ПОСЛАНИЕ 2-е

Victorious Constantius, great Augustus, to all the faithful of the Universal Church in Alexandria. 55) Bearing in mind your love of truth in everything and knowing that for a long time you were deprived of the episcopal providence for you, we considered it fair to again send to you Bishop Athanasius, a man known to everyone both in the truth and in the honesty of his morals. Having accepted it as usual for you and in the proper way and having presented it as an assistant in prayers to God, try above all else to preserve, according to the charter of the Church, the unanimity and peace that is suitable for you and desired for us. For there is no reason for any dissent or rebellion to occur among you, contrary to the prosperity of our times. And we wish in every possible way that this does not happen to you; we advise, beloved, that in your prayers to the Divine, as has already been said, having him always as your representative and helper, you remain such that while this disposition of yours continues, according to the common desire of all, the pagans who are now still attached to the idolatrous delusion will willingly hasten to the knowledge of the sacred faith. Therefore, we also advise you to adhere to what was said above; accept the bishop, sent by the determination of the All-Good and by our will, willingly and honor him as worthy of greeting him with all your soul and thought. This is appropriate for you, and in accordance with our meekness. And in order to suppress any pretext for disturbance and rebellion of people with malicious messages, we gave an order to your judges, if they discover any rebels, to subject everyone to the rigors of the laws. Therefore, bearing in mind both, both our, by the will of the All-Good, will and opinion about you and about unity of mind, and the punishment of disorderly people, observing what is proper and in accordance with the charter of the sacred faith, and treating the above-mentioned bishop with all respect and honor, try together with him to send prayers to the Father of all God for yourself and for the well-being of all life. 56) Having written this, he commanded that what he had previously written against me based on the slander of Eusebius’s accomplices should be removed from the orders of the duke and the eparch of Egypt and destroyed; and the decurion Eusebius, who was sent, took it, and the following was written: Victorious Constantius, Augustus, Nestorius. (And in the same form it was written to the rulers of Augustamniki, Thebaid and Libya.) If there were any instructions given at any time before to the harm and insult of those in communion with Bishop Athanasius, then now we express the desire that all this be erased. For it is desirable for us that his clergy, having enjoyed the freedom from bearing public duties, should have the same again. And we want this injunction of ours to be observed, and when Bishop Athanasius is returned to the Church, those who communicate with him would enjoy the freedom that they have always had and that other clergy have, and, having this freedom, rejoice. 57) Thus, on my return, passing through Syria, I met the Palestinian bishops, and they, having formed a Council in Jerusalem, received me sincerely, released me in peace, and wrote the following to the Church and bishops: The Holy Council, convened in Jerusalem, wishes to rejoice in the Lord to its fellow servants in Egypt and Libya, to the presbyters and deacons and to all the people in Alexandria, the most beloved and most desired brothers. We, beloved, are not able to give due thanks to the God of all for the miracles that He has always performed and now performed with your Church, returning to you your shepherd and master, and our co-servant Athanasius. For who hoped to even one day see what you are now accepting in practice? Truly, your prayers have been heard by the God of all; He, caring for His Church, rewards you for your tears and lamentations, and therefore listens to your petitions. You were like abandoned sheep, tormented, without a shepherd, therefore the true Shepherd, caring for His sheep, visited you from above and returned to you what you desired. So we, serving in every possible way to the peace of the Church, in unanimity with your love, having preceded you, kissed him, and through him, having entered into communication with you, we send these greetings and offer prayers of thanksgiving, so that you can see how we are united with you by the union of love for him. But you are obliged to pray for the piety of the most God-loving Kings, who, having recognized your commitment to him and his purity, deigned to return him to you with all honor. Therefore, having received it with open hands, try to send up due prayers of thanksgiving to God, who has given this to you, so that you may always rejoice with God and glorify our Lord, in our Lord Jesus Christ, to whom be glory to the Father forever. Amen. The names of the signatories (which I announced before, but also wrote now) are the following: Maximus, Aetius, Arius, Theodore, Germanus, Silouan, Paul, Patricius, Elpidius, Germanus, Eusebius, Zinovius, Paul, Macrinus, Peter, Claudius. 58) Seeing this, Ursatius and Valens finally began to condemn themselves and, having come to Rome, confessed with repentance, asked for forgiveness, and to Julius, the bishop of old Rome, and to me they wrote the following (lists sent to me by Paulinus, bishop of Trivere): Letter to Bishop Julius, originally written in Latin, about the repentance of Ursacius and Valens. To the Most Blessed Pope Julius Ursatius and Valens. Since it is known that before this in letters we made many important denunciations against Bishop Athanasius, and when in the messages of your grace we were interrogated about the matter announced by us, we could not give an account, then we confess before your grace in the presence of all our brother presbyters that everything that has previously reached your ears about the name of the mentioned Athanasius is a lie and an invention, and in all its strength is alien to it. Therefore, we willingly wish to communicate with the aforementioned Athanasius, especially since your piety, out of your innate kindness, deigned to grant forgiveness to our error. But we also admit that if the Easterners, or Athanasius himself, in this matter with an unkind intention for us, wish to call us to court, we will not deviate from the determination of your will. The heretic Arius and his defenders, who assert what happened when there was no Son, and that the Son is from non-existence, and who deny that Christ God is the eternal Son of God, as we added in our previous note in Milan, and now and always anathematize them. Having written this with our own hand, we again confess that, as we said before, we have condemned the Arian heresy and its leaders forever. I myself, Ursatius, and also Valens, subscribed to this confession. To my lord brother, Bishop Athanasius, Bishops Ursatius and Valens. Having found an opportunity, because our brother and co-presbyter Musaeus is going to your love, through him we earnestly greet you, beloved brother, from Aquileia, and we wish you to be healthy when you read our letter. You will give us courage if you yourself reward us with your writing. Know that you and I have church and world communion, and the proof of this is our greeting in this letter. May God's Providence protect you, dear brother! So this is what was written, and this is the verdict and judgment of the bishops about me. And what they did not out of mercy or under compulsion from anyone is to prove this, with your permission, intention to tell the matter from the very beginning, and you will learn why the bishops, having judged well and fairly, wrote in this way, and Valens and Ursatius, although late, recognized the truth. 59) Before the persecution, our bishop was Peter, who died a martyr during the persecution. At the General Council of Bishops, he deposed Meletius, who was called the Egyptian bishop, convicted of various iniquities and even sacrifices to idols. But Meletius did not resort to another Council, and did not try to justify himself before the bishops who were after Peter, but he caused a schism, and its adherents to this day, instead of Christians, are called Meletians. Soon he began to slander the bishops, first this Peter, and after him he slandered Achilles, and after Achilles Alexander, and in this he acted cunningly, having learned this from Absalom, so that when the deposition brought shame, he could be seduced, even if inexperienced, by slander. Meanwhile, while Meletius acted this way, the Arian heresy appeared. But heresy was anathematized at the Council of Nicaea, and the Arians were cast out, while the Meletians were somehow accepted, and now there is no longer any need to name the reason for this. For less than five months had passed since Alexander of blessed memory died, the Meletians, who should have remained in peace and considered it a mercy that at least they were accepted, like dogs, not forgetting what they had vomited, again began to disturb the Church. Why does Eusebius, having learned about this and overcome the Arian heresy, send to the Meletians, win them over to his side with many promises, secretly become their friend and enter into agreements with them in case whatever happens. So, first he sent to me, convincing me to accept the Arians, and not in a letter he threatened, but in a letter he asked. Since I objected to him, saying that one should not accept those who invented heresy contrary to the truth and who were anathematized by the Ecumenical Council, he does what the Tsar, Constantine of blessed memory, wrote to me with threats that if I do not accept the Arians, I will endure the same thing that I suffered before and am now suffering. Here is an excerpt from this message; The letter-bearers were the courtiers Synclitius and Gaudentius. EXCERPT FROM TSING CONSTANTINE'S LETTER So, having the instructions of my will, give unrestricted entry to everyone who wants to join the Church. If I learn that you have forbidden or blocked anyone who wants to belong to the Church from entering it, then I will immediately send someone who, at my command, will depose and remove you from your place. 60) Since I convinced the king by letters that the anti-Christ heresy cannot have any communion with the Universal Church, then Eusebius, drawing from this the case about which an agreement was made with the Meletians, writes to them and convinces them to invent a reason so that, just as they invented against Peter, Achilles and Alexander, so they invent and divulge something against me. So, having searched a lot and found nothing, finally, at the behest of the Eusebians, they put together and invent the first accusation presented by Ision, Eudaemon and Callinicus about the linen surplices, as if I gave the rule to the Egyptians and began to demand this from them first. But my elders were found there, the king listened to them, and the accusers were condemned. These elders were: Apis and Macarius. The king writes, condemning Ision, and commands me to appear to him; the following was written by the King 2. Eusebius, having learned this, convinces my accusers to wait, and, as soon as I came again, they accuse Macarius of breaking the cup, and they erect not just any simple, but the most important slander against me - that I, acting against the Tsar, sent a box of gold to some Philomenes. The king listened to me about this in Psammathia. They, condemned as usual, are rejected. Upon my return, the king writes to the people the following: Constantine the Great, Augustus, to all the faithful of the Universal Church in Alexandria. 61) I greet you, beloved brethren, calling as the highest witness of my will God and the Only Begotten Creator of our law, Who rules over the lives of all and hates differences of opinion. What else can I say? Is it because I am in good health? But I could enjoy greater health if you loved each other mutually, putting aside that hatred for which, carried away by the worries of the competitors, we left the haven of love. Oh, how strange this is! How many troubles are caused daily by confused envy! Because of this, a bad reputation settled among the people of God. Where has the fidelity to truth gone? When were we surrounded to such an extent by the darkness of darkness, not only because of many errors, but also for the misdeeds of the ungrateful? We tolerate those who reward madness, but, noticing those who oppress modesty and truth, we do not worry about it. How terrible is our wickedness! We do not denounce our enemies, we follow in the footsteps of a band of robbers, which is why the seduction of destruction, without meeting an opponent, I will say, conveniently paved its way. Do we really have no feeling, even by the grace of nature common to all, if we have neglected the requirements of the law? But someone will say: we have natural love. Why is it that, with an innate inclination towards goodness, having God's law, we endure resistance and rebellion from enemies, usually incited by some kind of fiery, and, having eyes, we do not see or feel, although we are protected by the consciousness of the law? What kind of numbness has taken over our lives that we are so careless about ourselves, even with God’s reminders of this? Oh! Isn't this unbearable evil? Shouldn't they be considered enemies, and not the house and people of God? These dead ones curse at us, reproach us and act against us. 62) With what recklessness they do this - I ask you to think about this for yourself, because with these bullies their malice is in their tongue, and everywhere with them is a pale-faced anger, with which they mutually strike each other, and turn us away from ourselves to aggravate our own punishment. He who teaches what is good is recognized as an enemy, and whoever openly shows the vice of envy in himself does not properly and steals the condescension of the people, abuses it, squanders it, ill-wishes himself, embellishes and seasones himself with praise, perverts the truth and deceives faith, until in his own conscience he seeks and finds a hole and a secret refuge. This ignorance makes them unhappy when, having no merits, they recklessly praise themselves, saying: “Oh, how bad this is! This one is old, and this one is a child. This honor is fitting for me, it should belong to me, but it should be taken away from him; As soon as I get everyone on my side, I’ll try to make sure he doesn’t have power.” This frantic exclamation is worthy of surprise! It’s interesting to look at the order, the meetings, or, so to speak, the feeding in these strange gatherings! Oh, how ridiculous we are, if I may say so! In the Church of God there is proof of our foolishness. And are they not ashamed? Don't they blame themselves? Are they not tormented in their hearts so that now, at least, seeing this deception and ridicule, they should show some worthy way of thinking? They have one force of envy, relying on their poisonous means. These evil ones have not succeeded in anything against your bishop. Believe me, brothers, they have achieved nothing other than the fact that, having increased the burden of our time, they will no longer have room for repentance for themselves in this life. So, I beg you, take care of yourself, lovingly accept our love for you, and with all your might, drive away from yourself those who would like to turn into nothing the beneficial fruits of our like-mindedness. Having God before your eyes, love yourself. I received your Bishop Athanasius with pleasure, and talked with him in the full conviction that he is a man of God. It’s up to you to understand this, not for me to judge. For I recognized it as necessary for the most venerable Athanasius himself to convey this to you from me, since I mean the care of his rightness, which is not unworthy of my peaceful faith, is always beautifully adorned with a saving thought and is ready with a convincing reasoning. May God protect you, beloved brethren! 63) After this, the Meletians, having calmed down for a while, began to move again, and subsequently, trying to please those who had bribed them, they formed such a council. Mareot is a place under the jurisdiction of Alexandria; Meletius could not cause a split in him. Therefore, when there were churches there in places designated for that purpose, and the elders gathered everyone in them, and the people were in peace, someone named Ischir, not a cleric, even an evil man, decided to deceive the inhabitants of his village, claiming that he was a cleric. Having learned about this, the presbyter of that place informs me when I visited churches, and I send presbyter Macarius with him to call Ischir to me. They, having found him sick and lying in his cell, instruct his father to inform his son that he would not undertake anything similar to what was being announced about him. Rising from his sick bed, when his own and his father began to forbid him, Ischir resorted to the Meletians, and they entered into communication with Eusebius’s adherents, and, finally, they composed a slander, as if Macarius broke the cup and a certain Bishop Arsenius was killed by me. And they hide Arseny so that, since he was no longer visible, everyone would consider him dead, they say that they even carried his hand everywhere, as if he had been cut into pieces. And about Ischira, whom they had not known until then, they began to spread the word that he was a presbyter, so that they could deceive him by telling him about the cup. But Ischir, when his family began to reproach him, came to me in tears and claimed that Macarius had not done anything that was disclosed about him, but he himself was encouraged by the Meletians to invent such a slanderous slander. And he writes the following: Ischir wishes to Blessed Pope Athanasius to rejoice in the Lord. 64) Since I came to you, Mister Bishop, with the intention of belonging to the Church, and you began to blame me for what I said before, as if I did it of my own free will, for this reason I present to you in writing this justification, from which you can learn that violence was done to me, and wounds were inflicted by Isaac, Heraclides, Isaac of Lithopolis and those who were with them. Calling God to witness this, I certify that, as far as I know, you did not do anything that they retell: there was no breaking of the cup, the holy meal was not overthrown, but they prompted me to invent all this, using violence. And I presented this in my justification and showed it in writing, intending and desiring to belong to your Council. I wish you to be able to help in the Lord. I give this manuscript of mine to you, Bishop Athanasius, in the presence of the presbyters: Ammon of Dicella, Heraclius of Fascus, Bocco of Heneuri, Achilles of Myrsina, Didymus of Taphosir and Justus of Bomothea, also the deacons: Paul, Lytra and Olympius of Alexandria, and Ammonius, Pista, Demetrius and Gaius of the Mareotians. 65) However, even after Iskhir wrote this, the same accusation was again published everywhere and brought to the attention of King Constantine. And he himself had already heard about the cup in advance in Psammathia, when I was there, and condemned the slander of the enemies, and meanwhile he writes to Antioch to the censor Dalmatius to hear the murder case. Why is the censor notifying me by letter so that I prepare to be acquitted of the charges? Having received such a letter, at first I did not pay attention to it, since I knew that there was no truth in what they were asserting. But since the Tsar was alarmed, I write to my co-workers in Egypt and send a deacon with the intention of finding out about Arseny, because I have not seen this man for five or six years. So what? In order not to repeat exactly the same thing, I will say: it was found out that Arseny was being hidden, and my people found him, first hidden in Egypt, and then in Tire. To his surprise, the one found does not admit that he is Arseny, until he is caught in court by Paul, then Bishop of Tire; finally, ashamed, he no longer dares to deny. And he did this, keeping the condition concluded with Eusebius, so that, as soon as he was found, the whole business they had planned would not be upset, as indeed happened. For when I wrote to the king that Arsenius had been found, and reminded him of what he had heard in the Psammathia regarding the presbyter Macarius, then he stopped the proceedings of the trial by the censor and wrote to him, condemning the slander of my enemies, and ordered the adherents of Eusebius, who were going to the East to act against me, to return. And that they accused me, as if Arseny was killed by me, for this purpose I will not introduce into the matter the letters written to me by many; it is enough to offer only one letter from Alexander, Bishop of Thessaloniki. From it you can find out what has been written by others. So, having learned that Arkhaf, also called John, was against me, publicized the murder, and, having learned that Arseny was alive, he wrote the following: Bishop Alexander, our beloved son and unanimous co-servant, wishes to rejoice in the Lord. 66) I rejoice over the most excellent Sarapion, who tries so hard to adorn himself with sacred morals, and makes his father’s memory more worthy of praise from day to day. For “his father died,” says the Holy Scripture in one place, “and yet he did not die” (Sir. 30:4). Therefore, just as I was disposed towards the worthy memory of Sozont, so you yourself, Vladyka, are not unaware of his sacred memory and the modesty befitting a young man. Through the young man I received only one letter from your honor. I am informing you about this so that it comes to your attention, Master. Our beloved colleague Macarius amused me by writing from the city of Constantine how indecently the slanderer Arkhaf behaved, proclaiming to everyone about a living person as if he had been killed. That for his daring act, together with a crowd of like-minded people, he will suffer a worthy punishment from the Righteous Judge - the true Scriptures say about this. May the Lord of all protect you as long as possible, sir, filled with kindness to everyone! 67) And that Arseny was hidden with the intention of giving force to the fiction about his death - those who lived with him testify to this. For when we began to look for him and found him, someone wrote to John, who was the protagonist in such slander: To his beloved brother John Pinn, presbyter of the monastery of Ptemenkirk in the Anteopolitan region, wishes to rejoice. I hasten to inform you that Athanasius sent his deacon to Thebaid to investigate in detail about Arsenius, and firstly, the presbyter Pecusius, Silvanus, brother of Elijah, Tapenakeramevs and the Ipsilean monk Paul, who he found, admitted that Arsenius is with us. But we, having learned about this, put him on a ship and took him with the monk Elijah to the lower part of Egypt. Following this, the deacon, coming again accompanied by several people and entering our monastery for the sake of that Arseny, did not find him, because, as said above, we sent him to the lower countries, and he took me with the monk Elijah, who was taking Arseny, to Alexandria and introduced Duca, and I could not deny it, but admitted that Arseny was alive and not killed. The monk who drove him admitted the same thing. Therefore, I am informing you of this, father, no matter what you think of bringing charges against Afanasy, I said that Arseny is alive and was hiding with us, all this was found out in Egypt and cannot be hidden. This message was written by the monk of the same monastery Paphnutius. I kiss you many times and wish you to be healthy. And the king, having been informed that Arseny had been found alive, wrote the following: Constantine the victor, Great Augustus, to Pope Athanasius. 