως εἰς τὸν αὐτὸν ξεʹ λόγον καὶ διὰ τὸ μηδὲν παραλάσσειν κατελείφθησαν νῦν ἄγραφοι.) Ἑτέρα ἐπιστολή Νικητὴς Κωνστάντιος Αὔγουστος Νεστορίῳ ἐπάρχῳ Αἰγύπτου. Φανερόν ἐστι πρὸ τούτου πρόσταξιν ἡμετέραν γεγενῆσθαι, ὥστε κατὰ τῆς ὑπο λήψεως Ἀθανασίου τοῦ αἰδεσιμωτάτου ἐπισκόπου γράμματά τινα εὑρίσκεσθαι, ταῦτά τε συνέστηκεν ἐν τῇ τάξει τῆς σῆς καθοσιώσεως εἶναι. βουλόμεθα τοιγαροῦν, ἵνα ἡ δεδοκιμασμένη ἡμῖν νηφαλιότης σου πάσας τὰς ἐπιστολὰς ὅσας ἂν περὶ τοῦ ὀνόματος τοῦ προειρημένου γενομένας ἐν τῇ ὑπὸ σὲ τάξει ἀκολούθως τῇ ἡμετέρᾳ ταύτῃ κελεύσει εἰς τὸ ἡμέτερον κομητάτον ἀποστείλῃ.
Ἃ δὲ καὶ μετὰ θάνατον τοῦ μακαρίου Κώνσταντος ἔγραψεν, ἔστι ταῦτα, Ῥωμαιστὶ μὲν γραφέντα, ἑρμηνευθέντα δὲ Ἑλληνιστί· 24.2ν Νικητὴς 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 τοῦτον ἀνῃρῆσθαι παρά τινων ἀνοσιωτάτων, στοχάζεσθαι πάλιν δύναται ἡ σὴ φρόνησις. ἐπεὶ οὖν τινές εἰσιν οἱ ἐν τῷ παρόντι καιρῷ, τῷ οὕτω πενθικῷ, πειρώμενοί σε ἐκφοβεῖν, διὰ τοῦτο ταῦτα πρὸς τὴν σὴν στερρότητα δοθῆναι τὰ γράμματα ἐδικαίωσα προτρε πόμενός σε, ἵνα, ὡς πρέπει ἐπίσκοπον, τοὺς λαοὺς τὰ ὀφειλόμενα τῇ θείᾳ θρησκείᾳ διδάσκῃς καὶ μετ' αὐτῶν συνήθως εὐχαῖς σχολάζῃς καὶ μὴ ματαίοις θρύλοις, εἴτινες ἂν γένοιντο, πιστεύσῃς. ἡμῖν γὰρ τοῦτο ἐν τῇ ψυχῇ πέπηγεν, ὥστε σε ἀκολούθως τῇ ἡμετέρᾳ προαιρέσει διαπαντὸς ἐν τῷ τόπῳ σου θέλειν ἐπίσκοπον εἶναι. ἡ θεία πρό νοια πολλοῖς ἔτεσί σε διατηροίη, γονεῦ προσφιλέστατε.
Τούτων οὕτω πραχθέντων οὕτω τε συνταξαμένων καὶ τῆς ὁδοῦ λοιπὸν ἐπιβάντων οἱ μὲν φίλοι φίλον ὁρῶντες ἔχαιρον, τῶν δὲ ἄλλων οἱ μὲν ἐδυσωποῦντο βλέποντες αὐτόν, οἱ δὲ καὶ παρρησίαν οὐκ ἔχοντες ἐκρύπτοντο, οἱ δὲ καὶ μετεγίνωσκον ἐφ' οἷς ἔγραψαν κατὰ τοῦ ἐπισκόπου. πάντες γοῦν οἱ ἀπὸ Παλαιστίνης ἐπίσκοποι χωρὶς δύο που ἢ τριῶν καὶ αὐτῶν ὑπόπτων τυγχανόντων οὕτω τὸν Ἀθανάσιον ὑπεδέξαντο καὶ τὴν πρὸς αὐτὸν ἠσπάσαντο κοινωνίαν, ὡς καὶ γράψαι καὶ ἀπολογήσασθαι, ὅτι, ἃ πρότερον ἔγραψαν, οὐ κατὰ προαίρεσιν, ἀλλὰ βιαζόμενοι πεποιήκασι. περὶ γὰρ τῶν ἐν Αἰγύπτῳ καὶ ταῖς Λιβύαις ἐπισκόπων καὶ τῶν ἐν αὐταῖς καὶ τῶν ἐν Ἀλεξανδρείᾳ λαῶν περιττόν ἐστι καὶ λέγειν, πάντων συντρεχόντων καὶ ἀνεκλάλητον ἐχόντων τὴν χαράν, οὐχ ὅτι μόνον τοὺς ἰδίους παρ' ἐλπίδα ζῶντας ἀπελάμβανον, ἀλλ' ὅτι καὶ τῶν αἱρετικῶν ὡς τυράννων καὶ λυττώντων κυνῶν ἀπηλλάττοντο. μεγάλη γοῦν ἦν εὐφρο σύνη τῶν λαῶν ἐν ταῖς συνάξεσι παροξυνόντων ἀλλήλους εἰς ἀρετήν. πόσαι τῶν ἀγάμων πρότερον οὖσαι πρὸς γάμον ἕτοιμοι ἔμειναν παρθένοι τῷ Χριστῷ· πόσοι νεώ τεροι βλέποντες ἑτέρους τὸν μονήρη βίον ἠγάπησαν· πόσοι πατέρες προέτρεπον τέκνα· πόσοι δὲ καὶ παρὰ τέκνων ἠξιώθησαν, μὴ ἐμποδίζεσθαι τῆς ἐν Χριστῷ ἀσκήσεως· πόσαι γυναῖκες ἔπεισαν ἄνδρας, πόσαι δὲ καὶ 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 οὔτε λοιπὸν ἐπείνων, ἀλλὰ καὶ ἐνδεδυμένοι προήρχοντο. καὶ ὅλως τοσαύτη ἦν ἅμιλλα περὶ ἀρετήν, ὡς ἑκάστην οἰκίαν καὶ οἶκον ἑκάστου 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 παρὰ Ἀθανασίου τὰ συνήθη τῆς εἰρήνης γράμματα.
