Part IV.

Second Arian Persecution under Constantius

28. But the inheritors of the opinions and impiety of Eusebius and his fellows, the eunuch Leontius86    On the συνείσακται, vid. [D.C.A. 1939 sqq. Bright, Notes on Canons, p. 839], Mosheim de Rebus Ante Const. p. 599, Routh, Reliqu. Sacr. t. 2. p. 606. t. 3. p. 445. Basnag. Diss. vii. 19. in Ann. Eccles. t. 2. Muratori, Anecdot. Græc. p. 218. Dodwell, Dissert. Cyprian. iii. Bevereg. in Can. Nic. 3. Suicer. Thesaur. in voc. &c. &c. It is conjectured by Beveridge, Dodwell, Van Espen, &c., that Leontius gave occasion to the first Canon of the Nicene Council, περὶ τῶν τολμώντων ἑαυτοὺς ἐκτέμνειν, who ought not to remain in communion even as a layman87    Can. Ap. 17. but vid. Morin. de Pæn. p. 185., because he mutilated himself that he might henceforward be at liberty to sleep with one Eustolium, who is a wife as far as he is concerned, but is called a virgin; and George and Acacius, and Theodorus, and Narcissus, who are deposed by the Council; when they heard and saw these things, were greatly ashamed. And when they perceived the unanimity and peace that existed between Athanasius and the Bishops (they were more than four hundred88    After Sardica, vid. Apol. Ar. 50, note 10., from great Rome, and all Italy, from Calabria, Apulia, Campania, Bruttia, Sicily, Sardinia, Corsica, and the whole of Africa; and those from Gaul, Britain, and Spain, with the great Confessor Hosius; and also those from Pannonia, Noricum, Siscia, Dalmatia, Dardania, Dacia, Mœsia, Macedonia, Thessaly, and all Achaia, and from Crete, Cyprus, and Lycia, with most of those from Palestine, Isauria, Egypt, the Thebais, the whole of Libya, and Pentapolis); when I say they perceived these things, they were possessed with envy and fear; with envy, on account of the communion of so many together; and with fear, lest those who had been entrapped by them should be brought over by the unanimity of so great a number, and henceforth their heresy should be triumphantly exposed, and everywhere proscribed.

29. Relapse of Ursacius and Valens.

First of all they persuade Ursacius, Valens and their fellows to change sides again, and like dogs89    [351 a.d.] Cf. 2 Pet. ii. 22. to return to their own vomit, and like swine to wallow again in the former mire of their impiety; and they make this excuse for their retractation, that they did it through fear of the most religious Constans. And yet even had there been cause for fear, yet if they had confidence in what they had done, they ought not to have become traitors to their friends. But when there was no cause for fear, and yet they were guilty of a lie, are they not deserving of utter condemnation? For no soldier was present, no Palatine or Notary90    Apol. Const. 19. had been sent, as they now send them, nor yet was the Emperor there, nor had they been invited by any one, when they wrote their recantation. But they voluntarily went up to Rome, and of their own accord recanted and wrote it down in the Church, where there was no fear from without, where the only fear is the fear of God, and where every one has liberty of conscience. And yet although they have a second time become Arians, and then have devised this unseemly excuse for their conduct, they are still without shame.

30. Constantius changes sides again.

In the next place they went in a body to the Emperor Constantius, and besought him, saying, ‘When we first made our request to you, we were not believed; for we told you, when you sent for Athanasius, that by inviting him to come forward, you are expelling our heresy. For he has been opposed to it from the very first, and never ceases to anathematize it. He has already written letters against us into all parts of the world, and the majority of men have embraced communion with him; and even of those who seemed to be on our side, some have been gained over by him, and others are likely to be. And we are left alone, so that the fear is, lest the character of our heresy become known, and henceforth both we and you gain the name of heretics. And if this come to pass, you must take care that we be not classed with the Manichæans. Therefore begin again to persecute, and support the heresy, for it accounts you its king.’ Such was the language of their iniquity. And the Emperor, when in his passage through the country on his hasty march against Magnentius91    [351 a.d.], he saw the communion of the Bishops with Athanasius, like one set on fire, suddenly changed his mind, and no longer remembered his oaths, but was alike forgetful of what he had written and regardless of the duty he owed his brother. For in his letters to him, as well as in his interview with Athanasius, he took oaths that he would not act otherwise than as the people should wish, and as should be agreeable to the Bishops. But his zeal for impiety caused him at once to forget all these things. And yet one ought not to wonder that after so many letters and so many oaths Constantius had altered his mind, when we remember that Pharaoh of old, the tyrant of Egypt, after frequently promising and by that means obtaining a remission of his punishments, likewise changed, until he at last perished together with his associates.

31. Constantius begins to persecute.

He compelled then the people in every city to change their party; and on arriving at Arles and Milan92    [353 and 355.], he proceeded to act entirely in accordance with the designs and suggestions of the heretics; or rather they acted themselves, and receiving authority from him, furiously attacked every one. Letters and orders were immediately sent hither to the Prefect, that for the future the corn should be taken from Athanasius and given to those who favoured the Arian doctrines, and that whoever pleased might freely insult them that held communion with him; and the magistrates were threatened if they did not hold communion with the Arians. These things were but the prelude to what afterwards took place under the direction of the Duke Syrianus. Orders were sent also to the more distant parts, and Notaries despatched to every city, and Palatines, with threats to the Bishops and Magistrates, directing the Magistrates to urge on the Bishops, and informing the Bishops that either they must subscribe against Athanasius, and hold communion with the Arians, or themselves undergo the punishment of exile, while the people who took part with them were to understand that chains, and insults, and scourgings, and the loss of their possessions, would be their portion. These orders were not neglected, for the commissioners had in their company the Clergy of Ursacius and Valens, to inspire them with zeal, and to inform the Emperor if the Magistrates neglected their duty. The other heresies, as younger sisters of their own93    De Syn. 12, note 11., they permitted to blaspheme the Lord, and only conspired against the Christians, not enduring to hear orthodox language concerning Christ. How many Bishops in consequence, according to the words of Scripture, were brought before rulers and kings94    Mark xiii. 9., and received this sentence from magistrates, ‘Subscribe, or withdraw from your churches, for the Emperor has commanded you to be deposed!’ How many in every city were roughly handled, lest they should accuse them as friends of the Bishops! Moreover letters were sent to the city authorities, and a threat of a fine was held out to them, if they did not compel the Bishops of their respective cities to subscribe. In short, every place and every city was full of fear and confusion, while the Bishops were dragged along to trial, and the magistrates witnessed the lamentations and groans of the people.

32. Persecution by Constantius.

Such were the proceedings of the Palatine commissioners; on the other hand, those admirable persons, confident in the patronage which they had obtained, display great zeal, and cause some of the Bishops to be summoned before the Emperor, while they persecute others by letters, inventing charges against them; to the intent that the one might be overawed by the presence of Constantius, and the other, through fear of the commissioners and the threats held out to them in these pretended accusations, might be brought to renounce their orthodox and pious opinions. In this manner it was that the Emperor forced so great a multitude of Bishops, partly by threats, and partly by promises, to declare, ‘We will no longer hold communion with Athanasius.’ For those who came for an interview, were not admitted to his presence, nor allowed any relaxation, not so much as to go out of their dwellings, until they had either subscribed, or refused and incurred banishment thereupon. And this he did because he saw that the heresy was hateful to all men. For this reason especially he compelled so many to add their names to the small number95    Cf. de Syn. 5, note, and above Ep. Æg. 7. of the Arians, his earnest desire being to collect together a crowd of names, both from envy of the Bishop, and for the sake of making a shew in favour of the Arian impiety, of which he is the patron; supposing that he will be able to alter the truth, as easily as he can influence the minds of men. He knows not, nor has ever read, how that the Sadducees and the Herodians, taking unto them the Pharisees, were not able to obscure the truth; rather it shines out thereby more brightly every day, while they crying out, ‘We have no king but Cæsar96    John xix. 15, and Orat. i. 8, note.,’ and obtaining the judgment of Pilate in their favour, are nevertheless left destitute, and wait in utter shame, expecting shortly97    ὅσον οὐδέπω, above, 13; Const. died Nov. 3, 361 aged 45. to become bereft, like the partridge98    Jer. xvii. 11, LXX., when they shall see their patron near his death.

33. Persecution is from the Devil.

Now if it was altogether unseemly in any of the Bishops to change their opinions merely from fear of these things, yet it was much more so, and not the part of men who have confidence in what they believe, to force and compel the unwilling. In this manner it is that the Devil, when he has no truth on his side99    Vid. note on §67 [and Bright, Hist. Writings of Ath. p. lxviii. note 9]., attacks and breaks down the doors of them that admit him with axes and hammers100    Vid. Ps. lxxiv. 6. But our Saviour is so gentle that He teaches thus, ‘If any man wills to come after Me,’ and, ‘Whoever wills to be My disciple101    Matt. xvi. 24.;’ and coming to each He does not force them, but knocks at the door and says, ‘Open unto Me, My sister, My spouse102    Cant. v. 2.;’ and if they open to Him, He enters in, but if they delay and will not, He departs from them. For the truth is not preached with swords or with darts, nor by means of soldiers; but by persuasion and counsel. But what persuasion is there where fear of the Emperor prevails? or what counsel is there, when he who withstands them receives at last banishment and death? Even David, although he was a king, and had his enemy in his power, prevented not the soldiers by an exercise of authority when they wished to kill his enemy, but, as the Scripture says, David persuaded his men by arguments, and suffered them not to rise up and put Saul to death103    1 Sam. xxvi. 9.. But he, being without arguments of reason, forces all men by his power, that it may be shewn to all, that their wisdom is not according to God, but merely human, and that they who favour the Arian doctrines have indeed no king but Cæsar; for by his means it is that these enemies of Christ accomplish whatsoever they wish to do. But while they thought that they were carrying on their designs against many by his means, they knew not that they were making many to be confessors, of whom are those who have lately104    Apol. Const. 27; Apol. Fug. 4, and below, §76. made so glorious a confession, religious men, and excellent Bishops, Paulinus105    §26, and references there. Bishop of Treveri, the metropolis of the Gauls, Lucifer, Bishop of the metropolis of Sardinia, Eusebius of Vercelli in Italy, and Dionysius of Milan, which is the metropolis of Italy. These the Emperor summoned before him, and commanded them to subscribe against Athanasius, and to hold communion with the heretics; and when they were astonished at this novel procedure, and said that there was no Ecclesiastical Canon to this effect, he immediately said, ‘Whatever I will, be that esteemed a Canon; the “Bishops” of Syria let me thus speak. Either then obey, or go into banishment.’

34. Banishment of the Western Bishops spread the knowledge of the truth.

When the Bishops heard this they were utterly amazed, and stretching forth their hands to God, they used great boldness of speech against him teaching him that the kingdom was not his, but God’s, who had given it to him, Whom also they bid him fear, lest He should suddenly take it away from him. And they threatened him with the day of judgment, and warned him against infringing Ecclesiastical order, and mingling Roman sovereignty with the constitution106    διαταγῇ, cf. §36. of the Church, and against introducing the Arian heresy into the Church of God. But he would not listen to them, nor permit them to speak further, but threatened them so much the more, and drew his sword against them, and gave orders for some of them to be led to execution; although afterwards, like Pharaoh, he repented. The holy men therefore shaking off the dust, and looking up to God, neither feared the threats of the Emperor, nor betrayed their cause before his drawn sword; but received their banishment, as a service pertaining to their ministry. And as they passed along, they preached the Gospel in every place and city107    Infr. §40, vid. Acts viii. 4; Phil. i. 13., although they were in bonds, proclaiming the orthodox faith, anathematizing the Arian heresy, and stigmatizing the recantation of Ursacius and Valens. But this was contrary to the intention of their enemies; for the greater was the distance of their place of banishment, so much the more was the hatred against them increased, while the wanderings of these men were but the heralding of their impiety. For who that saw them as they passed along, did not greatly admire them as Confessors, and renounce and abominate the others, calling them not only impious men, but executioners and murderers, and everything rather than Christians?

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Ἀλλὰ ταῦτα ἀκούοντες καὶ βλέποντες οἱ κληρονόμοι τῆς γνώμης καὶ τῆς ἀσεβείας τῶν περὶ Εὐσέβιον, Λεόντιος ὁ ἀπόκοπος, ὃν οὐδὲ ὡς λαικὸν κοινωνεῖν ἐχρῆν, διότι ἑαυτὸν ἀπέκοψεν ὑπὲρ τοῦ μετ' ἐξουσίας λοιπὸν κοιμᾶσθαι μετὰ Εὐστολίου τινός, γυναικὸς μὲν δι' αὐτόν, λεγομένης δὲ παρθένου, Γεώργιός τε καὶ Ἀκάκιος καὶ Θεόδωρος καὶ Νάρ κισσος, οἵτινες καὶ ἐν τῇ συνόδῳ καθῃρέθησαν, μεγάλως ᾐσχύνοντο. εἶτα βλέποντες τὴν πρὸς Ἀθανάσιον τῶν ἐπισκόπων συμφωνίαν τε καὶ εἰρήνην, πλείους δὲ ἦσαν υʹ, ἀπό τε τῆς μεγάλης Ῥώμης καὶ τῆς Ἰταλίας πάσης Καλαβρίας τε καὶ Ἀπουλίας καὶ Καμπανίας Βριττίας τε καὶ Σικελίας Σερδινίας τε καὶ Κορσικῆς καὶ πάσης τῆς Ἀφρικῆς τούς τε ἀπὸ Γαλλίων καὶ Βριττανίας καὶ Σπανίων μετὰ τοῦ μεγάλου καὶ ὁμολογητοῦ Ὁσίου, ἔπειτα τοὺς ἀπὸ τῶν Παννονίων καὶ Νωρικοῦ καὶ Σισκίας ∆αλματίας τε καὶ ∆αρδανίας ∆ακίας τε καὶ Μυσίας Μακεδονίας Θεσσαλίας καὶ πάσης τῆς Ἀχαίας καὶ Κρήτης Κύπρου τε καὶ Λυκίας καὶ πλείστους τῆς Παλαιστίνης τε καὶ Ἰσαυρίας Αἰγύπτου καὶ Θηβαίδος καὶ πάσης Λιβύης καὶ Πενταπόλεως· ταῦτα βλέποντες ἐκεῖνοι φθόνῳ καὶ φόβῳ συνεσχέθησαν, φθόνῳ μὲν διὰ τὴν τοσούτων κοινωνίαν, φόβῳ δὲ μὴ οἱ παρ' αὐτῶν ἀπατηθέντες προστεθῶσι τῇ τῶν τοσούτων ὁμοψυχίᾳ καὶ λοιπὸν ἡ αἵρεσις αὐτῶν παραδειγματισθεῖσα θριαμβευθῇ καὶ στηλιτευθῇ πανταχοῦ.
Πρῶτον μὲν τοὺς περὶ Οὐρσάκιον καὶ Οὐάλεντα ὡς τοὺς κύνας μεταπείθουσι μετα βαλέσθαι καὶ εἰς τὸν ἴδιον ἐμετὸν ἐπιστρέψαι καὶ ὡς τοὺς χοίρους εἰς τὸν πρότερον βόρ βορον τῆς ἀσεβείας πάλιν κυλισθῆναι πρόφασίν τε τῆς μετανοίας πλάσασθαι, ὡς διὰ φόβον τοῦ θεοσεβεστάτου Κώνσταντος εἶεν τοῦτο πεποιηκότες, καίτοι, εἰ καὶ φόβος ἦν, ἀλλ' οὐκ ἐχρῆν, εἴπερ ἐθάρρουν οἷς ἔπραξαν, προδότας τούτων γίγνεσθαι. ὅτε δὲ οὐδὲ φόβος, ἀλλ' ἐψεύδοντο, πῶς οὐκ ἄξιοι πάσης καταγνώσεώς εἰσιν; οὔτε γὰρ στρατιώτου παρόντος, οὐ παλατινῶν ἢ νοταρίων ἀποσταλέντων, ὁποῖα νῦν αὐτοὶ ποιοῦσιν, ἀλλ' οὐδὲ βασιλέως παρόντος οὐδὲ ὅλως κληθέντες παρά τινος ἔγραψαν, ἀλλ' αὐτοὶ θέλοντες ἀνῆλθον εἰς τὴν Ῥώμην καὶ ἐν τῇ ἐκκλησίᾳ, ἔνθα φόβος μὲν ἔξωθεν οὐκ ἦν, μόνος δὲ ὁ τοῦ θεοῦ φόβος ἐστὶ καὶ ἐλευθέραν ἕκαστος ἔχει τὴν προαίρεσιν δι' ἑαυτῶν μετενόησαν καὶ ἔγραψαν. καὶ ὅμως Ἀρειανοὶ δεύτερον γενόμενοι τοιαύτην πάλιν ἀπρεπῆ πρόφασιν ἐπινοήσαντες οὐκ ἐρυθριῶσιν.
Ἔπειτα κοινῇ προσελθόντες παρεκάλουν τὸν βασιλέα Κωνστάντιον λέγοντες «καὶ τὸ πρῶτον ἀξιοῦντες οὐκ ἐπιστεύθημεν· ἐλέγομεν γάρ, ὅτε μετεπέμπου τὸν Ἀθα νάσιον, ὅτι τοῦτον προσκαλούμενος τὴν ἡμετέραν αἵρεσιν ἐκβάλλεις. οὗτος γὰρ ἐξ ἀρχῆς κατ' αὐτῆς γέγονε καὶ οὐ παύεται ταύτην οὗτος ἀναθεματίζων. αὐτὸς μὲν οὖν ἤδη πεπλήρωκε τὰ πανταχοῦ γράφων καθ' ἡμῶν, καὶ οἱ μὲν πλεῖστοι τὴν μετ' αὐτοῦ κοι νωνίαν ἔχουσι, τῶν δὲ καὶ δοξάντων μεθ' ἡμῶν εἶναι οἱ μὲν προσετέθησαν αὐτῷ, οἱ δὲ μέλλουσιν· ἡμεῖς δὲ ἐμείναμεν μόνοι. καὶ φόβος μὴ καὶ ἡ αἵρεσις γνωσθῇ καὶ λοιπὸν ἡμεῖς καὶ σὺ χρηματίσωμεν αἱρετικοί. κἂν τοῦτο γένηται, σκόπει μὴ μετὰ Μανιχαίων λογισθῶμεν. ἄρξαι πάλιν οὖν διώκειν καὶ πρόστα τῆς αἱρέσεως· καὶ γὰρ καὶ αὕτη σὲ βασιλέα ἔχει.» τοιαῦτα μὲν οὖν ἦν τούτων τὰ τῆς πανουργίας ῥήματα. καὶ αὐτὸς δὲ διερχόμενος, ὅτε πρὸς Μαγνέντιον ἔσπευδε, καὶ βλέπων τὴν πρὸς Ἀθανάσιον τῶν ἐπισκόπων κοινωνίαν, ὡς ὑπὸ πυρὸς ἀναφθεὶς μετεβάλλετο τὴν γνώμην καὶ οὔτε τῶν ὅρκων ἐμνημόνευσεν, ἀλλὰ καὶ ὧν ἔγραψεν ἐπελάθετο καὶ τῶν πρὸς τὸν ἀδελφὸν καθη κόντων ἀγνώμων γέγονε. καὶ γὰρ καὶ αὐτῷ γράφων καὶ Ἀθανάσιον ἑωρακὼς ὅρκους δέδωκε, μὴ ἄλλως ποιήσειν, ἢ ὡς ἂν ὁ λαὸς βούληται καὶ τῷ ἐπισκόπῳ καταθυμίως τυγχάνοι. ἀλλ' ἡ πρὸς τὴν ἀσέβειαν σπουδὴ πάντων ἀθρόως αὐτὸν ἐπιλαθέσθαι πεποίηκεν. οὐ δεῖ δὲ θαυμάζειν, εἰ μετὰ τοσαῦτα γράμματα καὶ τοσούτους ὅρκους ἠλλοιώθη Κωνστάντιος, ὅπουγε καὶ ὁ τῆς Αἰγύπτου τότε τύραννος Φαραὼ πολλάκις ἐπαγγελ λόμενος καὶ διὰ τοῦτο λαμβάνων τῶν βασάνων ἄνεσιν μετετίθετο, ἕως εἰς τέλος ἀπώλετο σὺν αὐτοῖς τοῖς ὁμονοήσασιν αὐτῷ.
Τούτους μὲν οὖν κατὰ πόλιν πρῶτον ἐβιάζετο μετατίθεσθαι, γενόμενος δὲ ἐν τῇ Ἀρελατῷ καὶ τῇ Μεδιολάνῳ λοιπόν, ὡς οἱ αἱρετικοὶ συνεβούλευσαν καὶ ὑπέθεντο, οὕτως αὐτὸς ἔπραττε, μᾶλλον δὲ οὕτως καὶ αὐτοὶ διεπράττοντο καὶ ἐνήλλοντο κατὰ πάντων ἔχοντες τὴν ἐξουσίαν. καὶ εὐθὺς ὧδε μὲν ἐντολαὶ καὶ γράμματα πρὸς τὸν ἔπαρχον, ἵνα τέως ὁ σῖτος ἀφαιρεθῇ παρὰ Ἀθανασίου καὶ δοθῇ τοῖς τὰ Ἀρείου φρονοῦσι, καὶ ἵνα ἐξῇ ὑβρίζειν τοῖς βουλομένοις τοὺς μετ' αὐτοῦ συναγομένους. ἀπειλή τε ἦν τοῖς δικασταῖς, εἰ μὴ συνάγοιντο μετὰ τῶν Ἀρειανῶν. ἦν δὲ ταῦτα προοίμια τῶν μετὰ ταῦτα γενομένων διὰ τοῦ δουκὸς Συριανοῦ. εἰς δὲ τὰ ἔξω μέρη προστάγματα πάλιν, καὶ νοτάριοι κατὰ πόλιν καὶ παλατινοὶ φέροντες ἀπειλὰς ἀπεστέλλοντο πρός τε τοὺς ἐπισκόπους καὶ τοὺς δικαστάς, ἵν' οἱ μὲν δικασταὶ ἐπείγωσιν, οἱ δὲ ἐπίσκοποι ἢ ἵνα κατὰ Ἀθανασίου γράφωσι κοινωνίαν ἔχοντες πρὸς τοὺς Ἀρειανοὺς ἢ τιμωρίαν αὐτοὶ μὲν ὑπομένωσιν ἐξοριστίας, οἱ δὲ τούτοις συνερχόμενοι λαοὶ δεσμὰ καὶ ὕβρεις καὶ πληγὰς κατ' αὐτῶν καὶ ἀφαίρεσιν τῶν ἰδίων ὑπαρχόντων ἔσεσθαι γινώσκοιεν. οὐκ ἠμελεῖτο δὲ τὸ πρόσταγμα· καὶ γὰρ εἶχον οἱ ἀποσταλέντες μεθ' ἑαυτῶν κληρικοὺς Οὐρσακίου καὶ Οὐάλεντος, ἵνα καὶ παροξύνωσι καὶ ἀμελοῦντας τοὺς δικαστὰς κατενέγκωσι τῷ βασιλεῖ. καὶ τὰς μὲν αἱρέσεις ὡς μικροτέρας ἑαυτῶν ἀδελφὰς συνεχώρουν βλασφημεῖν εἰς τὸν κύριον, μόνοις δὲ τοῖς Χριστιανοῖς ἐπεβούλευον οὐ φέροντες ἀκούειν περὶ Χριστοῦ λόγων εὐσεβῶν. πόσοι τοιγαροῦν ἐπίσκοποι κατὰ τὸ γεγραμμένον «ἐπὶ ἡγεμόνας καὶ βασιλέας ἤχθησαν» καὶ παρὰ δικαστῶν ἤκουσαν· «ἢ ὑπογράψατε ἢ τῶν ἐκκλησιῶν ἀναχωρεῖτε, καθαιρεθῆναι γὰρ ὑμᾶς βασιλεὺς προσέταξε». πόσοι διεσείσθησαν παρ' αὐτῶν κατὰ πόλιν, ἵνα μὴ ὡς φίλους τῶν ἐπισκόπων αὐτοὺς καταμέμψωνται. καὶ γὰρ καὶ πολιτευταῖς ἐγράφετο, καὶ ἦν ἀπειλή, ζημία χρημάτων, εἰ μὴ ἀναγκάζοι ἕκαστος τὸν τῆς ἰδίας πόλεως ἐπίσκοπον ὑπογράφειν. καὶ ὅλως πᾶς τόπος καὶ πᾶσα πόλις ἐπεπλήρωτο φόβου καὶ ταραχῆς τῶν μὲν ἐπισκόπων ἑλκομένων, τῶν δὲ δικαστῶν ὁρώντων τοὺς ὀδυρμοὺς καὶ στεναγμοὺς τῶν λαῶν.
Ταῦτα μὲν παρὰ τῶν ἀποσταλέντων παλατινῶν ἐπράττετο, οἱ δὲ θαυμαστοὶ θαρροῦντες αἷς ἔχουσι προστασίαις σπουδὴν τίθενται· καὶ οὕτω τῶν ἐπισκόπων τοὺς μὲν πρὸς βασιλέα καλοῦσι, τοὺς δὲ πάλιν διὰ γραμμάτων μεθοδεύουσι πλάττοντες κατ' αὐτῶν προφάσεις, ἵν' οἱ μὲν παρόντα Κωνστάντιον καταπτήξωσιν, οἱ δὲ τοὺς ἀπο σταλέντας καὶ τὰς ἀπειλὰς τῆς ἐκ προφάσεως συκοφαντίας φοβηθέντες μεταθῶνται τῆς ἑαυτῶν ὀρθῆς καὶ εὐσεβοῦς μνήμης. οὕτω γοῦν ἐβιάσατο βασιλεὺς τὸ τοσοῦτον τῶν ἐπισκόπων πλῆθος, τὰ μὲν ἀπειλῶν, τὰ δὲ ἐπαγγελλόμενος, εἰπεῖν· «οὐκέτι κοινωνοῦμεν Ἀθανασίῳ». οἱ γὰρ ἐρχόμενοι πρὸς αὐτὸν οὐ πρότερον ἔβλεπον αὐτὸν οὔδ' ὅλως ἄνεσιν ἔχειν τινὰ ἢ προιέναι τῆς ἰδίας οἰκήσεως ἐπετρέποντο, πρὶν ἂν ὑπογράψωσιν ἢ ἀνα νεύοντες ἐξορισθῶσιν. ἐποίει δὲ τοῦτο διὰ τὸ συνορᾶν ἀπὸ πάντων μισεῖσθαι τὴν αἵρεσιν, διὸ μάλιστα καὶ ἠνάγκασε τοὺς τοσούτους