68) Having read the writings of your prudence, I had the idea that, having written to your constancy, I would offer you advice, carefully leading the people of God to decorum and compassion. For this is what I keep most of all in my soul, to honor the truth, to always keep truth in my heart, and most of all to rejoice over those who follow the straight path of life. About the same people worthy of every curse, the most ill-intentioned and ill-behaved, that is, about the Meletians, who have already fallen into dullness, and only through envy, excitement and rebellion carry out the most absurd intentions, thereby revealing a malicious heart, I will say the following. You see that those who, according to them, were killed by the sword, have now appeared and are enjoying life. Moreover, what kind of condemnation, so clearly and clearly falling on their case, would be worse than the fact that the people, according to them, killed, are alive and enjoying life, which, of course, they will be able to say about themselves? This was added to the slander of these Meletians: they claimed that you, having unlawfully invaded and stolen the cup placed in the most holy place, broke it. In comparison with such an act, indeed, no other would be more reprehensible, or even equally absurd, if this was truly done and it happened to be a sin in this. But what kind of accusation is this? What changeability, what heterogeneity and how much difference is there in the case, when now the charge of this crime is being pinned on another person? Now it has become, as they say, clearer than the light itself that they tried only to plot intrigues against your prudence. After this, who would want to follow people who have invented so many things to the detriment of others, especially when they lead themselves into destruction, and already see that they are accused of imaginary and unprecedented deeds? Therefore, as I said, who would follow them and rush headlong onto the path of destruction, that is, onto the path on which they alone think to find hope of salvation and help? For if they want to come to a pure consciousness, bring to mind the best thoughts and come to common sense, then they will easily admit that there will be no help from Providence for them, because they are jealous of such matters and are attempting to commit their own death. And I can rightly call this not cruelty, but truth. Finally, I will add my desire that by your prudence this should be read publicly many times, and thus it could come to the attention of everyone, especially to the attention of those who act this way and behave dishonestly, that everything that we say according to the law of righteousness is said according to the real truth. So, since there is so much absurdity in this matter, let them know: such is my judgment and such is my will, that if they undertake something like this, then not according to church, but according to civil laws, I will personally hear the case, and then I will find that they are acting robberly not only against the human race, but against the Divine teaching itself. God bless you, beloved brother! 69) And to further reveal the deceit of the slanderers, Arseny also wrote after he was hidden and found. For just as Iskhir reveals slander with his letter, so Arseny in his letter exposes even more their malice. Athanasius to the blessed Pope Arsenius, bishop of the city of Ipsilitov, which was once under the ministry of Meletius, together with the presbyters and deacons, wishes to rejoice greatly in the Lord. Kissing peace and unity with the Universal Church, in which you, by the grace of God, preside, and having decided, according to the ancient rite, to submit to the church rule, we write to you, beloved Pope, and in the name of the Lord, making a vow - to no longer have communion with those bishops, presbyters and deacons who are still in schism and are not reconciled with the Universal Church - not to agree to what they decide to decide at the Council - not to send to them and not to receive peace messages from them, and without the will expressed by you, the bishop of the metropolis, not to pronounce any definition either about bishops or about any other general church resolution, but to obey in everything the predetermined rules, following the example of Bishops Ammonian, Tyrannus and Plusian and other bishops, moreover, we ask your kindness to be written off as soon as possible to us, as well as to our fellow servants, that we are already, according to the above definitions, in peace with the Universal Church and in unity with the local bishops. We are confident that your prayers, as accessible to God, will be beneficial, and such a world, by the will of the Lord of all God, through our Lord Jesus Christ, will become firm and indestructible to the end. I and those with me greet your sacred host; soon, if God permits, we will meet with your kindness. I, Arseny, wish you, most blessed Pope, to be able to pray in the Lord for many years to come. 70) But the greatest and clearest revelation of slander is John’s repentance, and the witness to this is the most God-loving Tsar Constantine, of blessed memory. For, having learned that John accused himself, and having received from him a scripture in which he expressed his repentance, he wrote to him the following: Constantine the Great, Augustus, John. I was very pleased with the letter of your prudence, for I learned from it what I most wanted to know, namely, that, putting aside all cowardice, you entered, as you should, into communion with the Church, and came into complete agreement with the most venerable Bishop Athanasius. So, know full well that for this I highly praised you, namely, that, having abandoned all discord, you did what was pleasing to God, seeking unity with the Church. Why, in order to achieve what you want, I considered it necessary to allow you to use the public chariot and hasten to the camp to my condescension. It will be your business not to hesitate at all, but since this letter gives you the right to a public chariot, go to us as soon as possible, so that you can fulfill your desire, and, having seen us, enjoy the due joy. God bless you, beloved brother! 71) This was the end of this conspiracy. The disgraced Meletians returned back. But Eusebius’s accomplices did not calm down, because they were not concerned about the Meletians, but about the Arians. They were afraid that when the Meletians fell silent, they would no longer find actors through whom they could continue the action. Therefore, they again excite the Meletians and convince the King to again command a council to be held in Tire; and the committee Dionysius was sent and soldiers were given bodyguards to the Eusebius accomplices. Macarius, tied up, is escorted by soldiers to Tire, and the Tsar writes to me and makes it necessary for me to inevitably set off on the road. So, although the whole conspiracy can be learned from what was written by the Egyptian bishops, it is also necessary to say how it was drawn up by them at the beginning, for from this one can see their malice and the cunning used against us. There are about a hundred bishops in Egypt, Libya and Pentapolis, and not one of them complained about me, not a single presbyter reproached me for anything, not one of the people made a denunciation, only the Meletians, overthrown by Peter, and the Arians participated in the slander, and some gave themselves the right to accuse, and others to judge. Therefore, we demanded that Eusebius’ accomplices be removed from the legal proceedings as enemies of heresy, and then we completely proved that the named accuser was not a presbyter, and we proved it in the following way. When Meletius was received (it would be better not to be this!), Alexander of blessed memory, knowing his treachery, demanded from him a list of both bishops, which, according to him, he had in Egypt, and presbyters and deacons both in Alexandria itself and in its surroundings, if he had any there. Pope Alexander did this so that Meletius, having received freedom in the Church, would not begin to name many and every day, whomever he wanted, falsely presenting them as having holy orders. Therefore, he compiled the following list of sacred persons in Egypt. LIST SUBMITTED BY MELETIUS TO BISHOP ALEXANDER I, Meletius, bishop in Lycopolis, Lucius in Antinoopolis, Thasileos in Hermopolis, Achilles in Kusa, Ammonius in Diospolis. In Ptolemais: Pachymis in Tentira. In the Maxianopolis district: Theodore in Copta. In Thebaid: Kalis in Ermefi; Colluf in the upper Kin, Pelagius in Oxyrhynchus, Peter in Herakleopolis, Theon in Nilopolis, Isaac in Lithopolis, Heraklides in Nikias, Isaac in Cleopatris, Melas in Arsenoite. In the Iliopolis district: Amos in Leontopolis, Ision in Afrivi. In the Farweth district: Arpokration in Wuvasta, Moses in Fakus, Kallinikos in Pilusia, Eudaimon in Tana, Ephraim in Tmui. In Sais: Hermeon in Kina and Vusiri, Sotirikh in Sevennites, Pininuf in Phteneghi, Kronius in Metili, Agathammon in the district of Alexandria. In Memphis, John, who was commanded by the King, was to be with the archbishop. These were in Egypt, and in the Alexandrian clergy he had: Apollonius the presbyter, Irenaeus the presbyter, Dioscorus the presbyter, Tyrannus the presbyter; deacons: Timothy the deacon, Antinous the deacon, Ifestion the deacon, Macarius the presbyter in the military camp. 72) Meletius personally introduced these to Alexander the bishop. And he didn’t mention the name Ischira, he didn’t even show at all that he once had a presbyter in Mareota. However, the enemies did not give up: and the presbyter was not given in for the presbyter, because the compulsion was the committee, and we were drawn by the soldiers. But the grace of God prevailed despite all this. Macarius was not convicted in the case of the cup, but Arseny, who was announced to have been killed by me, is to be found alive and proves their slander. Therefore, when Eusebius’s accomplices were unable to expose Macarius, they were saddened as they had lost their prey and they persuaded Dionysius, the committee who was with them, to send to Mareot in the hope that something could be found there against the presbyter, or better yet, with the intention, having gone there, in our absence, to plot their intrigues as they please. For this was their concern. And indeed, we said that going to Mareot is an unnecessary matter, that they should not respond as if they did not express enough what they had been planning for a long time, and they should not postpone the matter, because they have said everything that they thought, and already feeling their difficulty, they are resorting to such means. Or, if you need to go to Mareot, then there is no need to send suspicious people there. And the committee agreed to the removal of suspicious people, but they would rather have done everything but this. And those whom we proposed to remove from office work for the Arian heresy, those, that is, Diognius 3, Marinus, Theodore, Macedonius, Ursacius and Valens, left hastily. Again a letter to the Egyptian eparch and military escort were given. What is surprising and most suspicious is that the accused Macarius was left in place under military guard, and the accuser was taken with them. Who wouldn't see a conspiracy in this? Who does not clearly see the cunning of Eusebius’s accomplices? If a trial had to be held in Mareota, then the accused had to go there too. And if they didn’t go there for legal proceedings, then why did they take the accuser? It was enough that he did not prove the denunciation. They did this so that, without denouncing the presbyter personally, as they pleased, they would confuse and make it difficult for him to be absent. For the presbyters from Alexandria and from the entire district, who reproached them for arriving alone, and wanted to be present at the paperwork themselves, saying that they knew both the matter and the name Ischira, were not allowed to be present, and the Egyptian eparch Philagrios the apostate and pagan soldiers had with them during such studies, in which it is indecent to be spectators and catechumens, but they did not allow the clergy to do this, so that even there, as in Tyre, you will not find accusers in them. 73) However, even with all this they could not hide, because the elders of the city and the Mareotians, seeing their malice, wrote and testified the following: Theognius, Marinus, Macedonia, Theodora, Ursatius and Valens, bishops who arrived from Tire, from the presbyters and deacons of the Ecumenical Church of Alexandria, subordinate to the most honorable Bishop Athanasius. When you walked and led the accuser with you, it was fitting for you to bring Macarius the presbyter with you, for according to the Holy Scriptures, courts are structured in such a way that the accuser is presented together with the accused. Since you did not bring Macarius, nor our most honorable bishop Athanasius did not come with you, we, at least, expressed a desire to be at the trial, so that, in our presence, the investigation would be carried out without error, and we ourselves would be convinced of the matter. But just as you did not allow us to do this, on the contrary, you alone with the Egyptian bishop and the accuser wanted to do what you wanted, we admit that we have an unkind suspicion about this matter and in your arrival here we see only a conspiracy and slander. Therefore, we convey to you this message, which at the true Council will serve as evidence, so that everyone knows that you conducted the matter in a one-sided manner, as you wanted, and had no other intention than to conspire against us. We also communicated the lists from this to Palladius, Augustov’s caretaker, so that this would not be concealed by you. For what you have done makes you suspect and make such conclusions about you. This was reported by: Dionysius the presbyter, Alexander the presbyter. Nilaras the presbyter, Longus the presbyter, Afonius the presbyter, Athanasius the presbyter, Amyntius the presbyter, Pistus the presbyter, Plution the presbyter, Dioscorus the presbyter, Apollonius the presbyter, Sarapion the presbyter, Ammonius the presbyter, Gaius the presbyter, Rin the presbyter, Aifalus the presbyter; deacons: Marcellinus the deacon, Appian the deacon, Theon the deacon, Timothy the deacon, and Timothy the other deacon. 74) Here is the message and the names of the city clergy. And what was written by the Mareot clergy, who knew the character of the accuser and were with me when I visited churches, is as follows: All Mareotian presbyters and deacons wish to rejoice in the Lord to the Holy Council of the blessed bishops of the Universal Church! Knowing what is written: “What your eyes have seen, speak” (Proverbs 25:8), and: “A false witness will not be without torment” (Proverbs 19:5), what we saw, we testify, especially since our testimony was made necessary by the conspiracy formed against our bishop Athanasius. For we wonder why Ischir was measured by church standards at all, and we consider it necessary to talk about it first of all. Ischir was never a clergyman, but before this time he announced about himself that he was a presbyter of Kolluf, although he did not convince anyone of this, except his relatives. For he never had a church, and those who lived near his village did not call him a cleric at all, except for some, as we said, his relatives. But, however, having ascribed such a name to himself, at the Council convened in Alexandria, in the presence of our father Hosea, he was deposed and included among the laity, and remained so in subsequent times, so that even the false idea of ​​his presbytery was lost. We consider it unnecessary to talk about his morals, because everyone can know this. But since he slandered our bishop Athanasius in breaking the cup and the table, then of necessity we are forced to tell you about this too. We have already said in advance that he never had a church in Mareota; Before God as a witness, we affirm that the