Καὶ γὰρ καὶ Οὐρσάκιος καὶ Οὐάλης ὥσπερ ὑπὸ τοῦ συνειδότος μαστιζόμενοι μετ έγνωσαν καὶ γράφουσι μὲν αὐτῷ τῷ ἐπισκόπῳ φιλικὴν καὶ εἰρηνικὴν ἐπιστολήν, καίτοι μὴ λαβόντες παρ' αὐτοῦ γράμματα. ἀνελθόντες δὲ καὶ εἰς τὴν Ῥώμην μετενόουν ὁμολο γοῦντες ὅτι πάντα, ὅσαπερ πεποιήκασι καὶ εἰρήκασι κατ' αὐτοῦ, ταῦτα εἶναι πάντα ψευδῆ καὶ μόνον συκοφαντίαν. οὐχ ἁπλῶς δὲ τοῦτο οὐδ' αὐτοὶ πεποιήκασιν, ἀλλὰ γὰρ καὶ ἀναθεματίσαντες τὴν ἀρειανὴν αἵρεσιν ἔγγραφον τὴν μετάνοιαν αὐτῶν δεδώκασι γράψαντες Ἰουλίῳ τῷ ἐπισκόπῳ, Ῥωμαιστὶ μέν, μεταβληθέντα δὲ Ἑλληνιστί, ταῦτα·τὸ γὰρ ἀντίγραφον ἀπεστάλη ἡμῖν παρὰ Παύλου ἐπισκόπου Τριβέρων Ῥωμαιστί. Ἑρμηνεία ἀπὸ Ῥωμαικοῦ Κυρίῳ μου μακαριωτάτῳ πάπᾳ Ἰουλίῳ Οὐρσάκιος καὶ Οὐάλης. Ἐπειδὴ συνέστηκεν ἡμᾶς πρὸ τούτου πολλά τε καὶ δεινά ... (Ἐγράφη ὀπίσω εἰς τὸν ξηʹ λόγον καὶ ἔστι κατὰ πάντα ὁμοία καὶ ἴση.) Ἑρμηνεία ἀπὸ Ῥωμαικοῦ Κυρίῳ μου ἀδελφῷ Ἀθανασίῳ ἐπισκόπῳ Οὐρσάκιος καὶ Οὐάλης ἐπίσκοποι. Ἀφορμὴ ἡμῖν ἐδόθη διὰ τοῦ ἀδελφοῦ καὶ συμπρεσβυτέρου ... (Ἐγράφη ὀπίσω εἰς τὸν αὐτὸν ξηʹ λόγον καὶ ἔστιν ὁμοία καὶ ἴση ἐξ ὁλοκλήρου.) Ταῦτα γράψαντες ὑπέγραψαν καὶ τοῖς εἰρηνικοῖς παρερχομένων πρεσβυτέρων Ἀθανασίου Πέτρου τε καὶ Εἰρηναίου καὶ Ἀμμωνίου λαικοῦ, καίτοι μηδὲ δι' αὐτῶν γράψαντος αὐτοῖς.
Τίς τοίνυν οὐκ ἐθαύμαζε βλέπων ταῦτα καὶ τὴν τοσαύτην τῶν ἐκκλησιῶν εἰρήνην; τίς οὐκ ἔχαιρεν ὁρῶν τῶν τοσούτων ἐπισκόπων τὴν ὁμόνοιαν; τίς οὐκ ἐδόξαζε τὸν κύριον θεωρῶν τῶν λαῶν τὴν ἐν ταῖς συνάξεσιν εὐφροσύνην; πόσοι τῶν ἐχθρῶν μετ ενόουν· πόσοι τῶν πρότερον διαβαλλόντων ἀπελογοῦντο· πόσοι πρότερον μισοῦντες αὐτὸν ὕστερον ἠγάπησαν· πόσοι τῶν γραψάντων κατ' αὐτοῦ παλινῳδίαν ᾖσαν. πολλοὶ καὶ τῶν μὴ προαιρέσει, ἀλλ' ἀνάγκῃ μετὰ τῶν Ἀρειανῶν ὄντες ἐρχόμενοι νυκτὸς ἀπελογοῦντο, καὶ τὴν μὲν αἵρεσιν ἀνεθεμάτιζον, ἠξίουν δὲ συγγνώμην ἔχειν, ὅτι διὰ τὰς συσκευὰς καὶ τὰς διαβολὰς τὰς παρ' αὐτῶν γιγνομένας τοῖς μὲν σώμασιν ἐκεῖ φαίνονται, τῇ δὲ καρδίᾳ μετὰ Ἀθανασίου συνάγονται καὶ ἀεὶ μετ' αὐτοῦ τυγχάνουσι· ναὶ πιστεύσατε.