τοῖς ὀλίγοις συναριθμηθῆναι. καὶ ἐσπούδασεν ὄχλον ὀνομάτων συναγαγεῖν, πρὸς φθόνον μὲν κατὰ τοῦ ἐπισκόπου, φαν τασίας δὲ χάριν τῆς ἀρειανῆς ἀσεβείας, ἧς αὐτὸς προίσταται οἰόμενος ὅτι ὡς τοὺς ἀνθρώπους οὕτω καὶ τὴν ἀλήθειαν μεταστρέψαι δυνήσεται, οὐκ εἰδὼς οὐδὲ ἀναγνοὺς ὅτι οὐδὲ Σαδδουκαῖοι καὶ Ἡρωδιανοὶ προσλαβόμενοι τοὺς Φαρισαίους ἴσχυσαν ἐπι κρύψαι τὴν ἀλήθειαν. μᾶλλον γὰρ καὶ οὕτως αὕτη μὲν καθημέραν λαμπρὰ δείκνυται, οὗτοι δὲ καὶ κράξαντες· «οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα», καὶ ἔχοντες τὴν Πιλάτου κρίσιν οὐδὲν ἧττόν εἰσιν ἔρημοι καὶ πάσης αἰσχύνης, προσδοκῶντες ὅσον οὐδέπω μένειν καὶ αὐτοὶ κατὰ «τὸν πέρδικα» γυμνοί, ὅταν ἴδωσι καὶ τὸν προστάτην ἑαυτῶν ἀπο θνήσκοντα.
Εἰ δὲ καὶ ἀπρεπὲς τὸ ὅλως ἐπὶ τούτοις φοβηθέντας τινὰς τῶν ἐπισκόπων μετα θέσθαι, ἀλλὰ μᾶλλον ἀπρεπέστερον καὶ οὐ θαρρούντων οἷς πεπιστεύκασι τὸ βιάζεσθαι καὶ ἀναγκάζειν τοὺς μὴ βουλομένους. οὕτως ὁ μὲν διάβολος ἐπεὶ μηδὲν ἀληθὲς ἔχει «ἐν πελέκει καὶ λαξευτηρίῳ» ἐπιβαίνων κατεάσσει τὰς θύρας τῶν μὴ δεχομένων αὐτόν, ὁ δὲ σωτὴρ οὕτως ἐστὶ πρᾶος, ὡς διδάσκειν μὲν «εἴ τις θέλει ὀπίσω μου ἐλθεῖν» καὶ «ὁ θέλων εἶναί μου μαθητής», ἐρχόμενον δὲ πρὸς ἕκαστον μὴ βιάζεσθαι, ἀλλὰ μᾶλλον κρούειν τε καὶ λέγειν· «ἄνοιξόν μοι, ἀδελφή μου νύμφη», καὶ ἀνοιγόντων μὲν εἰσέρχεται, ὀκνούν των δὲ καὶ μὴ θελόντων ἐκείνων ἀναχωρεῖ. οὐ γὰρ ξίφεσιν ἢ βέλεσιν οὐδὲ διὰ στρατιω τῶν ἡ ἀλήθεια καταγγέλλεται, ἀλλὰ πειθοῖ καὶ συμβουλίᾳ. ποία οὖν πειθώ, ἔνθα βασι λέως φόβος; ἢ ποία συμβουλία, ἐν ᾗ ὁ ἀντιλέγων τὸ τέλος ἐξορισμὸν ἔχει καὶ θάνατον; καὶ ὁ μὲν ∆αυὶδ καίτοι βασιλεὺς ὢν καὶ τὸν ἐχθρὸν ὑπὸ χεῖρας ἔχων θέλοντάς τε τοὺς στρατιώτας ἀποκτεῖναι τὸν ἐχθρὸν οὐ τῇ ἐξουσίᾳ κεκώλυκεν, ἀλλ', ὡς ἡ γραφή φησιν, ἔπεισε ∆αυὶδ τοὺς ἄνδρας αὐτοῦ ἐν λόγοις καὶ οὐκ ἔδωκεν αὐτοῖς ἀναστάντας θανατῶσαι τὸν Σαούλ. αὐτὸς δὲ τὸν λόγον οὐκ ἔχων μετ' ἐξουσίας πάντας βιάζεται, ἵνα δειχθῇ πᾶσιν ὅτι ἡ φρόνησις αὐτῶν οὐκ ἔστι κατὰ θεόν, ἀλλ' ἀνθρωπίνη, καὶ ὅτι οἱ τὰ Ἀρείου φρονοῦντες «οὐκ ἔχουσιν ἀληθῶς βασιλέα εἰ μὴ Καίσαρα». δι' αὐτοῦ γὰρ πάντα μὲν ὅσαπερ βούλονται καὶ πράττουσιν οἱ χριστομάχοι, δόξαντες δὲ δι' αὐτοῦ πολλοῖς ἐπιβουλεύειν ἠγνόησαν πολλοὺς ποιήσαντες ὁμολογητὰς γενέσθαι, ἐξ ὧν εἰσιν οἱ νῦν λαμπρᾷ χρησάμενοι τῇ ὁμολογίᾳ ἄνδρες εὐλαβεῖς καὶ ἐπίσκοποι ἀγαθοί, Παυλῖνος ὁ ἀπὸ Τριβέρων τῆς μητροπόλεως τῶν Γαλλίων ἐπίσκοπος καὶ Λουκίφερ ὁ ἀπὸ μητρο πόλεως τῆς Σερδινίας ἐπίσκοπος Εὐσέβιος τε ὁ ἀπὸ Βερκέλλων τῆς Ἰταλίας καὶ ∆ιονύσιος ὁ ἀπὸ Μεδιολάνων, ἔστι δὲ καὶ αὕτη μητρόπολις τῆς Ἰταλίας. τούτους γὰρ βασιλεὺς καλέσας ἐκέλευσε κατὰ Ἀθανασίου μὲν ὑπογράφειν, τοῖς δὲ αἱρετικοῖς κοινωνεῖν. εἶτα ἐκείνων θαυμαζόντων τὸ καινὸν ἐπιτήδευμα τοῦτο καὶ λεγόντων, μὴ εἶναι τοῦτον ἐκ κλησιαστικὸν κανόνα, εὐθὺς ἐκεῖνος· «ἀλλ' ὅπερ ἐγὼ βούλομαι, τοῦτο κανών», ἔλεγε· «νομιζέσθω· οὕτω γάρ μου λέγοντος ἀνέχονται οἱ τῆς Συρίας λεγόμενοι ἐπίσκοποι. ἢ τοίνυν πείσθητε ἢ καὶ ὑμεῖς ὑπερόριοι γενήσεσθε».
Ταῦτα ἀκούσαντες οἱ ἐπίσκοποι πάνυ γε θαυμάσαντες καὶ τὰς χεῖρας ἀνατείναντες πρὸς τὸν θεὸν πολλῇ τῇ κατ' αὐτοῦ παρρησίᾳ μετὰ λόγων ἐχρήσαντο διδάσκοντες, μὴ εἶναι τὴν βασιλείαν αὐτοῦ, ἀλλὰ τοῦ δεδωκότος θεοῦ, ὃν καὶ φοβεῖσθαι αὐτὸν ἠξίουν, μὴ ἐξαίφνης αὐτὴν ἀφέληται· ἠπείλουν τε τὴν ἡμέραν τῆς κρίσεως καὶ συνεβούλευον αὐτῷ, μὴ διαφθείρειν τὰ ἐκκλησιαστικὰ μηδὲ ἐγκαταμίσγειν τὴν ῥωμαικὴν ἀρχὴν τῇ τῆς ἐκκλησίας διαταγῇ μηδὲ τὴν ἀρειανὴν αἵρεσιν εἰσάγειν εἰς τὴν ἐκκλησίαν τοῦ θεοῦ. ἀλλ' οὔτε ἤκουεν ἐκεῖνος οὔτε τι πλέον αὐτοὺς λέγειν ἐπέτρεπεν, ἀλλὰ καὶ μᾶλλον ἠπείλει καὶ ξίφος ἐγύμνου κατ' αὐτῶν καὶ ἀπάγεσθαι δέ τινας ἐξ αὐτῶν ἐκέλευσε· καὶ πάλιν ὡς ὁ Φαραὼ μετεγίνωσκεν. ἐκτινάξαντες τοίνυν οἱ ἅγιοι τὸν κονιορτὸν καὶ πρὸς τὸν θεὸν ἀναβλέψαντες οὔτε ἀπειλὴν βασιλέως ἐφοβήθησαν οὔτε ξίφους γυμνουμένου προδεδώκασιν, ἀλλὰ καὶ τὸν ἐξορισμὸν ὡς λειτούργημα διακονίας ἐσχήκασι. διερχόμενοι γὰρ κατὰ τόπον καὶ κατὰ πόλιν, καίπερ ἐν δεσμοῖς ὄντες, εὐηγγελίζοντο τὴν μὲν εὐσεβῆ πίστιν κηρύττοντες, τὴν δὲ ἀρειανὴν αἵρεσιν ἀναθεματίζοντες καὶ τὴν μετάνοιαν Οὐρ σακίου καὶ Οὐάλεντος στηλιτεύοντες. ἐγίγνετο δὲ τοῦτο πρὸς ἐναντίου τοῖς ἐπι βουλεύουσιν. ὅσῳ γὰρ πολὺ τὸ διάστημα τῆς ἐξοριστίας, τοσούτῳ μεῖζον τὸ κατ' αὐτῶν μῖσος ηὔξανε, καὶ κήρυγμα ἦν κατὰ τῆς ἀσεβείας αὐτῶν ἡ τούτων ἀποδημία. τίς γὰρ βλέπων τούτους διερχομένους οὐκ αὐτοὺς μὲν ὡς ὁμολογητὰς ὑπερεθαύμαζεν, ἐκείνους δὲ οὐκ ἀπεστρέφετο καὶ ἐβδελύττετο οὐκέτι μόνον ὡς ἀσεβεῖς, ἀλλὰ καὶ ὡς δημίους καὶ φονευτὰς καὶ πάντα μᾶλλον ἢ Χριστιανοὺς ὀνομάζων;