cup was not broken, and the meal was not overthrown either by our bishop or by anyone else who was with him, but everything that they divulged is slander. And we say this, who were not far from the bishop, because we were all with him when he surveyed Mareot, and he is never alone, but goes everywhere with all of us presbyters and deacons and with a sufficient number of laity. Why, as those who were with him during the entire review that he performed with us, we affirm and testify that neither the cup was broken, nor the table overthrown, but Ischir lies in everything, as he himself testifies to this with his own hands. For when, after he went to the Meletians and divulged such things about our bishop Athanasius, he wished to enter into unity with us again, and they did not accept him, then he wrote with his own hand and admitted that none of this happened, but others taught him to say this. 75) Why Theognius, Theodore, Marinus, Macedonius, Ursacius and Valens, having come to Mareot, did not find the truth in anything, it was ready to come out that there was slander against our bishop Athanasius, and then Theognius’ ministers, being enemies of Athanasius, Ischirov’s relatives and some Arians, forced them to say what they wanted. For none of the people said a word against the bishop, but they themselves, out of fear of the Egyptian eparch Philagrius, due to the threats and protection of the Arians, did what they wanted, and did not allow us to come and expose the slander, but they rejected us, and whoever they wanted was persuaded by them, and were accepted, and agreed with them out of fear of the eparch Philagrius. That is why we were not allowed to be present, so that we could not expose those who were persuaded by them, whether they truly belonged to the Church or were Arians. And you, beloved fathers, know what you also teach us, that the testimony of enemies has no force. And that we affirm the truth, Iskhirov’s hand testifies to this, and the deeds themselves testify to this, because when we did not know at all that anything like this would happen, they took Philagrius with them to prepare everything they wanted with the fear of weapons and threats. As before God, we testify to this and as confident in the future judgment of God we affirm this. And we all wanted to go to you, but some of us were content, allowing this message to replace the personal presence of those who did not come. I wish to help you in the Lord, beloved fathers, I am Ingenius the presbyter, Theon the presbyter, Ammon the presbyter, Heraclius the presbyter, Bokko the presbyter, Tryphon the presbyter, Peter the presbyter, Hierax the presbyter, Sarapion the presbyter, Mark the presbyter, Ptollarion the presbyter, Gaius the presbyter, Dioscorus the presbyter, Demetrius the presbyter, Thirs the presbyter, deacons: Pistus the deacon, Apollos the deacon, Serra the deacon, Pistus the deacon, Polynices the deacon, Ammonius the deacon, Moor the deacon, Ifestus the deacon, Apollos the deacon, Metope the deacon, Apollos the deacon, Serapus the deacon, Meliftong the deacon, Lucius the deacon, Grigor deacon 76) The same - to the Augustan overseer, and to Philagrios, who was then called the eparch of Egypt. Flavius ​​Philagria and Flavius ​​Palladius Ducenarius Palatine, overseer, and Flavius ​​Antoninus, viarch centurion of my most serene sovereigns dioceses of the sacred praetorium from the presbyters and deacons of Mareotus, a section of the Universal Church under the jurisdiction of the most venerable Athanasius, through those who have signed the following we give the following testimony: Theognius, Marinus, Macedonius, Theodore, Ursacius and Valens, supposedly sent by all the bishops who had gathered in Tire, arrived in our region, saying that they had received orders to investigate some church affairs; among other things, they mentioned the broken cup of the Lord, as reported to them by Ischir, whom they brought with them and who calls himself a presbyter, while he is not a presbyter, because he was appointed by Kolluf as a presbyter, who appropriated the bishopric to himself and who was subsequently ordered at a general Council by Hosea and the bishops who were with him to be a presbyter, as he was before, and as a result of this, all those appointed by Kolluf returned to the same the rank in which they were before, why Iskhir himself turned out to be a layman, and what he calls his church has never been a church, but there is a small residential house of a young orphan named Isiona. That is why we gave this certificate, conjuring you by God Almighty and our Lords Constantine Augustus and the eminent Caesars, his children, to bring all this to the attention of their piety. Ischir is not a presbyter of the Universal Church, does not have a church, and the cup was never broken, but he lies and invents all this. In the consulate of the most serene - Julia Constance, the most serene patrician, brother of the most pious Tsar Constantine Augustus and Rufinus Albinus, on the tenth day of the month Thoth. 77) The bishops who arrived with us in Tire, seeing the conspiracy and intrigues, wrote and testified as follows: To the bishops who have gathered in Tire, the most revered gentlemen, the bishops of the Universal Church who arrived from Egypt with Athanasius wish to rejoice in the Lord. We think that the conspiracy drawn up against us by Eusebius, Theognius, Marinus, Narcissus, Theodore and Patrophilus is not unknown. And at the very beginning, all of us, through our colleague Athanasius, expressed disagreement that the case should be heard in their presence, knowing that the presence of not only many, but even one enemy, could cause confusion and harm during the hearing of the case. For you yourself know their enmity, which they had not only towards us, but also towards all Orthodox: because for Arius’s madness and wicked teaching they are hardened against everyone, they plot intrigues against everyone. Since we, relying on the truth, wanted to show the slander that the Meletians brought against the Church, we do not know how many attempts were made by Eusebius’ adherents to refute what we asserted, and how much effort they made so that our words were rejected, and who judged impartially, some of them were threatened, others were insulted, just to succeed in what they were trying to do against us. And, perhaps, your God-inspired reverence, most respected gentlemen, did not know the conspiracy they had drawn up, but we believe that it has now become clear. For, behold, they themselves clearly showed this conspiracy, because from among themselves they wanted to send suspicious people to Mareot, so that, in our absence and when we are here, they would confuse the people and do what they wanted. They knew that the Arians, Collufians and Meletians were enemies of the Universal Church, and therefore they tried to send them in order to weave whatever intrigues they wanted against us in the presence of enemies. And the local Meletians, as if knowing that this investigation would be carried out, sent several people from themselves in four days, and in the evening they sent messengers to gather the Meletians from Egypt to Mareot, because there was no one there at all, but Collufians and Arians from other places, and teach them to make accusations against us. For you also know, Ischir himself admitted to you, that no more than seven people were gathered from him. So, after they arranged everything they wanted and sent suspicious people, we hear that, approaching each of you, they demand a signature, wanting to show that the matter is over according to your general reasoning. This prompted us to write to you and convey this testimony. And we testify that they are in a conspiracy against us, that we suffer intrigues from them and for their sake, and we also ask you, having the fear of God in mind and condemning them for sending whomever they wanted without us, not to sign, so that they cannot say that you have done everything that they themselves are plotting against us. For it is fitting for those who are about Christ not to have anything human in mind, but to prefer the truth to everything. Fear not the threats with which they frighten everyone, and not the conspiracy, but most of all God. If at all they should have been sent to Mareot, then we should have been there too, so that we could expose the enemies of the Church and show those who were alien to it, and so that the investigation of the matter would be pure. For you know that the adherents of Eusebius intended to use a letter supposedly written against us by the Collufians, Meletians and Arians. And it goes without saying that they, as enemies of the Universal Church, will not say anything true about us, but everything they say is against us. But the law of God does not allow the enemy to be either a witness or a judge. Therefore, as those who are obliged to give an account on the day of judgment, having accepted this testimony and having learned about the conspiracy drawn up against us, at our request, beware of doing anything against us and agreeing with the reasoning of the Eusebius adherents. For again, you know, as we said before, that they are our enemies, and therefore Eusebius of Caesarea has long been our enemy. We wish you to prevail, distinguished gentlemen. To Flavius ​​Dionysius, Most Serene Comite, from the Egyptian bishops of the Universal Church, who met in Tire. 78) We think that the conspiracy drawn up against us by Eusebius, Theognius, Marinus, Theodore and Patrophilus is already well known. And at the very beginning, all of us, through our colleague Athanasius, expressed disagreement that the case should be heard in their presence, knowing that the presence of not only many, but even one enemy, could cause confusion and harm during the hearing of the case. For their enmity is obvious, which they have not only towards us, but also towards all Orthodox Christians - because they are hardened against everyone, they plot intrigues against everyone. Since we, relying on the truth, wanted to show the slander that the Meletians erected against the Church, we do not know how many attempts were made by Eusebius’ adherents to refute what we affirmed, and how much effort they made so that our words were rejected; and those who judged impartially, some of them were threatened, others were insulted, just to succeed in what they were trying to do against us. And perhaps your kindness did not know the conspiracy they had drawn up against us, but we believe that it has now become clear. For, behold, they themselves clearly showed this conspiracy, because from among themselves they wanted to send suspicious people to Mareot, so that, in our absence and when we are here, they would confuse the people and do what they wanted. They knew that the Arians, Collufians and Meletians were enemies of the Universal Church, and therefore they tried to send them in order to weave whatever intrigues they wanted against us in the presence of enemies. And the local Meletians, as if knowing that this investigation would be carried out, sent several people from themselves in four days, and in the evening they sent two messengers to gather the Meletians from Egypt to Mareot, because there was no one there at all, but Collufians and Arians from other places, and teach them to make accusations against us. And your kindness knows, - Iskhir himself admitted to you, - that no more than seven people were gathered from him. So, after they arranged everything they wanted and sent suspicious people, we hear that, approaching each of the bishops, they demand a signature, wanting to show that the matter is over according to their general reasoning. This prompted us to convey this testimony to your lordship. And we testify that they are in a conspiracy against us, that from them and for their sake we endure intrigues. We ask you, having in mind the fear of God and the pious commands of the most God-loving King, and having condemned them for sending whomever they wanted without us, not to tolerate them. 79) This was reported by Bishop Adamantius, Iskhir, Ammon, Peter, Ammonian, Tyrannus, Taurinus, Sarapammon, Elurion, Harpokration, Moses, Optatus, Anuvion, Saprion, Apollonius, Ischirion, Arvethion, Potamon, Paphnutius, Iraklid, Theodore, Agathammon, Gaius, Pistus, Afastus, Nikon, Pelagius, Theon, Paninufius, Nonnus, Ariston, Theodorus, Irenaeus, Vlastammon, Philip, Apollos, Dioscorus, Timothy of Diopole, Macarius, Iraklammon, Cronius, Muis, Jacob, Ariston, Artemidorus, Phinehas, Psy, Iraklides. And another time they wrote: To Flavius Dionysius, the Most Serene Comite, the bishops of the Universal Church gathered in Tire from Egypt. Seeing many conspiracies and intrigues drawn up against us by the conspiracy of Eusebius, Narcissus, Flakyllus, Theognius, Marinus, Theodore and Patrophilus, whom we at first wanted to eliminate from the matter, but did not succeed in doing so, we need to resort to this certificate. For we see great efforts for the Meletians, and malicious intent against the Universal Church in Egypt for our sake. Why, we convey this message to you and ask you to think about the Almighty God, Who guards the kingdom of the most pious and God-loving King Constantine, and to leave our affairs to the most pious King himself to listen to our affairs. For you, sent from his kingdom, when we implore his piety, have reason to leave the matter to him. We can no longer endure conspiracies and slander from the above-mentioned Eusebius adherents, and therefore we ask that the matter be left to the most pious and God-loving King, before whom we can explain both our church and our own rights, for we are confident that his piety, having listened to him, will not condemn us. Therefore, we also adjure you by the Almighty God, and also by the most pious Tsar, who for many years has always been victorious and enjoying health together with the children of his piety, to do nothing more and not to allow ourselves to bring our affairs at the Council into any movement, but to leave their hearing to his piety. We declared the same thing to the gentlemen Orthodox bishops. 80) Having received this, Alexander, Bishop of Thessalonica, wrote to Dionysius Comite as follows: To my lord Dionysius - Bishop Alexander. I see that an obvious conspiracy has been drawn up against Athanasius, because they wanted to send everyone whom he eliminated (I don’t know what happened to them) without letting us know about it; It was decided that they would decide together on who should be sent. So, advise that nothing should be done rashly, because they came to me in confusion, they say that the animals are already galloping and are ready to attack, a rumor has reached that some people have been sent by John, it is dangerous, so as not to prevent them from plotting whatever intrigues they want. For you know that the Collufians, as enemies of the Church, also the Arians and Meletians, having all become unanimous among themselves, can cause great evil. Therefore, consider that it is better that nothing unpleasant happens and that guilt does not fall on us, as if we were not judging truthfully. And they especially suspect that those who attend those churches whose bishops are here do not bring fear and confusion to all of Egypt as having given themselves over to the Meletians, because, as far as we see, this is what is being done for the most part. 81) At the same time, Dionysius wrote the following to the Eusebius adherents: What I recently said to my sovereign Flaquillus is what happened, namely, Athanasius brought a complaint, saying that those whom he had eliminated have been sent, and he cries out that he is being offended and oppressed. The ruler of my soul, Alexander, wrote the same thing. And so that you know that what he wrote to me with his kindness is fair, I have enclosed this for you to read. Remember also that I wrote before, because I wrote to your kindness, my lords, that