History of the Arians

 a wild beast has come forth upon the earth, this heresy. For not only does it harm the innocent with its words as with teeth, but it has also hired ex

 Nevertheless, since Eusebius was lusting after and wanting to seize the episcopate of the city (for thus also he had moved from Berytus to Nicomedia),

 seeing themselves, who happened to be suspected in all things, not prevailing in an ecclesiastical judgment, they approach Constantius alone and then

 you deemed them worthy to have communion from them, they were not worthy of blows but if you were beating them as wicked men, why were you summoning

 of the accusers, as they themselves had suborned everything and contrived such things. Seeing these things, although they had come with haste, thinkin

 deeds to be revealed. For since those in Adrianople did not wish to have communion with them, as men who had fled from the Synod and had become liable

 wonderful and daring in all things, as they have seen them in Antioch, they plotted together, but Stephen alone undertook the drama as being well-suit

 the people of Alexandria. Making our aim your good order in all things ... (This too was likewise written in the same 65th oration and because it vari

 having received letters from him. And having gone up also to Rome, they were repenting, confessing that everything whatsoever they had done and said a

 present, not with palace officials or notaries having been sent, such as they themselves now do, but not even when the emperor was present, nor having

 the emperor commanded.” How many were harassed by them in every city, so that they might not 31.6 condemn them as friends of the bishops. For letters

 Lucifer the bishop from the metropolis of Sardinia, and Eusebius from Vercelli in Italy, and Dionysius 33.7 from Milan, which is also a metropolis of

 Accept these things.” 36.1 But the bishop, persuading by speech, was teaching: “How is it possible for this to happen against Athanasius? For how can

 of the gates, so that no orthodox person, entering, might see Liberius? Rome also had experience of the Christ-fighters and knew at last what it had n

 with 40.3 Constantius’ soldiers. Truly, wickedness is blind for in that by which they thought to vex the confessors by separating them from one anoth

 he might write against us, but hold communion with the Arians. 43.2 But the old man, finding the hearing of it unpleasant and being grieved that he sh

 What courtier of his compelled him to subscribe against anyone, that Valens and his party should say such things? Cease, I beseech you, and remember t

 (for he was now a hundred years old) the heartless one was put to shame. For the new Ahab, another Belshazzar who had arisen among us, overlooked all

 he writes evil things again to the council and the people of Alexandria, inciting the younger men, so that they all might come together and either exp

 to Felicissimus, the then duke, and to Nestorius the prefect, so that if either Philip the prefect or anyone else should dare to plot against Athanasi

 ordered the church to be handed over.” And while all were marveling at this and nodding to one another and saying, “Has Constantius become a heretic?”

 the miracle had a more manifest proof. For a certain licentious young man, running in and daring to do so, sat upon the throne. And sitting down, the

 And to their women they have given authority to abuse whomever they wish. And the respectable and faithful women would turn aside and yield the way to

 And they, seeing the man blind from birth now seeing, and the man who had been a paralytic for a long time made well, they accused the Lord who had do

 the evils that have come to pass, after the persecution which occurred through Heraclius, they again do not cease slandering to the emperor. For they

 the antichrist himself? For he himself, because of his heresy, was the first to hasten to rival Saul in cruelty. For that one, when the priests had gi

 writing, he repents, and repenting, he is provoked, and again he laments and not having what he should do, he shows the desolation of his soul's mind.

 For they did not even pity them when they were sick, but even drove them on when they were bearing up with difficulty on account of their weakness, so

 he is, such as that one might become. For he speaks words against the most high, being the head of the impious heresy, and he makes war against the sa

 to the man. But if you speak having heard from these men, it is just for you to believe also the things said by him, but if you do not believe him, bu

 having caused the Arian heresy to be so much as 78.5 named in it. For still only in the whole of Egypt was there freedom of speech for orthodoxy, and

 It is good to be content with the divine scripture and for all to be persuaded by it as it commands, both because of the other heresies and especially

 as the soldiers were coming on, and men were being shot with arrows and killed. And some of the soldiers also turned to plundering and stood the virgi

Lucifer the bishop from the metropolis of Sardinia, and Eusebius from Vercelli in Italy, and Dionysius 33.7 from Milan, which is also a metropolis of Italy. For the emperor, having summoned these men, ordered them to sign against Athanasius, and to have communion with the heretics. Then, when they marveled at this new practice and said that this was not an ecclesiastical canon, he immediately said: "But whatever I wish, let this be considered a canon; for the so-called bishops of Syria tolerate my saying this. Either be persuaded, therefore, or you too will be exiled." 34.1 When the bishops heard these things, they were greatly astonished and, raising their hands to God, they used great boldness of speech against him, teaching that the kingdom was not his, but God's who had given it, whom they thought he should fear, lest He suddenly take it away; and they threatened him with the day of judgment and advised him not to corrupt ecclesiastical affairs, nor to mingle Roman rule with the ordinance of the Church, nor to introduce the Arian heresy into the Church of God. 34.2 But he neither listened nor allowed them to say anything more, but rather threatened them and unsheathed a sword against them and ordered some of them to be led away; and again 34.3 like Pharaoh, he changed his mind. Therefore the saints, shaking off the dust and looking up to God, neither feared the emperor's threat nor betrayed [the faith] at the unsheathed sword, but they even regarded exile as a ministry of service. For passing through place after place and city after city, although being in chains, they preached the good news, proclaiming the pious faith, anathematizing the Arian heresy, and denouncing the repentance of Ur 34.4 sacius and Valens. But this turned out to be contrary to what the plotters intended. For the longer the duration of the exile, the more the hatred against them grew, and their absence was a proclamation against their impiety. For who, seeing these men passing by, did not greatly admire them as confessors, and did not turn away from and detest the others, calling them no longer only impious, but also executioners and murderers and anything rather than Christians? 35.1 It would have been better, therefore, for Constantius not to have become part of this heresy at all in the beginning, or having become so, not to have yielded so much to the impious, or having yielded, to have stood with them only up to this point, so that at least up to this point they might have their judgment in common. But as it seems, like foolish men, entangling themselves in the bonds of impiety, they draw 35.2 down upon themselves a greater judgment. For they did not even spare Liberius, the bishop of Rome, in the beginning, but extended their madness even to those there, and they were not ashamed that it is an apostolic throne, nor did they show reverence that Rome is the metropolis of the Roman world, nor did they remember that previously 35.3 writing they had called them "apostolic men." But mixing everything together, they forgot all things at once and cared only for their zeal on behalf of impiety. For when they saw him holding the orthodox faith and hating the Arian heresy, and being zealous to persuade all to turn away and depart from it, the ungodly 35.4 reasoned that: "If we persuade Liberius, we shall quickly master all." And they slandered him to the emperor; and he, quickly expecting to draw all to himself through Liberius, writes and sends a eunuch named Eusebius with letters and gifts, in order to flatter with the gifts, and to threaten with the letters. The eunuch therefore, having gone 35.5 to Rome, first urged Liberius to sign against Athanasius, and to have communion with the Arians, saying: "This the emperor wishes and commands you to do." Then, showing the gifts, he pleaded and took his hands, saying: "Be persuaded by the emperor and

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Λουκίφερ ὁ ἀπὸ μητρο πόλεως τῆς Σερδινίας ἐπίσκοπος Εὐσέβιος τε ὁ ἀπὸ Βερκέλλων τῆς Ἰταλίας καὶ ∆ιονύσιος 33.7 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». 34.1 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. 34.2 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 34.3 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 34.4 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; 35.1 Βέλτιον μὲν οὖν ἦν κατὰ τὴν ἀρχὴν Κωνστάντιον μηδ' ὅλως τῆς αἱρέσεως ταύτης γενέσθαι ἢ γενόμενον μὴ τοσοῦτον ἐνδοῦναι τοῖς ἀσεβέσιν ἢ ἐνδόντα μέχρι τούτων στῆναι μετ' αὐτῶν, ἵνα κἂν ἕως τούτων ἔχωσι κοινὴν τὴν κρίσιν. ὡς δὲ ἔοικε, κατὰ τοὺς ἄφρονας δεσμοῖς τῆς ἀσεβείας ἑαυτοὺς περιπείροντες μείζονα καθ' ἑαυτῶν τὴν κρίσιν ἐπι 35.2 σπῶνται. καὶ γὰρ οὐδὲ Λιβερίου τοῦ ἐπισκόπου Ῥώμης κατὰ τὴν ἀρχὴν ἐφείσαντο, ἀλλὰ καὶ μέχρι τῶν ἐκεῖ τὴν μανίαν ἐξέτειναν, καὶ οὐχ ὅτι ἀποστολικός ἐστι θρόνος ᾐδέσθη σαν, οὔδ' ὅτι μητρόπολις ἡ Ῥώμη τῆς Ῥωμανίας ἐστὶν ηὐλαβήθησαν, οὔδ' ὅτι πρότερον 35.3 «ἀποστολικοὺς αὐτοὺς ἄνδρας» γράφοντες εἰρήκασιν ἐμνημόνευσαν. ἀλλὰ πάντα ὁμοῦ φύραντες πάντων ἀθρόως ἐπελάθοντο καὶ μόνης τῆς ὑπὲρ τῆς ἀσεβείας σπουδῆς ἐφρόντι σαν. ἐπειδὴ γὰρ ἑωράκασιν αὐτὸν ὀρθοδοξοῦντα καὶ μισοῦντα μὲν τὴν ἀρειανὴν αἵρεσιν, σπουδάζοντα δὲ πάντας πείθειν ἀποστρέφεσθαι καὶ ἀναχωρεῖν ἀπ' αὐτῆς, ἐλογίσαντο 35.4 οἱ δυσσεβεῖς ὅτι· «εἰ τὸν Λιβέριον πείσαιμεν, πάντων ταχέως κρατήσομεν». καὶ δια βάλλουσι βασιλεῖ· κἀκεῖνος ταχέως προσδοκήσας διὰ Λιβερίου πάντας ἕλκειν πρὸς ἑαυτὸν γράφει καὶ πέμπει σπάδοντα Εὐσέβιόν τινα καλούμενον μετὰ γραμμάτων καὶ δώρων, ἵνα τοῖς μὲν δώροις κολακεύσῃ, τοῖς δὲ γράμμασιν ἀπειλήσῃ. ἀπελθὼν τοίνυν ὁ σπάδων 35.5 εἰς τὴν Ῥώμην πρῶτον παρεκάλει τὸν Λιβέριον κατὰ Ἀθανασίου μὲν ὑπογράψαι, τοῖς δὲ Ἀρειανοῖς κοινωνῆσαι, λέγων· «τοῦτο βασιλεὺς βούλεται καὶ κελεύει σε ποιῆσαι». εἶτα ἐπιδεικνὺς τὰ δῶρα παρεκάλει καὶ χειρῶν ἥπτετο λέγων· «πείσθητι βασιλεῖ καὶ

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