Defensive speech of Athanasius, Archbishop of Alexandria, before King Constantius

“The Defensive Word of Athanasius, Archbishop of Alexandria, before King Constantius” (35 chapters) was written by St. Athanasius the Great in the summer of 357 in order to refute the accusations brought against him by the Arians. In terms of style, this is one of the saint’s best works. The accusations that served as the reason for the third exile of the saint were of the following kind: 1) St. Athanasius, during frequent visits and conversations with Constance, incited him against Constantius and tried to sow enmity between the brothers; 2) the saint sent letters to the usurper Magnentius in order to gain his favor; 3) in one of the Alexandrian churches, built at the expense of Constantius, when the construction was not yet completed and the church was not consecrated, St. Athanasius allowed the solemn service to take place; 4) having received an order from Constantius to go to Italy, where the emperor intended to arrive, the saint did not obey him. The saint takes refuge in the desert and supplements his apology with a statement of facts that initially seemed incredible to him: the exile of Liberius, Paulinus of Trier, Lucifer of Calaris and others for refusing to sign the condemnation of St. Athanasius, and the violent measures of Constantius, applied to the rest of the Western bishops and forcing them to sign their signatures under the condemnation. At the end of the apology, the saint defends himself from the emperor’s mocking expression that he fled from Alexandria out of cowardice. *The title of the work in Greek is Πρὸς τὸν βασιλέα Κωνστάντιον ἀπολογία. *The title of the work in Latin is Apologia ad Constantium imperatorem. 1) Knowing that you have been a Christian for many years and have loved God from your ancestors, I now boldly defend my cause: for, using the words of blessed Paul (Acts 26:2), I make him an intercessor for myself before you, since I know that he is a preacher of the truth, and you, most God-loving Augustus, willingly listen to his words. Your reverence has been sufficiently attested to by the writings of so many bishops regarding the affairs of the Church and the conspiracy drawn up against me. Also, the repentance of Ursacius and Valens showed everyone that there was no truth in their accusations. Are the testimonies of others as significant as what they said when they wrote: “We lied, made things up, everything said about Athanasius is pure slander”? In addition to the obvious evidence, if you deign to find out, the accusers in my presence did not prove anything against Presbyter Macarius, but without me, in private, they did what they wanted. But regarding such actions, initially God’s law, and then our laws, determined that they have no force. And from this, of course, your reverence, as a lover of truth and love of God, will see that I am free from all suspicion, and recognize my accusers as slanderers. 2) Regarding the denunciation made against me by your love for mankind regarding the most pious Augustus, your brother Constance, of blessed and eternal memory (since the enemies divulged and dared to write it), previous denunciations sufficiently prove that he is also unjust. If someone else began to say this, then the matter would still be doubtful and would require a lot of evidence and personal evidence. And if those who invented the former also put together this, then is it not fully demonstrated to the former that the latter was also invented? Therefore, they again speak in private, thinking that they can deceive your godliness. But they made a mistake, not as they wanted, you listened to them, but out of your generosity you gave me the opportunity to justify myself. If you did not suddenly move and impose punishment, then this means nothing more than that, as a just Tsar, you expect acquittal from the accused. And if you deign to listen to it, then I am sure that in this you will condemn those who are impudent and do not fear God, who commanded: “Let nothing lie be spoken by the tongue of the prince” (Proverbs 24:22). 3) I am truly ashamed to justify myself in something that, I think, the accuser himself would not have mentioned in my presence, for he knows for sure that he himself is lying, and I have not been so damaged in my mind and have not reached such a frenzy that one could assume about me that I even thought something like that. Therefore, if others asked me, I would not answer, so as not to leave those listening in bewilderment even at the time of my justification. Before your reverence I justify myself with a loud and clear voice and, stretching out my hand, as I learned from the Apostle, “I call God as a witness against my soul” (2 Cor. 1:23). And as it is written in the royal histories, may I also be allowed to say: “witness... the Lord and Christ his witness” (1 Samuel 12:5), that I never spoke ill of your piety before your brother, the most pious Augustus Constance of blessed memory, and did not irritate him, as these people slandered. And if when I came to him, and in my presence he mentioned your love for mankind (this happened when Thalassus arrived in Pitivion, and I lived in Aquileia), then (the Lord is a witness) I mentioned your piety and said what God will reveal to your soul, so that you condemn those who reported me to you for slander. Forgive me, most philanthropic Augustus, for telling you this, and honor me with your great condescension. Neither the Christ-loving Constance was so frivolous, nor I so impudent as to lead us to a conversation about such things and for me to slander brother against brother, and speak ill of the Tsar before the Tsar. I have not yet gone mad, O Tsar, and I have not forgotten what God’s word says: “And in your conscience... do not curse the king; And in the cage of thy lieutenance thou shalt not curse the rich man: for a bird of the air shall carry thy voice, and a wing shall proclaim thy word” (Eccl. 10:20). If it does not remain hidden that it is said about you kings in private, then is it likely that I would speak about you in the presence of the King and in front of so many others? For I never saw your brother alone, and he never talked with me alone, on the contrary, I always went to him with the bishop of the city where I lived, and in the presence of others there. We came to him together, and left together. Fortunatian, Bishop of Aquileia, can testify to this, and Father Hosea and the bishops: Crispinus of Patava, Lucillus of Verona, Dionysius of Lyida and Vincent of Campania can say the same. since Maximin of Triver and Protasius of Milan died, the former master Eugene can testify, because he stood at the door and heard what we asked the Tsar and what he deigned to tell us. Why, although this is enough to prove it, allow me to retell the reason for my absence, so that for this you will condemn those who denounced me in vain. 4) After leaving Alexandria, I went not to your brother’s court or to anyone else, but only to Rome and, having proposed my affairs to the Church, which was the only thing I cared about, I spent time in church meetings. I did not write to your brother, except for the case when Eusebius wrote to him against me, and I, while still in Alexandria, began to defend myself, and when, at the order of Constance, I made copies of the Divine Scriptures and sent them. For, defending myself before your piety, I must tell the truth. So, after three years, in the fourth year he writes to me, ordering me to appear to him (he was in Mediolan). Inquiring about the reason (for I did not know it, the Lord is my witness), I inquired that some bishops, having come to him, asked him to write to your piety about drawing up a Council. Believe me, Sovereign, that’s how it happened, and I’m not lying. Therefore, having arrived in Milan, I saw his great love for mankind, because he deigned to see me and tell me that he wrote and sent to you, asking you to form a Council. When I lived in the city mentioned above, he again sent me to Gaul, where Father Hosea also arrived, so that from there we could go to Sardica. At the end of the Council, when I lived in Naissa, he wrote to me, and having departed from there, I already lived in Aquileia. Here a letter from your piety overtook me, and from here again summoned by Constance of blessed memory and returning to Gaul, I thus arrived at your piety. 