those sent should be sent according to general reasoning and determination. So, see to it that what we have done is not subject to accusation, and that those who wish to accuse us are not given a reason for just censure. Both the accusers and the accused should not be burdened. I think that there will be considerable cause for our censure when it turns out that my sovereign Alexander does not approve of what has been done. 82) Things went this way, and we moved away from them as from a “congregation of transgressors” (Jer. 9:2), because they did what they wanted. And that what is done unilaterally has no force is well known to every person. And the Divine Law commands, and the blessed Apostle, enduring such a slander and appearing before the court, demanded, saying this: “It is fitting for the Jews of Asia to come before you and say, if they have anything”... (Acts 24:19). And since then the Jews wanted to make up the same slander that these enemies have now made against us, Festus also said: “It is not the custom of the Romans to hand over a person... even someone who has been slandered before should not be brought before those who slander... and the place of the answer will be about his sin” (Acts 25:16). But Eusebius’ adherents dared to break the law, and became more untruthful than the most unrighteous, because they did not at first act separately, but when they felt powerless in our presence, then, having retired, like the Jews, they formed a separate meeting to destroy us and introduce heresy, just as the Jews asked Barabbas. And they themselves admitted that they did all this for this purpose. 83) Although this is sufficient for any justification, however, in order to further reveal their wickedness and the freedom of truth, it is not at all painful to remind and show that they acted against themselves, and as they decided in the dark, they found stumbling blocks for themselves in their own affairs and, wanting to kill us, inflicted ulcers on themselves like mad. Carrying out an investigation into the sacraments, they interrogated the Jews and asked the catechumens: “Where were you when Macarius came and refuted the meal?” They answered: “We were inside.” Therefore, there was no Offering if the catechumens were inside. Then, having written everywhere that Macarius entered and overthrew everything, when the presbyter stood and made the Offering, they interrogated whoever they wanted: “Where was Iskhir when Macarius appeared?” And they answered again: “He was lying sick in his cell.” Consequently, the one who was lying was not present, and the one who was lying in the cell of the sick did not make the Offering. Moreover, when Iskhir said that Macarius burned the books, the witnesses received said that nothing of the kind happened, but that Iskhir was lying. And the surprising thing is that, having written again everywhere that we had hidden people who could have become witnesses, they interrogated those who came to them and were not ashamed, seeing that in all respects they showed themselves as slanderers and in private acting as they wanted. Although they gave hints to witnesses, the eparch threatened, and the soldiers struck blows, however, the Lord revealed the truth and discovered that they were slanderers. That’s why they hid the court records and kept them for themselves, while those who wrote them were ordered to destroy them and not tell them to anyone at all. But they did not succeed in this either, because they were written by Rufus, who is now a speculator in Augustalian and can testify. Eusebius’ followers sent them to Rome through their own, and Bishop Julius sent them to me. And now they are losing their temper because we have and are reading the records that they wanted to hide. 84) Having arranged this and the like, they soon discovered the reason why they did this. For, having left, they took the Arians with them to Jerusalem and there they received them into fellowship, writing a letter about them, of which here is the beginning and one part: The Holy Council, by the grace of God convened in Jerusalem, the Church of God in Alexandria and everyone in Egypt, Thebaid, Libya, Pentapolis and in the whole universe, bishops, presbyters and deacons, wishes to rejoice in the Lord. For all of us, who came together from different dioceses for the great celebration, which took place at the consecration of the church at the site of saving suffering, for the King of all God and Christ, prepared by the diligence of the most God-loving King Constantine, the grace of God brought even greater joy. The most God-loving King himself, by his own writing, incited to what should be done, expelling all envy from the Church of God and, as far as possible, reflecting all the hatred that was shared by the members of God, he commanded with a simple and peaceful heart to accept the Arians, whom the hater of good - envy - for some time forced to be outside the Church. The most God-loving Tsar testified in a letter to the correctness of the faith of these people, which he himself approved, having inquired from them and listened to what he asked them about in his living voice, and made it clear to us by adding to his letter a written statement of the Orthodoxy of these people. 85) Who, hearing this, will not see a conspiracy here? They did not hide what they had done, or perhaps they reluctantly confessed the truth. For if I forbade the Arians to join the Church, and when a conspiracy was formed against me, they were accepted: what else does this mean? Is it not that all this happened for the sake of the Arians, and that is why they did everything against me, that the breaking of the cup and the killing of Arsenius were invented, in order to introduce wickedness into the Church, and not to be condemned by them as heretics? The Tsar wrote to me with threats about this precisely before. And they were not ashamed to write such things and assert that those whom the entire Ecumenical Council anathematized were right to philosophize. These people, ready to say and do everything, were not afraid - secretly, as much as they could, act contrary. The reward for slander further demonstrates their wickedness and evil intentions. Mareot, as said before, is a place under the jurisdiction of Alexandria; in this place there has never been either a bishop or a chorebishop; on the contrary, its churches are subordinate to the bishop of Alexandria, and each presbyter has very large villages, numbering ten or more. The village where Iskhir lives is the smallest and most sparsely populated, so there was no church in it, but it was located in the nearest village. However, they decided to name a man who was not a presbyter in this village, contrary to ancient tradition, a bishop. Although they themselves knew this incongruity, however, prompted by promises for slander, they dared to do this, so that this all-evil man, who remained unrewarded, would not express the truth and would not reveal the deceit of Eusebius’ adherents. Without any doubt, he has neither a church nor people subordinate to him, on the contrary, everyone is chasing him like a dog, however (since everything is possible for them) they sought what the king ordered the Katholikos to have a church with him, so that, having a church for himself, he would seem worthy of belief in what he claimed about the cup and the meal. They even made it so that he was soon named a bishop, because, not having a church and not being a presbyter at all, he turned out to be a slanderer and had invented everything on his own. Of course, when no one obeys him, either from the people or from his own, he retains both an empty name and an invalid letter, in denunciation of himself and Eusebius’s adherents of the evil enterprise, showing the following: The letter of Constantine mentioned here has been lost. In the message of the Pope, Julius is called Theognius, as well as further in the messages of the Alexandrian and Mareotian clergy You might be interested in: