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kingdom, because he who always "is" never began to be nor can he cease to be. "We believe and we receive the Paraclete, the Holy "Spirit, whom the Lord himself both promised to us and sent. "And this we believe was sent; and this did not suffer, but the "man whom he put on, whom he took from Mary the virgin, the "man who was able to suffer; for man is mortal, but God is "immortal. We believe that on the third day he arose, not God in "the man, but the man in God arose, whom he also "offered as a gift to his own Father, whom he set free. We believe "that at a suitable and appointed time he himself will judge all men and "concerning all things. So great is their folly, and with such thick darkness their "mind has been blinded, that they cannot see the light of "truth. They do not understand in what sense it is said " that they also may be "one in us ". It is clear why one; because the apostles received the Holy Spirit "of God; but still they themselves were not spirit, nor was any "of them either word or wisdom or power, nor was he only-begotten. " As " "it says " I and you are one, so also they may be one in us ". But the divine voice made a precise distinction; " that they may be one in us " "it says; it did not say: "as we are one, I and the Father"; but 118 "the disciples, joined together and united among themselves, are one in faith, in "confession, <that> also in the grace and piety of God the Father "and in the forgiveness and love of our Lord and Savior they may "be able to be one." From these letters it is possible to learn the slander of the accusers, the injustice of those who judged long ago, and in addition to these things, the soundness of the doctrines. For not only did the blessed fathers teach us about the divine nature, but they also brought forth teaching concerning the economy. When Constans learned these things, he was disheartened seeing his brother's credulity, but was enraged against those who had contrived these things and deceived the emperor's readiness to believe. Therefore, choosing two of the bishops who had assembled at Sardica, he sent them to his brother with letters; and he sent with them a general (whose name was Salianus), who was distinguished for both piety and justice. The letters contained not only exhortation and counsel, but also a threat befitting a pious emperor. For first he wrote to his brother to give ear to the bishops and to learn of the lawless deeds dared by Stephen and the others, and moreover 119 to restore Athanasius to his flock, since the slander and the lawlessness and enmity of those who judged long ago had been made manifest. And he added that, if he were not persuaded and would not do what was just, he himself would seize Alexandria and restore Athanasius to his longing sheep and would drive out the swarm of his enemies. Constantius, having received this letter (for he happened to be in Antioch at that time), promised to do what his partner in the birth-pangs announced. But at this, those who were accustomed to war against the truth, being distressed, contrived that all-abominable and impious drama. For the pair of chief priests were lodged near the foot of the mountain, but the general had taken other lodging. But Stephen (for he himself, holding the rudders of the church of the Antiochenes, was causing the vessel to sink) had also other collaborators in his tyrannical audacities, by using whom he encompassed with all kinds of misfortunes those who held to the orthodox doctrines. A certain youth led them, living with insolence, and embracing a lawless life; who not only led men away from the marketplace, insulting and torturing them, but also going shamelessly to houses and leading out men and women adorned with modesty. And that I may not greatly prolong the narrative of his wickedness, I shall relate what was dared against the best of men; for it is sufficient to prove the things unlawfully done by him against the citizens. This man, having gone to a certain prostitute, said that some strangers who had arrived a short while ago 120 needed her at night. Then taking fifteen seditious men and

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βασιλείαν, ὅτι ὃ πάντοτε "ἔστιν οὐδέ ποτε τοῦ εἶναι ἤρξατο οὐδὲ ἐκλείπειν δύναται. "Πιστεύομεν καὶ παραλαμβάνομεν τὸν παράκλητον τὸ ἅγιον "πνεῦμα, ὅπερ ἡμῖν αὐτὸς ὁ κύριος καὶ ἐπηγγείλατο καὶ ἔπεμψεν. "καὶ τοῦτο πιστεύομεν πεμφθέν· καὶ τοῦτο οὐ πέπονθεν, ἀλλ' ὁ ἄν "θρωπος ὃν ἐνεδύσατο, ὃν ἀνέλαβεν ἐκ Μαρίας τῆς παρθένου, τὸν "ἄνθρωπον τὸν παθεῖν δυνάμενον· ὅτι ἄνθρωπος θνητός, θεὸς δὲ "ἀθάνατος. πιστεύομεν ὅτι τῇ τρίτῃ ἡμέρᾳ ἀνέστη οὐχ ὁ θεὸς ἐν "τῷ ἀνθρώπῳ, ἀλλ' ὁ ἄνθρωπος ἐν τῷ θεῶ ἀνέστη, ὅντινα καὶ "προσήνεγκε τῷ πατρὶ ἑαυτοῦ δῶρον, ὃν ἠλευθέρωσεν. πιστεύομεν "δὲ ὅτι εὐθέτῳ καιρῷ καὶ ὡρισμένῳ πάντας καὶ περὶ πάντων αὐτὸς "κρινεῖ. τοσαύτη δέ ἐστιν αὐτῶν ἡ ἄνοια καὶ οὕτω παχεῖ σκότῳ ἡ "διάνοια αὐτῶν ἐκτετύφλωται, ἵνα μὴ δυνηθῶσιν ἰδεῖν τὸ φῶς τῆς "ἀληθείας. οὐ συνιᾶσιν ᾧ λόγῳ εἴρηται " ἵνα καὶ αὐτοὶ ἐν ἡμῖν "ἓν ὦσι ". σαφές ἐστι διὰ τί ἕν· ὅτι οἱ ἀπόστολοι πνεῦμα ἅγιον "τοῦ θεοῦ ἔλαβον· ἀλλ' ὅμως αὐτοὶ οὐκ ἦσαν πνεῦμα, οὐδέ τις "αὐτῶν ἢ λόγος ἢ σοφία ἢ δύναμις ἦν οὐδὲ μονογενὴς ἦν. " ὥσπερ " "φησίν " ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτως καὶ αὐτοὶ ἐν ἡμῖν ἓν "ὦσιν ". ἀλλ' ἀκριβῶς διέστειλε ἡ θεία φωνή· " ἐν ἡμῖν ἓν ὦσι " "φησίν· οὐκ εἶπεν· "ὥσπερ ἡμεῖς ἕν ἐσμεν, ἐγὼ καὶ ὁ πατήρ"· ἀλλ' 118 "οἱ μαθηταὶ ἐν ἑαυτοῖς σύζυγοι καὶ ἡνωμένοι ἕν εἰσι τῇ πίστει, τῇ "ὁμολογίᾳ, <ἵνα> καὶ ἐν τῇ χάριτι καὶ τῇ εὐσεβείᾳ τῇ τοῦ θεοῦ πατρὸς "καὶ τῇ τοῦ κυρίου καὶ σωτῆρος ἡμῶν συγχωρήσει καὶ ἀγάπῃ ἓν "εἶναι δυνηθῶσιν." Ἐκ τῶνδε τῶν γραμμάτων ἔστι μαθεῖν τῶν μὲν κατηγόρων τὴν συκοφαντίαν, τῶν δὲ πάλαι δικασάντων τὴν ἀδικίαν, καὶ πρὸς τού τοις τῶν δογμάτων τὴν ὑγείαν. οὐ γὰρ μόνον τὰ περὶ τῆς θείας ἡμᾶς ἐδίδαξαν φύσεως οἱ μακάριοι πατέρες, ἀλλὰ καὶ τὴν περὶ τῆς οἰκονομίας διδασκαλίαν προσήνεγκαν. Ταῦτα ὁ Κώνστας μεμαθηκὼς ἠθύμησε μὲν τοῦ ἀδελφοῦ τὴν εὐκολίαν ὁρῶν, ἐχαλέπηνε δὲ κατὰ τῶν ταῦτα τετυρευκότων καὶ τὴν βασιλέως ἠπατηκότων εὐχέρειαν. δύο δὴ οὖν τῶν εἰς τὴν Σαρ δικὴν συνεληλυθότων ἐκλεξάμενος ἐπισκόπους πρὸς τὸν ἀδελφὸν μετὰ γραμμάτων ἀπέστειλεν· συναπέστειλε δὲ αὐτοῖς καὶ στρατηγὸν (Σαλιανὸς δὲ τούτῳ ὄνομα ἦν), ὃς εὐσεβείᾳ τε καὶ δικαιοσύνῃ διέλαμ πεν. τὰ δὲ γράμματα οὐ παραίνεσιν μόνον εἶχε καὶ συμβουλήν, ἀλλὰ καὶ ἀπειλὴν εὐσεβεῖ πρέπουσαν βασιλεῖ. πρῶτον μὲν γὰρ ἐπέστειλε τῷ ἀδελφῷ τοῖς ἐπισκόποις τὰς ἀκοὰς ὑποσχεῖν καὶ τὰς ὑπὸ Στε φάνου καὶ τῶν ἄλλων τολμωμένας παρανομίας μαθεῖν, καὶ μέντοι 119 καὶ Ἀθανάσιον ἀποδοῦναι τῇ ποίμνῃ, δήλης καὶ τῆς συκοφαντίας γεγενημένης καὶ τῆς τῶν πάλαι δικασάντων παρανομίας καὶ δυσμε νείας. προστέθεικε δέ, ὡς, εἰ μὴ πεισθείη καὶ τὰ δίκαια πράξοι, αὐτὸς τὴν Ἀλεξάνδρειαν καταλήψεται καὶ τὸν Ἀθανάσιον ἀποδώσει τοῖς ποθοῦσι προβάτοις καὶ τῶν δυσμενῶν ἐξελάσει τὸ στῖφος. ταύτην δεξάμενος ὁ Κωνστάντιος τὴν ἐπιστολήν (ἐν Ἀντιοχείᾳ δὲ τηνικαῦτα ἐτύγχανεν ὤν), ὑπέσχετο δράσειν ἅπερ ὁ τῶν ὠδίνων ἐπήγγειλε κοινωνός. ἀλλ' ἐπὶ τούτοις ἀλγήσαντες οἱ τῇ ἀληθείᾳ πολεμεῖν εἰωθότες τὸ παμμίαρον ἐκεῖνο καὶ δυσσεβὲς κατεσκεύασαν δρᾶμα. κατήχθη μὲν γὰρ παρὰ τὴν ὑπώρειαν τῶν ἀρχιερέων ἡ ξυνωρίς, ὁ δὲ στρατηγὸς καταγωγὴν ἑτέραν εἰλήφει. Στέφανος δὲ (αὐτὸς γὰρ τῆς Ἀντιοχέων ἐκκλησίας κατέχων τοὺς οἴακας ὑποβρύχιον ἐποίει τὸ σκάφος) εἶχε μὲν καὶ ἄλλους τῶν τυραν νικῶν συνεργοὺς τολμημάτων, οἷς χρώμενος τοὺς τῶν ὀρθῶν ἀντε χομένους δογμάτων παντοδαπαῖς περιέβαλλε συμφοραῖς. ἡγεῖτο δὲ τούτων νέος τις θρασύτητι μὲν συζῶν, τὸν δὲ παράνομον ἀσπαζό μενος βίον· ὃς οὐ μόνον τοὺς ἐκ τῆς ἀγορᾶς ἀπῆγε προπηλακίζων καὶ αἰκιζόμενος, ἀλλὰ καὶ ταῖς οἰκίαις ἐπιὼν ἀναίδην καὶ ἄνδρας ἐξῆγε καὶ γυναῖκας σεμνότητι κοσμουμένας. καὶ ἵνα μὴ σφόδρα μη κύνω τὴν τούτου διηγούμενος πονηρίαν, τὸ κατὰ τῶν ἀρίστων ἀν δρῶν τολμηθὲν διηγήσομαι· ἀπόχρη γὰρ τεκμηριῶσαι τὰ κατὰ τῶν ἀστῶν ὑπ' ἐκείνου παρανόμως πραχθέντα. Οὗτος πρός τινα χαμαιτύπην παραγενόμενος ἔφησε ξένους ἔν 120 αγχος ἐληλυθότας δεῖσθαι νύκτωρ αὐτῆς. εἶτα πεντεκαίδεκα στα σιώτας λαβὼν καὶ