5) What place or what time does the accuser name where, as he reported, I said something similar? Or in whose presence did I reach the point of madness to utter such words as, as he lied to me, it was as if I had uttered them? Who confirms this? Who is this witness? For “whatever his eyes have seen,” he must speak as the Divine Scripture commands (Prov. 25:8). But my accuser, of course, will not find a single witness to what did not happen. And I have your piety as a witness that I am not lying, beyond the truth. For knowing that you are very memorable, I ask you to remember the words that I uttered when you deigned to see me for the first time in Viminakia, the second in Caesarea in Cappadocia, and the third in Antioch. Did I speak badly in your presence about Eusebius, who upset me? Did you ink any of those who offended me? If I did not denigrate those against whom I should have spoken, then what madness would it be to speak ill of the Tsar before the Tsar and quarrel between brother and brother? I beg you: either order me to expose me to my face, or condemn the informers and be an imitator of David, who says: “He who slanderes the sincere secret..., he will drive him out” (Ps. 100:5). As for them, they had already committed murder, for “tired... lying people kill the soul” (Wisdom 1:11), but your generosity prevailed, granting me the freedom to justify myself, so that they too could be condemned as stubborn and slanderers. Let this be said about your most pious brother of blessed memory, because even from this little, according to the wisdom given to you by God, you can assume a lot and give judgment about an invented accusation. 6) Did I write about another denunciation to the thief of power (I don’t even want to mention his name), I beg you, investigate and judge as you please and through whomever you please. The extreme nature of this denunciation amazes me and leads me to great bewilderment. And believe me, most God-loving King, having repeatedly reasoned with myself, I did not believe that anyone could reach such madness and lie about something like that. Since this was also divulged by the Arians, and they boasted that they had also enclosed a copy of the letter, I was even more amazed and, spending nights without sleep, entered into a contest with the accusers, as if they were before me, then suddenly emitted a strong cry, then immediately, sighing tearfully, I prayed to God to be kind to me to find your ear. But indeed, having found him this way by the grace of the Lord, I am again perplexed as to how to begin justification. No matter how soon I decide to speak, the horror of the action attributed to me holds me back every time. In the reasoning of your brother of blessed memory, of course, there was a plausible pretext for slander, because I was honored to see him, and he was pleased to write about me to your fraternal disposition, repeatedly, when he was with him, he honored me and summoned the absentee to himself. The Lord is witness, and Christ is His witness, that I do not know the devil Magnentius and had no information about him at all. Therefore, what kind of relationship does a stranger have with a stranger? What pretext prompted you to write to such a person? Where would I start a letter if I decided to write to him? Isn't that why? “You did a wonderful thing, killing the one who did me honor, whose benefits I will never forget! I praise him for killing the Christians I knew, men full of faith. I praise that I took the lives of those who warmly received me in Rome (namely, your blessed aunt, in the true sense, Eutropia 1), the just-hearted Autirius, the most faithful Spirantius, and many other excellent people.” 7) Isn’t it a sign of madness for the accuser to even suspect me of this? For what would again convince me to trust him? What kind of reliable position would I see in him for myself? Is it not that he killed his own ruler, became unfaithful to his friends, broke his oaths, dishonored himself before God, using poisoners and sorcerers against God’s court? With what conscience would I express my greetings to him, when his fury and cruelty plunged not only me into sadness, but the entire universe we inhabit? I owe him great and deep gratitude for the fact that your brother of blessed memory filled the churches with offerings, but he killed this giver and did not respect him; the villain, seeing all this, did not fear the grace given to the blessed one in baptism, but, like some destructive and malicious demon, he raged against him! Therefore, for your brother of blessed memory, this turned into martyrdom, and he was finally persecuted as a prisoner, “groaning and shaking,” like Cain (Gen. 4:12), and in order to become like Judas in death, he laid hands on himself and will suffer greater punishment at the future trial. 8) The informer considered me a friend to such and such a person, or perhaps he himself did not consider me, but, as an enemy, he invented the incredible, knowing exactly that he was lying. But whoever he was, I would like him to appear here and before the truth itself (for we Christians take what we say as if in the presence of God as an oath) to be questioned: which of us rejoiced when Constance of blessed memory was alive, and who prayed more for him? And the first denunciation shows, and everyone knows it. If the informer himself knew exactly that this was my disposition, then the one who loved Constance of blessed memory, of course, was not a friend to his opponent. And if he was disposed differently than we are, then I fear that what he was planning out of hatred for Constance, he falsely attributed to me? 9) And I, surprised by this, am perplexed at what needs to be said in my own defense, and I condemn myself alone to thousands of deaths, if at all any suspicion of this falls on me. Before you, truth-loving King, I boldly justify myself. I beg you, as I said above, investigate the matter, especially since you have as witnesses those whom he once sent to you as ambassadors, namely Sarvatius and Maximus, the bishops and also Clementius and Valens who were with them. Find out, I beg you, if they brought me a letter, for this would also serve as a reason for me to write to him. If he did not write to me and did not know me, then how could he write to me without knowing him? Ask if, when I saw Clementius, I did not remember Constance of blessed memory and, according to what is written, if I did not wet my clothes with tears (Ps. 6:7), imagining in my mind his love for mankind and his Christ-loving soul? Find out how, having heard about the cruelty of this beast and seeing Valens walking through Libya, I was afraid, lest he too encroach on his insolence and, like a robber, begin to put to death those who love and remember the blessed one, among whom I will not give up first place to anyone. 10) So, fearing that they are planning this, would I no more favor your philanthropy? Would he really love his murderer and be upset with you, his brother, who is avenging his death? Would I really keep his iniquity in my memory and forget your good deeds, when you deigned to express to me in writing that even after the death of your brother, of blessed memory, I will use them in the same way as I did during his life? With what eyes would I look at a murderer? Or how could I not offer up prayers for your salvation, thinking at the same time that I have before the eyes and blessed memory of your brother? Brothers by nature serve as mirrors to each other. Therefore, seeing you in him, I could never slander and, again seeing him in you, I would never write to his enemy, but would rather offer up a prayer for your salvation. And the witness of this was originally the Lord, who listened and gave you the kingdom, which was passed down intact from your ancestors; also witnesses were Felicissimus, the former Duke of Egypt, who was then with me, Rufinus and Stephen, of whom one was Catholicos there, and the other a master, Asterius Comitus, Palladius, who was the master of the chamber, and the rulers of affairs Antiochus and Evagrius. I only said one thing: “Let us pray for the salvation of the most pious Augustus Constantius.” And all the people immediately exclaimed with one voice: “May Christ help Constantius!” And this prayer was repeated by the people. 11) So, that I never wrote to Magnentius and never received letters from him, I call God and His Word, the only begotten Son of God and our Lord Jesus Christ, as a witness in this. Let me ask my accuser briefly about how he got to this point. Will he say that he has the list from the letter? The Arians tried to spread such a rumor. But, firstly, they at least showed letters similar to mine, and this does not yet serve as undoubted proof. Others write under someone else's hand; such people often imitated your royal hand. Therefore, the similarity of handwriting does not give letters importance unless the authenticity of the letters is certified by those who are accustomed to writing such letters. Therefore, I also want to ask the informers about this: who delivered the lists and where were they found? And I had people who wrote, and Magnentius who accepted from donors and passed them on to him. My people are here, deign to call his people, of course, they may still be alive. Inquire about these letters, investigate as if before the truth itself. For truth is the protection of kings, and especially of Christians. With her it is safe for you to reign, as the Divine Scripture says: “Alms and truth are the preservation of a king, and they will rule his throne in righteousness” (Prov. 20:28). Preferring the truth, the wise Zerubbabel prevailed, and “all the people cried out...: The truth is great and prevails” (2 Ezra 4:41). 12) If I had been slandered before others, I would have sought justice from your piety, just as the apostle once transferred judgment to Caesar (Acts 25:10), and the malicious intent of his enemies ceased against him. But since they dared to accuse me before you, then to whom from you should I transfer the matter for judgment, if not to the Father of Him who says: “I am... the truth” (John 14:6), so that He may incline your heart to mercy? Lord, Almighty, King of the ages, Father of our Lord Jesus Christ! You, with Your word, gave this kingdom to Your servant Constantius, You illuminated his heart, so that, realizing the slander brought against me, he would mercifully accept the justification and make it known to everyone that his hearing was confirmed in the truth and, according to what is written, “is acceptable to the king only with righteous lips” (Prov. 16:13). For by this alone “the throne of the kingdom” will be set straight, as You spoke through Solomon (Prov. 25:5). So, question him thoroughly. Let the informers know that you care to find out the truth and to find out whether the very color of your face will show that they are speaking slander, because the face serves as a reproof of the conscience, and it is written: “A joyful heart, a joyful face, but I am in sorrow and lament” (Proverbs 15:13). Thus, conscience exposed those who were plotting against Joseph, and Laban’s wickedness against Jacob was revealed on his face. You see their suspicion with which they run and hide, and my freedom with which I justify myself. The judgment is not now about property, but about the glory of the Church. He who is struck by a stone seeks a doctor, but slander is sharper than stones, because slander is “a dagger and a sword and a sharp arrow,” as Solomon said (Proverbs 25:18). Truth alone can heal these ulcers; As soon as it is neglected, the ulcers increase terribly. 13) By all this, church affairs are thrown into confusion everywhere, they have invented pretexts, and so many elderly bishops have been driven into prison for communicating with me. And if this happened until now, then there was still good hope, because you are philanthropic. But so that evil does not continue to spread, let the truth prevail among you. Do not allow the entire Church to be under suspicion that Christians, and especially bishops, are plotting and writing such things. Or if it is not desirable to enter into investigations, then it is fair to believe more in us who justify ourselves than in those who slander, because they deceive like enemies, and we present evidence with fear. But I wonder why we speak with reverence; they were so shameless that they lied to the Tsar. Investigate the matter according to the truth and according to what is written, “seeking searches” (Joel 1:7) in our presence, on what basis do they say this or where were the letters found? But no one of mine will convict, no one of the Magnentzievs will say this, because everything is made up. Perhaps it is indecent to search for him any longer, and they themselves do not want this, so that, of necessity, the writer of these letters would not be found, because only the informers know him, but no one knows him except them. 14) since it was also reported about the great church that the Divine service was performed there before it was performed, then in this reasoning I again present a justification for your piety, because those who are hostile to me force it to do so. Yes, it was, I admit it, because even when I said it before, I didn’t lie, and now I won’t deny it. But this matter was again different from what they reported. And let me be allowed to say: we did not celebrate the day of renewal, most pious Augustus, for indeed it would have been illegal to do this before your decree, and we had no preparations for this, we did not invite either the bishop or anyone else from the clergy to this, and the building still lacked much. The service was not performed with prior notice, which could have provided them with a reason for denunciation; on the contrary, everyone knows how the matter happened. However, listen with your characteristic meekness and generosity. It was the Easter holiday, a lot of people had gathered, and so many that Christ-loving kings could wish that there were such a number of Christians in every city. Therefore, since we do not have many churches and they are very cramped, there was considerable excitement among the people; they wanted to gather in the great church so that everyone there could pray for your salvation. And so it was. I advised them to be patient for the time being, and, no matter how necessary, to gather in other churches, but they did not listen to me; they were ready to go out of the city, to gather in an empty place under the open sky, agreeing to endure the difficulty of the journey rather than celebrate sadly. 15) Believe, Sovereign, and as a witness to this, take again the truth that from the service on Lent, due to the crowded places and the great multitude of people, most of the children, many young wives, most of the old women and many young men were brought home crushed. And although, according to God’s will, no one died, yet everyone grumbled and demanded service in a large church. If there was such crowding on the days before the holiday, what could have happened on the holiday itself? Without a doubt, something even worse than this. But it was indecent for the people to have sadness instead of joy, tears instead of joy, crying instead of celebration, especially since, as I knew, my fathers served as a model for me. Alexander of blessed memory, since all other places were cramped, while building the church, which at that time was considered the most extensive and was called Theon, gathered people there for divine services due to the crowds and, while celebrating the service, did not stop continuing the construction. The same thing, as I saw, was done in Trivere and Aquileia. And there, on holidays, due to the crowds, when churches were still under construction, people gathered in them for worship, and such a thing did not find any accusers. And your brother, of blessed memory, himself was present at such a service in Aquileia. This is what I did: we did not have the consecration of the church, but a prayer meeting. Why do I know for sure that you, as a lover of God, will approve of the zeal of the people and will forgive me for not resisting the desires of such a large crowd. 16) But it would also be advisable for me to ask the informer about this, where was it legal for people to pray in an empty place or in an unfinished prayer house? Where was it proper and sacred for the people to answer “Amen”, in an empty place or in a house that had already been called the Lord’s? And you, most God-loving King, where would you like the people to raise their hands and pray for you, whether there where the passing pagans stop, or in the building that bears your name, which from the very foundation everyone has called the house of the Lord? I know that you prefer your building, because you grin and let it be known with your grin. The informer says: “This one should have been in the churches.” All of them, as I said above, are small and cramped for such a crowd. Moreover, how proper was it to perform prayers? And what was better? Should the people gather in parts and separately, with the danger of enduring crowded conditions, or, when there was already a place where everyone could fit, should they converge in it, so that one and the same voice would harmoniously rise from the whole people? The latter was better, because it showed the unanimity of the crowd; in this case, God is more likely to listen to prayer. For if, according to the promise of the Savior Himself, “if two... take counsel... concerning every thing they ask, it will be done” (Matthew 18:19), what can we say if a single voice rises up from such a multitude gathered and crying out to God “Amen”? Therefore, who did not marvel, who did not please you, seeing such a multitude of people gathered in one place? How did people rejoice, who had previously gathered in separate places, now looking at each other? This amused everyone, but saddened one slanderer. 17) I want to warn him about another remaining objection. The informer will say: “The deed was not yet completed, and there should not have been prayers there.” But the Lord said: “Whenever you pray, go into your closet and shut the door” (Matthew 6:6). So what will the accuser say? Better, what will wise and true Christians say? Ask the latter questions, O Lord, because about the former it is written: “a fool, a fool shall speak” (Is. 32:6), and about the latter: “seek advice from every wise man” (Tov.4:18). When the churches were crowded, and there were so many people, and they wanted to go into the desert, what should be done then? There are no doors in the desert; it is easily accessible to anyone. The Lord's house is surrounded by walls and doors and shows the difference between pious people and defiled people. Wouldn't every prudent person agree on this, O King, with your piety? For they know that here prayer is lawful, but there there is room for suspicion of impropriety, unless, due to the lack of designated places for prayer, only those praying will inhabit the desert, as was the case with the Israelites. But after the construction of the tabernacle, they also already had a place for prayer. Lord and true King of kings, Christ, the only begotten Son of God, the Father's Word and the Father's Wisdom! Since the people implored Thy love for mankind, and through Thee and Thy Father, who art above all God, brought a prayer for the salvation of Thy servant, the most pious Constantius, I am accused for this. But thanks be to Thy goodness that they blame me for this and for keeping Thy laws! They could blame me more, and the accusation would be fair, if we had left the church built by the King and sought out the desert for prayer. What wouldn’t the accuser say then? And how much credibility would there be in his words when he said: “He has destroyed your church, something that was not done according to his thoughts; he laughed as he passed by; showed that the desert replaces the need of this church; he did not allow this to the people who wanted to pray”? This is what he wanted to say, this is what he was looking for and, not finding it, he grieves and finally invents guilt. If he had said this, he would have shamed me, just as he himself is now falling into error, becoming an imitator of the devil’s character and lying in wait for those praying. That’s why he crawled, deceived by the legend about Daniel. For this ignoramus thought that Babylonian customs were still in force with you, but he did not know that you are a friend of blessed Daniel, you worship God alone with him and do not forbid, but want everyone to pray, knowing what everyone’s prayer is common to, namely, that you will always be unharmed and reign in the world. 18) Here is my complaint against the informer, and may you, most God-loving Augustus, live for many years and complete the consecration of the church; the prayers offered by everyone for your salvation will not interfere with this triumph of consecration. Let not these ignoramuses assert such lies; on the contrary, let them learn from the fathers and read the Scriptures; it is better to say, let them learn from you, lover of love, that the priest Jesus, the son of Joseph, and his brothers, and the wise Zerubbabel, the son of Shealtiel, and Ezra the priest and scribe of the law, when after the captivity the sanctuary was built, and the “wetting of the canopy” came (John 7:2 ) (and this was a great holiday, and a celebration, and a day of prayer in Israel), they gathered a unanimous people on the site of the first porch, facing the east, prepared an altar to God and there they offered sacrifices, there they celebrated a holiday, and then in the same way they offered sacrifices on Saturdays and new moons, and the people offered up their prayers (1 Ezra 3:2-6). And Scripture clearly says that all this was happening, but the church of God had not yet been built; on the contrary, when they prayed in this way, the construction of the church was successful. Neither the anticipation of the day of consecration stopped the prayers, nor did the former prayer meetings put an obstacle to the consecration, but the people prayed in this way, and when the entire building was completed, the consecration was performed, sacrifices were made to renovate the church, and everyone celebrated the completion of the work. Alexander of blessed memory, I, and the other Fathers did the same thing again, and before that they gathered the people for prayer and, having brought the matter to an end, they thanked the Lord and performed the consecration. It is appropriate for you to do the same, loving Sovereign. The church is already ready, consecrated with the prayers offered in it, and awaits the arrival of your piety, for this is what it lacks for perfect decoration. May you do this, and may you offer a prayer to the Lord, for whom you have created a house, such is the common desire of all! 19) Allow me to consider another denunciation and deign to accept my justification for this. For they also dared to convey that, contrary to your decrees, I am not leaving the church. I marvel at them that they don’t get tired of making up slander, but I myself not only don’t get tired, but when I justify myself, I even rejoice. The more excuses I have, the more they can be condemned. I did not resist the decree of your piety, let this not happen! I would not have the audacity to resist even the ruler of the city, not just such a Tsar. And I don’t need many words to be convinced of this; because the whole city will testify about me. However, let me tell you this matter again from the beginning. For I know very well that, having listened, you will be amazed at the dexterity of your enemies. Palatine Montanus arrived and brought a letter as if in response to what I myself wrote about permission to go to Italy to correct some, in my opinion, church needs. Thank you for your piety, that you deigned to heed this, as if it were written by me, and took charge of the path, so that I could enter it and complete it without difficulty! But I marvel again at how those who lied before you were not afraid that lies are characteristic of the devil, and liars are alien to Him who says: “I am... the truth” (John 14:6)! I did not write, and the prosecutor will not be able to find such a letter. Although I should write to you daily in order to see your face filled with goodness, it is still dishonest to leave the church, and it is unfair to become a burden to your piety, especially when even in our absence you graciously listen to church petitions. So, order me to read what Montand ordered, namely the following... 2 20) But where did the informers find this letter? I would like to hear from them who told them it? Force them to give an answer, through this you can find out that they also made up the last letter, just as they divulged about the letter to the hated Magnentius. But having been condemned for this, what other justification will they bring me to after this? This is what they are planning, this, as I see, they are having a competition to set everything in motion and confusion, in the hope that by speaking a lot against me, perhaps they will irritate you over time. But justice requires such people to be disgusted and hated, because as they are, they expect their listeners to be the same, and they think that slander can have power among you. For Doik’s denunciation against the priests of God once had power (1 Samuel 22:9); but Saul, who listened to him, was an unjust man. And the slandering Jezebel could harm the God-fearing Naboth, but the crafty apostate Ahab listened to her (1 Kings 21 et seq.). The Most Holy David, whom it is fitting for you to imitate (as everyone else desires), did not allow such people to come to him, on the contrary, he turned them away like mad dogs, saying: “Whoever slanders his sincere secret, I will drive him out” (Ps. 100:5), because he kept the commandment, which says: “Thou shalt not receive the hearing of vain” (Ex. 23:1). And what they divulge is vanity before you, because you, like Solomon, asked the Lord and received from Him (be sure of this), let the word be “vain and false far from you” (Prov. 30:8). 21) Therefore, since the letter was forced by slanderers and did not contain an order to go, I concluded that it was not the will of your piety for me to appear to you. From the fact that you did not directly order me to come, but wrote in response to what I had written and expressed as if I wanted to correct visible shortcomings, and without anyone’s explanation, it was clear that the delivered letter was not written at the discretion of your condescension. Everyone knew this, I expressed this in the letter. And Montanus knew that I refused not to go to you, but I did not consider it proper to go because of my alleged letter, so that the slanderers would not again find in this an excuse to say that I was disturbing your piety. And indeed, I was preparing for the journey, and Montan knows that if you had deigned to write, I would have set off immediately and carried out the order with zeal. For I have not reached such madness as to resist such an order. And since your piety did not truly write, how did I resist what I was not commanded to do? Or why do they say that I did not obey when there was no order? How is it not slander when enemies pass off something that never happened as something that happened? I’m afraid that even now, when I justify myself, they will begin to divulge that you were not pleased to listen to my justification. So, in their opinion, it is not difficult for them to accuse me, so they are quick to slander, neglecting the Scripture, which says: “Do not love to slander, lest you become arrogant” (Prov. 20:13). 22) So, after Montanus had left, twenty-six months later Diogenes, the notary, arrived. But he did not tell me the letter, we did not see each other, there were no instructions from him due to the previous order. Even when the military leader Syrian entered Alexandria, since the Arians were spreading some rumors and announcing what would happen, what they wanted, I asked if he had with him the letters that were being publicized (I confess, I demanded a letter with your command). Since he said that he had no letters, I asked that at least Syrian or the Egyptian bishop Maxim write to me about this. I demanded this for the reason that your love for mankind wrote to me not to be embarrassed by anything, not to pay attention to those who want to frighten me, but to be carefree in the churches. This letter was delivered to me by Palladius, who was the Master of the Chamber, and Asterius, who was the Duke of Armenia. The list from this letter (let me read it to you) is as follows. 23) The list from the letter included the following: Constantius the victor Augustus to Athanasius. My constant desire for every well-being for my late brother Constance could not but be known to your understanding. In what grief I plunged when I heard that he was killed by the seduction of the most absurd people, your prudence can easily judge this. Since at the present time there are people who are trying to frighten you with such a deplorable incident, I therefore considered it necessary for your honesty to send this scripture, which is now forwarded, assigning to you the duty of how it is proper for a bishop to teach the people to gather for the established divine service and spend time with them in prayer according to custom, for this is pleasant for us. We wish, according to our will, at all times to be your bishop in your place. And with the other hand it is written: May the Divine protect you for many years, beloved Father! 24) They also spoke to the judges about this letter. And I, having it in my possession, didn’t have the right to demand letters and not pay attention to the pretexts presented? They, without showing the orders of your piety, acted directly contrary to this letter? Since they did not present me with letters, shouldn’t I have concluded that their words were not based on a letter? The scripture of your love for mankind commanded me not to pay attention to the same words. Therefore, I acted justly in this case, most God-loving Augustus, deciding that, just as I entered the fatherland by your order, so by your order I should leave it, so as not to fall into responsibility over time as a fugitive who left the Church, but as someone who received your command to have a pretext for leaving. This thought was expressed by approaching Syrian, by all the people with the elders and with them (to say the least appropriate) most of the city; The Egyptian bishop Maxim was also here. The opinion was either to write and send to me, or not to disturb the churches any more until the people themselves send envoys to you on this matter. And as they strenuously demanded this, then, realizing the validity of the demand, Sirian, testified by your salvation, and Hilary was then there, assured that he would no longer bother, but would not transfer the matter to your piety. This is known to the cohort of Dukas and the cohort of the eparch of Egypt. And the mayor keeps the votes cast then, and you can make sure that neither I nor anyone else opposed your order. 25) Still they demanded that the scripture of your piety be shown. It is true that even one royal word has the same power as a written word, especially when the one transmitting this word speaks boldly and conveys the command in writing. But since they did not clearly say that there was a command, and as they demanded, they did not communicate this in writing, but as if they were doing it all on their own, I confess and boldly say this, I became suspicious of them, because there were many Arians with them, they ate with the Arians, consulted with them, did not do anything openly, but tried to build intrigues and deceptions for me, did not do anything as if on the royal orders, but they exposed themselves that they were acting at the insistence enemies. This forced me to demand more letters from them, because just as what they were attempting and planning was suspicious, it was also indecent for me, having come with your clear writing, to leave the Church without any writing. So, since Sirian had made a promise, everyone gathered in the churches with joy, without being disturbed by anything. But twenty-three days after this promise he entered the church with the soldiers, and we, as usual, prayed, which those who entered saw, because there was an all-night vigil for the future celebration. And this happened on the night on which the Arians wanted and promised to fulfill this in advance, for the military leader entered, having them with him, they were the instigators and advisers of such an invasion. And there is nothing incredible in this, most God-loving Augustus, because it is not a secret, but is divulged everywhere. So, seeing this invasion, I first convinced the people to leave, and then I myself left, covered and guided by God, as those who were then with me saw. And from that time I remained in my house, having boldness and justification first of all before God, and then before your piety, that I did not leave the people and fled, but as a witness of persecution I had the invasion of a military commander, at which everyone was especially amazed, for it was necessary for him either not to promise, or, having promised, not to lie. 26) Why such plans or why did they attempt to plot maliciously when they could have ordered it and written it? The royal order gives greater freedom, and the desire to act secretly made clear the suspicion that they did not have the royal order. What inappropriate did I demand, truth-loving King? Who will not say that the Bishop’s demand is valid? Having read the Scriptures, you know how reprehensible it is for a bishop to leave the Church and neglect the flock of God. For the absence of shepherds provides an opportunity for wolves to invade the flock. This is what the Arians and all other heretics sought, so that after my removal they would find an opportunity to seduce the people and draw them into wickedness. Therefore, if I gave myself up to flight, what justification would I have before the true bishops, and even more so before Him who entrusted this flock to me? And He who entrusted him to me is the One who judges the whole earth, the true All-King and our Lord Jesus Christ, the Son of God. Wouldn't everyone have reason to blame me for neglecting the people? Wouldn’t your piety also reproach me, rightly saying: “Having entered by letter, why did you go away without a letter and leave the people?” Wouldn’t the people themselves, in all fairness, on the day of judgment blame me for their negligence, saying: “He who was our bishop fled, and we were left without care; there was no one to remind us”? If they said this, what would I answer? For the Old Testament shepherds deserved such a reproach from Ezekiel (Ezek.34:3-10). Knowing this, the blessed Apostle Paul commanded each of us through his disciple, saying: “Do not neglect the gift that is in you, which was given to you... with the laying on of the hands of the priesthood” (1 Tim. 4:14). Fearing this, I did not want to run away, but waited for the command, whether this is the will of your piety. But I did not receive what I thoroughly demanded, and even now I am accused before you in vain, because I did not resist the command of your piety and now I do not attempt to go to Alexandria until it pleases your love for mankind, and I report this in advance, so that the slanderers do not find an excuse to slander me in this again. 27) In view of this, I did not consider myself guilty, but, having an excuse, I hastened to your piety, knowing your love for mankind, and keeping in mind your undeceitful promises, and firmly hoping that, according to what is written in the Divine Proverbs, “righteous thoughts are pleasing to the king” (Prov. 16:13). When I had already set off on the road and left the desert, some sudden rumor spread, which at first seemed unbelievable to me, but later it turned out to be true. Everywhere they said that Liberius, Bishop of Rome, the great Hosea of Spain, Paulinus of Gaul, Dionysius and Eusebius of Italy, Lucifer of Sardinia and some other bishops and presbyters and deacons were condemned to exile because they did not agree to sign against me, and these were condemned to exile, and Vincent of Capua, Fortunatian of Aquileia, Jeremiah of Thessaloniki and all the Western bishops will endure no small coercion, but very great need and terrible insults, until they make a promise not to have communication with me. Then, when I marveled at this and was perplexed, another rumor reached me about the bishops of Egypt and Libya, namely, that about ninety bishops were expelled, and the churches were handed over to those professing the Arian teaching, and that sixteen bishops were sent into prison, and the rest partly fled, and partly were forced to become hypocrites. For, as they said, such a persecution happened there that, when in Alexandria on Easter and on Sundays the brethren were praying in an empty place near the cemetery, a military commander with a multitude of more than three thousand armed soldiers with drawn swords and arrows attacked the Christians, and the women and children, who did nothing more than pray to God, were dealt with as one could only do in such an attack. But perhaps now it is indecent to describe this, lest even the mere memory of it bring tears to everyone’s eyes. For such was the cruelty that the maidens were stripped naked, and the bodies of those who died from wounds were not immediately buried, but were thrown to the dogs unburied, until the relatives secretly, with great danger to themselves, stole the bodies of their loved ones, and it took a lot of work so that no one knew about it. 28) And what else happened, perhaps it will be considered incredible and will amaze everyone with its extraordinary vileness. However, it is necessary to say this so that your Christ-loving diligence and your piety will know that the denunciations and slander against me were done for no other reason, but solely so that they could expel me from the churches and introduce their wickedness. When the true and elderly bishops, some were sent into captivity, others fled, then the pagans, catechumens and occupying first places in the city council, and eminent in wealth, by order of the Arians, instead of Christian teachers, began to teach the doctrine of the Orthodox faith. There was no longer a question about whether a person was “blameless,” as the Apostle commanded (1 Tim. 3:2), but, as the most wicked Jeroboam did (1 Kings 12:31), whoever gave the most gold was called a bishop. And they made no difference, even if someone was a pagan, as long as he presented gold. The bishops appointed by Alexander, monastics and ascetics, were sent to prison, and the wise, as much as they had the strength to slander, corrupted the apostolic decree and desecrated the churches. And their slander brought them great benefits; in your times it became possible for them to commit lawlessness and do similar things, therefore what is written only applies to them: “Woe, for whose sake my name is blasphemed among the nations” (Is. 52:5). 29) When such rumors circulated, and everything was brought into turmoil, I did not abandon my zeal, but again continued the path to your piety and with even greater diligence than before, in the firm hope that everything was done without the permission of your piety, and if your love for mankind had known what was happening, it would have forbidden such deeds, because it is not characteristic of a pious king to wish that those who were imprisoned bishops, virgins were exposed, or the Church was generally thrown into confusion. But when I reasoned in this way and accelerated my path, a third rumor reached me that it was supposedly ordered for those in power in Auxumum: to remove the Auxumite bishop Frumentius from there, and to find me at least among the barbarians and send me to the dioceses to compile the so-called judicial records, and to force the people and all clergy to enter into communion with the Arian heresy, and if anyone does not listen, such people should be put to death, and that this was not only announced in words, but was proven by deeds themselves, in confirmation of this, with the permission of your philanthropy, I present a message; they read it very often, threatening everyone with death. Constantius the victor, the great Augustus of the Alexandrians. Your city, preserving its native features and remembering the valor of the founder, has now shown its usual obedience. Yes, and we, if we had not eclipsed Alexander himself with our favor towards your city, would have recognized ourselves as having sinned a lot. Just as it is characteristic of chastity to behave decently in everything, so it is characteristic of the royal rank to salute your (let me say this) valor above all else. You were the first to establish among yourselves interpreters of wisdom, you were the first to know the true God, and from among the interpreters you chose the best, and you willingly and lovingly accepted our definition, rightly disgusted with the flatterer and deceiver and joining, as it should be, with worthy people who are beyond all surprise. But who among those who live even on the edges of the universe does not know the curiosity shown in recent events, which I don’t know what should be compared to what ever happened. Most of the inhabitants of the city were blind, they were taken over by a man who came from the most extreme baseness, who seduces those who thirst for truth as if in darkness, leading them to lies, never offers a fruitful word, but seduces souls with some kind of charm and empty things. The flatterers cried out, applauded, and were amazed when they should not have let their words slip through their teeth. Quite a lot of ordinary people lived according to their instructions. Things flowed by themselves, as during the flood, when everyone completely became careless. Everything was controlled by a man from the crowd (how can I say this more correctly?), no different from the laborers, who provided only a service to the city in that he did not plunge its inhabitants into the underworld. But this valiant and famous man did not wait for his trial, punishing himself by fleeing, why should he be destroyed for the benefit of the barbarians themselves, so that he would not convince any of them to act wickedly, bringing complaints, like a hypocrite, to the first one he met. But greetings will be said to him from afar. And I must place you along with the few, or better yet, honor some above others for that high degree of valor and intelligence in you, which is preached by deeds glorified almost by the whole universe. Honor to your chastity! I would like to hear more than once many messengers describing and glorifying the deeds you have accomplished, who eclipsed the curiosity of your ancestors and set a model for your contemporaries and descendants! You alone, as a leader in word and deed, chose a man who was the most perfect in morals and did not waver at all, but courageously changed your way of thinking and joined the others, from this earthly and earthly hastened to the heavenly under the leadership of the most venerable George, a man who delved deeper into such subjects more than anyone else. With his assistance, you will spend the next time of your life with wonderful hope, and in the present you will live calmly. Oh, if only all the inhabitants of the city, like a sacred anchor, would adhere to his word, so that we would not need either sections or cauterizations to heal people who are corrupted in heart! And we especially advise these latter to renounce their adherence to Athanasius and no longer remember this unnecessary idle talk, or, beyond their aspirations, they will expose themselves to extreme dangers, from which, we do not know, whether anyone will snatch away the rebels with all their power. For it is incongruous to expel from one country to another the pernicious Athanasius, convicted of such vile deeds that he will never suffer a worthy execution, even though his life was taken ten times, while leaving without attention the flatterers and servants who rampage him, people capable of charm and worthy of such a name that it is shameful to pronounce, people such as have long been commanded by judges put to death. Or maybe they will not suffer death, unless, having abandoned their previous errors, the same thoughts that were controlled by that most intolerable Athanasius, a disturber of public peace, stretching out their wicked and unclean hands to that which is most holy, change over time. 31) And what was written about the Bishop of Auxumum Frumentius to the local rulers is as follows: The conqueror of Constantius, the great Augustus of Ezane and Sazane. The subject of great care and greatest care is for us the knowledge of the All-Perfect. I think that in such matters the entire human race requires equal care, so that everyone can lead their lives with hope, having such knowledge of God and not disagreeing in the least in their confession of what is just and true. Therefore, honoring you with this industry and equating you in this with the Romans, we command that the same teaching with them be valid in your churches. Therefore, send Bishop Frumentius as quickly as possible to Egypt to the most venerable Bishop George and other Egyptian bishops, who most of all have the right to ordain and judge such matters. For, of course, you know and remember (unless you pretend that you alone are completely unaware of what is recognized by everyone) that this Frumentius was appointed to this rank by Athanasius, accused of thousands of bad deeds, why he could not give any fair justification in the complaints brought against him, immediately fell from his see, wanders in the world and does not find a place anywhere, moving from one side to another, as if through this he would escape the fact that he thin So, if Frumentius readily obeys, agreeing to give an account of the entire course of affairs, then it will be obvious to everyone that he does not disagree in anything with the church law or with the prevailing faith, and at the end of his trial, having shown the experience of his entire life and presenting an account of this to those who judge such cases, he will be appointed by them, if he wants to be considered valid and having all the rights as a bishop. If he hesitates and avoids judgment, then it will become clear that, deceived by the words of the most wicked Athanasius, he is dishonoring before God, and thus it will turn out that he is just as evil as the previously mentioned Athanasius. And in this case, it is dangerous that, having come to Auksum, he will not corrupt your people, dispersing the lawless and evil teaching and not only causing confusion and confusion in the Church, uttering blasphemies against the All-Perfect, but also preparing complete disorder and ruin for the pagans. But we know that, having previously learned other things and taken advantage of many generally useful things from dealing with the most venerable George and others who are fully able to instruct in such things, he will return to his place having thoroughly studied what concerns church affairs. May God protect you, most honorable brothers! 32) Hearing this and delving deeper into what those who retold this to me were complaining about, I confess that I returned again to the desert, reasoning (as your piety will see this) that if they are looking for me with the intention, as soon as they find me, of sending me to the dioceses, then there is an obstacle for me to reach your love for mankind. And if those who did not want to sign against me suffered so many grave misfortunes, if laymen who do not want to enter into communion with the Arians were ordered to be put to death, then there is no doubt that thousands of new deaths will be invented for me by slanderers, and even after my death the enemies will conduct cases against whomever they want and however they want, inventing even more lies against me, because there will be no one to expose them. Not being afraid of your piety, I gave myself up to flight, because I knew your justice and your love for mankind. But from what was done, I saw what the irritation of the enemies was, and I decided that for fear of being exposed for what they had done against your will, they would use all measures to kill me. For behold, your love for mankind ordered the removal of only bishops from cities and dioceses; These same wonderful people, daring to do something more than your command, sent elders and elderly bishops to imprisonment for three dioceses in deserted, uninhabited and terrible places. For from Libya they were sent to the great Oasis, and from Thebaid to Libyan Ammonia. And not being afraid of death, I again fled (let none of them reproach me for being afraid!), but I did this because there is the Savior’s commandment: when they persecute us, run; when they are looking, hide and not go into obvious danger, so that your appearance does not ignite the rage of those who persecute even more. For it’s all the same to kill yourself and also give yourself up to your enemies to be killed. And to run, as the Savior commanded, means to know the time and to have true concern for the persecutors, so that they, having stretched out their anger to the point of blood, do not become transgressors of the commandment: “Thou shalt not kill” (Ex. 20:13), although, by slandering me, they especially mean that I should suffer. For what they have done again now shows that they are trying to do this and this is their bloodthirsty intention. I know very well that you will be surprised, most God-loving Augustus, when you listen to this: their audacity, truly, should lead to amazement. What is she really like, listen to this in a few words. 33) The Son of God, our Lord and Savior Jesus Christ, who became man for us, abolished death and freed our race from slavery to corruption, above all else, gave us the fact that we have virginity - an image of angelic holiness on earth. And those who have this virtue, the Universal Church is accustomed to call the brides of Christ; The pagans, seeing them, marvel at how they had become the temple of the Word. For, indeed, this lofty and heavenly vow is fulfilled by no one except by us alone as Christians, because most of all this serves as an important sign that we have genuine and true godliness. These virgins were honored above all others by your most pious parent, Constantine Augustus, of blessed memory, and your piety in your letters repeatedly called them venerable and saints. And now these wonderful Arians, slandering me, plotting so many intrigues against very many bishops, taking advantage of the cooperation and obedience of the judges, forced naked virgins to hang on the so-called hermetaria 3 and planed their ribs three times, which the villains themselves never tolerated. Pilate, pleasing the Jews of that time, pierced one side of the Savior with a spear, and they surpassed Pilate in fury, because they pierced not one side of Him, but both, since the members of virgins are predominantly the Savior’s own members. Anyone who speaks about this will be in awe at the mere hearing. They alone were not only not afraid to expose and plan their pure limbs, dedicated by virgins to our Savior Christ alone, but, what is even worse, being reproached by everyone for such cruelty, they do not blush at all, but are also justified by the fact that this is the command of your piety. So they dare to do anything and are deliberately crafty! Nothing, nothing like this had been heard during the times of the former persecutions. And if such things were ever done, then in your presence, a Christian, it is indecent for virginity to suffer such insult and dishonor, and for them to lay down their cruelty on your piety, because only heretics are characterized by such malice to dishonor the Son of God and sin against His holy virgins. 34) since the Arians committed so many and such atrocities, I did not sin by obeying the Divine Scripture, which says: “Hide yourself a little, until the wrath of the Lord passes by” (Is. 26:20). And this also served as a pretext for my departure, most God-loving Augustus, and I would not have refused to go into the desert, or, if the need had insisted, “to be hung from the wall in a coffer” (2 Cor. 11:32). For I endured everything: I lived with the beasts, and waited for a convenient time for this word, when you would pass by, and firmly hoping that the slanderers would be condemned and your love for mankind would be revealed. What would be more pleasing to you, blessed and most God-loving Augustus? Should I come when my slanderers were inflamed with rage and sought to kill me, or that, according to what is written, I would hide for a little while, while the slanderers would be recognized as heretics, and your love for mankind would become apparent? Would it really have pleased you, O King, for me to appear before your judges and for them, even though you wrote for one threat, not understanding your thoughts and being instigated by the Arians, as a result of your writing, put me to death and, according to the same letter, laid this murder on you? It was indecent for me to abandon and give myself up to bloodshed and for you, the Christ-loving King, to be blamed for the murder of Christians, and moreover bishops. 35) Therefore, it was better to hide and wait for this time. So, I know that you, versed in the Divine Scriptures, agree with me and approve of me for this act. At least, as soon as we stopped irritating you, we again see your pious patience, and it became clear to everyone that in the beginning it was not you who persecuted the Christians, but they brought the churches into desolation in order to scatter their own wickedness everywhere, because of which I, if I had not given myself up to flight, would have long ago been a victim of their machinations. For those who did not hesitate to make such denunciations against me to such a Sovereign and decided to do such things with bishops and virgins, obviously would not have missed the opportunity to put me to death. But thanks be to the Lord, who has given you the kingdom! Both your love for mankind and their cunning became known to everyone, from which at first I fled, so that I too could turn my word to you, and an opportunity would open up for you to show someone your love for mankind. Therefore, since, according to what is written, “the answer... the humble turns away wrath" (Prov. 15:1) "and righteous thoughts are pleasing to the king" (Prov. 16:13), I beg you, accept this justification and return to the Fatherland and the Churches all the bishops and other clergy, so that the deceit of the slanderers will be revealed, and you, both now and on the day of judgment, can boldly speak to our Lord and Savior, the All-Tsar Jesus Christ: “They did not destroy anyone” (John 18:9), but these were those who plotted against everyone, and I grieved for those who died, for the virgins who were tormented, and for everything that was bad done to Christians; I returned those who were exiled into captivity and again gave them to their own Churches.” Letters mentioned by St. Athanasius, not found in the Greek original This was probably the name of the pillars with the head of Hermes or Mercury on them, which were placed at crossroads to indicate roads. You might be interested in: