Послание к Руфиниану архиепископа Афанасия Александрийскаго Правило 3 Афанасия Великого

To my son and most beloved co-servant, Mr. Rufinian, Athanasius, rejoice in the Lord. You write to your father, as befits a beloved son. Having approached through the scripture, I embraced you, most desired by me above all the Rufinians. I could have written to you, like a son, at the beginning and in the middle and at the end: but I restrained myself, so that communication and testimony are not known through letters. For you are my message, as spoken in the scripture (2 Cor. 8:2), known and read in the heart. Being so disposed (believe me, her, believe me), I invite and convince you to write. For by doing this, you comfort me not a little, but a lot. since you kindly and churchly (as befits your piety) asked about those who were carried away by need, but not corrupted by evil, and you wanted me to write to you what was ordered about them at councils and everywhere: then know, my most desired lord, that in the beginning, after the cessation of the former violence, there was a council of bishops who came together from external countries: it was the same with co-servants living in Hellas, as well as those in Spain and Gaul: and it was decreed both here and everywhere that the fallen and former representatives of wickedness should be shown leniency to the repentant, but not given a place in the clergy: and not those who were autocratic workers of wickedness, but carried away by need and violence, should be given forgiveness, and have a place for them in the clergy, especially when they brought justification worthy of faith, and this was done, apparently, with some prudence. For such asserted that they had not been seduced into wickedness: but lest some, having become the most wicked, should not destroy the churches, they considered it better to yield to violence, and bear the burden, rather than destroy the people. In saying this, they, in our opinion, spoke worthy of acceptance: for in apology they also represented Aaron, Moses’ brother, who yielded in the desert to the criminal demand of the people, but had an apology with the intention that the people would not return to Egypt and would not remain in idolatry. For it seemed likely that while he was in the desert, he could cease from wickedness; but by entering Egypt, he would strengthen and increase his wickedness. For this reason, it is allowed to admit such people into the clergy, since forgiveness is given to those who have been seduced and who have suffered violence. I declare this to your reverence, and I hope that your piety will accept what has been decreed and will not condemn the leniency of those who agreed. Honor this scripture both before the priesthood and before the people subordinate to you, so that they, knowing this, will not complain when you are so disposed towards such people. For it would not be fitting for me to write then, how your reverence can announce our goodwill towards them and fill in everything that is missing. Thanks be to the Lord, who has filled you with all word and all knowledge. Those who repent clearly anathematize precisely Eudoxie’s and Euzoie’s evil faith. For these, blasphemously calling the Word of God a creature, revealed themselves to be defenders of the Aryan heresy: let them profess the faith confessed in Nicaea from the fathers, and, as they do not prefer any other council to this council. Greet the brotherhood that is with you, and that that is with us in the Lord greets you. (Ap. 62; I Universe. 10; Ankyr. 1, 2, 3, 5, 8; Petra Alex. 10, 14; Theophila Alec. 2). At a time when Arianism was in force and was under the patronage of the imperial defenders of this heresy, especially the emperor Valens, many clergy were forced by force to profess the Arian teaching. Subsequently, when the violence stopped, and when the Orthodox were able to freely profess their faith, many of the mentioned clergy left the heresy and returned again to the Orthodox Church. As a result, the question arose as to how such persons should be received back into the church, since there were no general regulations about this. Bishop Rufinian, who apparently had many such converts, turned to Athanasius to resolve this issue around 370. Athanasius responded with a special message that constitutes the present rule. Athanasius mentions the councils that met on this issue in Spain, Gaul and Hellas, in particular the council composed of overseas bishops (από των έξω μερών επισκόπων), which issued a special rule about this. This is the Council of Alexandria of 362, convened under the chairmanship of Athanasius to restore church peace and unity among Christians who were divided by Arianism. At this council, it was decided, among other things, that all those who were forced by force to go over to the side of the Arians, but in fact and in their convictions were not Arians, should be forgiven and allowed to remain in those degrees of the church hierarchy in which they were before going over to the Arians; leaders and defenders of heresy, in case of their conversion and repentance, can also be accepted into the church, but they can no longer belong to the clergy 143. Saint Athanasius communicates this decree of the Council of Alexandria to Rufinian for guidance. In view of the fact that at that time Eudoxius, Bishop of Constantinople (360–370), and Euzoos, Bishop of Antioch (364–376), came forward as strong supporters of the Arian teachings, having, moreover, proclaimed the Arian belief to the Orthodox, St. Athanasius in his present letter reminds Rufinian to demand from all those converting to the church from Arianism: to anathematize the teaching of the two bishops mentioned and to solemnly confess the Nicene symbol 144. Hefele, Conciliengeschichte, I, 727–728. From the message of Basil the Great to the Neo-Caesarians (ep. 204, 6) [Migne, s. g., t. 32, col. 753] it is clear that Athanasius also wrote to Vasily about this. You might be interested in: