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TO THE MEMORY
OF THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY
OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST’S HOLY CATHOLIC CHURCH,
UNDERTAKEN AMID HIS ENCOURAGEMENT,
AND
CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION,
UNTIL HIS DEPARTURE HENCE IN PEACE,
18
GRATEFULLY AND REVERENTLY
INSCRIBED.
kod ὶ : ܸܬ ܢ
'
ܼܕ )
THE
FESTAL EPISTLES
OF
͵
S ATHANASIUS,
BISHOP OF ALEXANDRIAs
TRANSLATED FROM THE SYRIAC,
WITH NOTES AND INDICES.
OXFORD,
JOHN HENRY PARKER;
F. AND J. RIVINGTON, LONDON.
MDCCCLIV.
BAXTER, PRINTER, OXFORD.
PREFACE.
Tue Festal Epistles of S. Athanasius, as far as they are
extant, are now, for the first time, presented to the English
reader. In undertaking to superintend the publication of
them, the Editor was, to some extent, aware of the
difficulty of the task. In carrying it out, he has not
hesitated to make numerous and important alterations in the
translation as put into his hands, and not a few passages
have been entirely re-modelled by him. He must, there-
fore, be held responsible for the errors contained in the
following pages.
The translation had been prepared for the Press, and
most of the notes written, when a German version by
Professor Larsow made its appearance. To the general
accuracy of this, the Editor bears his willing testimony.
The English has been carefully compared with it, and
several emendations have, in consequence, been introduced.
On the other hand, a different rendering has been adopted
in many cases, and errors have not unfrequently been
corrected. Some of these will be found pointed out in the
notes.
Considerable pains have been bestowed in collecting
parallel passages from other undoubted works of S. Atha-
nasius*; while, in more than one instance, evidence has
been adduced bearing upon the authenticity of some
treatises concerning which doubts have been entertained.
The Scriptural references have, in all cases, been carefully
8 The edition used is the Bened. Patavii 1777.
a
iv PREFACE.
given, and any remarkable deviation from the received text
noted.
Manifest errors of the Syriac translator have been shewn,
and their origin sometimes detected. Any conjectural
emendation has been scrupulously proposed as such. When-
ever a difficulty has presented itself, the Editor has examined
the original Ms. in the British Museum, and the result of
this recension of the text will be found in the notes. It
could not have been expected, notwithstanding the extreme
care and the great learning displayed in the edition of the
Syriac text, that it should be quite free from errors.
They are, however, by no means numerous.
Another important feature in the present translation is,
that it includes four more pages of the Syriac than have
hitherto appeared, they having been discovered since the
Syriac text was printed. For these, the public are indebted
to the Rev. W. Cureton, whose courtesy in directing the
Editor’s attention to them, as well as in occasionally afford-
ing assistance in the progress of the work, is gratefully
acknowledged.
For the Translation, the Editors have to express their
acknowledgments to the Rev. Henry Burcess, LL.D.
and Ph. D.
11.05: 711
Cambridge, May, 1854.
> Since the English translation was Latin translation, in the sixth volume
printed, but before the preliminary of the Patrum Nova Bibliotheca by
matter was put to press, the Festal Cardinal Mai.
Letters have been reprinted, with a
INTRODUCTION.
THE learned Montfaucon, in the preface to his edition of
S. Athanasius, speaking of his lost works, says, ‘ Nulla,
opinamur, jactura major quam epistolarum ἑορταστικῶν, aut
Festalium.... Hoi, hei quam pungit dolor amissi Thesauri!
quantum ad historiam, ad consuetudines Ecclesiarum, ad
morum precepta hine lucis accederet! Et fortassis adhuc
alicubi latent in Oriente.’ The ardent wish and the latent
hope thus long ago expressed, have at length received their
accomplishment. The Festal Letters of S. Athan. after
having escaped the fury of the Moslem, and survived the
carelessness and ignorance of succeeding generations, have
been brought to light by the industry and perseverance
of our own age, rescued from the ravages of time, and
transferred from a retired nook in the African desert to
enrich the shelves of our great Library. They have not,
indeed, reached us in the garb in which they were originally
sent forth by their great author; still have they come down
to us in one hallowed by its almost exclusively sacred
character. Nor have they escaped mutilation; nevertheless,
the portion that has been preserved will be gratefully
accepted by all to whom the name of the great champion
of the faith is held in honour, or any accession to our store
of ecclesiastical literature valued.
It was in the year 1842, that Dr. Tattam, now Arch-
deacon of Bedford, was so fortunate as to obtain from the
monastery of 5. Mary Deipara, in the valley of Scete, in the
desert of Nitria, a valuable collection of Syriac Mss. of
Vi INTRODUCTION.
great antiquity», The valley in which this inestimable
treasure had so long lain hid, had early become, from its
calm and retired character, the refuge of pious penitents,
who sought an abode in these lonely solitudes, apart from
the tumult and cares of the world. Among the many dis-
tinguished saints who selected this spot for their seclusion
may be mentioned Macarius, the pupil of the great Anthony,
who here spent the greater part of a long life, and whose
name, from having been given to one of the monasteries,
was afterwards applhed to the whole of the desert. The
Mss. themselves, or a large proportion of them, had been
brought from Mesopotamia, and deposited in the monastery
by Moses of Nisibis, who presided over the monastery In
the year 932; a fact which is recorded in many of the
volumes, and which is also mentioned by J. 5. Asseman, in
the Preface to his Bibliotheca Orientalis. More than one
attempt had been made in the early part of the last century
to procure the monastic library, but with only very partial
success. D. Gabriel Eva, the Maronite, had ascertained
that many Syriac, Arabic, and Egyptian Mss. were to be
found in the monastery of the desert of Scete, and had
acquainted the Pope Clement IX. with the fact. In con-
sequence of this, Elias, a learned Syrian, and a near relative
of Asseman, was sent to endeavour to obtain them. This
was in the year 1707. Notwithstanding the utter neglect
with which the Mss. were treated in the monastery, Elias
was unable, by money or entreaties, to procure more than
forty. These were added to the Library of the Vatican,
not, however, before other difficulties had been surmounted.
The vessel in which Elias was sailing down the Nile was
wrecked, and though the volumes were recovered, it was
not till they had suffered considerable damage from the
water.
Afterwards, in the year 1715, J. $. Asseman himself
a For a full account of Dr. Tattam’s he obtained the Mss. see an article in
visit to the monastery of 8. Mary the Quarterly Review, No. CLIII.
Deipara, and the manner in which Dee, 1845.
INTRODUCTION. Vil ܗ
set out from Rome on a visit to the monastery. The
number of volumes there deposited had then, from one
cause or another, been much diminished. He selected
about a hundred; but even of these, with all his efforts, he
was unable to carry away more than a small proportion.
These, however, he speaks of as the most valuable.
The Mss. thus acquired by Dr. Tattam were consigned
to the Library of the British Museum. Among them,
Mr. Cureton soon discovered a portion of the Festal Letters
of S. Athanasius, which he committed to the press. This
portion, however, included only about one half of that now
made public. For the remaining part of the Ms. we are
indebted to the exertions of M. Augustus Pacho, a native
of Alexandria, who, three or four years later, paid a visit
to the same monastery, and succeeded in obtaining another
considerable collection of Syriac Mss. some of which formed
part of the volumes already secured by Dr. Tattam. Such
was the case with regard to the Festal Letters of S. Athan.
The latter portion thus acquired was likewise printed by
Mr. Cureton, and published together with that previously
printed, the sequence of the different parts (which was
necessarily broken) being indicated by notes”.
At an earlier period of the Church, Festal Letters had
been sent by the Bishop of Alexandria, as we learn from
Eusebius*, who speaks of those sent by Dionysius, the
thirteenth Bishop, [A.D. 247, to A.D. 265.] In them,
according to the same authority, he had treated of the high
character of the Paschal Festival, had argued the necessity
for celebrating it after the time of the Vernal Equinox,
and had moreover published a Canon to serve for eight
years. A small fragment from the fourth of these Letters,
consisting of exhortations to peace and good-will, is pre-
served in Damascen. Op. tom. ii. p. 753. The names by
> Four more pages of the Syriac in privt, will be found in the present
text, belonging to the tenth and volume. The Syriac text is contained
eleventh Letters, which were after- in the Appendix.
wards found among the loose leaves, ¢ Euseb. Hist. lib. vii. cap. 20.
and which have not hitherto appeared
Vill INTRODUCTION.
which such Letters were designated are various. They were
denominated ἐπιστολαὶ ἑορταστικαὶ, “ Festal Epistles’-—not as
treating of Christian festivals in general, but of the great
Christian Festival of Easter in particular. So the heading
to the chapter of Eusebius just referred to is, περὶ τῶν
ἑορταστικῶν Διονυσίου ἐπιστολῶν, ‘Of the Festal Epistles of
Dionysius.” In the same way they were denominated
γράμματα πασχαλία, ‘Paschal Letters.” The name ὁμιλίαι
ἑορταστικαὶ, ‘Festal Homilies,’ was also applied to them.
Such is the title prefixed to the various discourses of
S. Cyril on the subject. One of these, the twenty-fifth,
concludes with an epistolary salutation. Such discourses
were probably both sent as Letters, and publicly read as
Homilies.
This early custom of the Bishop of Alexandria sending
Festal Letters is thus spoken of by Cassian*. Intra
/Egypti regionem mos iste antiquus traditione servatur, ut
peracto epiphaniorum die, quem provinciz illius sacerdotes
vel Dominici baptismi, vel secundum carnem, nativitatis
esse definiunt, et idcirco utriusque sacramenti solemnitatem,
non bifarie, ut in occiduis provinciis, sed sub una diei hujus
festivitate concelebrant, epistole pontificis Alexandrini per
universas diriguntur Aigypti ecclesias, quibus initium
quadragesime, et dies paschz, non solum per civitates
omnes, sed etiam per universa monasteria designentur.
But it was not till the time of the Council of Nice, that the
duty of notifying to the Christian Church the time at
which Easter was to be celebrated was formally delegated
to the Bishop of Alexandria. Among other matters there
discussed, was the important question respecting the Paschal
Festival. Together with the decision that the Roman
method should be adopted throughout Christendom, it was
determined that the calculation of the day from year to
year should devolve on the Bishop of Alexandria, and that
notice should be sent by him to the other Churches®. The
superior astronomical knowledge found in Egypt, doubtless
ἃ Cassian Collat. x. cap. 1. * Bingham, Ant. book ii. ch. xvi, §. 2}.
INTRODUCTION. ΙΧ
formed one reason for the duty thus devolved on the Bishop
of Alexandria. The words of Leo are to this effect!:
Sancti Patres studuerunt itaque occasionem hujus erroris
auferre omnem hanc curam Alexandrino Episcopo delegantes
(quoniam apud Avgyptios hujus supputationis antiquitus
_tradita esse peritia) per quem quotannis dies przedictz
solemnitatis Sedi Apostolicae indicentur, cujus scriptis ad
longinquiores ecclesias indicium generale percurreret. The
fact here noted by Leo, that the Festal announcement was
not confined to the Churches of Egypt, is also made clear
by S. Athan. himself, who expressly speaks in the 18th
Letter of his having sent the notice to the Romans. But
another reason is doubtless to be sought in the important
position the Primate of Alexandria held in the Christian
Church. It was in virtue of this dignity that, as sole
Metropolitan, he possessed, from ancient time, the exclusive
privilege of ordaining Bishops in Egypt, Syria, and Pen-
tapolis; a right confirmed to him by the sixth Canon of
the same Council.
The term ‘ Pope,’ which we find several times applied to
S. Athan. in the index, and in the headings to the following
Letters, was a title usually assigned to the Bishops of
Alexandria, at least as early as the middle of the third
century, and is still retained by them. ‘The name of
Patriarch, properly belonging to the See of Antioch, was
assumed by, or bestowed upon, ©. Cyrils. We find it used
by Socrates and the Council of Chalcedon®.
But we are not without evidence, that the calculation of
the Bishop of Alexandria was not always readily acquiesced
in. On the contrary, the index for the twenty-first Letter,
answering to the year 349, acquaints us with a contest that
then existed on the subject. The Letter itself is not
extant.
Some important errors concerning dates which have
' Leo. Epist. ad Marcian. Op. ii. 113, where the dignity of the Bishop
367. Rom. of Alexandria is further illustrated.
£ Vid. Neale’s Hist. of the Holy b Bingham Ant. book ii. ch. xvii.
Eastern Church, Gen. 106, vol. i. p. 8. 6.
x INTRODUCTION.
hitherto existed, are corrected by the present work. S.
Alexander was the Bishop of Alexandria at the time of
the Council of Nice. He had himself been present at it,
and on his return to his diocese, in conformity with the
decree of the Council, forwarded a Paschal Letter. This
is not extant, though the fact of his having written one is
placed beyond a doubt. This was for the year 328. ‘The
index to the following Letters furnishes us with this inform-
ation, together with an exact account of the date of the
death of Alexander, and the elevation of S. Athanasius to
the Episcopate. According to this authority, 5. Alexander
died on the 22d of Pharmuthi, (April 17,) A.D. 328, in
which year Easter was celebrated on the 16th of Pharmuthi,
(April 11.) 5. Athanasius succeeded him after the Paschal
festival on the 14th of Pauni, in the first year of the
Indiction, when Januarius and Justus were Consuls, i. e.
June 8th, A.D. 328. The first Paschal Letter then of
S. Athan. is that for the following year, (A.D. 329,) and
The
information thus afforded, consistent as it is in all its parts,
which is the first here presented to the reader.
will doubtless correct the erroneous opinions previously
entertained, according to which an earlier date is assigned
to the elevation of $. Athan. to the see of Alexandria’.
The genuineness and authenticity of the following Kpistles
are clearly established. ‘That they are a translation, and a
close translation, of the Festal Letters of S. Athan. which
he was known to have written, is proved by the previously
existing fragments of the original Greek, which appear in
the death of S. Alexander—which is
also the day on which he is commemo-
rated in the Asthiopic calendar—are
correct: the other dates are erroneous.
The mistakes on this point seem to
have arisen from the incorrect length
of duration assigned to the Council of
Nice. The year 328 for the death of
S. Alex. is not inconsistent with the
words of 5. Athan. who says of him,
οὕπω yap πέντε μῆνες παρῆλθον, καὶ 6
μὲν μακαρίτης Αλέξανδρος τετελεύτηκεν.
Apol. cont. Ar. p. 140. 8. 59.
i Fleury says, that S. Alexander of
Alexandria died five months after his
return home, on Monday the twenty-
second of the Egyptian month Ber-
mouda (Pharmutii), which 18 the
seventeenth of April, in the year 326.
Again, the ordination of S. Athanasius
was not until the twenty-seventh of
December, in the year 326, for he hid
himself a long time; and it was neces-
sary to assemble all the Gishops from
the provinces depending upon Alex-
andria. The month and the day of
the month here given, as the date of
INTRODUCTION. xi
Other
collateral proofs will be found among the notes that accom-
pany the English translation.
their proper places in the Syriac translation *.
The question with regard to the number of Letters thus
written by S. Athan. has also hitherto been considered
doubtful.
duty is made clear by various passages in the Letters; nor
His care and diligence in the discharge of his
can we suppose he ever omitted sending the notice, unless
compelled by necessity. Even when in exile, we find him
obtaining means for transmitting the customary Paschal
notification. The first Letter he sent was, as we have seen,
for the year 329. The last of which we have any know-
ledge is the forty-fifth in order, not existing indeed in the
Syriac version, (which is imperfect at the end,) but still
rescued from entire oblivion, by a short fragment of it
preserved in Cosmas Indicopleustes. Forty-five is also the
number contained in the index. The order assigned to the
various Letters is not that of the actual Letters themselves—
at least, if any credit is to be attached to the assertion we
more than once meet with in the following pages, that
there were years in which no Letter was sent—but that of
the years of the Episcopate of S. Athanasius, commencing
with that for which the first Festal Letter was sent, viz.
A.D. 329. The forty-fifth must then, as it would seem, be
the last he wrote. For this would correspond with the
year 373, the year in which Athan. died; nor is it likely
that he sent any Letter for the succeeding year, his death
having taken place, according to the index, on the seventh
of Pachon, (May 2.)!
superior limit assigned to them by Cosmas Indicopleustes.
The number of forty-five is the
The character of the Letters, as will be seen, is not often
controversial; though the doctrines and practices of the
' The date of the death of 5. Athan.
thus supplied, agrees with that fur-
nished by independent testimony.
k Another fragment has been dis-
covered by Cardinal Mai in the
Vatican library, belonging to the thir-
Fleury says, ‘he (Athan.) died, it 15
thought, on the second of May, in the
year 373.’
teenth Letter, (p. 106.) Οἷς ἄν τις τὴν
διάνοιαν ἀσκηθῆ ev τούτοις λανθάνουσαν
τὴν προθυμίαν πρὸς τὴν συνήθειαν ἔχει.
ΧΙ INTRODUCTION.
Arian, Manichean, and other heretics are occasionally in-
troduced to be refuted or reprobated. Nor is occasion often
taken to refer to the passing history of the Church; though
the particular circumstances under which some of them
were penned, have called forth matters connected with the
writer individually, suggested allusions to persecutions then
raging, or prompted expressions of thankfulness for a return
of tranquillity. The postscript to the thirteenth Letter, as
well as the Letter to Serapion, will be valued, as furnishing
the names of some of the Egyptian Bishops, and of some
dioceses not previously known as such. But, in general,
our Author confines himself in the Festal Letters to matters
more directly connected with the subject before him.
While, according to the authority committed to him, he
notifies the day on which the great Christian festival is to
be held, he takes occasion, at the same time, to stir up the
minds of the faithful to the importance of a due and spiritual
observance of the great and holy feast, frequently con-
trasting its character with that of the Jewish Passover, and
dwelling upon the superiority of the former. Anxious to build
up in the faith those committed to his charge, he inculcates
the necessity of a stedfast adherence thereto against all ad-
versaries; while he earnestly urges upon them the intimate
connexion between purity of faith and holiness of life.
Love to God, charity to our neighbour, diligence in prayer
and thanksgiving, distribution to the poor, a careful study
of the holy Scriptures, are subjects upon which he often
dilates. When an exile, through the fury or treachery of
his enemies, he reminds his flock of the spiritual unity of
Christians, wherever they may be: when restored to the
Church, he invites them to join him in thanksgiving.
The Letters before us, with the index filling up what is
wanting, doubtless supply the correct dates at which Easter
was observed for the time they include. The various years
are clearly marked, not only by the names of the Consuls,
but by the Diocletian Era, and the Indiction; while the
exact day on which Easter Sunday fell, is given towards
INTRODUCTION. ΧΙ
the close of each Letter according to the Alexandrian
reckoning. ‘The names of the Prefects of Egypt are also
given; though, from the vague manner in which they are
written in the Syriac, there is occasionally a difficulty in
verifying them. ‘The principal part of the information thus
furnished, will be found collected together in the accom-
panying Table, where the manifest errors are noted, the
Golden Number and the Dominical Letter added, and other
remarks appended.
The following brief notice of the Egyptian Calendar will
suffice to elucidate the Egyptian Chronology of the Letters,
the intercalary days presenting no difficulty, as they do not
occur between the Easter limits”.
After the final settlement of Egypt by Augustus as a
province of the Roman Empire, the use of the Julian form
of computation was established in Alexandria, the first day
of the new Calendar being fixed to the 29th of August, the
Thot of the year in which the innovation took place; from
which period, six, instead of five, supplementary days were
added at the end of every fourth year; so that the form of
the Alexandrian year was as follows:
7868 . : ; 29 August
Paophi . : 5 28 September
Athyr: . 1 - 28 October
Choiak . ܘ : 27 November
ye: : : 27 December
Mechir ; 26 January
Phamenoth . β 25 February
Pharmouthi . : 27 March
Pachon . : . 26 April
± . : : 20 May
Epiphi . : : 25 June
Mesori . : 25 July
Epagomena . : 24 August
m Vide ‘A Dissertation on the Ca- by W. Mure, Esq.’ Rivingtons, 8vo.
lendar and Zodiac of Ancient Egypt, 1832, note to p. 86.
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CHRONOLOGICAL AND SYNOPTICAL
INDEX.
AN Index of the months of each year, and of the days,
and of the Indictions, and of the Consulates, and of the
Governors in Alexandria, and of all the Epacts, and of
those [days] which are named ‘ of the God&+,’ and the reason
[any Letter] was not sent, and the returns from exile *—from
the Festal Letters of the Pope Athanasius.
The Festal Letters of Athanasius, Bishop of Alexandria;
which he sent year by year, to the several cities and all the
provinces subject to him; that is, from Pentapolis, and on
to Libya, Ammoniaca, the greater and the less Oasis,
Egypt, and Augustamnice, with the Heptanomus of the
upper and middle Thebais; [commencing] from the 44th
year of the Diocletian Era, in which the Paschal Festival
was on XVI Pharmuthi; XVIII Kal. Mai; XVIII Moon;
when Alexander, his predecessor, having departed this life
on XXII Pharmuthi, he [Athan.] succeeded him after the
Paschal festival on XIV Pauni, Indict. I., Januarius and
Justus being Consuls, Zenius Italus being the Prefect of
Egypt, Epact XXV.; Gods, I.
* Probably used to designate the
several days of the week as named,
according to the heathen custom, after
various gods,
faim) <0? ܦܘܢܝܐ The
translation applies in this case. The
translation given above would well cor-
roc agp: with the preceding clause, the
exile of 5, Athan. being the reason
why Letters were not always sent.
There is, however, a difficulty in the
form of the last word in the Syriac.
Meaning of these words is doubtful.
Cureton renders them ‘ the answers of
Strangers.’ But I cannot see how such
Xvi CHRONOLOGICAL AND SYNOPTICAL INDEX.
I.
In this year, Easter-day was on XI Pharmuthi; VIII Id.
Ap.; XXII Moon; Coss. Constantinus Aug. VIII, Constantinus:
Ces. IV.; the same Zenius being Preefect of Egypt; Indict.
II; Epact VI; Gods, II. This was the first Letter he [Athan.
sent; for he was appointed Bishop in the preceding year after
the Paschal feast; Alexander, as is known, having despatched
one for that year, before he was removed from this world
This was in the 45th of the Diocletian Aira. ¦
17.
In this year, Eastereday was on XXIV Pharmuthi; 11111
Kal. Mai.; XV Moon; Coss. Gallicanus, Symmachus; Magni)
nianus the Cappadocian being Preefect of Egypt; Indict. 111;
Epact XVII; Gods,“III. In this year, he [Athan.] went through)
the Thebais. ¦
sl i i
In this year, Easter-day was on XVI Pharmuthi; XVIII Moon
III Id. Ap.; Coss. Annius Bassus, Ablavius; Hyginus, Preefee
of Egypt; Epact XXVIIL; Indict. IV. He sent this Lette
while journeying, on his return from the Comitatus. Fol
in this year he went to the Comitatus to the Emperor Cona
stantine, having been summoned before him, on account of a
accusation his enemies made, that he had been consecrated@
when too young. He appeared before [Constantine], was thought!
worthy of favour and honour, and returned when the [quam
dragesimal] fast was half finished. ,
LV.
In this year, Easter-day was on ܠܝ ¥ 11 Pharmuthi; XX Moo
IV Non. Apr.; Epact IX; Gods, VI; Coss. Pacatianus, Hilark
anus; the same Hyginus, Prefect of Egypt; Indict. V. In
this year, he went through Pentapolis, and was in Ammoniaca.
1.
In this year, Easter-day was on XX Pharmuthi; XV Moon |
XVII Kal. Mai.; Epact XX; Gods, VII; Coss. Dalmati
Zenophilus; Paterius*, Prefect of Egypt; Indict. VI.
° Vid. note Ὁ, p. 36.
A.D. 329.
A. D, 330.
A.D. 331.
A.D, 332.
A.D, 333.
CHRONOLOGICAL AND SYNOPTICAL INDEX. xvii
Vi:
In this year, Easter-day was on XII Pharmuthi: XVII Moon; A.D. 334.
VII Id. Apr.; Indict. VII; Epact I; Gods, I; Coss. Optatus,
Paulinus ; Paterius, Preefect of Egypt. In this year he [Athan.]
went through the low country. In it, he was also summoned to
a Synod. But his enemies had previously devised mischief
against him in Cesarea of Palestine; he became aware of the
conspiracy, and excused himself from attending.
Veen
In this year, Easter-day was on XIV Pharmuthi; XX Moon; 4. p. 336.
ΠῚ Kal. Ap.; Indict. VIII; Epact XII; Gods, 11; Coss. Con-
stantius*, Albinus; the same Paterius, Prefect of Egypt.
VIII.
Yn this year, Easter-day was on XXIII Pharmuthi; XX Moon; A.D. 336.
XIV Kal. Mai; Indict. IX; Epact XXIII; Gods, IV; Coss.
Nepotianus, Facundus; the governor Philagrius, the Cappadocian,
being Preefect of Egypt. In this year, he [Athan.] went to a
Synod of his enemies which was assembled at Tyre. He de-
parted from this place ]1. 6. from Alexandria} on XVII Epiphi;
but when a discovery was made of the preparation against him,
he removed thence, and fled in a vessel to Constantinople.
Arriving there on II Athyr, after eight days he presented him-
self before the Emperor Constantine, and spoke plainly.
But his enemies, by various secret devices, influenced the
Emperor, who suddenly condemned him to exile, and he set
out on the twelfth of Athyr to Gaul, to Constans Cesar, the son
of Augustus. On this account, he wrote no Festal Letter.
IX.
In this year, Easter-day was on VIII Pharmuthi; XVI A.D. 337.
Moon; IV Non. Ap.; Indict. X; Epact IV; Gods, V; Coss.
Felicianus, Titianus; the governor Philagrius, the Cappadocian,
being Prefect of Egypt. He [Athan.] was in Treviri of Gaul,
and on this account was unable to write a Festal Letter.
X.
In this year, Easter-day was on XXX Phamenoth; VII 4.D. 338.
Kal. Ap.; XIX Moon; Indict. XI; Epact XV; Gods, VI;
Coss. Ursus, Polemius; the governor Theodorus, of Heli-
opolis, Prefect of Egypt. In this year, Constantine having
4 The Syr. has Constantinus, by an error,
b
× 1 “ GTTRONOLOGICAL AND SYNOPTICAL INDEX.
died on XXVII Pachon; Athanasius, now hberated, returned
from Gaul triumphantly, on XXVII Athyr. In this year, too,
there were many events. Anthony, the great leader, came to
Alexandria, and though he remained there only two days,
shewed himself wonderful in many things, and healed many.
He departed on the third of Messori.
XI.
In this year, Easter-day was on XX Pharmuthi; XX Moon;
XVII Kal. Mai.; Epact XXVI; Gods, VII; Indict. XIT;
Coss. Constantius II, Constans®; the governor Philagrius, the
Cappadocian, Preefect of Egypt. In this year, again, there
were many tumults. On the XXII Phamenoth, he [Athan.]
was sought after by his persecutors in the night. On the next
morning he fled from the Church of Theonas, after he had
baptized many. ‘Then, on the fourth day, Gregorius the
Cappadocian entered the city as Bishop.
XII.
In this year, Easter-day was on XIV Pharmuthi; XV Moon‘;
Ill Kal. Ap.; Hpact "Vil; ‘Gods; ΠῚ Indiet’ XMS tose,
Acyndinus, Proclus; the same governor Philagrius, Preefect of
Egypt. Gregorius continued his acts of violence, and therefore
wrote no Festal Letter. The Arians proclaimed [Easter] on
XXVII Phamenoth, and were much ridiculed on account of |
this error. Then altering it in the middle of the fast, they kept —
it with us on XIV Pharmuthi, as above. He [Athanasius] gave
notice of it to the presbyters of Alexandria in a short note, not
being able to send a Letter as usual, on account of his flight,
and the treachery employed.
XIII.
In this year, Easter-day was on XXIV Pharmuthi: XVI
Moon; XIII Kal. Mai.; Epact XVIII; Gods, III; Indict.
XIV; Coss. Marcellinus, Probinus; Longinus, of Nice, Preefect
of Egypt. There was a schism in Augustannice, on account of
Gregorius continuing in. the city, and exercising violence. But
his illness commenced, nor did the Pope write a Festal Letter
this time.
ε The Syriac has erroneously Constantius I, Constans 11.
€ Syr. ‘month.’
A.D. 339.
A.D. 810.
A.D. 341].
CHRONOLOGICAL AND SYNOPTICAL INDEX. xix
XIV.
In this year, Easter-day was on XVI Pharmuthi; XX Moons; 4.p. 342,
± Id. Ap.; Epact XXIX; Gods, IV.; Indict. XV.; Coss.
Constantius III, Constans 11; the governor Longinus, of Nice,
Prefect of Egypt. Because Gregorius was severely ill in the
city, the Pope was unable to send [any Letter].
ΧΥ,
In this year, Easter-day was on I Pharmuthi; XV Moon; A.D, 343,
VI Kal. Ap.; Epact XI; Gods, V.; Indict. I.; Coss. Placidus,
Romulus; the same governor Longinus, of Nice, Prefect of
Egypt. In this year, there was a Synod held at Sardica; and
when the Arians had arrived, they returned to Philippopolis, for
Philagrius gave them this advice there. In truth, they were
blamed every where, and were even anathematised by the
Church of Rome, and haying written a recantation to the Pope
Athanasius, Ursacius and Valens were put to shame. ‘There
was an arrangement entered into "αὐ Sardica respecting Easter,
and a decree was issued to be binding for fifty years, which the
Romans and Alexandrians every where announced in the usual
manner. Again he [Athan.] wrote a Festal Letter.
XVI.
In this year, Easter-day was on XX Pharmuthi; XIX Moon; A.D. 344
XVII Kal. Mai.; Epact XXI; Gods, VI; Coss. Leontius,
Sallustius; the governor Palladius Italus, Prefect of Egypt;
Indict. II. Being at Naissus on his return from the Synod, he
(Athan.] there celebrated Easter. Of this Easter-day, he gave
notice in few words to the presbyters of Alexandria, but he was
unable to do so to other parts.
XVII.
In this year, Easter-day was on XII Pharmuthi; XVIII A.D. 345.
Moon; VII Id. Ap.; Epact I; Gods, I; Indict. III; Coss.
Amantius, Albinus; the governor Nestorius, of Gaza, Prefect
of Egypt. Having travelled to Aquileia, he [Athan.] kept
Faster there. Of this Easter-day, he gave notice in few words
to the presbyters of Alexandria, but not to other parts.
The Syriac has XVI, which is an error. ܘ
2"
KX CHRONOLOGICAL AND SYNOPTICAL INDEX.
XVIII.
{n this year, Easter-day was on IV Pharmuthi; XXI® Moon;
Til Kak Ap.; Epact XIV; Gods, If; Indict. IV; Coss.
Constantius! TV, Constans III; the same governor Nestorius,
of Gaza, Prefect of Egypt. Gregorius having died on the
second of Epiphi, he [Athan.] returned from Rome and Italy,
and entered the city and the Church. He was, too, thought
worthy of a grand reception; for on the fourth of Paophi, the
people and those in authority met him a hundred miles distant.
He had already sent the Festal Letter for this year, written in
few words, to the presbyters.
XIX.
In this year, Kaster-day was on XVII Pharmuthi; XV Moon;
Prd. id. Apr.: Epact XXV; Gods, III; Indiet. V; Coss.
Rufinus, Eusebius; the same governor Nestorius, of Gaza,
Prefect of Egypt. He [Athan.] wrote this Letter while residing
here in Alexandria, giving notice of some things which he had
not been able to do before.
AX.
In this year, Easter-day was on VIII Pharmuthi; XVIIE
Moon; III Non. Ap.; Epact VI; Gods, IV; Indict. Vig
Coss. Philippus, Salia; the same governor Nestorius, of Gaza,
Prefect of Egypt. This Letter also he sent while residing in
Alexandria.
ΧΧΙ,
In this year, Easter-day was on XXX Phamenoth; XIX Moon;
VII Kal. Ap.; Epact XVII; Gods, VI: Indict. VII. But
because the Romans refused, for they said they held a tradition
from the Apostle Peter not to pass the twenty-sixth day of —
Pharmuthi, nor the thirtieth of Phamenoth, XXI Moon.........
< ALN a Se *, VII Kal. Ap.; Coss. Limenius, Catullinus; the
same governor Nestorius, of Gaza, Prefect of Egypt. He alsa
sent this while residing in Alexandria.
«× The Syriac in this place has XXIV. i The Syriac has Constantinus.
But we find XXI in the heading to × A few words are here wanting in
the Letter itself. the text. ,
A.D. 346.
A. D. 347.
A D. 348.
A.D. 349.
CHRONOLOGICAL AND SYNOPTICAL INDEX. ΧΧΙ
XXII.
Τὴ this year, Easter-day was on XIII Pharmuthi; XIX Moon; A. Ὁ. 360.
the second hour; VI Id. Ap.; Epact XXVIII; Gods, VII:
Indict. VIII; Coss. Sergius, Nigrianus; the same governor
Nestorius, of Gaza, Prefect of Egypt. In this year, Constans
was slain by Magnentius, and Constantius held the empire
alone. He then wrote a Letter to the Pope, (Athan.) telling
him to fear nothing because of the death of Constans, but to
confide in him as he had done in Constans while living.
XXIII.
In this year, Easter-day was on V Pharmuthi; Moon XVIII ; A.D. 351.
Prid. Kal. Ap.; Epact IX; Gods, 1; Indict. IX; after the
Consulate of Sergius and Nigrianus; the same governor Nesto-
rius, of Gaza, again Prefect of Egypt.
XXIV.
In this year, Easter-day was on XXIV Pharmuthi; XVIII A.D. 352.
Moon; XIII Kal. Mai; Epact XX; Gods, III; Indict. X;
Coss. Constantius Aug. V, Constantius Cesar I; the same
overnor Nestorius, of Gaza, Prefect of Egypt. Gallus was
roclaimed Cesar, and his name changed into Constantius.
ܝ ܠܝ
In this year, Easter-day was on XVI Pharmuthi; XXI Moon ; A.D. 353.
II Id. Ap.; Epact I; Gods, 1V; Indict. XI; Coss. Constantius
Aug. VI, Constantius Cesar II; the governor Sebastianus, of
Thrace, Prefect of Egypt. In this year, Serapion, Bishop of
Thmuis, and Triadelphus, of Nicion, and the presbyters Petrus
and Astricius, with others, were sent to the emperor Constantius,
-hrough fear of mischief from the Arians. They returned,
aowever, without success. In this year, Montanus, Silentiarius
(£ the Palace, entered [Alexandria] as Bishop; but, a tumult
aving been excited, he retired, frustrated in his design.
XXVI.
In this year, Easter-day was on IV Pharmuthi; XVI1 Moon ; A.D, 354,
VI Kal. Ap.; Epact XII; Gods, V; Indict. XII; Coss. Gon-
tantius Aug. VII, Constantius Cesar III; the same governor
ebastianus, of Thrace, Prefect of Egypt.
××11 CHRONOLOGICAL AND SYNOPTICAL INDEX.
XXVII.
In this year, Easter-day was on XXI Pharmuthi; XVIII |
Moon; XVI Kal. Mai; Epact XXIII; Gods, VI; Indict. XIII; `
Coss. Arbetion, Lollianus; the governor Maximus, the Elder, of
Nice, Prefect of Egypt. In this year, Diogenes, the Secretary
of the Emperor, came with the design of seizing the Bishop, —
(Athan.] But he, too, left without succeeding in his attempt.
RX {| 111
In this year, Easter-day was on XII Pharmuthi; ܠܝ /11
Moon; VII Id. Ap.; Epact IV; Gods, 1; Indict. XIV; Coss.
Constantius Aug. VIII, Julianus Cesar I; the same governor
Maximus, the Elder, of Nice, Prefect of Egypt, who was suc- —
ceeded by Cataphronius Biblius. In this year, Syrianus Dux, —
having excited a tumult in the Church, on the thirteenth of
Mechir, entered Theonas with his soldiers on the fourteenth, at |
night; but he was unable to capture [Athanasius], for he effected
his escape in a miraculous manner.
XXIX.
In this year, Easter-day was on XXVIJI Phamenoth; XVII
Moon; X Kal. Ap.; Epact XV; Gods, II; Indict. XV; Coss.
Constantius Aug. IX, Julianus Cesar II; the same governor
Cataphronius Biblius, Preefect of Egypt, to whom succeeded
Pharnacius. Then Georgius entered on the thirtieth of Mechir, `
and acted with excessive violence. But Athanasius, the Bishop,
had then fled, and was sought for in the city with much op-
pression, many being in danger on this account. No Festal
Letter was therefore written.
XXX.
In this year, Kaster-day was on XVIT Pharmuthi; Prid. Id.
Ap.; XVII Moon; Epact XXVI; Gods, III; Indict. 1; Coss.@
Tatianus, Cerealis; the governor Parius, of Corinth, Preefect of
Egypt. Athanasius, the Bishop, lay concealed in the city of
A.D. 355.
A.D. 356.
A.D. 357.
A.D. 358.
Alexandria. But Georgius left on the fifth of Paophi, being
driven away by the multitude. On this account, neither this
year was the Pope [Athan.] able to send a Festal Letter.
CHRONOLOGICAL AND SYNOPTICAL INDEX. XXlil
XXXII.
In this year, Haster-day was on XIX Pharmuthi; Prid. Non, A.D. 359.
Ap.; XX Moon; Epact VII; Gods, IV; Indict. II; Coss.
Eusebius, Hypatius; the same governor Parius; who was
succeeded by Italicianus for three months; after him Faustinus,
of Chalcedon. Not even in this year did the Pope [Athan.] write
fany Letter].
XXXII.
In this year, Kaster-day was on XXVIII Pharmuthi; IX Kal. A.D. 360.
Mai; XXI Moon; Epact XVIII; Gods, VI; Indict. 111: Coss.
Constantius Aug. X, Julianus Cesar 111; the governor Fausti-
nus, of Chalcedon, Preefect of Egypt. This Praefect and Arte-
midorus Dux, having entered a private house and a small
chamber, in quest of Athanasius the Bishop, bitterly tortured
Eudzemonis, a perpetual virgin. On these accounts no Letter
was written this year.
XXXIII.
In this year, Easter-day was on XII] Pharmuthi; VI Id. Ap.; A.D. 861.
XVII Moon; Epact XXIX; Gods, VII; Indict. IV; Coss.
Taurus, Florentius; the same governor Faustinus', Prefect of
Egypt, who was succeeded by Gerontius, the Armenian. He
{Athan.] was unable to send a Letter. In this year, Constantius
died, and Julianus holding the empire alone, there was a
cessation of the persecution against the Orthodox. For orders
were issued every where from the emperor Julianus, that the
Orthodox ecclesiastics who had been persecuted in the time of
Constantius should be let alone.
XXXIV.
In this year, Easter-day was on XV Pharmuthi; Prid. Kal. Δ. Ὁ. 362,
Ap.; XXV Moon; Epact X; Gods, 1; Indict. V ; Coss. Mamer-
tinus, Neyitta; the same governor Gerontius, succeeded by
Olympus of Tarsus. In this year, Athanasius the Bishop re-
turned to the Church, after his exile, by the decree of Julianus
Augustus, who granted freedom to all the exiled Bishops and
Clergy, as was before said. This year, then, he wrote [a Letter].
1 This word is written vaguely in the Syriac, varying in all the three places
in which it occurs.
XXIV CHRONOLOGICAL AND SYNOPTICAL INDEX.
XXXV. |
In this year, Kaster-day was on XXV Pharmuthi; XII Kal. |
Mai; XX Moon; Epact XXI; Gods, II; Indict. VI; Coss. |
Julianus IV, Sallustius; the same governor Olympius, Preefect |
of Egypt, Pythiodorus, of Thebes, a celebrated Philosopher, |
brought a decree of Julianus on the twenty-seventh of Paophi, |
and produced it before the Bishop, and committed many acts of |
violence. He [Athan.] therefore left the city, and proceeded to |
Thebes. After eight months Julianus died; and, the news of |
his death being published, Athanasius returned secretly, by |
night, to Alexandria. Then on the eighth of Thoth, he em- ¦
barked at the Eastern Hierapolis, and met the emperor Jovian, |
by whom he was dismissed with honour. He sent this Festal |
Letter to all the country, while being driven by persecution
from Memphis to Thebes, and it was delivered as usual.
XXXVI.
In this year, Easter-day was on IX Pharmuthi; Prid. Non. |
Ap.; XVI Moon; Epact III; Gods, IV; Indict. VII; Coss. |
Jovianus Aug., Varronianus; Arius, of Damascus, Preefect; who
was succeeded by Maximus of Rapheotis, and he again by
Flavianus, the Illyrian. In this year, the Pope returned again
to Alexandria and the Church on the twenty-fifth of Mechir.
He sent the Festal Letter, according to custom, from Antioch
to all the Bishops in all the provinces.
XXXVII. |
In this year, Easter-day was on I Pharmuthi; ¥ Kal. Ap.; ,
XIX Moon; Epact XIV; Gods, V; Indict. VIII; Coss. Valen-
tinianus Aug. I, Valens Aug.; the same Flavianus, the Illyrian,
being governor. We took the Cesareum; but again, the Pope
[Athan.] being persecuted with accusations, withdrew to the
garden of the new river. But a few days after, Barasides, the
notary, came to him with the Prefect, and obtained an entrance
for him into the Church. Then, an earthquake happening on
the twenty-seventh of Epiphi, the sea turned from the East, and
destroyed many persons, and much damage was caused.
XXXVIITI.
In this year, Easter-day was on XXI Pharmuthi; XVI Kak
Mai; XX Moon; Epact XXV; Gods, VI; Indict. IX; in the first
year of the Consulship of Gratianus, the son of Augustus, and
A.D. 363.
A.D. 364.
A.D. 365.
A.D, 366.
CHRONOLOGICAL AND SYNOPTICAL INDEX, ΧΧΥ
Daglaiphus; the same governor Flavianus, Preefect. On the
twenty-seventh of Epiphi, the heathen made an attack, and the
Ceesareum was burnt, and consequently many of the citizens
suffered great distress, while the authors of the calamity were
condemned and exiled. After this, Proclianus, the Macedonian,
became chief.
XXXIX.
In this year, Easter-day was on XVI Pharmuthi; Kal. Ap.; A.D. 367.
XVI Moon; Epact VI; Gods, VII; Indict. X; Coss. Lupicinus,
Jovinus; the same Proclianus being governor, who was suc-
ceeded by Tatianus Lucius. In this year, when Lucius had
attempted an entrance on the twenty-sixth of the month Thoth,
and lay concealed by night in a house on the side of the
enclosure of the Church; and when Tatianus the Prefect and
Trajanus Dux had him brought out, he left the city, and was
rescued in a wonderful manner, while the multitude sought to
kill him. In this year he wrote, forming a Canon of the Holy
Scriptures.
XL.
In this year, Easter-day was on XXV Pharmuthi; XII Kal, A.D. 368.
Mai; XVI Moon; Epact XVII; Gods, 11; Indict. XI; Coss.
Valentinianus Aug. II, Valens Aug. 11; the same governor
Tatianus, Prefect. He [Athan.] commenced building anew the
Czsareum, having been honoured with an imperial command
by Trajanus Dux. The authors of the incendiarism were also
discovered ; the rubbish of the burnt ruins was at once cleared
away, and the building begun anew in the month Pachon.
XLI.
In this year, Easter-day was on XXVII Pharmuthi; Prid. Id. A. D. 369.
Ap.; XV Moon; Epact XXVIII; Gods, III; Indict. XII; Coss.
Valentinianus, (son of Augustus) I, Victor; the same Tatianus
being governor. The Pope [Athan.] began to build a church in
Mendidius (which bore his name), on the twenty-fifth of the
month Thoth, in the eighty-fifth year of the Diocletian Era.
XLII.
In this year, Easter-day was on ΠῚ Pharmuthi; IV Kal. A.D. 870,
Ap.; XV Moon; Epact IX; Gods, JV; Indict. XIII; Coss.
-Valentinianus Aug. III, Valens Aug. III; the same Tatianus
being governor; who was succeeded by Olympius Palladius, of
ܘ
XXV1 CHRONOLOGICAL AND SYNOPTICAL INDEX.
Samosata. The Pope [Athan.] finished the Church, called after
his name, at the close of the eighty-sixth year of the Diocletian
Era; in which also he celebrated the dedication™, on the four-
teenth of Mesori.
XLII.
In this year, Easter-day was on XXII Pharmuthi; XV Kal.
Mai; XVI Moon; Epact XX; Gods, V; Indict. XIV; Coss.
Gratianus Aug. II, Probus; the same Palladius being governor;
who was succeeded as Preefect of Egypt by Atlius Palladius,
of Palestine, who was called Cyrus.
ΠΙ͂ΝΕ
In this year, Easter-day was on XIII Pharmuthi; VI Id. Ap.;
XIX Moon; Epact I; Gods, VII"; Indict. XV; Coss. Modestus,
Arintheus; the same Palladius, the governor, called Cyrus,
Preefect of Egypt.
XLV.
In this year, Easter-day was on V Pharmuthi; Prid. Kal. Ap.;
XXI Moon; Epact XII; Gods, I; Indict. I; Coss. Valenti-
nianus FV, Valens IV; the same governor Aélius Palladius,
Prefect of Egypt. At the close of this year, on the seventh of
Pachon, he [Athan.] departed this life in a wonderful manner.
The end of the heads of the Festal Letters of holy Athanasius,
Bishop of Alexandria.
m Syr. ᾿Εγκαίνια-
Ὁ The Syr. has px¥ ܘܐ ‘and not one,’ which must be incorrect.
A.D. 371.
A.D. 372.
A.D. 373.
Σ τὸ -ὸ -
XXVIII
XXIX
XXX
XXXI
XXXIT
XXXITTI
XXXIV
XXXV
XXXVI
XXXVII
XXXVITI
XXXIX
XL
XLI
XLII
XLII
XLIV
XLY
TABULAR ARRANGE)
OF THE CHRONOLOGICAL ATION) GIVEN IN THE INTRODUCTIC
WITH REMARKS AXD :
ܚ
of |—
ܬ | Modern Lunar
Reckoning. | Month,
14 April 18 Ὶ 6 Ὲ
6 April 21 7 E
10 April 15 8 D
11 April 18 4 9 ܘ
$ April 20 6 10 a
"15 April 15 τ 11 G
7 April VW 1 19 ܢ[
90 March 20 0 13 ܬ
15 April 20 4 " 0
$ April 10 ὃ τὸ B
26 Mareh 181 10 A
15 April 20 26 4 Ww 6
80 Mareh 10 7 2 18 E
10 April 10 18 8 19 ܨܬ
11 April 10 20 ‘4 1 σ
27 Mareh 15 ou ὃ 2 B
15 April 19 2. ܝ a G
| 7 April 10 8 1 4 (
0 March 31 14 } ܦ δ ܬ
(14 April 16 25 8 6 D
ἢ April 18 6 ® 7 B
ny March 19 17 0 5 A
Β April 19 28 7 9 G
$1 Mareh 18 9 1 10 (
10 April 18 20 3 AL D
(1 April 81 ! 4 19 ܘ
27 Mareh 17 12 6 18 B
16 April 18 2 6 ܬ( A
7 April 17 4 1 15 3
23 March 7 16 2 16 E
12 April 17 90 a Ww ܨ
5.10 Pharm. 4 April 20 7 4 18 ܘ
28 Pharm, Qs April 31 18 <3 τ A
18 Pharm 8 April 1 99 ܩܚ | 1 G
«10 Pharm. 31 Mareh ay 10 2 F
25 Pharm. 20 April 20 41 ἡ 3 E
9 Phann. 4 April 16 a a] 4 ܘ
1 Pharm. 27 March 10 14 δ ὃ B
21 .ܙܡ 20 2 |, 8 6 A
«10 Pharm. 16 6 7 | y, ܘ
ܐܘ Pharm, 10 17 2 8 ε
427 Pharm. 19 28 8 9 D
2 Pharm. 14 9 4 10 ܘ
2¢ Pharm. 10 20 6 11 B
13 Pharm. 10 1 7 1 ܘ
5 Pharm. a 12 1 ܝ ܕܐ
|
THE
FESTAL EPISTLES
OF
8:0011 710 NAS TUS,
PATRIARCH OF ALEXANDRIA.
τ 3 ܛܐ( a
¥)
*
0« ܬ 1 ݇ܬ )× £ MOTE
‘s 1: ܟ
ΕΓ 9 τὸ μηρ μενα
A.D. 329.
Easter-day
on April 6.
Mal. 4, 2.
2'Tim. 4,2.
ON ܢ
ἣν ܢ
ܟܫ ܢ
$ ܝ ܪ ¥( /
L (00 (3 Y ὃν 0 0 ܨ ܐܬ
Ἂς Ὁ .
ܠ > | PPro
ܕ ܟܡܡ 1
Pek Ea, reek
% The first Festal Letter of Pope Athanasius, wherein the first
day of the Paschal week is on XI. Pharmuthi; VIII. Id.
April; Ar, Dioclet. 45; Coss. Constantinus Aug. VIII.
Constantinus Ces. IV ;. Prefect. Septimius Zenius; Indict.
IT,
OF FASTING, AND TRUMPETS, AND FEASTS.
Come, my beloved: the season calls us to keep the feast.
Again, the Sun of Righteousness, causing His divine beams
to rise upon us, proclaims beforehand the time of the feast,
in which, obeying Him, we ought to celebrate it; so that
when the time has passed away, gladness likewise may not
leave us*. For discernment of the time is a duty strictly
enjoined upon us, and a matter of moral obligation®; even
as the blessed Paul, when instructing his disciple, teaches
him to observe the time, saying, Stand (ready) in season,
and out of season—that knowing both the one and the
other, he might do things seasonable, and avoid the
blame for such as are unseasonable. For thus also the God
of all distributes every thing in time and season, after the
manner of wise Solomon®, to the end that, in due time, the
8. T have thought it well to give the
title of the first Letter in the words in
which it is found in the Syr. Ms.
commencing thus; Ka:pdy παντὶ πράγ-
ματι, φησὶν ἡ θεία γραφή.
ܒܕܩܠܘܬ ܚܟܝܡܐ ܩܠܝܩܠܘܢ ἢ
‘ after the manner of’ wise Solomon.
Not, ‘says typically,’ as Larsow
renders it. So, in page 13, line 3,
lero ܒܕܩܠܘܬ after the manner
of the saints. So, too, in various other
places. The meaning seems to he
that, even as we find in the words
of Solomon, Eccles. iii. 1. there is a
roper time for every thing; so God,
in His Providence, before the coming
of Christ, ordained proper seasons for
all those great events that were to
usher in the fulness of time.
The titles of the second, third, and
fourth are to the same effect.
Ὁ Conf. Theodoret. Οὐ yap πάντες
ἠβουλήθησαν ἄνθρωποι τοῦ φωτὸς ἄπο-
λαῦσαι---αὐτὸς γὰρ 6 τῆς δικαιοσύνης
ἥλιος πᾶσι τῆς σωτηρίας τὰς aKTivas
κατέπεμψεν" ἀλλ᾽ εἰσὶν of τοὺς ὀφθαλ-
μοὺς ἔμυσαν, καὶ τὸ φῶς ἰδεῖν οὐκ ἤβου-
λήθησαν. Theodoret. Interpret. in
Psalm xevi. vol. i. p. 1300. ed. 1769.
¢ The due celebration of the feast is
spoken of as producing a permanent
beneficial effect on the Christian.
Conf. Letter iv.
ἃ Conf. $. Cyril. Homil. Pasch. V.
a2
4 Every thing done by God in due season.
salvation of men should be every where spread abroad.
Thus, likewise, for instance, not out of season, but in season,
LETTER
105
1Cor.1,24. the Wisdom of God, our Lord and Saviour Jesus Christ,
Wisd.7,27. passed upon holy souls, fashioning the friends of God and the
prophets; so that, although very many were praying for
Him, and saying, O that the salvation of God were come out
of Sion! the Spouse also, as it is written in the Canticles,
. praying and saying, O that Thou wert my sister's son, that
sucked the breasts of my mother®! that Thou wert like to the
children of men, and wouldest take upon Thee human
passions for our sake! nevertheless, the God of all, the
Framer of times and seasons‘, and who knows our affairs
better than we do, while, as a good physician, He exhorts
to obedience in due season—the only one in which we may
be healed—so also does He send Him not unseasonably,
but seasonably, saying, Zn an acceptable time have I heard
Thee, and in the day of salvation I have helped Thee. And,
on this account, the blessed Paul, urging us to note this
. season, wrote, saying, Behold, now is the accepted time;
behold, now is the day of salvation.
At set seasons also He called the children of Israel to the
Levitical feasts by Moses, saying, Three times in a year ye
shall keep a feast to Me, (one of which, my beloved, is that
now at hand,) to the celebration of which priestly® trumpets
call and summon; as the holy Psalmist commanded, saying,
Blow with the trumpet in the new moon, on the | solemn]: day
of your feast. Since this sentence enjoins upon us to blow
both on the new moons, and on the solemn days, He hath
made a solemn day of that in which the light of the moon is
perfected in the full; which was then a type, as this of the
trumpets. Sometimes then, as was before said, they were
that time the King Messiah shall be
revealed to the conyregation of Israel.”
h Alluding to the command that
the trumpets should be blown by the
priests only. Vid. Num. x. 8. also
note pag. 9.
i The word ܝܕܝܠܐ (solemn) should
be supplied here, as is proved from
what follows. The same quotation is
made wth it near the beginning of the
third letter.
' τῶν καιρῶν ἐστι δημιουργός. Apol.
de Fuga sua, §. 14.
& ‘The Syriac here differs from the
commonly received text of the Peshito,
which is probably incorrect. It is a
literal translation of the LX X, the
words of which are also quoted by
S. Athan. in his Synops. Script. Sacr.
£. 11. p. 123. The ancient Jewish
writers also usually interpreted this
passage of the Messiah. The Targum
on the verse begins thus: ‘ And at
Ps. 14, 7.
Cant. 8,1
Isa. 49, 8.
2 Cor. 6, 2
Exod. 23,
14,
Ps. 81, 3.
5
Various uses of the trumpets among the Jews.
called to feasts; sometimes also to fasting and to war. A.D. 329.
And this was not done without solemnity, neither were
these things like common occurrences; but this sound of
the trumpets was solemn, so that every man might come to
that which was proclaimedi, And this should be learned
not merely from me, but from the divine Scriptures, when
God was revealed to Moses, and said, as it is written in the
book of Numbers: And the Lord spake unto Moses, saying, Numb. 10,
1.
Make to thee two trumpets; of silver shalt thou make them,
and they shall be for thee to call the congregation—very
properly for those who here love Him. So that we may
know that these things had reference to the time of Moses—
yea, were to be observed so long as the shadow lasted, the
whole being appointed as conducive thereto, tall the time of Heb.9, 10.
Numb. 10,
Numb. 10,
10,
reformation. For, (said He,) if ye shall go out to battle* in
your land against your enemies that rise up against you, (for
such things as these refer to the land; beyond it, in no
wise,) then ye shall proclaim with the trumpets, and shall be
remembered before the Lord, and be delivered from your
enemies.
Not only in wars did they blow the trumpet, but under
the law, there was also a festal trumpet. Hear him again,
saying in continuance, And in the day of your gladness,
and in your feasts, and your new moons, ye shall blow with
the trumpets. And let no man think it a light and con-
temptible matter, if he hear the law command respecting
trumpets: it is a wonderful and fearful thing. For because
Ww? Blow ye the trumpet in Zion,
and sound an alarm in my holy moun-
tain. Four several uses of the trumpet
are recorded in Num. x. Ist. Calling
together the assembly; ¥ 2. 21. A
signal for the camp to move forward ;
y.5. 3d. Marching to war; ¥, 9. 4th.
Proclamation of festal days, and days
of rejoicing; ¥. 10. The difference be-
tween the modes of blowing the trumpets
is alluded to by St. Paul, 1 Cor, xiv. δ.
If the trumpet give an uncertain sound,
who shall prepare himself for the
battle ἢ ?
Cae 2:60] .ܘܐ ;So]
k For
ܦܩܒܘܢ
( There were different modes of
blowing with the trumpets in use among
the Jews, which are differently ex-
pressed in the Hebrew Bible. The
word Yj?) denoting a simple blast,
used e. g. to call the people together to
an assembly, Num. x. 2; and YY
or ΤΠ YW signifying a more
warlike and continued sound, such as
was made when the camp was to be
moved; Num. x. 2—7. The two
are opposed to each other in v. 7,
ADyIN NO) ADPIMA ye shall blow,
but ye shall not make an alarm.
Eng. vers. Thus too in Joel ii. 1,
Tima ayy) PSR PW AVA
0 The proclamation of the Christian trumpet.
= the trumpet, more than any other voice or instrument, is
exciting and very terrible, on this account, instruction was
conveyed to Israel by such means, for he was then but a
child. But in order that the proclamation should not be
thought merely human, being beyond this, it was heard as
Exod. 19, those voices which were uttered when they received a shock
from them in the mount; and they were reminded of the
law that was then given them, and kept it. For the law
was worthy of admiration, and the shadow was excellent;
otherwise, it would not have wrought fear, and induced
reverence in those who heard: and [if such were the case],
much more must it have been so with those who at that
time saw such things as these.
Be it that these things were then typical, and done as in a
shadow. Let us, having recourse to our understanding, and
henceforth leaving the figure at a distance, come to the
truth, and look upon the priestly trumpets of our Saviour,
which cry out, and call us, at one time to war, as the blessed
16.
Eph. 6,12. Paul saith: We wrestle not with flesh and blood, but with
principalities, with powers, with the rulers of this dark world,
with wicked spirits in heaven. At another time the call is
made to virginity, and lowliness, and conjugal unanimity,
saying, To virgins, the things of virgins; and to those
bound by a course of abstinence, the things of abstinence ;
1Cor.7,25. and to those who are married, the things of an honourable
marriage; thus assigning to each domestic virtues and an
honourable recompense. Sometimes also, the call is made to
fasting, and sometimes to a feast. Listen to the same
[Apostle] again blowing the trumpet, and proclaiming,
Christ our Passover is sacrificed; therefore let us keep the
feast, not with old leaven, neither with the leaven of malice
and wickedness.
If further, thou wouldest listen to a trumpet much greater
1 The idea of something dreadful is the trumpet, (DQM DW) and
shall go forth with whirlwinds of the
south. The seven angels blow with
trumpets before the judgments of God
are inflicted on the world. Apoc. ch.
viii. We read, 1 Cor, xv. 52. ἐν Τῇ
ἐσχάτῃ σάλπιγγι; and in 1 Thess, iv.
16. with the voice of the archangel καὶ
ἐν σάλπιγγι Θεοῦ.
continually associated in Scripture with
the sound of the trumpet. It frequently
represents the thunder; e. g. Zech. ix.
14, where the lightning, the thunder,
and the tempest are described together.
And the Lord shall be seen over them,
and His arrow shall go forth as the
lightning, and the Lord God shall blow
1 Cor. 5,
7.8
The character of a real fast. 7
than all these, hear our Saviour saying; Jn that last and A.D. 329.
great day of the feast, Jesus stood and cried, saying, If any σον 7,37.
man thirst, let him come unto me and drink, Yor it became
the Saviour not simply to call us to a feast, but to the great
feast; only so that we should be prepared to hear, and
should conform to the proclamation of every trumpet. For
since, as I before said, there are divers proclamations, listen,
as in a figure, to the prophet blowing the trumpet; and
further, having turned to the truth, be ready for the an-
nouncement of the trumpet, for he saith, Blow ye the trumpet Joel 2, 15.
in Sion: sanctify a fast. This is a warning trumpet, and
commands with great earnestness, that when we fast, we
should hallow the fast. For not all those who call upon
God, hallow God, since there are some who defile Him; yet
not Him—that is impossible—but their own conscience
concerning Him; for He is holy, and has pleasure in the Ps. 16, 3.
saints. And therefore the blessed Paul assigns the reason
for men’s dishonouring God: Transgressors of the law dis- Rom.2,23.
‘honour God. So then, to point out those who pollute the
fast, he saith here, sanctify a fast. For many, crowding to
the fast, pollute themselves in the thoughts of their hearts,
sometimes by doing evil against their brethren, sometimes
by daring to defraud. And, to mention nothing else, there
are many who exalt themselves above their neighbours,
bringing about a great offence by these means.
For also the boast of fasting did no good to the Pharisee, Luke 18,
although he fasted twice in the week, only because he '
exalted himself against the publican. In the same manner
also the Word found fault with the children of Israel on
account of such a fast as this; exhorting them by Isaiah
the Prophet, and saying, This is not the fast and the day that Isa. 58, 5.
T have chosen, that a man should humble his soul; not even if
thou shouldest bow down thy neck like a hook, and shouldest
strew sackcloth and ashes under thee; neither thus shall ye
call the fast acceptable. That we may be able to shew what
kind of persons we should be when we fast, and of what
character the fast should be, listen again to God command-
ing Moses, and saying, as it is written in Leviticus, And Levit. 23,
the Lord spake unto Moses, saying, In the tenth day of this ܝ
seventh month, there shall be a day of atonement; ® con-
Lhe food of the soul described.
δ
vocation, and a holy day shall it be to you; and ye shall
humble your souls, and offer whole burnt-offerings unto the
Lord. And afterwards, that the law might be determinate
on this point, He further saith, very soul that shall not
Behold, my
humble itself, shall be cut off from the people.
brethren, what a fast can do, and in what manner the law
It is required that not only should
we fast with the body, but also witb the soul.
Now the
commands us to fast.
soul is humbled when it is not found [occupied} with wicked
For
opinions, being nourished with becoming virtues.
virtues and vices are the food of the soul, and it can eat
either of these two meats, and incline to either of the two,
If, on the one hand, it is bent
according to its own will.
toward virtue, it will be nourished by virtues; by righteous-
Even as
ness, by temperance, by meekness, by fortitude.
Paul saith, Being nourished by the word of truth. Such
was the case with our Lord, who said, My meat is to do the
But if it is not thus
will of My Father which is in heaven.
with the soul, and it inclines to that which is beneath, it is
For thus also the
then nourished by nothing but sin.
Holy Ghost, describing sinners and their food, alluded to
the devil when He said, 7 have given him to be meat to the
And
Jato nomine, dixerat, eundem nune
Leviathan appellet. (Again, tom. vii.
p- 277.) ‘ Draco iste quem formasti ad
elludendum οἱ! Aste est Draco qui de
Paradiso ejectus est; qui decepit
Evam, et datus est in hoc mundo ad
illudendum nobis. Also, on Isaiah
xxvil. 1. reference is made to Apoe.
xii. 7. and Luke x. 19. St. Augustine
on the passage says; Tu confregisti
caput draconis, Cujusdraconis? In-
telligimus dracones omnia 118
sub diabolo militantia; quem ergo sin-
gularem draconem cujus caput con-
fractum est, nisi ipsum diabolum in-
telligere debemus?
Again, Origen. Hom. xii. in Jere-
miam (vol. i. p. 116. Ed. 1685.) μέλανές
ἐσμεν κατὰ τὴν ἐν τῷ πιστεύειν ἀρχήν.
διὸ ἐν ἀρχῇ τοῦ ἄσματος τῶν ἀσμάτων
λέγεται" μέλαινά εἶμι, καὶ καλή" καὶ
αἰθίοψιν ἡμεῖς κατ᾽ ἀρχὰς τὴν ψυχὴν
ἐοίκαμεν, εἶτα ἀποσμηχόμεθα, ἵνα Aap-
πρότεροι γενώμεθα, κατὰ τό' τίς αὕτη,
For this is the food of sinners.
mS. Athan. here speaks of Leviathan
as a type of Satan; of the 18
as typical of sinners; of sinners feeding
on the devil, as the righteous feed upon
Christ.
For the first, conf. S. Cyril. Alex-
andr. Comment. in Esaiam cap. xxvii.
1. In that day the Lord with His
sore and great and strong sword shall
punish Leviathan the piercing serpent,
even Leviathan the crooked serpent.’
᾿ΕἘπενεχθήσεσθαι τὴν ὀργὴν τοῖς noeBn-
κόσι, καὶ ἀπεκτονόσιν αὐτοὺς, εὖ μάλα
διειρηκὼς συναναιρεσθήσεσθαι τοῖς éav-
τοῦ τέκνοις, καὶ αὐτὸν ἔφη τὸν σατανᾶν"
οὗ τοῖς στρατηγήμασιν εἴκοντες κατε-
στράτευον τῶν ἁγίων, οἱ τοῖς παρ᾽ αὐτῶν
κηρύγμασιν ἀντεξάγοντες. We have
also in the commentary attributed to
St. Jerome (tom. xi. p. 713. Ed. 1742.)
at the passage of Job, ‘ Canst thou draw
out Leviathan with a hook?’ Com-
mutavit figuram enigmatis, ut Diabo-
lum, quem superius Behemoth, trans-
people of Asthiopia™.
LEITER
Levit. 23,
29.
1 Tim. 4,6.
John 4, 34.
Ps, 73; 14.
(LXX.
vers.)
Fasting a preparation for converse with God. 9
as our Lord and Saviour Jesus Christ, being heavenly bread, A. Ὁ. 329.
is the food of the saints, according to this; Hacept ye eat John 6,53.
My flesh, and drink My blood; so is the devil, the food of the
impure, and of those who do nothing which is of the light,
but work the deeds of darkness. Therefore, in order to
withdraw and turn them from vices, He enjoins upon them,
as sustenance, the food of virtue. Now this is, humbleness
of mind; lowliness to endure humiliations; the acknowledg-
ment of God.
For not only does such a fast as this obtain propitiation
for souls, but it also, being sanctified, prepares the saints,
and raises them above the earth. And indeed that which
I am about to say is wonderful, yea it is of those things
which are very miraculous; yet not far from the truth, as ye
may be able to learn from the sacred” writings. That great
man Moses, when fasting, conversed with God, and received
the law. ‘The great and holy Elias, when fasting, was also
thought worthy of divine visions, and at last was taken up
like Him who ascended into heaven. And Daniel also,
when fasting, and although a very young man, was entrusted
with the mystery, and he alone understood the secret things
of the king, and was thought worthy of divine visions. But
because the length of the fast of these men was wonder-
ful, and the days prolonged, let no man lightly fall into
unbelief on that account; but rather let him believe and
know, that the looking to God, and the word which [pro-
ἢ ἀναβαίνουσα λελευκανθισμένη; καὶ
γενώμεθα λινοῦν λαμπρὸν καὶ καθαρόν.
S. Aug. too, ut supra; Quomodo
The whole of the comment of S. Aug.
ou the passage affords a remarkable
amplification of the words of our
Author, though reference is not direetly
made to the words of St. John (vi. 53.)
He alludes to the golden calf, which
Moses made the children of Israel to
drink of, and adds; Quid est hoc, nisi
quia adoratores diaboli corpus ipsius
facti erant? Quomodo agnoscentes
Christum fiunt corpus Christi, ut eis
dicatur; Vos autem estis corpus Christi
et membra,
ἢ The word in the Syriac is ܟܗܢܝܐ
‘priestly.’ But in tbis and in other
places, it appears to be for the Greek
‘lepds. Conf. τὰ ἱερὰ γράμματα. 2 Tim,
iii. 15,
intelligo populos A&sthiopes? Quomodo
nisi per hos, omnes gentes? et bene per
nigros; #thiopes enim nigri sunt.
Ipsi vocantur ad fidem, qui nigri
fuerunt etc. Suicer, Thes. ¥, Αἰθίοψ
quotes from Orat. de exitu anime que
Cyrillo Alex. adscribitur, p. 405.—
δαιωόνας, ὡς Αἰθίοπας ζοφώδεις. He-
sychius, Cent. 1: ad Theodulum, num.
23. demones vocat, νοητοὺς Αἰθίοπας ;
spirituales Acthidpes. Larsow quotes
©. Athan. tom. iv. p. 120. where
Αἰθίοπες is explained by of μελανω-
θέντες ἀπὸ τῶν ἁμαρτιῶν. The Heb.
word which the LXX. translate by
Αἰθίοπες is TE
10 The Jews misunderstood the paschal type.
ceeds] from Him, suffice to nourish those who hear, and
stand to them in place of all food. For the angels are no
otherwise sustained than by beholding at all times the face
of the Father, and of the Saviour Who is in heaven. And
thus Moses, as long as he talked with God, fasted indeed
bodily, but was nourished by divine words. When there-
fore he descended among men, and God was gone up from
him, he suffered hunger like unto men. For it is not said
that he fasted longer than forty days—those in which he was
conversing with God. And, generally, each one of the
saints has been thought worthy of the food of virtues such
as this.
Wherefore, my beloved, having our souls nourished with
divine food, with the word, and according to the will of
God, and fasting bodily in things external, let us keep this
great and saving feast as becomes us. For the foolish Jews,
receiving indeed this divine food typically, ate a lamb in the
passover. But not understanding the type, even to this day
they eat the lamb, being in error; the more so in that they
are without a city and the truth. As long as Judza and
the city existed, there were a type, and a lamb, and a
shadow, since the law thus commanded: These things shall
not be done in another city; but in the land of Judzea—but
without [the land of Judea] in no place whatever. And
besides this, the law commanded them to offer whole burnt-
offerings and sacrifices, when there was no other altar than
that in Jerusalem, For on this account, in that city alone,
was there an altar and temple built, and they were com-
manded to perform these rites in that city only, to the end
that when that city should come to an end, then also those
things that were figurative might receive their end. Now
observe: that city, since the coming of our Saviour, has had
an end, and all the land of Judza been laid waste; so that
from the testimony of these things, (and we need no external
proof, being assured by our own eyes of the fact,) there must,
of necessity, be an end of the shadow.
And it is meet that these things should not be learned
from me: but the priestly voice cried before, Behold upon
the mountains the feet of him that bringeth good tidings, and
publisheth peace; and what is the message he published, but
LETTER
Deut. 12,
11.13. 14.
Nah. 1, 15.
The Jewish ordinances only till the time of Christ. 11
that which he goes on to say to them, Keep thy feasts, O A.D. 329.
Judah; pay to the Lord thy vows. For they shall no more go 0 wines
to that which is old; it is finished; it is taken away: he is vers.)
gone up who breathed upon the face, and delivered thee from
affliction. Now who is he that went up? a man may say to
the Jews, in order that even the boast of the shadow may be
done away; neither is it an idle thing to listen to the expres-
sion, 7ὲ is finished; He is gone up who breathed. For
nothing also was finished before he went up who breathed.
But as soon as he went up, it was finished. Who was he
then, O Jews, as I before said? If Moses, the assertion
would be false; for the people were not yet come to the
land in which alone they were commanded to perform these
rites. But if Samuel, or any other of the prophets, even in
that case there would be a perversion of the truth; for up
to that time these things were done in Judea, and the city
was standing. For it was necessary that while that stood,
these things should be performed. So that it was no one
of these men, my beloved, who went up. But if thou
wouldest hear the true matter, and be kept from Jewish
fables, look to our Saviour who went up, and breathed upon John 20,
the face, and said to His disciples, Receive ye the Holy **
Ghost. For as soon as these things were done, every thing
then came to an end; for the altar was broken, and the veil
of the temple was rent; and although the city was not yet
laid waste, yet the abomination was ready to sit in the midst
‘of the temple, and the city, and those ancient ordinances, to
receive their final consummation.
Since then we have passed the time of the shadow, and no
penser perform rites under it, but have turned, as it were,
unto the Lord: for the Lord is a Spirit, and where the 2Cor.3,17.
Spirit of the Lord is, there is liberty: as we hear from the
priestly trumpet; no longer slaying a material lamb, but
that true Lamb that was slain, even our Lord Jesus Christ,
Who was led as a sheep to the slaughter, and was dumb, as α Isa. 53, 7.
lamb before her shearers; being purified by His precious
blood, which speaketh better things than that of Abel;
having our feet shod with the preparation of the Gospel ;
holding in our hands the rod and staff of the Lord, by which
that saint was comforted, who said, Thy rod and Thy staff Ps. 23, 4.
12 Spiritual preparation for the feast.
they comfort me; and to speak collectively, being in all
respects prepared and careful for nothing, because, as the
blessed Paul saith, The Lord is at hand; and as our Saviour
saith, In an hour when we think not, the Lord cometh;—
Let us keep the Feast, not with old leaven, neither with the
leaven of malice and wickedness; but with the unleavened
bread of sincerity and truth. Putting off the old man and
his deeds, let us put on the new man, which is created in God,
in humbleness of mind, and a pure conscience; in meditation
of the law by night and by day. And casting away all
hypocrisy and fraud, putting far from us all haughtiness and
guile, let us take upon us love towards God and towards
our neighbour; that being new [creatures], and receiving
the new wine, even the Holy Spirit, we may properly keep
the feast, even the month of these new [fruits]°.
PWe begin the holy fast on the fifth day of Pharmuthi,
(March 31,) and joining to it according to the number of
those six holy and great days, which are the symbol of the
creation of this world, let us rest and cease (from fasting) on
the tenth day of the same Pharmuthi, (April 5,) on the holy
sabbath of the week. And when the first day of the holy
week dawns and rises upon us, on the eleventh day of the
same month, (April 6,) numbering from it all the seven
weeks, one by one, let us keep feast on the holy day of
Pentecost—that which was at one time to the J ews, typically,
the feast of weeks, in which they granted forgiveness and
settlement of debts; and indeed that day was one of deliver-
ance in every respect. Let us keep the feast on the first
day of the great week, as a symbol of the world to come,
in which we here receive a pledge that we shall have ever-
the close of his Epistles, by referring to
the concluding sentences in the Paschal
Letters of S. Cyril, who seems herein
to have closely imitated his illustrious
predecessor in the Patriarchate. The
Syriac translator must frequently have
had before him the following ex pres-
Sions: ἀρχόμενοι τῆς ἁγίας τεσσαρα-
κοστῆ» ---ἐπισυνάπτοντες---συνάπτοντες
ἐξῆς---περιλύοντες τὰς νηστείας-- κατα-
παύοντες τὰς νηστείας -- ἑσπέρᾳ βαθείᾳ
σαββάτου---τῇ ἐπιφωσκούσῃ κυριακῇ.
Alluding to Deut. ¥. 1, Φύλαξαι ܀
τὸν μῆνα τῶν νέων (scil. καρπῶν) 1/ ‰ Χ.
Observa mensem novarum frugum,
Vulg. i.e. the month of Abib. Heb.
In Chaldee, we have IDN 2°28
fructum protulit, imprimis de fructu
primo et precoce, (Hos. ix. 10.
ay,
Targ.) Syr. <Q007 flores produxit.
Gesen. Lex. Heb.
P We should not have much difficulty
in fixing upon many of the phrases and
expressions used by St. Athan. towards
LETTER
Phil. 4, 5.
Luke 12,
1 Cor. 5, 8.
Ephes. 4,
22— 24,
The blessings of the heavenly feast. 13
lasting life hereafter. Then having passed from hence, we A. D. 329.
shall keep a perfect feast with Christ, while we cry out and
say, like the saints, 7 will pass to the place of the wondrous Ps. 42, 4.
tabernacle; to the house of God; with the voice of gladness
and thanksgiving ; the shouting of those who rejoice; so that
sorrow and affliction and sighing shall flee away, and glad-
ness and joy be upon our heads!
May we be adjudged worthy to accomplish these things
when we remember the poor, and do not forget kindness to
strangers! But above all, when we love God with all our
soul, and might, and strength, and our neighbour as our-
selves; receiving those things which the eye hath not seen,
nor the ear heard, and which have not entered into the heart
of man; which God hath prepared for those that love Him4,
through His only Son, our Lord and Saviour, Jesus Christ ;
through Whom, to the Father alone, by the Holy Ghost,
be glory and dominion for ever and ever. Amen.
Salute one another with a kiss. All the brethren who are
with me salute you.
Here endeth the first Festal Letter of holy Athanasius.
4 1 Cor. ii. 9. 18. xiv. 4. Conf. Cic. auribus, neque allo sensu percipi po-
Orat. 11. ‘quod neque oculis, neque _ test.’
LEW 1:01 |
A.D. 330, Easter-day XXIV. Pharmuthi; XIII. Kal. Mai.; Aira
000 Dioclet. 46; Coss. Gallicianus, Valerius Symmachus ; —
ܗܗ 6 9 Magninianus ; Indict. III. ;
AGAIN, my brethren, is Easter come, and gladness; for
again the Lord hath brought us to this season; so that
when, according to custom, we have been nourished with
His words, we may duly keep the feast. Let us celebrate 16 `
then, even heavenly joy, together with those saints who also
formerly proclaimed such a feast as this, and were ensamples ©
to us of conversation in Christ. For not only were they en-
trusted with the charge of preaching the Gospel, but, upon
examination, we shall see, as it is written, that its power was
1 Cor.4,16. also displayed in them. Be ye therefore followers of me, he
(St. Paul) wrote to the Corinthians. Now the apostolic ex-
pression is instructive to all of us; for those precepts which
he forwarded to individuals, he, at the same time, enjoined
Tim.2,7. upon every man in every place’, inasmuch as he was ὦ teacher ܐ
of ali nations in faith and truth. And, generally, the precepts
of all the saints have an equally extended application by way
of exhortation; as Solomon, too, makes use of proverbs, say-
Prov. 4; 1. ing, Hear, my children, the instruction of a father, and attend
to know understanding; for I give you a good gift; forsake ye
not my word; for I was an obedient son to my father, and
beloved in the sight of my mother. For a worthy father
employs the right method of instruction, when he exhibits —
zeal in teaching others those things that had been properly `
imparted to himself; so that when he meets with opposition, —
Rom.2,21. he may not be ashamed on hearing it said, Thou therefore
that teachest others, teachest thou not thyself? but rather, —
like the good servant, may both save himself and gain —
Canela penta fren «<5 6
ἃ Conf. Letter iii.
ܠܐ ܨܥ
The degraded condition of the wicked. 15
others; and thus, when the grace committed to him has A.D. 330.
been doubled, he may hear, Thou good and faithful servant, Mat.25,21,
thou hast been faithful in a little, I will set thee over much:
enter into the joy of thy Lord.
>Be it then, on our parts, a becoming duty, if at all times,
so especially in the days of the feast, to be, not hearers only,
but also doers of the commandments of our Saviour; that
also, having imitated the conversation of the saints, we may
enter together into the joy of our Lord which is in heaven,
which is not transitory, but truly abideth; of which evil
doers having deprived themselves, there remaineth to them
as the fruit of their ways, sorrow and anguish, and groaning,
the result of torments. Let a man look on such as these,
how thus they bear not the image® of the conversation of
the saints, nor of that right understanding, by which man
at the beginning was rational, and in the form of God. But
being barely on a level with the beast without understand-
ing, and like it in unlicensed pleasures, they are described
by comparison with lustful horses; also, for their craftiness, Jer. 5, 8.
and errors, and sin laden with death, they are called a
generation of vipers, as Luke saith*. Now having thus fallen,
and grovelling in the dust like the serpent®, they thought of
nothing but things which are seen, esteeming them to be
good; and rejoicing in these things, but not serving God,
they ministered to their own desires. Yet even in this
state, the man-loving! Word, who came for this purpose,
that He might seek that which was lost and find it,
sought to restrain them from folly like this, crying and
saying, Be ye not as the horse and the mule which have
Luke 8, 7.
Pa. 32, 9.
translated) may serve to give us a cor-
rect opinion of the fidelity and accuracy
with which the Syriac translator per-
formed his part. The same may be
said of the few other remaining lines
extant in the Greek.
¢ Syr. εἰκών.
4 The Ms. reads John incorrectly —
for Matthew (iii 7.) or Luke (ini. 7.)
€ δαίμονες---καλοὶ μὲν γεγόνασι καὶ
αὐτοὶ, ἐκπεσόντες δὲ ἀπὸ τῆς οὐρανίου
φρονήσεως καὶ λοιπὸν περὶ τὴν γῆν
κυλινδούμενοι. “Athan. Vit. Anton. t. i.
p- 648. L.
' Syr. tas] San). φιλάνθρωπος.
Ὁ We have here the first fragment
extant of the original Greek text.
It is to be found in Cosmas Indico-
pleustes, p. 316. with the title,
Τοῦ ἁγίου ᾿Αθανασίου ἐκ τῆς δευτέρας
ἑορταστικῆς.
Γένοιτο δ᾽ ἂν καὶ παρ᾽ ἡμῶν πρεπόντως
ἑκάστοτε μὲν, μάλιστα δὲ ἐν ταῖς ἡμέ-
ραις τῆς ἑορτῆς, μὴ μόνον ἀκροαταὶ,
ἀλλὰ καὶ ποιηταὶ τῶν τοῦ Σωτῆρος προσ-
ταγμάτων γενώμεθα: ἵνα καὶ τὸν τῶν
᾿Αγίων τρόπον μιμησάμενοι, συνεισέλ-
θωμεν εἰς τὴν τοῦ Κυρίου ἅπαυστόν τε
καὶ ὄντως μένουσαν ἐν οὐρανοῖς χαράν.
A comparison of this with the Syriac
text (from which the above is literally
10 The sad effects of neglecting God.
Letrer no understanding, whose cheeks ye hold in with bit and
bridlek. Because they were careless and like the wicked,
the prophet also prays in spirit and says, Ye are to me like
merchant-men of Pheenicia. And the avenging Spirit protests
II.
Is. 23, 2.
(LXX.
vers.)
Ps. 73, 20.against them in these words, Lord, in Thy city Thou wilt
despise their image. ‘Thus then, being changed into the
likeness of fools, they so far fell away in their understand-
ing, that, by their excessive reasoning", they even likened
the Divine Wisdom to themselves, thinking it to be like
Rom.1,22. their own works‘. Therefore, professing themselves to be wise,
they became fools, and changed the glory of the incorruptible
God into the likeness of the corruptible image of man, and
birds, and four-footed beasts, and creeping things. Wherefore
ܟ 0
this would rather require ܡܩܠܠܐܐ
Tyo as in Matt. vi. 7. or ܣܘܕܐܐ
as in Prov. ×, 19. The usage - ܕܠܐ
of the word, as well as the context and
reference, seem to require the idea of
reasoning carried lo excess, rather than
of idle talking. ܐ 7:30]
is ‘an irrational lamb,’ in Letter iv.
They became 80 absurd and sophistieal
in their reasoning (ἐματαιώθησαν ἐν
Tots διαλογισμοῖς αὐτῶν); so entangled
themselves with subtleties on the divine
nature, as to lose all right perception
of God, and all appreciation of His
character; (ἐσκοτίσθη 4 ἀσύνετος ab-
τῶν Kapdla— ἐμωράνθησαν.)
i Conf. Athan. Orat. contra Gentes,
tom. i. p. 15. εἰς yap τὴν τῶν παθῶν
καὶ ἡδονῶν ἀλογίαν πεσόντες of ἄνθρω-
mot, καὶ πλέον οὐδὲν δρῶντες ἢ ἡδονὰς
καὶ σαρκὸς ἐπιθυμίας, ὡς ἐν τούτοις τοῖς
ἀλόγοις τὴν διάνοιαν ἔχοντες, ἐν ἀλόγοις
καὶ τὸ θεῖον ἀνελάσαντο κατὰ τὴν ποι-
κιλίαν τῶν παθῶν ἑαυτῶν, καὶ θεοὺς
τοσούτους γλύψαντες. --- προπαθόντες
γὰρ τὴν ψυχὴν ταῖς τῶν ἡδονῶν GAo-
γίαις —, ἐπὶ τὴν τοιαύτην θεοπλαστίαν
κατέπεσον: καὶ πεσόντες, λοιπὸν ὡς
παραδοθέντες ἐν τῷ ἀποστραφῆναι τὸν
θεὸν αὐτοὺς οὕτως ἐν αὐτοῖς κυλίονται,
καὶ ἐν ἀλόγοις τὸν τοῦ Λόγου πατέρα
θεὸν ἀπεικάζουσι. The idea formed of
the Deity was too often but the reflex
of the corrupt and degraded mind of
the man.
8 Conf. Athan. Orat. iii. contra
Arianos, tom.i. p. 450. In both places,
the idea of comparing mankind with
different brute animals in illustration
of their corrupt propensities is enlarged
upon, and in both places reference is
made to Jer. ¥, 8. and Ps. xxxii. 9.
among other passages. Ἔθος τῇ θείᾳ
Ὑραφῇ τὰ κατὰ φύσιν ὄντα πράγματα,
ταῦτα τοῖς ἄνθρώποις εἰς εἰκόνας καὶ
παραδείγματα λαμβάνειν" τοῦτο δὲ ποιεῖ,
ἕν᾽ ἐκ τῶν κατὰ φύσιν ἐκείνων, τὰ ἐκ
προαιρέσεως φαίνηται τῶν ἀνθρώπων
κινήματα: καὶ οὕτως, ἢ φαῦλος, ἢ δίκαιος
6 τούτων δείκνυται τρόπος. Ἐπὶ μὲν
οὖν τῶν φαύλων ὡς ἐὰν παραγγέλλῃ, μὴ
γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ
ἔστι σύνεσις. (Ps. xxxi. 9.) ἣ καὶ ὅταν
μεμφόμενος τοὺς οὕτω γενομένους, λέγῃ,
ἄνθρωπος ἐν τιμῇ ὧν, οὐ συνῆκε" παρα
συνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις,
καὶ ὡμοιώθη αὐτοῖς" (Ps. 1111, 13.)
καὶ παλίν" ἵπποι θηλυμανεῖς ἐγενήθησαν.
(Jer. v. 8.) Athan. then proceeds to
produce and comment upon passages of
Scripture, in which the characteristics
of inferior animals are proposed for our
imitation, e. g. the simplicity of the
sheep; the harmlessness of the dove.
h For τ ܡܠܝܠܘܬܗ read
ܐܩܠܠܝܠܘܬܗ ܘܢ withouthoweverany
difference in the meaning. Larsow ren-
ܠܢ [ܥܠܝܠܘܬܗ ` ܣܢܝܐܬ ܡ
by ‘ob ihrer eitlen Geschwatzigkeit,’
‘by their idle talk,’ explaining
it in a note by πολυλογίας. But
28,
Character of the feasts of the wicked. 17
God gave ihem over to a reprobate mind, to do those things A.D. 330,
which are not convenient. For they did not listen to the
prophetic voice that reproved them, (saying,) 70 what have ls. 40, 18.
ye likened the Lord, and with what have ye compared Him ?
neither to David, who prayed concerning such as these, and
sang, All those that make them are like unto them, and all Ps. 115, 8.
those who put their trust in them. Yor, being blind to the
truth, they looked upon a stone as God; and further, like
senseless creatures, they went on in darkness; and, as the
prophet cried, They hear indeed, but they do not under- Is. 6, 9.
stand; they see indeed, but they do not perceive; for their
heart ts waxen fat, and with their ears they hear heavily.
Now those who do not observe the feast*, continue such
persons even to the present day; pretending indeed ape? Ringe,
mourning than of gladness; For there is no peace to the 15. 48, 22.
wicked, saith the Lord. And as Wisdom saith, Gladness
and joy are taken from their mouth™. Such then are the
feasts of the wicked. But the wise servants of the Lord,
who have truly put on the man which is created in God, Eph. 4, 24.
have received gospel words, and account, as of general ap~
plication, the commandment given to Timothy, which saith,
Be thou an example to the believers in word, in conversation, 1Tim.4,12.
in love, in faith, in purity. They keep the Feast with such
propriety, that even the unbelievers, seeing their order,
may say, God is with them of a truth. For as he who 1 Cor. 14,
receives an apostle receives Him who sent him, so he who”
is a follower of the saints, makes the Lord in every respect
his end and aim; even as Paul, being a follower of Him,
says, ds I also of Christ. Yor there is first the precedent 1Cor.11,1.
of our Saviour, and herein is the height of His divinity,
in that when He conversed with His disciples, He said,
Learn of Me, for I am meek and lowly in heart, and Mat.11,29.
k ܟܠܠܕܥܕܢܐ [1 of ἀνέορτοι. of the Syr. version in v. 33. a 1,2
1 Syr. σχηματισάμενος. The allusion oa Heb. ܒܪ S72 (Keri.)
in this sentence is evidently to the con- LXX. ἐπλάσατο ἀπὺ καρδίας αὐτοῦ.
duct of Jeroboam, as recorded 1 Kings Eng. vers. devised of his own heart.
xii. 32, 33, The phraseology of the m Vid. note Εἰ Letter iii. page 23.
- "9 Ὁ τάξις, Syr. Conf. Col. ii. 5. βλέπων
Syriac ܕܥܐܕܐ Joos ܒܨܢܝܢ (ie- ὑμῶν i $Y ᾿
vising names of feasts) resembles that
.32 : ; ̈ܐ
devising names of feasts!, but rather introducing days of
ܣ
18 Christ our example.
ye shall find rest to your souls. For also when He put
water into a basin, and girded himself with a towel, and
washed His disciples’ feet, He said to them, Know what
1 have done. Ye call Me Master and Lord, and ye say
well, for so 1 am. If therefore I, your Lord and Master,
have washed your feet, ye also ought to wash one another's
feet: for I have given you an example, that as I have done
to you, ye also should do.
Oh! my brethren, how shall we admire the loving-kind-
ness® of our Saviour? With what power, and what kind
of trumpet should a man cry out, when exalting such helps
as these which He gives? ‘That not only should we bear
His image, but should also receive from Him an example as
a pattern of heavenly conversation; that we should go on
as He hath begun; that suffering, we should not threaten ;
being reviled, we should not revile again; but should bless
them that curse; and in every thing commit ourselves to
God who judgeth righteously. For those who are thus
disposed, and fashion themselves according to the Gospel,
will be partakers of Christ, and imitators of apostolic con-
versation; on account of which they shall be deemed worthy
of that praise from him, with which he praised the Co-
rinthians, when he said, 7 praise you that in every thing ye
are mindful of me. Afterwards, because there were men
using indeed his words, but wishing to obey them according
to their lusts, and daring to pervert them, as the followers
of Hymeneus and Alexander, and before them the Sad-
ducees, who, as he said, having made shipwreck of faith,
were entangled? in the-mystery of the resurrection; on this
account he immediately proceeded to say, And as I have
delivered to you traditions, hold them fast. 'That is, in truth,
that we should think no otherwise than the teacher hath
delivered. For not only in outward form did those wicked
this place will not allow of such mean-
ing. [have little doubt that ὁ entangled’
is the correct rendering, and that it
should be «μές, from 22 (208)
This, too, agrees better with 2 Tim. ii.
18. ‘ who concerning the truth have
erred, saying that the resurrection is
past already.’
Menschen- ܪܚܝܩܠ4ܬ }2023{ Syr. ܘ
liebe. Φιλανθρωπία. This expression
will generally be found rendered by
loving-kindness in the following pages.
8@ Lars. ‘ verspotteten’—made sport
of; taking 12 as the root ofeare sO;
but I think the Syriac expression in
LETTER
II.
John13,12.
1 800 9,
91 775.
Keer 52.
is.
1Cor. 11,2.
A.D. 330.
Mat.22,29.
Mat. 15, 3
Gal. 1, 9.
19.
Heresies are perversions of the truth.-
men disguise themselves, who, as the Lord says, put on
sheep’s clothing, and appeared like unto whited sepulchres ;
but they took those divine words in their mouth, while
having within an evil conscience. And the first, forsooth,
who appeared thus, was the serpent, the inventor of wicked-
ness from the beginning,—the devil,—who, under a dis-
euised form, conversed with Eve, and forthwith deceived
her. But after him and with him are all inventors of
unlawful heresies‘, who indeed refer to the Scriptures, but
do not hold such opinions as the saints have handed down,
receiving them as the traditions of men; erring, because
they do not rightly know them, nor their power. There-
fore Paul deservedly praises the Corinthians, because their
opinions were in accordance with his traditions. And the
Lord most righteously reproved the Jews, saying, Wherefore
do ye also transgress the commandments of God on account of
your traditions. For they changed the commandments they
received from God to suit their own follies, and adhered
rather to the traditions of men. Respecting these, a little
after, the blessed Paul again gave directions to the Galatians
who were in danger thereof", writing to them, If any man
preach to you aught else than that ye have received, let him
from them. Orat. ii. 8. 18. conf. Epiph.
Her. 69. 15. Or rather they took
some words of Scripture, and made
their own deductions from them, viz.
‘Son,’ ‘made,’ ‘exalted,’ &c. ‘ Making
their private irreligiousness as if a rule,
they misinterpret all the divine oracles
by it.’ Vid. note to p. 178. of ‘ Select
Treatises of S. Athanasius,’ published
in this series. Vide also Athan. Epistola
ad Episc. gypti et Libye, p. 214.
Οὕτως καὶ τὴν Εὔαν ἠπατήσεν, ov τὰ
ἴδια λαλῶν, ἀλλ᾽ ὑποκρινόμενος μὲν τὰ
τοῦ Θεοῦ ῥήματα, τὴν δὲ διάνοιαν αὐτῶν
παραποιῶν. Athan. frequently speaks
of heresies as having their origin in
truth, of which, however, only a partial
and imperfect view is taken: one doc-
trine is often unduly dwelt upon to the
suppression of others, or enforced with
such subtlety of reasoning as to unfit
the ‘mind for the reception of others
equally important.
£ of κίνδυνον (Syr.) αὐτοῦ ἦσαν ποι-
οὔντες. The Syriac is apparently a
literal translation of these words.
9
ܐܗ
¶ Conf. 8. Athan. Orat. i. contra
Arian, tom. i. p. 323. Τίς οὐ θεωρεῖ
τοῦτον (“Apetoy) διὰ τοῦ δοκεῖν ὀνομάζειν
Θεὸν καὶ περὶ Θεοῦ λέγειν, ὧς τὸν ὄφιν
συμβουλεύοντα τῇ γυναικί; Again,
Ρ. 324. Μαθέτωσαν ἀπὸ τῶν γραφῶν,
ὅτι καὶ 6 τὰς αἱρέσεις ἐπινοήσας διά-
~ βολος, διὰ τὴν ἰδίαν τῆς κακίας δυσω-
δίαν, κιχρᾶται τὰς λέξεις τῶν γραφῶν,
ἵνα αὐτὰς ἔχων ἐπικάλυμμα, τὸν ἴδιον
ἰὸν ἐπισπείρας, ἀπατήσῃ τοὺς ἀκεραίους.
οὕτω τὴν Εὔαν ἠπάτησεν: οὕτω καὶ τὰς
ἄλλας αἱρέσεις ἔπλασε: οὕτω καὶ νῦν
ἜΑρειον ἔπεισεν k. τ. λ. 1. Again,
p- 322. Οὕτω καὶ 6 κίβδηλος καὶ Σοτά-
δειο5 ΓΑρειος, ὑποκρίνεται μὲν ὡς περὶ
Θεοῦ λέγων, παρεντιθεὶς τὰς τῶν γραφῶν
λέξεις, The same comparison of the
Arian heresy perverting Scripture, with
the conduct of the serpent when he
beguiled Eve, is made immediately at
the commencement of the first dis-
course against the Arians. The Arians
availed themselves of certain texts as
objections, argued keenly and plausibly
from them, and would not be driven
0
20 The doctrine of Scripture contrasted
Letter be accursed. For there is no fellowship whatever between
| _ the words of the saints, and the fancies’ of human invention;
for the saints are the ministers of the truth, preaching the
kingdom of heaven; but those who are borne in an opposite
direction, have nothing better than to eat, and think their
Is. 22,13. end is that they shall cease to exist, while they say, Let us
eat and drink, for to-morrow we die. Therefore also the
blessed Luke reproves the inventions of men, and hands
down the relationst-of the saints, saying in the beginning
Luke 1,1. of the Gospel, Since many have taken in hand to write
narrations of those events of which we are assured, as
those who from the beginning were witnesses and ministers
of the Word have delivered" to us; it hath seemed good
to me also, who have adhered to them all from the first®,
to write correctly in order to thee, O excellent Theophilus,
that thou mayest know the truth concerning the things in
which thou hast been instructed. For what the saints respec-
tively received, they give without alteration, for correctness
of doctrine concerning mysteries. Of them the (divine)
word would have us disciples, and right is it that they
should be our teachers, and necessary is it that we should
1Tim.1, submit to them alone; for of them only is the word
νὰ faithful and worthy of all acceptation, inasmuch as they did
not become disciples because they heard from others; but
being eye-witnesses and ministers of the Word, they handed
down what they had heard from Him.
Some, indeed, related the great miracles performed by
our Saviour, and preached His eternal Godhead. Others,
again, wrote of His being born in the flesh of the Virgin,
and proclaimed the festival of the holy passover, saying,
1Cor. 5,7. Christ our Passover is sacrificed; so that each one of us,
and all of us together in common, and all the churches
2Tim.2,8.in the world may remember, as it is written, That Christ
rose from the dead, of the seed of David, according to the
Gospel. And let not that escape our observation which
% φαντασία Syr. quire the above translation. ‘The
£ Literally ‘those of the saints.’ Peshito version is to the same effect,
ὁ For ܕܐ[ܦܠܩܠܘ .ܘܐ ܕܩܠܩܪܘ Aujaags ܩܠܛܠ ܕܩܕܝܒ ܗܘܝܬ
± The Syriac text here haa ܠܟܠܗܘ
ܩܢ ܠܥܠ ܠܟܠܗܘܢ seems to re- ܢ
with the vain traditions of men. 21
Paul delivered, declaring it to the Corinthians; that, I A.D. 330.
mean, concerning His resurrection, whereby he destroyed Heb. 2,14.
him that had the power of death; that is, the devil, and
raised us up together with Him; having loosed the bands of
death, and vouchsafed a blessing instead of a curse ; joy instead
of grief; a feast in the place of mourning, in this holy joy
of Easter; which being continually in our hearts, we always
rejoice, as Paul commanded; Praying without ceasing; in
every thing giving thanks. We therefore do not neglect to
publish its seasons, as we have received from the Fathers,
Again we write. Again, holding the apostolic traditions,
we put one another in remembrance in our meetings for
prayer; and keeping the feast in common, with one mouth
we truly give thanks to the Lord. For thus receiving the
grace, and being followers of the saints, we shall make our Ps. 36, 28.
praise in the Lord all the day, as the Psalmist says. In
this way, when we properly keep the feast, we shall be
counted worthy of that joy which is in heaven’. We begin
the fast of forty days on the 13th of the month Phamenoth,
(Mar. 9.) After we have given ourselves to fasting in con-
tinued succession, let us begin the week of the holy Easter?
on the 18th of the month Pharmuthi, (April 13.) Then
ceasing on the 23d of the same month Pharmuthi, (April 18,)
and keeping the feast afterwards on the first of the week,
on the 24th, (April 19,) let us add to these the seven weeks
of the great Pentecost, altogether rejoicing and exulting in
Christ Jesus our Lord, through Whom to the Father be
glory and dominion by the Holy Ghost, for ever and ever.
Amen.
The brethren which are with me salute you.
another with a holy kiss@.
Here endeth the second Festal Letter of the holy my Lord
Athanasius, Bishop of Alexandria,
1 Thess. 5,
123
Salute one
¥ Compare the fragment of the ori- of S. Cyril ends with the same words.
᾿Αστάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ.
᾿Ασπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί.
It will be observed, that this is the
usual form in which our author con-
cludes his Paschal Letters. S. Cyril
employs it but once, as above.
ginal Greek, given in page 15.
z The word (Heb. 959
Gr. πάσχα) is sometimes rendered
Easter, and sometimes Passover, in
the following pages.
@ The twenty-fifth Paschal Letter
LETTER IIL.
A.D. 881. Haster-day XVI Pharmuthi; 111] Id. April; Ara Dioclet.
Easter-day 47. Coss. Annius Bassus, Ablabius ; Prefect. Florentius ;
on Aprilll. :
Indict. IV.
AGAIN, my beloved brethren, the day of the feast draws
near to us, which, above all others, should be devoted to
prayer; which the law commands to be observed, and which
it would be inconsistent with our episcopal duties* to pass
over in silence. For although we have been held under
restraint by those who afflict us, that, on account of them,
we should not announce to you this season; yet thanks be
2 Cor.7,6. to God, who comforteth the afflicted, that we have not been
put to silence, as though overcome by the wickedness of
our accusers ἃ but obeying the voice of truth, together with
you shout in the day of the feast. For the God of all hath
Numb.9,2. commanded, saying, Speak’, and the children of Israel shall
keep the Passover. And the Spirit exhorts in the Psalm;
Ps. 81,3. Blow the trumpet in the new moons’, in the solemn day of
Nah.1,15. your feast. And the prophet cries; Keep thy feasts, O
Judah. I do not send this to you as though you were not
aware of it; but I publish it to those who know it, that ye
may perceive that although men have separated us, yet God
referring to Athan. himself—nui δὲ
οὐκ ἐπισκοπικόν ἐστι. (?)
> The ‘ Εἶπον, καὶ of the LXX. is
found here, though it does not appear
in the Peshito version.
a | think the translation here given
of the Syriac {Ancor ܠ ܕܝܢ ܠܘ
onda} is the correct one. [ have
taken ܚܣܝܬܐ in its more restricted 0 ; ᾿ :
Νουμηνίαν δέ φασιν ἐν τούτοις τὸν
ecclesiastical sense ‘episcopal.’ Vid. eres Sees * ܨ
Mich eae 8 ܘ νεὸν, καὶ οἷον ἀρτιθαλῆ τῆς τοῦ SwTHpos
7 c "~ ܘ ~
Mich. note in Lex. ܒܙ in ¥. . ἡμῶν ἐπιδημίας καιρὸν, καθ᾽ dv τὰ ἀρχαῖα
πάντα παρελήλακε, γέγονε δὲ τὰ πάντα
καινά. 8. Cyril. Hom. Pasch. xxx.
near the beginning.
This seems to suit better with the
expression ‘pass over in silence,’ as
well as the following sentence, both
As 10: 831.
Gal. 4, 10. -
I Cor, 6
Ts. 48, 22.
Mat.18,24.
Christ the great object of the Feast. 23
having joined us again, we approach the same feast, and
always worship the same Lord.
And we do not keep the festival as observers of days,
knowing that the Apostle reproves those who do so, in those
words which he spake; Ye observe days, and months, and
times, and years. But rather do we look upon the day as a
solemn one because of the feast; so that all of us, who
serve God in every place, may be well-pleasing to God by
prayers*. For the blessed Paul, when announcing the near-
ness of gladness like this, did not announce days, but the
Lord, on whose account also we keep the feast, saying,
Christ, our Passover, 15 sacrificed; so that all of us, con-
templating the eternity of the Word, may have nearness of
access to Him. For what else is the feast, but the service
of the soul? And what is that service, but prolonged
prayer to God, and unceasing thanksgiving’? The un-
thankful having put these far from them, consequently also
rightly deprive themselves of the joy springing therefrom :
for joy and gladness are taken from their mouth’, 'There-
fore, the (divine) word doth not allow them to have peace ;
For there is no peace to the wicked, saith the Lord, working
the work of anguish and sorrow. ` So, not even to him who
owed ten thousand talents did the Gospel grant forgiveness
in the sight of the Lord. For even he, having received
forgiveness of great things, was forgetful of kindness in
little ones, so that he paid the penalty also of those former
thingss. And very properly so; for it was incumbent on
‘voluntary,’ as Larsow renders it. Vid.
Cast. Lex. Syr. in ¥ ;ܦܐܠ As}
‘abstinuit.’? In this sense, the word is
cognate with W®. Εὐχαριστία ἀδιά-
λειπτος )? ( Conf. Clemens Alex.
Strom. 7. 1. ἀδιάλειπτος ἀγάπη. Also
1 Thess. ¥. 16,17. both in the Greek
and in the Syriac vers. and Letter xi.
£ This is apparently a quotation from
Scripture, though I cannot find the
exact words. Perhaps it is from Jer.
vii. the phraseology of v. 28. being
trausferred to the sentiment of v. 34.
The expression has already occurred,
037.
7 8 As, in the parable, the servant
was held accountable for the debt,
(which had otherwise been forgiven
4 The time of the Jewish types and
shadows having passed away, the ob-
servance of the particular days cele-
brated among them is likewise abro-
gated. They think principally of the
seasons; we are to direct our attention
chiefly to the substance of the festival—
Christ. When directions for keeping
the Jewish feasts were given in the
O. T. especial stress was laid on the
particular day. In the N. T. on the
contrary, our Saviour is the one great
subject introduced to our notice—
Christ, our Passover, is sacrificed.
ὁ ܬܘܕܝܬܐ ܕܠܝܬ ܠܩܟܠܧܘܬܐܠܘ
Oso ‘unceasing thanksgiving’—a
similar expression to ‘ prolonged prayer’
in the preceding line—not ‘ freiwilligen,’
24 The grace of God to be improved by us.
him, having himself experienced kindness, to be merciful to
his fellow servant. Also, he that received the one talent,
and bound it up in a napkin, and hid it in the earth, was
consequently cast out as an unthankful person, hearing the
words, Thou wicked and slothful servant, thou knewest that
I reap where I sowed.not, and gathered where I have not
strawed; thou oughtest therefore to have put my money into
the bank, and on my return, I should have received mine
own. Take therefore the talent from him, and give» i ta
him that hath ten talents. For, as a matter of course,
when he was required to deliver up to his lord that which
belonged to him, he should have acknowledged the kindness
of him who gave it, and the value of that which was given.
Yor he who gave was not a hard man; had he been so, he
would not have given even in the first instance; neither
was that which was given unprofitable and vain; for then
he had not found fault. But both he who gave was good,
and that which was given was capable of bearing fruit.
As therefore he who withholdeth corn in seed-time is
cursed, according to the divine proverb; so he who is
careless about grace, and hides it without culture, is pro-
perly cast out as a wicked and unthankful person. On this
account, he praises those who increased [their talents], say-
ing, Well done, good and faithful servant; thou hast been
faithful in a little, I will place thee over much; enter into
the yoy of thy Lord. 'This was fit and reasonable; for, as
the Scripture declares, they had gained as much as they
had received. Now it is right, my beloved, that our will
should keep pace with the grace of God, and not fall short;
lest when our will remains idle, the grace given us! should
begin to depart, and the enemy finding us empty and naked,
should enter [into us], as was the case with him spoken of
in the Gospel, from whom the devil went out; for having
gone through dry places, he took seven other spirits more
wicked than himself; and returning and finding the house
empty, he dwelt there, and the last state of that man was
him,) on account of his cruelty to his h For ܘܗܒܘ leg. C1AQOIO
fellow-servant; so sinners, who un-
sratefully withhold praise and thanks- i For ܕܐܝܗܒܬ leg. ܕܐܬܝܗܒ4ܬ
giving from God, are deprived of the 0 7 7
blessings they before enjoyed.
LETTER
ἘΠῚ:
Mat.25,26.
Prove 11;
26.
Mat.25,23.
Mat.12,24.
Spiritual zeal compared with fire. 25
worse than the first. For the withdrawal from virtue gives A.D. 331.
place for the entrance of the unclean spirit. There is,
moreover, the apostolic injunction, that the grace given us
should not be unprofitable; for those things which he (Paul)
wrote to his disciple as of private application, he enforces
on us through him‘, saying, Neglect not the gift that is in 1Tim.4,14.
thee. For he who tilleth his land shall be satisfied with Prov. 12,
bread; but the paths of the slothful are strewn with thorns ; ae 15,
so that the Spirit forewarns a man not to fall into them, 19.
saying, Break up your fallow ground, sow not among thorns. Jer. 4, 3.
For when a man despises the grace given him, and forthwith
falls into the cares of the world, he delivers himself over to
his lusts; and thus in the time of persecution he is offended}, ! σκανδα-
λίζεται
and becomes altogether unfruitful. Mat.13,21.
Now the prophet points out the end of negligence like
this, saying, Cursed is he who doeth the work of the Lord Jer. 48,10.
carelessly'. For he who is enlisted in the service of the
Lord should be zealous and careful, yea, moreover, burning
like a flame; so that when, by an ardent spirit, he has
destroyed all earthly™ sin, he may be able to draw near to-
God, Who, according to the expression of the saints, is Deut.4,24;
ealled'a consuming fire. Therefore, the God of all, Who ܢܨܡ
maketh His angels [spirits], is a spirit, and His ministers a Ps. 104, 4.
flame of fire. Wherefore, in the departure from Egypt, He
forbade the multitude to touch the mountain, where God
was appointing them the law, because they were not of this
character. But He called blessed Moses to it, as being
fervent in spirit, and possessing unquenchable grace, saying,
Let Moses alone draw near. On this account he also entered Exod.24,2.
into the cloud, and when the mountain was smoking, he was
not injured; but rather, through the words of the Lord,
which are choice silver tried in the earth, he descended more
pure.
Therefore the blessed Paul, when desirous that the grace
of the Spirit given to us should not grow cold, exhorts,
Ps, 12, 6.
k Conf. Letter ii. p. 14. line 14. προσερχομένοις ταύτῃ TH ἐπαγγελίᾳ.
Vid. also S. Athan. Epist. i. ad Serap.
t. i. p. 520.
m Syr. ܗܘܠܢܝܬܐ ‘ material,’
‘earthly,’ an adjective formed from
the Gr. ὕλη.
1 Conf. Episi.i.ad Castor. Athan. op.
tom. ii. p. 314. ὡς yap τοῖς πιστῶς δου-
λεύουσι τῷ δεσπότῃ, δόξα, τιμὴ πρὸς
τὸ μέλλον ἐπήγγελται᾽ οὗτως τιμωρίαι
βαρύταται τοῖς χλιαρῶς, καὶ ῥᾳθύμως
26 In what sense the Holy Spirit is said to be quenched.
saying, "Quench not the Spirit. For thus shall we also
remain partakers of Christ®, that is, if we hold fast unto
the end the Spirit given at the beginning. For he said,
Quench not; not because the Spirit is placed in the power
of men, and is able to suffer any thing from them; but
because bad and unthankful men are such as manifestly
wish to quench it; since they, like the impure, persecute
the Spirit with unholy deeds. or the holy Spirit of
admonition flees from guile, and dwells not in a body
under the influence of sin; but even removes? far from
imaginations void of understanding. But they being void
of understanding, and guileful, and lovers of sin, walk still
as in darkness, not having that Light which lighteth every
man that cometh into the world. Now a fire such as this
laid hold of Jeremiah the prophet, when the word was in
him as a fire, and he said, 3:7 pass away from every place,
and am not able to endure it. And our Lord Jesus Christ,
in that He was good and man-loving, came that He might
cast this upon earth, and said, dnd what? would that it
For He desired, as He testified in
Ezekiel, the repentance of a man rather than his death; so
that evil should be consumed in all men, to the end that
the soul, being purified, might be able to bring forth fruit ;
8 The commentary of Theophylact
on this passage is to the following
effect. Ἐπειδὴ νύξ ἐστιν ὃ παρὼν βίος,
τ God appeared on mount Sinai as a
devouring fire. Christ declares that
He came to send a fire on the earth.
-were already kindled * !
The descent of the Holy Ghost on the
day of Pentecost was connected with
fire. He is a fire that may be
‘quenched.’ ‘The gifts of the Holy
Ghost in Christians are a fire that is
to be carefully watched. ©. Athan.
de Communi Ess. Patr. &c. t. 2. p. 17.
Μαρτυρεῖ Μωσῆς λέγων: καὶ ἦν ἡ δόξα
τοῦ Θεοῦ Ἰσραὴλ ἐν τῷ ὄρει Σινᾷ, ὡς
πῦρ καιόμενον᾽ ἵνα πληρωθῇ τό πῦρ
ἦλθον βαλεῖν ἐπὶ τὴν γῆν, πῦρ οὐκ
ἀφανιστικὸν, ἀλλὰ καθαρτικόν.----οὕτω
τότε ἐφάνη τὸ πνεῦμα τὸ ἅγιον ἐν τῇ
πεντηκοστῇ, ἐν εἴδει πυρός. Conf. also
Vita Sancte Syncletice apud Athan.
£. il. p. 628. 6 Θεὸς ἡμῶν πῦρ κατανα-
λίσκον" οὕτω δεῖ καὶ ἡμᾶς τὸ θεῖον πῦρ
εἰς ἑαυτοὺς ἐξάψαι μετὰ δακρύων καὶ
κόπου. αὐτὸς γάρ φησιν 6 κύριος" πῦρ
ἦλθον βαλεῖν ἐπὶ τὴν γὴν Vid. also .
Chrysost. Hom. vi. in Matth. vol. vii.
p. 109, Ed. Paris, 1839.
ἔδωκεν ἡμῖν ὃ Θεὸς λαμπάδα, τὸ Πνεῦμα
ܕ ܨ a 7 c \
τὸ ἅγιον: ἀλλὰ ταύτην οἱ μὲν λαμπρο-
τέραν εἰργάσαντο, ὡς πάντες οἱ ἅγιοι"
ε NS ܓ ε / /
οἱ δὲ ἔσβεσαν, ὡς ai πέντε παρθένοι,
ἀνέλαιον ταύτην ἀφεῖσα. Again his
words on 2 Tim. i. 6. (ἀναζωπυρεῖν τὸ
χάρισμα τοῦ Θεοῦ) are,”"Qomep yap τὸ
πῦρ δεῖται ξύλων, οὕτω καὶ 7 χάρις τοῦ
Πνεύματος δεῖται προθυμίας, καὶ προσ-
oxis, καὶ νήψεως, ἵνα ἀεὶ ἀναζέῃ.
9 Conf. 5. Athan. Expos. in Ῥξδίῃιοβ,
t. 1. p. 863. πῦρ ὥσπερ νοητὸν, τὴν τοῦ
ς ί. ܐ / / ,
αγίου Πνεύματος μέθεξιν ἐμβαλών.
P For ܩܠܧܐܐ 1} leg. .ܐ ܘܩܠܣܐܐ
The 0 after ܣܟܘܠܬܢܐ should pro-
bably be omitted, the error having
arisen from the word occurring just
before. 7
4 Conf. © Athan. Epist. ad Dracont.
tom. i. p. 209.
LETTER
ΠῚ:
1 Thess. 5,
19,
10180. 1, ±.
John 1, 9.
Jer, 20, 9.
Luke 12,
49.
Ezek. 18,
28. 32.
The ingratitude of the wicked. 97
for the word which is sown by Him will be productive, A.D.831.
Mark4,20.
some thirty, some sixty, some an hundred.
Thus, for instance, those who were with Cleopas, although Luke 24.
infirm at first from lack of knowledge, yet afterwards were
inflamed with the words of our Saviour, and brought forth
the fruits of the knowledge of Him. The blessed Paul
also, when seized by this fire, revealed it not to flesh and
blood; but having experienced the grace, he became a
preacher of the Word. ° But not such were those nine lepers
who were cleansed from their leprosy, and yet were un-
thankful to the Lord Who healed them; nor Judas, who
obtained the lot of an apostle °, and was named a disciple of
the Lord, but at last, while eating bread with our Saviour, Ps. 40, 10.
ohn 13,
8.
praises and said, 7 will bless the Lord at all times. And Ps. 34,1.
he gloried, knowing that tribulation worketh patience, and Rom. δ, 8.
lifted up his heel against Him, and became a traitor. But;
such men have the due reward of their folly, since their
hope will be vain through their ingratitude; for there is no
hope whatever to the ungrateful; the last fire, prepared for
the devil and his angels, awaiting those who disregard divine
light. Such then is the end of the unthankful.
But the faithful and true servants of the Lord, knowing
that the Lord loves the thankful, never cease to praise Him,
ever giving thanks unto the Lord. And whether the time is
one of ease or of affliction, they offer up praise to God with
thanksgiving, regarding not these things of time, but wor-
shipping the Lord, the God of timest. Thus of old time,
Job, who possessed fortitude above all men, thought of
these things when in prosperity; and when in adversity, he
patiently endured, and when he suffered, gave thanks. As
also the humble David, in the very time of affliction sang
the blessed Paul, in all his Epistles, so to say, ceased not to
thank God. In times of ease, he failed not; but in affliction
patience experience, and experience hope, and that hope
maketh not ashamed. Let us, being followers of such men,
s Larsow erroneously translates this, κλήρου τῆς 0707 (8) κλῆρος,
‘obtained the apostlesbip by lot.” Judas denoting ‘omne, quod alicui contingit,
did not obtain the apostleship by lot, sive sorte hoe fiat, sive hereditate,
though S. Matthias, who succeeded sive alio modo.’
him, did. The Syriac is woke] | Conf. Letter i. p. 4. note ἔν
Gr. ἠξιοῦτο τοῦ
98 Praise and thanksgiving to be offered to God
53:
“π΄ when the time is one of tribulation, which the heretics
excite against us, will we praise the Lord; uttering the
Ps.144,17. words of the saints; /l these things have come upon us, yet
have we not forgotten Thee. For as the Jews at that time,
although suffering an assault from the tabernacles" of the
Edomites, and oppressed by the enemies of Jerusalem, did
not give themselves up’, but all the more sang praises to
God; so we, my beloved brethren, though hindered that we `
should not speak the word of the Lord, will the more pro-
elaim it; and being afflicted, we will sing Psalms*, that
we are accounted worthy to be despised, and to labour
anxiously for the truth. Yea, moreover, being grievously
vexed, we will give thanks.
For also the blessed Apostle, who gave thanks at all times,
urges us in the same manner to draw near to God, saying
Phil. 4,6. Let your requests, with thanksgiving, be made known unto
God. And being desirous that we should never desist from
1 Thess.5, Such a purpose as this, he says, dt all times give thanks ;
ie pray without ceasing. For he knew that believers are strong
while employed in thanksgiving; and that rejoicing they
pass over the walls of the enemy, like those saints who said,
Ps.18,29. Through Thee will we pierce through our enemies, and by my
God I will leap over a wall. At all times let us stand firm,
but especially now, although many afflictions overtake us,
and many heretics are furious against us. Let us then, my
beloved brethren, celebrate with thanksgiving the holy feast
1 Pet.1,13. which now draws near to us, girding up the loins of our
minds, like our Saviour Jesus Christ, of Whom it is written, ,
Is.11,5. Reghteousness shall be the belt of His loins, and faithfulness —
the girdle’ of His reins. Each one of us having in his hand `
Is.11,1. the staff which came out of the root of Jesse, and our feet
Eph. 6,15. shod with the preparation of the Gospel, let us keep the
1 Cor. 5,7. feast as Paul saith, Not with the old leaven, but with the
unleavened bread of sincerity and truth; assured that we
thus reverently think of Christ, and depart not from faith
LETTER pass no season without thanksgiving; but especially now,
3 ¥ For °@ leg. ‘
« The Syr. ܩܠܩ̈ܟܝܐ must be an re δὲ eee
x Conf. James ¥. 13.
error of the copyist for fine. ¥ For lors leg ܚܙܩܐ
Compare Ps. |xxxiii. 6.
A.D. 331.
Exod.15,1.
Exod, 12,
7. 23.
Luke 24,5.
in seasons of tribulation. 29
Him, nor defile ourselves together with heretics, and
‘strangers to the truth, whose conversation and whose will
bring them down. But rejoicing in afflictions, we break
through the furnace of iron and darkness, and pass, un-
harmed, ever that terrible Red Sea.
Thus also, when we look upon the confusion of heretics,
we shall, with Moses, sing that great song of praise, and
say, We will sing unto the Lord, for He is to be gloriously
praised. Thus, singing praises, and looking upon sinners
against us, who have been submerged’, we pass over to the
wilderness. And ‘being first purified by the fast of forty
days, by prayers, and fastings, and discipline, and good
works, we shall-be able also to eat the holy Passover in
‘Jerusalem.
| The beginning of the fast of forty days is on the fifth of
Phamenoth (Mar. 1.); and when, as I have said, we have
first been purified and prepared by those days, we also begin
‘the holy week of the great Easter on the tenth of Pharmuthi
(Apr. 5.), in which, my beloved brethren, we should observe
more prolonged prayers, and fastings, and watchings, that
‘we may be enabled to anoint our lintels* with precious Ε
‘blood, and to escape the destroyer. We cease (fasting)
then, on the fifteenth of the month Pharmuthi (Apr. 10.),
when we hear from the angels in the evening of the seventh
day of the week, Why seek ye the living among the dead?
for He hath risen. Immediately afterwards the first day
of the great week receives us, | mean on the sixteenth
of the same month Pharmuthi (April 11.), on which our
Lord having risen, vouchsafed to us peace towards our
neighbours. When then we have thus kept the feast ac-
cording to His will, let us add from that first day in the
holy week, also the seven weeks of Pentecost, in which we,
receiving the grace of the Spirit, shall be giving thanks
to the Lord at all times; through Whom to the Father be
2 Syr. o>? ܘܝܬܐܝܠܝܢ ܠܚܛܝܬܐ dead upon the sea-shore.’ Larsow
ܝ » « ~ renders it ‘und die Siinde in uis un-
3 εἰσορῶντες Thy εἰς ἡμᾶς Σ hoe
ε 2 tergehen sehn’—a translation the
ἁμαρτίαν τὴν καταδεδυκυῖαν, the ab- τ ἢ υ -
: Syriac will hardly admit.
stract being used for the concrete. ܕ ice Se
There is an evident allusion to Exod. ἘΡΟΡ rece
xiv. 30. ‘ And Israel saw the Egyptians
30 Conclusion.
232 glory and dominion, by the Holy Ghost, for ever and ever.
Amen.
Salute one another with a holy kiss. The brethren who are
with me salute you. I pray, brethren beloved and longed
for, that ye may have health, and that ye may be mindful of
us in the Lord.
Here endeth the third Festal Letter of holy Athanasius.
LETTER IV.
Easter-day VII Pharmuthia; IV Non. Apr.; Ara Dioclet. Α΄. Ὁ. 332.
48; Coss. Fabius Pacatianus, Mecilius Hilarianus; Pre-
Easter-day
on April 2.
fect. Hyginus”; Indict. V.
He sent this Letter from the Comitatus by a soldier.
I sEND unto you, my beloved, late and beyond the accus-
tomed time’; yet I trust you will forgive the delay, on
account of my far travelling, and because I have been tried
with protracted illness. Being then hindered by these two
causes, and unusually severe storms having occurred, I have
deferred writing to you. But notwithstanding my far
travelling, and my grievous sickness, I have not forgotten
to give you the festal notification, and, in discharge of my
latter word may be an error for the
Latin Officialis. This opinion receives
weight from the word used in this
place. It sometimes answers to the
Gr. στρατιώτης, 6. g. Acts x. 7.
d In the index an error is made, it
being there stated that the third, not
the fourth, Letter was sent late. It is
there also said, that the charge, con-
cerning which Athanasius was sum-
moned before Constantine, was that of
having been consecrated when under
the canonical age. But this does not
appear to have formed the specific
charge against him αὐ that time. The
names of his accusers given at the end
of the Letter determine the case. Three
of them, Ision, Eudemon, and Calli-
nicus, are mentioned hy S. Athan. in
his Apol. contra Arian. p. 141. The
emperor was at Psammathia, a suburb
of Nicomedia, and Athanasius was sum-
moned before him, to answer charges
of high treason, and also of breaking a
communion chalice, and of imposing a
tribute of linen on the people for the
service of the Church.
8 The Syriac text has 17th instead
of 7th. There is the same error in the
index. The correct day is given to-
wards the end of the Letter. The first
day of Pharmuthi coincided with the
27th of March. Vid. remarks on the
Egyptian Chronology, contained in the
Preface.
b There is sometimes a difficulty, in
the absence of independent testimony,
in ascertaining the exact orthography
of the proper names, from the loose
manner in which they are written in
the Syriac. Here, however, it is clearly
Hyginus, as in Sozomen, lib. ii. ch. xxv.
Larsow writes it Eugenius. He has
also the 46th instead of the 48th of the
Diocletian Era. The word ‘ Fabius’
is not clear. It is ܦܐܦܢܘܣ in
Syriac, the Nun, perhaps, should be
Yud. In Baronii Annal. Eccles. how-
ever, we find it Ovinius. ܢ
The word in the Syriac is ܀
Towards the end of the letter, the word
ܐܘ employed is «OO
Officilius.’ Cureton considers this ‘
:
32 Feasts established by the Jews on special occasions.
duty, I now announce to you the feast. For although the
letter has been delayed beyond the accustomed period of
the proclamation, yet it should not be considered ill-timed,
inasmuch as, since the enemies have been put to shame and
reproved by the Church, because they persecuted us without
a cause®, we may now sing a festal song of praise, uttering
the triumphant hymn against Pharaoh; We will sing unto
the Lord, for He is to be gloriously praised ; the horse and his
rider He hath cast into the sea. Yor we proceed duly, my
beloved, from feast to feast; again festal meetings, again
holy watchings stir up our minds, and keep our consciences
on the guard to spiritual contemplation‘ of good things.
We do not celebrates these days in the character of
mourners; but, as refreshing ourselves with spiritual food,
we impose silence on our fleshly lusts". For by these means
we shall have strength to overcome our adversaries, like
blessed Judithi, when, first having occupied herself with
fastings and prayers, she overcame the enemies, and killed
Olophernes. And blessed Esther, when destruction was
about to come on all her race, and the nation of Israel was
ready to perish, defeated the fury of the tyrant by no other.
means than by fasting and prayer to God, and changed the
ruin of her people into safety. Now as those days are con-
sidered feasts for Israel, so also in old time they were called
feasts when an enemy was slain, or a conspiracy against the
people broken up, and Israel delivered. On this account
it was that blessed Moses of old time ordained the great
feast of the Passover, and our celebration of it, because,
namely, Pharaoh was killed, and the people were delivered
from bondage. But then, when those who tyrannized* over
εφθεγξάμην, ws ἄνθρωπον αὐτὸν Θεοῦ
ὄντα TETELTMEVOS.
f Θεωρία, Syr. Vid. Suicer. in verb.
ܐ ܠܣܠ ܩܪܝܥ ον 8
h rots τῆς σαρκὸς ἐπιτιμῶντες πάθε-
σιν. @. Cyrill. Hom. Pasch. xx.
i Neither Judith nor Esther is rec-
koned among the canonical books of the
O. T. by 51 Athan. He mentions,
however, that some regarded the book
of Esther as canonical, Vid.Syn. Script.
Sacr. p. 98.
× Τύραννοι, Syr.
¢ Constantine, in his letter to the
Church of Alexandria, written on this
occasion, speaks of the envy of the
accusers of Athan. and of their un-
successful efforts to criminate him.
Apol. contra Arian. p. 142. of yap
μωροὶ ἐπὶ τῆς γλώττης κειμένην ἔχουσι
τὴν κακίαν. -οὐδὲν ἴσχυσαν of πονηροὶ
κατὰ τοῦ ἐπισκόπου ὑμῶν. Speaking of
Athanasius himself, he declares his
approbation of the Bishop’s conduct,
and calls him ‘a man of God.’ ὃ μὲν
καλῶς διδάξας, πολέμιος κρίνεται---ἐγὼ
yap τὸν ὑμέτερον ἐπίσκοπον ᾿Αθανάσιον
ἀσμένως προσηκάμην, οὕτως τε προσ-
LETTER
AV:
¥xod.15,1.
Judith 13,
3.
Esther 4,
16.
Esther 9,
20—28.
Judith 9.
The extent and glory of the Christian festival. 33
the people were slain, feasts and holidays were observed A.D. 332.
partially—in Judzea—with reference to time. Now, how-
ever, that the devil is slain, that tyrant! against the
whole world, we do not approach the feast, my beloved,
as a temporal one, but as being eternal and heavenly. Lor
we proclaim it not as it were in shadows, but we come to
it in the truth. They indeed, when filled with the flesh of
an irrational lamb™, accomplished the feast, and having
anointed their door-posts with the blood, deprecated the
destroyer". But now we, eating of the Word of the Father,
and having the lintels of our hearts sealed with the blood Matt. 26,
of the New Testament, acknowledge the grace given us
from the Saviour, who said, Behold, I have given unto you Luke 10,
to tread upon serpents and scorpions, and over all the power
of the enemy’. For no more does death reign; but instead
of death henceforth there is life, since our Lord said, 7 am John 14, 6.
omy
5
ἥν Ὁ ἢ
.19, 4.
the life; so that every thing is filled with gladness and
rejoicing; as it is written, Zhe Lord reigneth, let the earth Ps
rejoice. For when death reigned, sitting down by the rivers Ps
Ps
8
of Babylon, we wept, and mourned, because we had ex-
perienced the bitterness of captivity; but now that death and
the kingdom of the devil is abolished, every thing is entirely
filled with joy and gladness. And God is no longer known
in Judza only, but in all the earth, their voice hath gone p
forth, and the knowledge of Him hath filled all the earth.
What remains, my beloved, is obvious; that, as the result,
we approach such a feast, not with filthy raiment, but with
our consciences covered with pure garments. For we need
in this to put on our Lord Jesus’, that we may be able to
celebrate the feast with Him. Now we are clothed with
Him when we love virtue; when we are enemies to wicked-
ness; when we exercise ourselves with temperance; when
we mortify lasciviousness; when we love righteousness, in
1 τύραννος Syr. ° Conf. Athan. Vita S. Ant. p. 654.
™ ἀμνοῦ ἀλόγου (L.) Ἴσασι γὰρ τὴν Kat’ αὐτῶν δοθεῖσαν
# Conf. 5. Cyril. Hom. Pasch. xxiv. χάριν τοῖς πιστοῖς παρὰ τοῦ Σωτῆρος,
p. 293, Ed. Lutet. 1638. τεθύκασι γὰρ λέγοντος αὐτοῦ, ἰδοὺ δέδωκα ὑμῖν ἐξου-
ἐν Αἰγύπτῳ τὸν ἀμνόν: εἶτα τῶν κρεῶν σίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων,
αὐτοῦ κατεδηδοκότες, καταχρίοντες δὲ καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.
καὶ τῷ αἵματι τῶν δωματίων τὰς εἰσβο- P Conf. Rom. xiii. 14. ‘put ye on
Ads, ἤτοι τὰς φλιὰς, οὐ συνδιολώλασι the Lord Jesus Christ.’
τοῖς Αἰγυπτίοις.
D
34 Christ changed the typical for the spiritual.
preference to iniquity; when we esteem sufficiency; when
we have fortitude of mind; when we forget not the poor,
but open our door to all men; when we assist humble-
mindedness, but hate pride. By these things Israel of old,
after having first fought the battle, as in a figure, came to
the feast. Such things were then set forth, as in the
shadow. But we, my beloved, the shadow having received
its fulfilment, and the types being accomplished, should no_
longer consider the feast a figurative one; neither should
we go up to Jerusalem which is beneath, to sacrifice the
Passover, according to the unseasonable observance of the
Jews, lest, while the season passes away, we should be
regarded as acting unseasonably1; but, in accordance with
the injunction’ of the Apostles, let us go beyond the types,
and sing the new song of praise’. For this they also
observed; and as being assembled together with the Truth‘,
they drew near, and said unto our Saviour, Where wilt Thou
that we should make ready for Thee the Passover? For no
longer were these things done at Jerusalem which is beneath;
neither was it considered that the feast should be celebrated
there alone; but wherever God willed it to be. Now He
willed it to be in every place, so that in every place incense
and a sacrifice might be offered to Him. For although, as in
the historical account, they were commanded not to in-
troduce the feast of the Passover any where, but only in
Jerusalem; yet when the things pertaining to that time
were fulfilled, and those which belonged to shadows had
passed away, and the preaching of the Gospel was to be
extended every where; when, indeed, the disciples were
spreading the feast in all places, they asked our Saviour,
Where wilt Thou that we shall make ready? Our Saviour
also, since He was changing the typical for the spiritual,
promised them that they should no longer eat the flesh of
a lamb, but His own, saying, Take, eat and drink; this
as My body, and My blood. When weare then nourished
4 Conf. Letter i. p. 3. Ἐν: O-
£ Tdéis Syr. ܨ
8 Such a song as is in accordance ἃ : Bs Os σὺν τῇ ἀληθείᾳ. 1υη-
with the superior blessings of the Chris- ee this as referring to Christ.
tian dispensation. Ps. xeviii, 1, Rev. "1% ohn xiv. 6.
LETTER
iv:
Matt. 26,
17.
11:1. 1; 11.
Matt. 26,
17:
Matt. 26,
26—28,
Notification of the time for observing Easter. 35
by these things, we shall also,
the feast of the Passover.
We commence on the first of Pharmuthi (Mar. 27.); and
having ceased on the sixth of the same month (Apr. 1.), on
the evening of the seventh day, and the holy first day of the
week having risen upon us on the seventh of the same
Pharmuthi (Apr. 2.), celebrate we too the days of the holy
Pentecost following thereon, by them introducing a symbol
of the world to come". But that henceforth we may be
with Christ for ever, let us give praise to God over all in
Christ Jesus, and through Him, with all saints, say unto the
my beloved, properly keep 4. Ὁ. 332.
holy kiss. All the brethren
Lord, Amen.
Salute one another with a
who are with me salute you.
We have sent this letter from the Comitatus, by the hand
of an attendant officer, to whom it was given by Ablabius’,
the Prefect of the Pretorium, who fears God in truth.
τηκοστῆς᾽ ἵνα καὶ τὸν καιρὸν τῆς ἀνέσεως,
καθάπερ εἰκόνα τινὰ τῆς τῶν ἁγίων ἐν
οὐρανοῖς ἀναπαύλης λογιζόμενοι. The
same idea is expressed in each of his
last five discourses.
x Vid. note to the title of this Letter.
I am inclined to think that the person
here mentioned belonged to the class
termed palatini. These were employed
about the palace of the emperor, and
though not actually of the number of
the army, or accustomed to bear arms,
were nevertheless included in the term
‘ military,’ whatever service might be
assigned them. This may account for
the word used with reference to him in
the title of the Letter. Among the
number of these palatini, was one who
was specially engaged as the bearer of
the ordinary communications to and
from the Emperor and the Patriarch.
There was an officer to whom the
general superintendence of the palace
and the command of the palatini was
committed. Ablabius probably now
filled that post. Wid. Suicer. Thes. in
¥. Dadarivos.
¥ Ablavius (hic, Ablabius) Prefect
of the city, the minister and favourite
of Constantine the Great, was mur-
dered after the death of the latter. He
was consul in the preceding year.
Zosimus ii. 40. (Smith’s Dict. of Gr.
and Rom. Biography.)
ܘ
~
« The whole interval of fifty days
between Easter-day and Whitsunday
(all which time was sometimes denomi-
nated Pentecost) was looked upon by
the early Church as a time of rejoicing.
During the continuance of it, the
ordinary fasts, as on Wednesdays and
Fridays, were generally suspended,
thongh not alike by αὐ the Churches of
Christendom. Cassian Collat. xxi. €.
xi. (Lips. 1733. p. 461.) speaks of
the monasteries, of Syria paying
little regard to the rule which for-
bade kneeling at prayers, or fasting in
Pentecost, while the Egyptians care-
fully observed it :—
Ccepimus diligentius percunctari, cur
apud A2gyptios tanta observantia cave-
retur, ne quis penitus totis Quinqua-
gesime diebus vel genua in oratione
curvaret, vel usque ad horam nonam
jejanare presumerit ; eoque id diligen-
tius scrutabamur, quod nequaquam hoe
tantA cautione servari in Syri# monas-
teriis videramus. Bingham’s Christian
Ant. book xx. ch. 6.
Tt was due to this custom of re-
garding the whole season of Pente-
cost as one of rejoicing, during which
fasts were suspended, that it is men-
tioned as a symbol of the world to
come. S. Cyril uses the same com-
parison towards the end of his 26th
Paschal discourse, συνάπτοντες ἑξῆς
καὶ Tas ἑπτὰ ἑβδομάδας τῆς ayids Πεν-
D
80 The accusers of Athanasius confuted.
For I am at the Comitatus, having been summoned by the
emperor Constantine to see him. But-the Meletians, who
were present there, being envious, sought our ruin before
the Emperor. But they were put to shame and driven away
thence as calumniators, being confuted by many things.
Those who were thus driven away were Callinicus, Ision,
Eudzmon, and Gelous Hieracammon, who, on account of
the shame of his name, calls himself EKulogius.
Here endeth the fourth Festal Letter of holy Athanasius.
LETTER
ἢ ιν.
LEEPER ¥.
Easter-day*, Coss. Dalmatius and Zenophilus; Prefect. a. Ὁ. 333.
Paterius®; VI. Indict. XVII. Kal. Maii; XX. Pharmuthi; Easter-day
XV. Moon; VII. Gods; Ζέτα Dioclet. 49. 93
We duly proceed, my brethren, from feasts to feasts, duly
from prayers to prayers; we advance from fasts* to fasts, and
join holy-days to holy-days. Again the time has arrived
which brings to us a new beginning’, even the announce-
ment of the blessed Passover, in which our Lord was
sacrificed. We eat, as it were, the food of life; and, thirst-
ing continually, are at all times delighted, as it were, from
a fountain, by His precious blood. For we, on the one
hand, are always eagerly desirous ; He, on the other, stands
ready for those who thirst; and for those who thirst, there is
the word® of our Saviour, which, according to His loving-
kindness, He vouchsafed in the day of the feast; If any man John 7, 37.
thirst, let him come to Me and drink. Nor was it then alone
ἃ The allusion here is to the time of
the year at which Easter is celebrated,
viz. the Spring, and in particular to
the passage in Deut. chap. xxvi. 1.
which is more than once quoted in
these letters: Φύλαξαι τὸν μῆνα τῶν
νέων. Vid. note o to Letter 1. p. 12.;
also note to Letter xix, sub init. In
the expression ‘new beginning’ refer-
ence is also made to our Saviour, (7
ἀρχὴ τῆς κτίσεως τοῦ Θεοῦ. Apocal.
iii. 14.) to whom we are brought near
in the feast, according to what follows.
Conf. Athan. contra Apollinarium,
lib. i. §. 20. p. 748-9.
6 The Syriac is rather obscure here.
I suspect an error in the word 9
Conf. Expos. in Psalmos (Ps. 118, 171.)
oldev οὖν ὁ θεῖος λόγος πνευματικὴν
τροφήν' αὐτὺς οὖν ὁ λόγος φησὶν ἄρτος
εἶναι.
a Pagius makes Easter-day on this
year to have fallen on Ap. 22. (Vid.
Baron. Annal. Eccles. tom. 4. p. 248.)
This is a mistake. The Chron. Pasch.
(tom. ii. p. 202.) agrees with the title
to this letter.
b The Syriac must be for ‘ Paterius’
not ‘ Paternus,’? as Larsow writes it.
The Nun and the Yud are often con-
founded in the Ms. Moreover, the
letter Olaph would not be written in
Syriac as part of the final syllable
‘nus,’ though it does frequently appear
in the Ms. in the termination ‘ius:’
e. g. Patricius, Anicius, Septimius,
Florentius. We know that the prefect
in the year 319 bore the name of
Paterius. Vid. Baron. Aun, Eccles.
tom. 4. p. 8. 8. xxi.
° Read [S00 ܢ With the Rebui.
38 Christians in all parts united in spirit.
when any one drew near to Him, that He cured his thirst ;
but, moreover, whenever it is sought, is there access freely
for any man to the Saviour. For the grace of the feast is not
limited to one time, nor does its splendid brilliancy suffer
an eclipse; but it is always near, enlightening the con-
science of those who earnestly desire it'. For, there is con-
stant virtue in this, to those who are illuminated in their
minds, and meditate on the divine Scriptures day and night,
like the man to whom a blessing is given, as it is written in
the sacred Psalms; Blessed is the man who hath not walked
in the counsel of the ungodly, nor stood in the way of sinners,
nor sat in the seat of corrupters. But his delight is in
the law of the Lord, and in His law doth he meditate day
and night. For it is not the sun’, or the moon, or the host
of those other stars which illumines him; but he glitters
with the high effulgence of God over all. For it is God,
my beloved, even the God Who at first established the
feast for us, Who vouchsafes the celebration of it year by
year. He also brought about the slaying of His Son for
salvation, and gave us this reason for the holy feast; to
which every year is a witness, the feast being proclaimed
annually at a season corresponding with the present. This
also leads us on from the cross by means of this world to
that which is before us, and God produces even now from
it the joy of glorious® salvation, bringing us to the same
assembly, and in every place uniting all of us in spirit;
appointing us common prayers, and a common grace pro-
ceeding from the feast. For this is the marvel of his loving-
kindness, that He should gather together in the same place
those who are at a distance; and make those who appear
to be far off in the body, to be near together in unity of
spirit. Wherefore then, my beloved, do we not acknow-
ledge the grace as becometh the feast? Wherefore do we
not make a return to our Benefactor? It is indeed impos-
sible to make an adequate return to God; still, it is a
£ Vide note c to Letter i. p. 3. Shemitic languages. There is, I
¢ In the Ms. ܦܩܐ is written by doubt not, an error in the text, and
(0 ; that the word should be some form of
mistake for jasos . the root 961) which, in Heb. Chald.
h Syr. ἡ σι. This root is unknown Syr. 4Ethiop. and Arabic, conveys the
in Syriac, and I believe in all the [468 of splendor.
LETTER
Pa. 1. Πξ
A.D. 333.
Human nature inadequate to make a proper return to God. 39
wicked thing for us who receive the gracious gift, not to
acknowledge it. Nature itself manifests our inability ;
but our own will reproves our unthankfulness. Therefore
the blessed Paul, when admiring the greatness of the gift
of God, said, And who is sufficient for these things? Vor 2Cor.2,17.
Ps.116, 12.
Rom.5, 14.
Luke 23,
43.
Ps. 94, 17.
Ps. 116,13.
Mat.20 ,22.
He made the world free by the blood of our Saviour; then,
again, He caused the grave to be trodden down by the
death of our Saviour, and opened the gates of heaven,
granting through our Saviour an uninterrupted way to
those who ascend (thereto), On this account, one of the
saints*, while he acknowledged the grace, but was insuf-
ficient to repay! it, said, What shall I render unto the Lord
for all He has done unto me? For instead of death he had
received life; freedom instead of bondage™; and the king-
dom of heaven instead of the grave. For of old time,
death reigned from Adam to Moses; but now the divine
voice hath said, Zo-day shalt thou be with Me in Paradise.
And the saints, being sensible of this, said, Except the
Lord had helped me, my soul had almost dwelt in hell.
Besides all this, being compelled to make a return, while
he acknowledged the gift, he wrote finally, saying, 7 wel/
take the cup of salvation, and call on the name of the Lord ;
precious in His sight is the death of His saints.
With regard to the cup, our Lord also said, dre ye able
to drink of that cup which I am about to drink of? And
when the disciples assented, the Lord said, Ye shall indeed
drink of My cup; but that ye should sit on My right hand,
and on My left, is not Mine to give; but to those for whom
it is prepared. ‘Therefore, my beloved, let us be sensible
of the gift, though we are found incompetent to repay it,
It has
Vid.
i This sentence is preserved in the τοὺς ἁγιόυς εἰδέναι κ. τ. λ.
already occurred in this usage.
Letter iii. p. 25.
1 In the Ms. Gra appears to be
an error for Graso\.
Conf. Homil. in Matt. xxi. 2. ܡ
Athan. Opera, tom, 2. p. 374. After
quoting the same passage from the
Epistle to the Romans, he says, ἀλλ᾽
ἐπεδήμησεν ὃ Κύριος ἡμῶν ᾿Ἰησοῦς Χρισ-
τὺς λυτρούμενος τοὺς αἰχμαλώτους, καὶ
ζωοποιῶν τοὺς τεθανατωμένους.
original Greek in Cosmas Indicopleu-
stes. Kal πρὸς ταῦτα τίς ἱκανός ; τὸν
μὲν γὰρ κόσμον τῷ αἵματι τοῦ Σωτῆρος
ἠλευθέρωσε, τὸν ἅδην πάλιν τῷ τοῦ
Σωτῆρος θανάτῳ πατεῖσθαι δεδώκε, καὶ
εἰς τὰς οὑρανίους πύλας ἀνεμπόδιστον
τοῖς ἀνερχομένοις τὴν ὁδὸν παρασχών.
Topogr. Christ. pag. 316.
k The word ἅγιος is sometimes used
alone by Athan. when speaking of the
sacred writers. Wid. Apol. de Fuga
sua, p. 260. §. 15. init. “Ὥσπερ δὲ
ταῦτα γέγραπται, δείκνυσιν ὁ λόγος,
40 The 7 requires of us for His benefits bestowed,
As we have ability, let us meet the occasion, For although
nature 15 not able, with things unworthy of the Word, to
return a recompense for such benefits, yet let us render
Him thanks while we persevere in piety. And how can
we be more regardful of piety, than when we acknowledge
God, Who, in His love to mankind, has bestowed on us
such things? (For thus we shall obediently keep the law,
and observe the commandments thereof. Further, we shall
not, as unthankful persons", be accounted transgressors of
the law, or do those things which ought to be hated; for
the Lord loveth the thankful ;) when too we offer ourselves
to the Lord, like the saints; when, finally, we subscribe
ourselves, living not to ourselves, but to the Lord, Who
died for us, as also the blessed Paul did, when he said, 7
am crucified with Christ, yet I live; yet not I, but Christ.
liveth in me. Now our life, my brethren, truly consists in our
denying all bodily things, and continuing stedfast in those
only of our Saviour. Therefore the season now requires
this of us, that we should not only utter such words, but
also imitate the deeds of the saints. But we imitate them,
when we acknowledge Him Who died; and no longer live
unto ourselves, but Christ: henceforth lives in us; when we
render a recompense to the Lord to the utmost of our
power; when, I say, we make a return, not by giving any
thing of our own, but those things which we have before
received from Him; this being especially of His grace, that
He should require, as from us, His own gifts. He bears
witness of this when He says, My offerings are My gifts.
That is, those things which ye give Me are yours, as
having received them from Me; but they are the gifts
of God. And let us offer to the Lord every virtue, and
the true holiness He requires; and in piety let us keep
the feast to Him with those things which He has hallowed
for us.
Let us thus engage in the holy fasts, as having been
mind here the words of David, (1 Chron. ܢ
yal leg. 1 yal xxix. 14.) “ All things come of Thee, ܡܛܩܿܒܠܝ For "
Kady and of Thine own have we given
ΤΩ: 1 Thee.”
° Perhaps S. Athanasius had in
LETTER
ἊΣ
Gal, 2, 20.
The errors of the Jews and the Schismatics reproved. 41
prescribed? by Him, and by means of which we attain the A. Ὁ. 333.
way to God. But let us not be like the heathen, or the
ignorant Jews, or as the heretics and schismatics of the pre-
sent time. For the heathen think the accomplishment of
the feast is in the abundance of food; the Jews, erring in
the type and shadow, think it still such; the schismatics
keep it in separate places, and with vain imaginations. But
let us, my brethren, be superior to the heathen, in keeping
the feast with sincerity of soul, and purity of body; to the
Jews, in no longer receiving the type and the shadow,
but as having been gloriously illumined with the light of
truth, and as looking upon the Sun of Righteousness; to Mal. 4, 2.
the schismatics, in not rending the coat' of Christs, but in
one house, even in the Catholic Church, eating the Passover Exod. 12,
of the Lord, Who, in giving us His holy laws, instructed us ܝ
to virtue, and for the exercise thereof, promised the feast.
For the Passover is in truth a turning from vice to virtue,
and a conversion from death unto life. This may be
gathered even from the type of old time. For then they
were solicitous to pass from Egypt to Jerusalem; but now
we remove from death to life. They also at that time
passed from Pharaoh to Moses, but now we go up from the
devil to the Saviour. And as, at that time, an emblem of
their deliverance was every year established as a witness;
Ρ Syr. τυπόω. Conf. 85. Chrysostom szfilzs, (John xix. 23.) as applied to
the indivisible Church, owes its origin
and frequent use to the Arian dispute.
Tt is mischievously to tear the body of
the Church, to sever and to rend its
whole garment (διασπᾶν τὸ σῶμα τῆς
ἐκκλησίας καὶ μερίζειν τὸν ἄλυτον αὐτῆς
χιτῶνα.) Vide Germani I. Patriarche
Constantin. de heresibus et synod.
apud A. Mai Spicil. t. vii. p. 44. So
also, 8. 15. ““ Peter, Bishop of Alex-
andria, who was against receiving
Arius back again into communion with
the Church, relates that the Lord ap-
peared to him clad in torn garments
(ἐῤῥηγμένους χιτῶνας ἀμπεχόμενον).
On his asking, O Lord! who has rent
Thee? (tis σε περιέσχισεν Kipie;) the
answer was, Arius has rent Me; re-
ceive him not, for he is condemned
now and for ever. L.
Hom. εἰς τοὺς τὰ πρῶτα Πάσχα νη-
στεύοντας, Ady. γ΄. tom. i. p. 611. ed.
Par. 1718—38. of πατέρες---συνελθόντες
ἐτύπωσαν ἡμέρας τεσσαράκοντα νη-
στεία5.
¶ 8. Cyril, towards the end of his
homilies de Festis Paschalibus, fre-
quently speaks of the quadragesimal
fast, as of Apostolic or Evangelical
origin: κατὰ τὰς ἀποστολικὰς παραδό-
σεις are the terms he employs in his
seventh, fifteenth, and twentieth homi-
lies, when declaring the periods at
which Lent was to begin and end,
The words κατὰ τὰς εὐαγγελικὰς 88
τάξεις--- κατὰ τὴν εὐαγγελικὴν παρά-
δοσιν ---- ὧς τὸ εὐαγγελικὸν διαλαλεῖ
κήρυγμα, are similar terms found in
other of his paschal discourses.
τ Syr. χιτών.
s The figure of the ¢wnica incon-
42 The noble acts of God to be always in our remembrance.
so now, introducing the memorial of our salvation, we fast,
meditating on death, that we may be able to live. And we
watch, not as mourning, but as waiting for the Lord, when
He shall have returned from the wedding; so that we may
vie with each other in the triumph, hastening to announce
the result of victory over death. Would therefore, O my
beloved, (for the word requires this,) that we here so
governed ourselves at all times and entirely, and so lived,
as never to forget the noble acts of God, nor to depart from
the practice of virtue! As also the Apostolic voice exhorts;
Remember Jesus Christ, that He rose from the dead. Not
that there was a limited season of remembrance appointed ;
but that at all times He should be in our thoughts. Yet,
on account of general supineness, we delay from day to day.
Let us then begin in these days. To this end a time of
remembrance was appointed, which should set before the
saints the recompense of the reward of their calling, while
to the careless it should be a reproving monitor‘.
Therefore in all the remaining days, let us persevere in
virtuous conversation, repenting, as is our duty, of our neg-
lect in various things, of whatever kind it may be; for there
is no one free from defilement, though his course may have
been but one hour on the earth, as that man of surpass-
ing fortitude", Job, testifies. But, stretching forth to those
things that are to come, let us pray that we eat not the
Passover unworthily, lest we be exposed to dangers*. For
to those who keep the feast in purity, the Passover is
heavenly food; but to those who observe it profanely and
contemptuously, it is harmy and loss. For it is written,
Whosoever shall eat and drink unworthily, is guilty of the
death of our Lord. Wherefore, let us not proceed, as merely
£ The reasoning of Athan. is to this
effect. The resurrection of our blessed
Lord is to be always in our thoughts.
From carelessness and indifference,
men are apt to forget it. To stir them
reasoning might be applied to all the
other Christian festivals. Conf. note
c to Letter i. p. 3.
« The word Ty. as applied to
Job, most likely is used to express the
Greek ἀνδρεία. Conf. Athan. Apol.de
fuga sua, p. 261. 8. 17. ὁ Ἰὼβ ἐν ἀνδρείᾳ
μέγας. The same expression is em-
ployed in Letter 111, p. 27.
x Syr. κίνδυνοι.
¥ Syr. κίνδυνος.
up to the remembrance of it, the festival
of Easter is held, which also is designed
to direct our minds particularly to our
own resurrection. ‘The due observance
of such festival will have its effect in
quickening our habitual meditation on
the resurrection. The same mode of
LETTER
Vv.
2 Tim. 2,8.
Job 14, 4.
(LXX.
vers.)
Phil. 3, 13.
1 Cor. 11,
27.
Conclusion. 43
regarding the performance of the act of the feast, but as A.D. 333.
being about to approach the divine Lamb, and to touch 5
heavenly food. Let us cleanse our hands; let us purify
the body. Let us keep our whole spirit from guile; not
giving up ourselves to excess, and to lusts, but occupying
ourselves entirely with our Lord, and with divine doctrines ;
so that, being altogether pure, we may be able to partake of
the Wordz.
We begin the holy fast on the fourteenth of Pharmuthi
(Apr. 9.), on the evening of the Sabbath; and having ceased
on the nineteenth of the same month Pharmuthi (Apr. 14.),
the first day of the holy week dawns upon us on the twen-
tieth of the same month Pharmuthi (Apr. 15.), to which we
join the seven weeks of Pentecost; with prayers, and dis-
tribution towards our neighbour, and love towards one
another, and, which is above all, a conciliatory disposition.
For in this manner also shall we be heirs of the kingdom
of heaven, through our Lord Jesus Christ, through Whom
to the Father be glory and dominion for ever and ever.
Amen.
All the brethren who are with me salute you. Salute
one another with a holy kiss.
Here endeth the fifth Festal Letter of holy Athanasius.
£ Conf. 2 Pet. i. 4. ἵνα--- γένησθε ἐν κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.
θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς
LETTER VI.
Laster-day, XII. Pharmuthi; ΚΠ. Td. April: XVII. Moon;
Mira Dioclet. 50; Coss. Optatus* Patricius, Anicius
Paulinus; Prefect; Philagrius®, the Cappadocian; VIT.
Indict.
Now again, my beloved, has God also brought us to the
season of the feast, and through His loving-kindness we have
reached the period of assembly for it. For that God who
brought Israel out of Egypt, even He also at this time ealls
us to the feast, saying by Moses, Observe the month of new
fruits’, and keep the Passover to the Lord thy God: and by
the prophet, Keep thy feasts, O Judah; pay to the Lord thy
vows. If then God Himself loves the feast, and calls us to
it, it is not right, my brethren, that it should be delayed, or
observed carelessly; but that with alacrity and zeal we
should come to it; so that, having begun joyfully here, we
may also receive an earnest‘ of that heavenly feast. For if
we diligently keep the feast which is celebrated here, doubt-
less we shall receive the perfect joy which is in heaven; as
the Lord says; With desire I have desired to eat this Passover
Lor I say unto you, that I will not
d Syr. ᾿Αῤῥαβὼν, i. e. ‘the Holy
Spirit” Vid. note to Letter xiv. in voe.
Also conf. S. Cyril. Hom. Pasch. I.
sub fin. ἀῤῥαβῶνα δὲ ὥσπερ ἡμῖν τῆς
μελλούσης ἐλπίδος τὸ πνεῦμα χαρίζεται,
λέγων: λάβετε πνεῦμα ἅγιον. The
Easter festival is called Ἢ ἑορτὴ παρ᾽
ἧς τῆς ἀθανασίας εἰλήφαμεν ἐλπίδα.
Euseb. Vita Const. lib. iii, §.18. Again,
in the imperial letter of Constantine,
sent to the Churches after the Council
of Nice, as found in Socrates, lib. i.
c. 10. we read τὴν τοῦ Πάσχα ἁγιωτάτην
ἡμέραν, τὴν ἑορτὴν ταύτην παρ᾽ ἧς τὴν
τῆς ἀθανασίας εἰλήφαμεν ἐλπίδα.
with you before I suffer.
« There appears to be an error
in the Syriac text: we must
read ܕܐܘܦܛܐܛܘܣ in place of
ܕܐܘܦܐܛܘܣ
> This Philagrius was a violent per-
secutor of the Church, taking part with
the Arians. He was an apostate
(wapaB8drns) from the true faith. Conf.
Hist. Arian. ad Monachos, p. 276. §. 9.
and p. 277. 8. 12. An elegant com-
parison between Athan. and Philagrius
is however drawn out by Greg. Nazi-
anzen, tom. i. p. 404. ed. Par. 1778.
Conf. note to title of Letter x.
¢ Conf. note ο, to Letter i. p. 12.
A.D. 334.
Easter-day
on April 7.
Deut. 16,
1.
Nahum ],
15.
Luke 22,
15. 16.
The ‘ Passover of the Jews’ explained. 45
eat it, until it is fulfilled with you in the kingdom of God, A.D. 334.
1 Cor. 5, 8.
Gal. 4, 10,
1,
1 Cor. 5, 7.
Exod. 12,
ll.
Now we eat it when, having entertained in our minds the
occasion of the feast, and acknowledging the Deliverer, we
are properly attracted to His grace, as Paul saith; So that
we may keep the feast, not with old leaven, neither with the
leaven of wickedness; but with the unleavened bread of
sincerity and truth. For the Lord died in those days, that
we should no longer do the deeds of death. He gave His
life, that we might preserve our own from the snares of the
devils. And, what is most wonderful, the Word became
incarnate, that we should no longer live in the flesh, but 1
spirit should worship God, who is a Spirit’.
He who is not so disposed, though employing the days,
does not keep the feast, but, like an unthankful person, finds
fault with the grace; and though he may esteem the days
before others, he does not supplicate the Lord who in those
days redeemed him. Let him by all means hear, though
fancying that he keeps the feast, the Apostolic voice re-
proving him; Ye observe days, and months, and times, and
years: I fear lest I have laboured among you in vain. For
the feast is not on account of the days; but we observe it,
because in them the Lord suffered in our stead, for our
Passover, Christ, is sacrificed. Even as Moses, when ‘teach-
ing Israel not to consider the feast as pertaining to the days,
but to the Lord, said, Jt is the Lord’s Passover. To the
Jews forsooth when they thought they celebrated the Pass-
over, because they persecuted the Lord, the feast was useless;
since it no longer bore the name of the Lord, even according
to their own testimony. It was not the Passover of the
Lord, but that of the Jewst. The Passover was named after
ܕܐܟܠܩ ܢܐ leg. ܟܠܩ ܪܨܐ e For
εἰπεῖν: Kal ἣν ἐγγὺς τὸ πάσχα. μή ποτε
δὲ ἐπεὶ τὸ μὲν τί ἐστι πάσχα ἀνθρώπινον
τῶν μὴ κατὰ βούλησιν τῆς γραφῆς“ ἐπι-
τελούντων αὐτό. τὸ δέ τι θεῖον, τὸ
ἀληθὲς, πνεύματι καὶ ἀληθείᾳ ἐνεργού-
μενον ὑπὸ τῶν πνεύματι καὶ ἀληθείᾳ
προσκυνούντων τὸν θειὸν κι τι A. He
also refers to the passage in Exodus.
Conf. also Theophylact in Loannem.
Comment. tom. i. p. 581. Ed. 1754.
“Opa δὲ καὶ τὺ, ἢ ἑορτὴ τῶν ᾿Ιουδαίων,
οὐ γὰρ τοῦ Χριστοῦ ἦν ἑορτή.
f Conf. Rom. viii. -- 13.
& Conf. John vi. 4. ‘ And the pass-
over, a feast of the Jews, was nigh.’
Other fathers take the same view of
this, and similar expressions. (John
ii. 13. and xi.55.) Origenis Comment.
in loannem, tom. x. ὃ. 11. p. 172. ed.
1759. Τὴν τοῦ σοφωτάτου Ἰωάννου
ἐξετάζων ἀκρίβειαν κατ᾽ ἐμαυτὸν ἐζήτουν
τί βούλεται αὑτῷ ἢ προσθήκη, τῶν
Ιουδαίων: ποίου γὰρ ἄλλου ἔθνους ἐστὶν
ἑορτὴ τὸ πάσχα; διόπερ αὔταρκες ἦν
40 The connexion between praise and thanksgiving.
the Jews, my brethren, because they denied the Lord of the
Passover. On this account, the Lord, turning away His
face from such a doctrine of theirs, saith, Your new moons
and your sabbaths My soul hateth. So now, those who keep
the Passover in like manner, the Lord again reproves, as He
did those lepers who were cleansed, when He loved the one
as thankful, but was angry with the others as ungrateful,
because they did not acknowledge their Deliverer, but pre-
ferred the cure of the leprosy to Him Who had healed them.
But one of them when he saw that he was healed, turned back,
and with a loud voice glorified God, and fell on his face at the
feet of Jesus giving Him thanks; and he was a Samaritan.
And Jesus answering said, Were there not ten cleansed? but
those nine—whence are there none found who returned to give
glory to God, but this stranger*? And there was more given
to this one than to the rest; for being cleansed from his
leprosy, he heard from the Lord, Arise, go thy way; thy
faith hath saved thee. For he who giveth thanks, and he
who glorifies, have kindred feelings, in that they bless their
Helper for the benefits they have received. So the Apostle
exhorts all men to this, saying, Glorify God with your body;
and the prophet commands, saying, Give glory to God'.
Although testimony was borne by Caiaphas against our
Redeemer, and He was set at nought by the Jews, and was
condemned by Pilate in those days, yet very exalted and
most mighty was the voice of the Father which came to
Him; 7 have glorified, and will glorify again. For those
things which He suffered on our account have passed away;
our Saviour remain for ever*.
Ps. 1.23. Whoso offereth praise glo-
rifieth Me. Suicer in voc. Ὁμολογεῖν
says, Ὁμολογεῖν significat laudare,
celebrare, glorificare, gratias agere;
idque—per synecdochen generis He-
braicam: nam qui aliquem celebrant,
illi confitentur, vel potius profitentur
res preclare ab eo gestas, vel beneficia
ab eo accepta.
K Christ, while on earth, suffered as
man, but was glorified as God, the
Father bearing testimony of Him.
His sufferings for us have ceased, but
the glory of them shall endure eternally,
Conf. Phil. ii. 7—11.
but those concerning Him as
h The Syriac would seem to remove
the note of interrogation from ποῦ, and
to give the meaning ‘ how is it that
those nine did not return to give glory
to God, while this stranger did?’ εἰ μὴ
is thus to be taken as in Luke iv.
26. ܐܧ μὴ εἰς Sdpewra.
i Conf. Athan. Expos. in Psalmos.
(Ps. Ixvii. 35.) Δότε δόξαν τῷ Θεῷ---
οὕτω καὶ Παῦλος" δοξάσατέ, φησι, τὸν
Θεὸν ἐν τῷ σώματι ὑμῶν, καὶ ἐν τῷ
πνεύματι ὑμῶν. The ideas of ‘praising’
or ‘ glorifying, and ‘giving thanks,’
are closely connected, and are some-
times expressed by the same word, 6. g.
Heb. TTT Gr. ὋὉμολογεῖν. Conf.
LETTER
VI.
Is. 1, 14.
Luke 17,
15. &c.
Luke 17,
19.
Matt. 26,
65.
John 12,
28.
A. D. 334.
The extent of the benefits of Christ's death. 47
On this account, my brethren, when we remember these
things, let us not be occupied with meats, but let us glorify
the Lord; let us become fools for Him Who died for us,
even as Paul said; Por ἐγ we are foolish, it is to God; or if 2 Cord,
13
we are sober-minded, it is to you; since because one died for
,6 ܗ
,15 ܗ ]
Ps. 30, 9.
all men, therefore all were dead to Him; and He died for all,
that we who live should not henceforth live to ourselves, but to
Him Who died for us, and rose again. No longer then ought
we to live to ourselves, but, as servants, to the Lord. And
not in vain should we receive the grace, as the time is
especially an acceptable one, and the day of salvation hath 1
dawned, even the death of our Redeemer!. For even for
our sakes the Word came down, and being incorruptible,
put on a corruptible body for the salvation of all of us. On
this subject Paul speaks plainly", saying, This corruptible |
must put on incorruption. ‘The Lord too was sacrificed, that ἢ
by His blood He might abolish death. Full well did He
once, in a certain place, blame those who participated vainly
in the shedding of His blood, while they did not delight
themselves in the flesh of the Word, saying, What profit is
there in My blood, that I go down to corruption? This does
not mean that the descent of the Lord was of no advantage ;
for it gained the whole world; but rather that after He had
thus suffered, sinners would prefer to be without it, to pro-
fiting by it. For He regarded our salvation as a delight
and a peculiar gain; while, on the contrary, He looked upon
our destruction as loss. Also in the Gospel, He praises
those who increased the grace twofold, both him who made
ten talents of five, and him who made four talents of two,
as those who had profited, and turned them to good account;
but him who hid the talent He cast out as wanting, saying
to him, Thou wicked servant! oughtest thou not to have put Matt. 25,
26.
my money into the bank? then on my return, I should have
received mine own with interest. Take, therefore, from him
the talent, and give it to him that hath ten talents. For to
every one that hath shall be given, and he shall have more
abundantly; but from him that hath not, shall be taken away
1 Conf. S. Cyril. Hom. Pasch. xxiv. καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα
sub init. ἀνίσχει yap ἡμῖν τῆς τοῦ Sw- σωτηρίας.
τῆρος ἡμῶν ἑορτῆς ὃ καιρός---ἰδοὺ νῦν τ παῤῥησίᾳ Syr.
48 The termanation of the Jewish polity foretold.
even that which he hath. And cast ye the unprofitable servant
into outer darkness, where there is weeping and gnashing of
teeth. For itis not His will that the grace we have received
should be unprofitable; but He requires us, as a duty, to
. render Him of His fruits, as the blessed Paul saith; The
fruit of the Spirit is love, joy, and peace.
Therefore, being right-minded, and owing no man any
thing, but rather giving every thing to every man, he was
LETTER
Gal. 5, 22
Rom.13,7.a teacher of the like propriety of purpose, saying, Render
to all their dues. He was like those sent by the house-
holder to receive the fruits of the vineyard from the hus-
bandmen; for he also exhorted all men to render a return?;
but Israel despised, and rendered not. Their inclinations
were not good; nay, moreover, they killed those that were
sent; so that there was no reverence shewn the Lord of
the vineyard®, but He was even slain by them. Notwith-
standing, when He came and found no fruit in them, He
cursed them through the fig-tree, saying, Let there be
henceforth no fruit from thee; and the fig-tree died fruitless,
so that even the disciples wondered when it withered away.
Then was fulfilled: that which was also spoken by the pro-
Matt. 21,
Sos
Matt. 21,
19.
Jer.25,10. phet; 7 will take away from them the voice of joy and the
voice of gladness, the voice of the bridegroom and the voice of
the bride, the scent of myrrh, and the light of a lamp, and the
whole land shall be destroyed. For the whole service of the
law has been removed from them, and henceforth and for
ever they remain without a feast. And they observe not
the Passover; for how can they? They have no abiding
place, but they wander every where. And they eat unlea-
8 The comparison here made, as
well as the order of the words in the
ance of their Christian duties. The
same word is employed before in this
letter; ‘The apostle exhorts all men
to this,’ p. 52. ܩܪܚܒܨܬ ܗܘܐ is the
expression in p. 4. where we read
‘urging us to note.’ Cunf. ‘De Pas-
sione et Cruce Domini,’ p. 62. After
quoting the verse of Scripture, ‘ Ren-
der to all their dues, &c.’ there follows;
τοῦτο πεποίηκεν αὐτὸς 6 ταῦτα κηρύττων.
ὥσπερ οὖν παρρησιάζετο γράφων. τὸν
καλὸν ἀγῶνα κ.τ.λ.
° For ܗܒ )ܬ leg. σις.
Syriac text, requires the translation
here given. Larsow renders the
passage, ‘he was. studious to render
a return to all men.’ But though
lon YDSO might take this signi-
fication, it would not suit here. Those
who were sent to the husbandmen ex-
horted them to make a proper return
of the fraits; St. Paul, who was sent
as a preacher of the Gospel to all the
world, exhorted all men to a perform-
The cursing of the barren fig-tree. 49
-vened bread without fulfilling the law, since they are unable A. D. 334.
first to sacrifice the lamb, as they were commanded to do
when eating unleavened bread. But in every place they
transgress the law, and judgments are inflicted on them by
God; so that they introduce days of grief and not of glad-
ness. Now the cause of this to them was their slaying of
the Lord, and their not reverencing the Only-Begotten. At
this time also, the altogether wicked heretics and ignorant
schismatics are in the same ease; the one, in that they slay
the Word; the other, in that they rend the coat». They
also remain expelled from the feast, because they live with-
out godliness and knowledge, and emulate the conduct
shewn in the matter of Bar Abbas the robber, whom the
Jews desired instead of the Saviour. Therefore the Lord
cursed them under the figure of the fig-tree .
Yet also even thus He spared them in His loving-kindness, 1
not destroying them, root and all. For He did not curse 14.
the root, but [said], that no man should eat fruzt of it thence-
forth. When He did this, He brought the shadow to nought,
causing it to wither; but preserving the root, so that we
might [not]‘ be grafted upon it; they too, if they remain not Rom. ΕἸ,
in unbelief, may attain to be grafted into their own olive sh
tree. When therefore the Lord had cursed these because of
their negligence’, He removed from them the new moons,
the true lamb, and that which is truly the Passover. But
to us it came: there came too the solemn day, in which
it is incumbent upon us to call to the feast‘ with a
trumpet", and separate ourselves to the Lord with thanks-
s The similarity between the Syriac
words 1 ܩܠܗܟܪܝܢܥܘܬ (‘ carelessness,’
‘negligence’) and ܗܝܡܢܘܬܐ (' faith’)
might lead us to suspect an error in
the Syr. Ms. the context seeming to
require ‘ unbelief? rather than ὁ negli-
gence’ here.
' Here again Pots appears to be a
mistake for ܠܥܐܕܐ
« Conf, Letter i. p. 4—6. 5, Cyril,
(Hom. I. de Festis Pasch. vol. v. pt. 2.
p. 6.) says, τὴν ἱερὰν τῆς ἐκκλησίας
κινήσωμεν σάλπιγγα κι τ. Χ. Indeed,
in this part of his first Paschal dis-
course, Cyril appears to have hadin mind
E
P Syr. χιτών. Conf. note to Letter ¥.
Ρ. 47.
4 Larsow states, erroneously, that
there is a hiatus in the text here. It
is, however, continuous as he gives it.
Only a portion of the Syriac text was
printed at first. Afterwards, more
leaves of the work were brought, along
with other Vss. from Egypt, and im-
mediately recognised by Mr. Cureton.
The whole was then published together,
reference being made in the first part,
when any hiatus was to be supplied
from the second. ἃ
τ The negative (which is here placed
within brackets) is found in the Syriac
text; but I have little doubt that it is
an error.
50 The wstruction conveyed by the sacrifice of Isaac.
giving, considering it as our own festivals. For we are
bound to celebrate it, not to ourselves, but to the Lord;
and to rejoice, not in ourselves, but in the Lord, Who bore
our afflictions, and said, My sou/ is sorrowful unto death. For
the heathen, and all those men who are destitute of our faith,
keep feasts according to their own wills!, and have no peace,
But the saints, as those who
live to the Lord, also keep the feast to Him, saying, I will
rejorce in Thy salvation, and, my soul shall be joyful in the
Lord. 'The commandment also is common to them, hejoice,
ye righteous, in the Lord—so that they also may be gathered
together, to sing that common and festal Psalm, Come, let
us rejoice, not in ourselves, but, in the Lord.
For thus, the patriarch Abraham rejoiced not to see his
own day, but that of the Lord; and when he thus longed for
it, he saw it, and was glad. And when he was tried, by faith
he sacrificed Isaac, and offered up his only-begotten son—he
who had received the promises*. And, in offering his son,
he worshipped the Son of God. And, being restrained from
sacrificing Isaac, he saw the Messiah in the ram», which was
offered up instead as a sacrifice to God. The patriarch was
tried then, through Isaac; not however that he was sacrificed,
but He who was pointed out in Isaiah; He shall be led as a
lamb to the slaughter, and as a sheep before her shearers he
shall be speechless ; but He took away the sin of the world.
since they sin against God.
especially the tirst Letter of this series.
In both, allusion is made to Eccles.
chap. iii. where it is stated that there
is a time for every thing; the command
given to Moses, Numb. x. 1. is quoted
in both; and the figure of the Christian
trumpet is also contained equaily in
both.
* The Passover is no longer to be a
feast of the Jews: it is to be celebrated
by Christians as a festival of the Lord.
Vid. page 45 and note g.
of this verse is worthy of note. The
original Greek is καὶ τὸν μονογενῇ
mpooepepey ὃ τὰς ἐπαγγελίας ἀναδεξά-
βενος. The printed text of the Peshito
20 Xx 0 < ܫ .
is ܒܩܪ̈ܘܠܒܐܐ Ἰόσι ܗܿܘ ܕܩܰܒܶܠ
‘ Whom (i. e. Isaac) he had received
by a promise. The Syriac here is
more exact to the Greek, ܗܘ
«HH ܕܠܩܠܘ̈ܠܟܢܐ Nano ܗܘܐ
(7. 6. Abraham) who had received the
promises.’
» The Syriac, here rendered by
‘ram,’ is tors though we might have
expected 1322. It is the same word
that is used directly after, in the
quotation from Isaiah, and rendered
‘ lamb,’
¥ See note to Letter ii. p. 18. where
add that Jeroboam is called σχισματο-
ποιός by Athan.: Synopsis Sac. Script.
p- 135.
2 Conf. Athan. Expos. in Psalmos
(Ps. xciv. 1.) Δεῦτε, ἀγαλλιασώμεθα
τῷ κυρίῳ---ὧς ἐπὶ ἑορτὴν ἐλθεῖν τοὺς
ἀπειθεῖς παρακελεύονται, εἰς ἀγαλλίασιν
αὐτοὺς καλοῦντες.
@ 'The latter part of the translation
LETTER
ἯΙ:
Matt. 26,
38.
John 8, 56.
Heh. 11,
12.
Ps. 40, 6.
Is. 53, 5.
Heb. 12,
22
.ܚ
Is. 44, 23.
Difference between the sacrifice of Christ, and that of Isaac. 51
his hand on the lad, lest the Jews, taking occasion from the
sacrifice of Isaac, should reject the prophetic declarations
concerning our Saviour, even all of them; but more espe-
cially those uttered by the Psalmist; Sacrifice and offering
Thou wouldest not; a body Thou hast prepared Me; and
should refer all such things as these to the son of Abraham.
For the sacrifice was not properly the establishment‘ of
Isaac, but of Abraham who also offered, and by that he was
tried. Thus God accepted the will of the offerer, but
prevented that which was offered from being sacrificed.
For the death of Isaac did not procure freedom to the world,
but that of our Saviour alone, by whose stripes we all are
healed. For He raised up the falling, healed the sick,
satisfied those who were hungry, and filled the poor; and,
what is more wonderful, raised us all from the dead: having
abolished death, He hath brought us from affliction and
sighing to the rest and gladness of this feast, a joy which
reacheth even to heaven.
For not we alone are affected by this, but because of it,
even the heavens rejoice with us, and the whole church
together of the first-born, written in heaven, is made glad,
as the prophet proclaims, saying, Rejoice, ye heavens, for the
Lord hath comforted Israel. Shout, ye foundations of the
earth. Cry out with joy, ye mountains, ye high places, and
all the trees which are in them, because the Lord hath re-
deemed Jacob, and Israel hath been glorified. And again;
Tuse the word ‘establishment’ for ὃς καὶ προσφέρων ἦν. S. Cyril, in his ܘ
fifth Paschal discourse, treats the sub-
ject of the sacrifice of Isaac at length.
Ἐπειδήπερ οὐχ ἑτέρως ἣν τὴν ἐπὶ τῷ
Ἰσαὰκ δοθεῖσαν ὑπόσχεσιν ἀποπληροῦ-
σθαι παρὰ Θεοῦ, εἰ μὴ διὰ τοῦ σταυροῦ
τοῦ Χριστοῦ πέμποντος τὴν εὐλογίαν
ἐπὶ πάντα τὰ ἔθνη, ἀναγκαίως θελήσας
ἐπιδεῖξαι Oeds, ὅσην αὐτῷ καὶ πηλίκην
ἀπονέμει τὴν χάριν, ὑπὲρ τῆς τοῦ σπέρ-
ματος αὐτοῦ σωτηρίας, θανάτῳ παραδι-
δοὺς Tov ἴδιον υἱὸν, φησὶ πρὸς αὐτὸν, καὶ
λίαν ἐμφαντικώτατα" λάβε τὸν υἱόν σου.
He then explains the different parts of
the history in order, shewing how they
were designed for the insiruction of
Abraham in the first place, and through
him, for the instruction of all the
faithful.
2
want of one that would better express
the meaning. The Syriac is 1 30
which is the rendering of the Greek
διόρθωσις in Heb. ix. 10. μέχρι καιροῦ
διορθώσεως. The sacrifice of Isaac
was not only to serveas atype of the
death of Christ; but the particular
circumstances attending it, were de-
signed for the instruction of Abraham,
and his establishment in the Christian
faith. Conf. Theophylact on the pas-
sage in Heb.—txpi τῆς τοῦ Χριστοῦ
παρουσίας, τοῦ μέλλοντος διωρθώσασθαι
ταῦτα, καὶ τὴν ἀληθινὴν καὶ πνευματικὴν
λατρείαν ἐπεισαγαγεῖν. The original
Greek was probably οὐ γὰρ 7 διόρθωσις
τοῦ "Ἰσαὰκ ἦν ἡ θυσία, ἀλλὰ TOD ᾽᾿Δβραὰμ,
E
ܝ
4
52 The Church in heaven keeps festival with the Church on earth.
Rejoice, and be glad, ye heavens; let the hills melt into glad-
LETTER
1:1
49, 13, "ess, for the Lord hath had mercy on His people, and com-
Jorted the oppressed of the people. The whole creation keeps
Is. 49, 13.
Ps. 150,6.a feast, my brethren, and every thing that hath breath
praises the Lord, as the Psalmist [says], both on account of
the destruction of the enemies, and our salvation. And very
right is it; for if there is joy in heaven over one sinner that
repenteth, what should there not be over the abolition of
sin, and the resurrection of the dead? Or what kind of a
feast and gladness must there be in heaven; how must all its
hosts joy and exult, as they rejoice and watch in our assem-
blies, both those held from time to time, and especially those
at Easter? For they look on sinners while they repent; on
those who have turned away their faces, when they become
converted; on those who formerly persisted in lusts and
excess, but who now humble themselves by fastings and
temperance; and, finally, on the enemy who lies weakened,
no longer possessed of life, being bound hand and foot, so
that we may mock at him; Where is thy victory, O Death ?
where is thy sting, O Grave’? Let us then sing unto the
Lord a victorious song of praise.
Who then will conduct us to such a company of angels as
this? Who, coming with a desire for the heavenly feast,
and the angelic holiday, will say like the prophet, 7 7
pass to the place of the wondrous tabernacle, unto the house
of God; with the voice of joy and praise, with the shouting
of those who keep festival? To sucha state, the saints ὃ also
encourage us, saying, Come, let us go up to the mountain of
the Lord, and to the house of the God of Jacob. But such a
feast as this is not for an impure person, neither is the
approach to it for sinners; but it is for the virtuous and
diligent; and such as have the same end in view as the
saints; for, Who shall ascend to the hill of the Lord? or who
shall stand in His holy place, but he that hath clean hands,
and a pure heart; who hath not devoted his soul to vanity, nor
4 Conf. Athan. de Incarn. Verbi τυροῦντες τῷ Χριστῷ xAevdovres τὸν
Dei, tom. i. p. 57. τοῦ θανάτου νικηθέν- θάνατον, ἐπικερτομοῦντες αὐτῷ καὶ τὰ
τος καὶ στηλιτευθέντος ὑπὸ τοῦ Σωτῆρος ἄνωθεν κατ᾽ αὐτοῦ γεγραμμένα λέγοντες,
ἐν τῷ σταυρῷ καὶ δεδεμένου τὰς χεῖρας ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου ἅδη
καὶ τὰς πόδας, πάντες οἱ ἐν Χριστῷ δια- τὸ κέντρον ;
βαίνοντες αὐτὸν καταπατοῦσι, καὶ μαρ- ° Vid. note k, to Letter ¥. p. 39.
Luke 15, 7.
i-Cor5,
δῦ.
Ps, 49; 4,
Is. 2, 3.
Ps. 24,3.
The examples of Moses, David, and Daniel. 53
sworn deceitfully to his neighbour. For he, as the Psalmist A. D.334.
adds, when he goes up, shall receive a blessing from the 7
Lord. Now this clearly also refers to what the Lord gives
to them at the right hand, saying, Come, ye blessed, inherit Matt. 25,
the kingdom prepared for you. But the deceitful, and he 0
that is not pure of heart, and possesses nothing that is pure,
(as the Proverb saith, To a deceitful man there is nothing Prov. 13,
good,) shall assuredly, being a stranger, and of a different 7
race from the saints, be accounted unworthy to eat the
Passover, for a foreigner shall not eat of it. Thus Judas, Exod. 12,
when he thought he kept the Passover, because he plotted ܨ
deceit against the Saviour, was estranged from the city
which is above, and from the apostolic company. For the
law commanded the Passover to be eaten with due ob-
servance; but he, while eating it, was sifted of the devil’,
who had entered his soul.
Wherefore let us not be affected as those who keep the
feast on earth, but as celebrating it in heaven with the
angels. Let us glorify the Lord, by temperance, by righ-
teousness, and those other virtues. And let us rejoice, not
in ourselves, but in the Lord, that we also may be inheritors
with the saints. Let us keep the feast then, as Moses. Let
us watch like David, who rose seven times, and in the
‘middle of the night gave thanks for the righteous judgments
of God. Let us be early, as he said, Jn the morning I will Ps. 5, 3.
stand before Thee, and Thou wilt look upon me: in the morn-
ing Thou wilt hear my voice. Let us fast like Daniel; let
us pray without ceasing, as Paul commanded; all of us re-
cognising the season of prayer, but especially those who
are honourably married; so that when a testimony is borne*
to us by these things, and we keep the feast’ by them, we
may be able to enter into the joy of our Lord in the
kingdom of heaven®. But as Israel, when going up to
Jerusalem, was first purified in the wilderness, being trained
to forget the customs of Egypt; as the [divine] word has
f Conf. Luke xxii. 31. h A line or two is preserved here in
g ܐܤܣܬܗܕܝܢ and ܠܨܠܢܬܚܢ are mis- the original Greek in Cosmas Indico-
: pleustes. καὶ οὕτως ἑορτάσαντες δυνηθῶ-
prints for ܣܬܗܙܕܢܢ and ܠܨܠܨܠܝܢ μεν εἰσελθεῖν εἰς THY τοῦ Χριστοῦ χαρὰν
"Mr. ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Topog.
respectively, 8 remarked by ܓ
Christ. p. 316.
Cureton in the preface.
54 The Lenten fast a preparatory purification.
Letter graciously prescribed to us the holy fast of forty days; let
ΥΙ.
us first be purified and purged*, so that when we depart hence,
having been careful of fasting, we may be able to ascend to
the upper chamber! with the Lord, to sup with Him; and
may be partakers of the joy which is in heaven. In no
other manner shall we be able to go up to Jerusalem, and to
eat the Passover, but as we apply ourselves to the fast of
forty days.
We begin the fast of forty days on the first day of the
month Phamenoth (Feb. 25.) ; and having prolonged it till the
fifth of Pharmuthi (Mar. 31.), suspending it upon the previous
first days of the week, and the Saturdays™, then we begin
again on the holy days of Easter, on the sixth of Phar-
muthi (Apr. 1.), and cease on the eleventh of the same
month (Apr. 6.), late in the evening" of the Saturday,
immediately after which there rises upon us the first day
of the holy week, on the twelfth of Pharmuthi (ΑΕ ἢ,
which extends its beams, with unobscured grace, to all
the seven weeks of the holy Pentecost. Resting on that
day, we shall have fulfilled, through all the season, the feast
of Easter, by Jesus Christ our Lord, through Whom, to the
Father, be glory and dominion for ever and ever. Amen.
All the brethren who are with me salute you. Salute
one another with a holy kiss,
Here endeth the sixth Festal Letter
of the holy and
God-clad° Athanasius.
courses. The Lenten fast was usually
terminated shortly before midnight, on
the day before Easter, called σάββατον
μέγα, in the epistle of the Church of
Smyrna, on oceasion of the martyrdom
of Polycarp. (Vid. Euseb. H. E. lib. iv.
cap. 15.) Dionysius, bishop of Alex-
andria, the successor of S. Mark, re-
proves those who cease from fasting
much before midnight; τοὺς μὲν Alay
ἐπιταχύναντας καὶ πρὸ νυκτὸς ἐγγὺς ἤδη
μεσούσης ἀνιέντας, ὡς ὀλιγώρους καὶ
ἀκρατεῖς μεμφόμεθα. Dionys. op. fol.
Rom. 1696, p. 108. vid. also Greg.
Nyssen. second oration on the Resur-
rection, tom, iii. p. 402. ed. Ben. fol.
Par. 1638.
° Geopdgos.
i Syr. τυπόω. Vid. note to Letter v.
p. 46.
{ Gregory Nazianzen speaks of the
Lenten fast as κάθαρσις mpoedprios. vol. i.
p- 715. 8. 30. ed. Ben. fol. Par. 1778.
1: Conf. Luke xiv. 15.
m The Saturdays and Sundays during
Lent were not observed as fasts, with
the exception of the day before Easter-
day. S. Ambrose says, Quadragesima
totis preter Sabbatum et Dominicam
jejunatur diebus. vol. i. p- 545. 8. 34.
ed. Par. 1686—90,
δον. ܥܩܠܝܩܒܐ ܕܬ The ܬ
2 is doubtless translated from
the Gr. ἑσπέρᾳ βαθείᾳ σαββάτου, the
wofds several times used by S. Cyril
towards the end of his paschal dis-
LETTER VII.
Easter-day IV. Pharmuthi; III. Kal. April; XX. Moon; A.D. 336.
Er. Dioclet. 51; Coss. Julius Constantius, the brother of Kaster-day
on March
Augustus, Rufinus Albinus; Prefect, the same Philagrius ; 39.
VIII. Indict.
aTur blessed Paul wrote to the Corinthians that he always 2 Cor. 4,10.
bore in his body the death of Jesus; not as though he alone
should make that boast, but also they and we too; and in
this let us be followers of him, my brethren. And let this be
the customary boast of all of us at all times. In this also
David participated, saying in the Psalms, For thy sake we Ps. 44, 22.
die all the day; we are accounted as sheep for the slaughter.
Now this is becoming in us, especially in the days of the
feast, when a commemoration of the death of our Saviour is
held. For he who is made like Him in His death, is also care-
ful in the practice of virtue, having mortified his members Col. 3, 5.
which are upon the earth, and crucifying the flesh with the
affections and lusts: but he lives in the Spirit, and is con- Gal. 5, 25.
formed to the Spirit. He is always mindful of God, and
forgets Him not, and never does the deeds of death. On
this account, in order that we may bear in our body the
death of Jesus, he immediately adds, when describing
such fellowship, we having the same spirit of faith, as it 2Cor.4,13.
is written, I believed, and therefore have I spoken; we also
believe, and therefore speak. He adds also, speaking of the
grace that arises from knowledge; For He that raised 30οτ. 4,14.
@ The twentieth Letter, asfaras itis tions are adduced in them, to illustrate
extant, bears a great resemblance with the character of sinners and their food,
this. In both, the comparison between as contrasted with the righteous, and
natural and spiritual food is enlarged {πὸ nourishment they derive from
upon, and several of the same quota- God.
56 Lhe present condition, and the Juiure misery, of the wicked,
Lerrer up Jesus, will also raise us up with Jesus, and will present us
Wat: :
before Him with you.
When, by such faith and knowledge, the saints have
attained to this true life, they also receive, doubtless, the
joy which is in heaven; for which the wicked not caring,
are deservedly deprived of the blessedness arising from it.
3 ao For, let the wicked be taken away, so that he shall not see
vers.) ἔδλο glory of the Lord. For although, when they shall hear
Eph. 5,14. the universal publication of the promise, Awake, thou that
sleepest, und arise from the dead, they shall rise and shall
Mat.25,11. reach even to heaven, knocking and saying, Open to us;
nevertheless the Lord will reprove them, as those who put
Luke 13, the knowledge of Himself far from them, saying, 7 know you
79 9,17, volt. But the holy Spirit cries against them, The wicked
shall be turned into hell, even all the nations that forget God.
They indeed humble themselves, (we may say of the wicked,)
but not by a discipline opposed to sin; for they do not, like
the saints, bear death in their body. They rather bury the
soul in sins and follies, drawing near to the dead, and satis-
fying it with dead nourishment; like® young eagles which,
from high places, fly upon the carcases of the dead, and
Fev. 11, whieh the law prohibited, commanding figuratively, Thou
shalt not eat the eagle, nor any other bird that feedeth on a
dead carcase; and it pronounced unclean whatsoever eateth
the dead. But these kill the soul with lusts, and say
Is, 22, 13. nothing but, let us eat and drink, for to-morrow we die.
And the kind of fruit those kave who thus love pleasure, he
15, 22, 14. immediately describes, adding, And these things are revealed
in the ears of the Lord of Hosts, that this sin shall not be
forgiven you until ye die. Yea, even while they live, they
shall be ashamed, because they consider their belly their
Lord; and, when dead, they shall be tormented, as those
who have made a boast of such a death. To this effect also
iCor.6,13. Paul bears witness, saying, Meats Jor the beliy, and the belly
for meats; but God shall destroy both it and them. And the
Hs. 24,21, divine saying declared before respecting them; The death
8 The commonly received reading of have σὺν Ἰησοῦ, (Vulg. cum Jesu, (
the Greek in this place is διὰ Ἰησοῦ, which Athan. appears to have adopted,
with which the Peshito version agrees; Conf. Eph. ii. 6,
VQa. γνῶ. Some Mss. however, ὃ For ܒܕܩܠܘܬܐ leg. .ܒܕܩܠܘܬ
contrasted with the state of the good here and hereafter. 57
of sinners is evil, and those who hate the righteous commit A. Ὁ 38,
sin. For bitter is the worm, and grievous the darkness,
which wicked men inherit. But the saints, and the real
followers of virtue, mortify their members which are upon Col. 3, 5.
the earth, fornication, uncleanness, wicked passions, evil con-
cupiscence; and, as the result of this, are pure and without
spot, confiding in the promise of our Saviour, who said,
Blessed are the pure in heart, for they shall see God.
These, having become dead to the world, and renounced the
merchandise of the world, meet with an honourable death
such as this; for, precious in the sight of the Lord is the
death of His saints. They are also able, preserving the
Apostolic likeness‘, to say, 7 am crucified with, Christ, never- Gal. 2, 20,
theless I live; yet not I, but Christ liveth in me. For that
is the true life, which a man lives in Christ; for although
they are dead to the world, yet they dwell, as it were, in
heaven, meditating on those things which are above, as he
who was a lover of such a habitation said, While we walk Phil.3, 20.
on earth, our dwelling is in heaven*. ܐ
Those, therefore, who thus live, and participate in such
virtue, are alone able to give glory to God, which may be set
down as the peculiar duty of a feast anda holiday’. For
the feast is not an indulgence in food, nor splendor® of
clothing, nor days of leisure, but it is an understanding
directed to God, and the offering of thanksgiving by a song
Matt. 5, 8.
Ps, 116,15.
4 Syr. εἰκών. quoted we also find ὑπαρχέτω for bmdp-
χει.
f Conf. Letter iii. p. 23. ‘ What else
is the feast, but the service of God?
And what is that service, but prolonged
prayer to God and unceasing thanks-
giving ?
8 φαντασία (Syr.) τῶν ἱματίων. Conf.
1 Tim. ii. 9. Suicer. ‘Thess. ii. p. 1414.
Athan. Op. t. ii. p. 406. μίσησον δὲ καὶ
τὰς οἰνοποσίας καὶ πολυφαγίας---τὸν
καλλωπισμὸν τῶν ἱματίων μίσησον. Lars,
The short treatise from which this is
quoted is generally considered spurious,
and it may be doubted whether the
similarity between it, and the Syriac ἴῃ
this place, is sufficiently close to warrant
an argument for its authenticity to be
drawn from it. ‘The same remark may
apply to the short quotation from the
same treatise, given in a note in this
Letter, p. 64.
© This quotation does not quite agree
with the reference giveu (Phil. iii. 20.)
The idea of walking appears to have
been transferred by Athan. from the
preceding verses (17, 18.) to the senti-
ment conveyed in the verse referred to.
It is rather singular that the sentence
found here occurs elsewhere in conjunc-
tion with the phrase of Scripture, and
that doth are there assigned to the
Apostle. ‘They are found in a treatixe
contained among those of doubtful au-
thenticity; ‘S. Athan. in Illud, Pro-
fectiin Pagum,’ tom. ii. p. 57. ἄκουε yap
τοῦ ἀποστόλου λέγοντος" ἐπὶ τῆς γῆς
περιπατοῦντες, ἐν οὐρανοῖς τὸ πολίτευμα
ἔχωμεν" καὶ, ἡμῶν δὲ τὸ πολίτευμα ἐν
οὐρανῷ ὑπαρχέτω. ‘There is this differ-
ence: the Syr. + ܐܝܬ apswers to
ἔχομεν, not ἔχωμεν. In the treatise
58 Sinners incapable of observing the festival,
of praise to Him, Now this appertains to the saints alone,
who live in Christ; for it is written, The dead shall not
praise Thee, O Lord, neither all those who go down to hell;
but we who live will bless the Lord, from henceforth even for
ever. As also it was with Hezekiah, who was delivered from
death, and therefore praised God, saying, Those who are in
hell cannot praise Thee; the dead cannot bless Thee; but the
living shall bless Thee, as I also do. For to praise and bless
God belongs to those only who live in Christ, and by such
means they go up to the feast; for the Passover is not of
the Gentiles, nor of those who are yet Jews in the flesh;
but of those who acknowledge the truth in Christi, accord-
ing to the declaration of him who was sent to proclaim such
a feast; Our Passover, Christ, is sacrificed. Therefore,
although wicked men press forward to’keep the feast, and,
as at a feast*, praise God, and intrude into the Church of
the saints, yet God expostulates, saying to the sinner,
Wherefore dost thou talk of My laws? And the gentle Spirit
rebukes them, saying, Praise is not comely in the mouth of a
stnner'. Neither hath sin any place in common with the
praise of God; but the sinner has a mouth speaking perverse
things, as the Proverb saith, The mouth of the wicked
answereth evil things. For how is it possible for us to
praise God with an impure mouth? since things which are
contrary to each other cannot exist in the same person.
For what communion is there of righteousness with iniquity?
or, what fellowship is there between light and darkness ?
So exclaims Paul, a minister of the Gospel.
Thus it is that sinners, and all those who are aliens from
the Catholic Church, heretics, and schismatics, since they
are excluded from the praise of the saints, cannot properly
even continue observers of the feast. But the righteous
man, although he appears dying to the world, uses plainness
LETTER
Vii.
Ps. 115,
17. 18.
15, 38, 18.
71.00 07
Ps. 50, 16.
Ecclus. 16,
9.
Prov. 15,
28.
2 Cor 6,15.
Vs.118, 17. of speech”, saying, 7 shall not die, but live, and narrate all
Thy marvellous deeds. For even God is not ashamed to be
called the God" of those who truly mortify their members
0 Conf, Letter vi. p. 46, note i, juxta-position in the Ep. ad Episcep.
* Vide Letter vi, p. 45, note σ. Aigypti et Libye, tom. i. p. 214.
h For ܕܒܥܐܕܐ leg. ܒܥܐܕܐ ™ παῤῥησίᾳ (Syr.) χρᾶται.
1 : BP ont. Heb xe ree:
These two texts are also quoted in
because they seek not the true bread. 59
which are upon the earth’, but live in Christ; for He is the A.D.3365.
God of ‘the living, not of the dead. And He, by His
living Word, quickeneth all men, and gives Him to be food
and life to the saints?; as also the Lord exclaims, 7 am the Joha6, 48.
‘bread of life. The Jews, being unsound in their perception,
and having the senses of the mind unexercised to virtue,
and not alive to seek after such bread, murmured against
Him, because He said, 7 am the bread which came down Sohn6, 51.
from heaven, and giveth life unto men. For sin has her own
peculiar bread, [bread] of her death; wherefore, calling to
those who are lovers of pleasure and lack understanding,
she saith, Touch with delight secret bread, and sweet waters Prov.9,18.
which are stolen; for he who merely touches them knows
not that the earth-born perish with her. [For even when
the sinner looks for gratification, he finds not the result of
its meat pleasant, as the Wisdom of God saith again, Bread Prov. 20,
of deceit is pleasant to a man; but afterwards his mouth shall :
be filled with gravel. And, Honey droppeth from the lips of Prov. 5, 3.
a whorish woman, which, for a time, is sweet to thy palate;
but at the last thou shalt find it more bitter than gall, and
sharper than a two-edged sword. ‘Thus, then, he eats and is
delighted for a little time; afterwards he spurneth it when
he hath removed his soul afar. For the fool knoweth not
that those who are far from God shall perish.
Moreover, in accordance with this, the prophetic admo-
nition says, by way of restraint, What hast thou to do in the Ser. 2, 18,
way of Egypt, to drink the waters of Gthon? And what hast
thou to do in the way of Asshur, to drink the waters of the
rivers? But the wisdom of God, which loves mankind,
forbids these things, crying, But depart quickly, tarry not
in the place, neither fia thine eye upon it; for thus. thou
shalt pass over strange waters, and depart quickly from the
strange river. She also calls them to herself, Yor wisdom Prov. 9, 1.
hath builded her house, and supported it on seven pillars;
ο Conf. Col. iii. 5. to require that Christ should be here
Ρ Larsow renders this passage erro- set forth as food and life, or, the food of
neously, as 1 conceive. ‘ He quickens life—‘the bread of life.’
through His living word every one, 4 This quotation is from Prov. ix. 18.
gives to bim food, and to the saints, The words are found in the LXX.
life. The Syriac is literally translated, version, though ‘not in the original
as given above, aud the context seems Hebrew.
00 The craving of the natural man never satisfied,
she hath killed her sacrifices, and mingled her wine in the
- goblets, and prepared her table; she hath sent forth her
servants, inviting to the goblet with a loud proclamation, and
saying, Whoso is foolish, let him turn in to me; and to
them that lack understanding she saith, Come, eat of my
bread, and drink of the wine I have mingled for you. And
what expectation is there in return for these things? or-
sake folly that ye may live, and seek understanding that ye
may abide. For the bread of Wisdom is also living fruit,
as the Lord said; 7 am the living bread which came down
from heaven: if any man eat of this bread, he shall live for
ever. For when Israel ate of the manna, which was truly
pleasant and wonderful, he died; and it was not the case
that he who ate of that lived for ever, but all that multitude
died in the wilderness. The Lord thus teaches, saying, 7
am the bread of life: your fathers did eat manna in the
wilderness, and are dead. This is the bread which came
down from heaven, that a man should eat thereof, and not die.
* Now wicked men hunger for bread lke this, for sickly
souls will hunger; but the righteous alone, being prepared,
shall be satisfied, saying, I shall behold Thy face in righ-
teousness; I shall be satisfied when Thy glory is seen by me.
For he who partakes of divine bread always hungers with
desire; and he who thus hungers has a never-failing gift s,
as Wisdom promises, saying, The Lord will not slay the
righteous soul with famine. It is also promised in the
Psalms, 7 will abundantly bless her provision; I will satisfy
her poor τοῦ ἢ bread. We may also hear our Saviour saying,
Blessed are they who hunger and thirst after righteousness,
for they shall be filled. Well then do the saints and those
who love the life which is in Christ raise themselves to a
longing after such food as this. And one earnestly implores,
to be an error.
£ Athan. here adopts the more correct
reading of the LXX. θήραν in opposi-
tion to the word χήραν ) Vulg. Viduam).
He tells us, however, that both readings
were found even in his time. Expos. in
Psalmos, p 974. Τὴν θήραν αὐτῆς εὐλο-
γῶν εὐλογήσῳ--- γράφεται δὲ καὶ τὴν
χήραν αὐτῆς, καὶ δηλονότι τὴν ἀπρο-
στασίαστον.
£ As men, we must always be subject
to desires—we must hunger and thirst.
As Christians, we are to seek to have’
these desires sanctified—we are to hun-
ger and thirst after righteousness. ‘The
natural eraving is never satiated; the
righteous man, on the contrary, has the
promises of Scripture that he ‘ shad/ be
filled,’ ‘not slain with famine,’ satisfied
with bread,’ ®.
% The Lomad befoie this word appears
LETTER
νη.
Prov. 0 G.
Jokn 6,51.
Joha 6,
48—51.
Proy, τ;
104.
Prov. 10,3.
Ps. 132,15.
Matt. 5, 6.
A. D. 335,
Ps. 42, 1.
while the want of the true believer is supplied by Christ. 61
saying, As the hart panteth after the fountains of waters, so
panteth my soul after Thee, O God! My soul thirsteth for
the living God, when shall I come and see the face of God?
And another; My God, my God, I seek Thee early; my soul Ps.63,1.2.
Col. 3, 5.
John 7, 37.
John 7, 38,
Heb. 1 1, 6.
Mat.15,26,
M at.15,25.
thirsteth for Thee; often does my flesh, in a dry and pathless
land, and without water. So did I appear before Thee in
holiness to see Thy power and Thy glory.
Since these things are so, my brethren, let us mortify our
members which are on the earth, and be nourished with
living bread—by faith and love to God—knowing that with-
out faith it is impossible to be partakers of such bread as
this. For our Saviour, when He called all men to Him, and
said, If any man thirst, let him [come] to Me and drink,
immediately added the faith without which a man cannot
receive such food; He that believeth on Me, as the Scripture
saith, out of his belly shall flow rivers of living water. And
further, He always nourished His believing disciples with
His words, and gave them life by the nearness of His
divinity; but to the Canaanitish woman, because she was
not yet a believer, He deigned not even a reply, although
she stood greatly in need of food from Him. - He did this
not from scorn, far from it; (for the Lord is loving to men
and good, and on that account He went into the coasts of
Tyre and Sidon;) but because of her unbelief, and because
she was a profane woman, destitute of the word. And He
did it righteously, my brethren; for it was not of advantage
that she should prefer her supplication béfore faith, but
that she should corroborate her prayer by her faith; For he
that cometh to God, must first believe that He is, and that He
as a rewarder of them that seek Him; and that without faith
at 15 impossible for a man to please Him. This Paul teaches.
Now that she was up to that time an unbeliever, one of the
profane, He shews, saying, 77 is not meet to take the children’s
bread, and to cast it to dogs. She then, being convinced by
the power of the word, and having changed her profane state,
also acquired faith; for the Lord no longer treated her as a
dog, but conversed with her as with a human being, saying,
O woman, great is thy faith! As therefore she believed, He
forthwith granted to her the fruit of faith, and said, Be ¥
« The word Zh ought probably to be supplied in the Ms.
62 Christ the food even of angels.
to thee as thou desirest.
self-same hour.
For the righteous man, when fed by faith and knowledge,
and performance of divine words, has his soul always in
health. Wherefore it is commanded to recezve to ourselves
him who is weak in the faith, and to nourish him, even if he
is not yet able to eat bread, but herbs, (for he that is weak
eateth herbs.) For even the Corinthians were not able to
partake of such bread, being yet babes, and like babes they
drank milk. Sor every one that partaketh of milk is un-
skilful in the word of righteousness, according to the words
of that godlike man*. The Apostle also enjoins his beloved
son Timothy, in his first Epistle, to be nourished with the
word of faith, and the good doctrine whereto he had attained.
And in the second, Preserve thou the form of sound words
which thou hast heard of me, in faith and love which are in
Christ Jesus. And not only here, my brethren, is this bread
the food of the righteous; neither are the saints on the
earth alone nourished by such bread and such blood; but
we also eat them in heaven, for the Lord is the food even of
the exalted spirits, and the angels, and He is the joy of all
the heavenly host’. And to all He is every thing, and He
spareth all according to His lovingkindness. Already hath
the Lord given us angels’ food, and He promises to those
And I promise
to you a kingdom, as My Father hath promised to Me; that
ye shall eat and drink at My table in My kingdom, and sit on
twelve thrones, judging the twelve tribes of Israel.
What kind of a banquet is it, my brethren, and how great
And her daughter was healed in the
who continue with Him in His trials, saying,
holding at all times the face of the
Father, and of the Saviour Who is in
heaven.’
ἃ Conf. Ps. Ixxvili.25.26. ‘ And gave
them food from héaven. So man did eat
angels’ food.’ 5. Athan. on the passage
(Expos. in Psalmos, p. 908.) says, that
God not only fed the bodies of the
Israelites with manna, but also their
souls with a certain reasonable and
heavenly virtue, é ὥσπερ ἀμελεὶ διατρέφει
καὶ τοὺς ἀγγέλους. Referring to 1 Cor.
±. 3. 6 says, ὡς πνευματικὸν ἔφαγον
βρῶμα, τοῦτο δὲ ἣν 6 νῦν ἄρτος ἀγγέλων
ὀνομαζόμενος.
x St. Paul. Ὁ ἀποστόλος Παῦλος δι-
δάσκαλος ἐθνῶν γενόμενος, καὶ εἰς τὰ
ἔθνη ἀποσταλεὶς κηρύττειν τὸ εὐαγγέ-
λιον, γράψας τε πᾶσι τοῖς ἔθνεσι, γράφει
λοιπὸν καὶ τοῖς ἐκπεριτομῆς πιστεύσασιν
Ἑβραίοις ἀποδεικτικὴν ταύτην ἐπιστολήν.
Synopsis Script. Sacr. p. 151. apud
Athanasium. Again, ἡ Ὅτι αὐτοῦ (sc.
τοῦ Παύλου) ἐστιν ἣ ἐπιστολὴ, φανερόν
ἐστι καὶ ἀπὸ τοῦ τέλους τῆς ἐπιστολῆς.
De Sancta Trinitate, p. 411.
¥ For O23) leg. =
2 Conf. ἘΠῚ ΠΡ: 5: For the angels
are no otherwise sustained than by Ὅε-
LETTER
¥ 11.
1:0111. 14,1.
1100.5, 13.
1 Tim. 4,6.
2-Tim. 1,
19.
Luke 22,
28.
A.D. 335.
Luke 14,
15.
Heb.10,29.
Mat.22,12.
Mat.22,14.
Luke 15,
The treatment the prodigal son receives on his return home. 63
is the harmony and gladness of those who eat at this heavenly
table! For they delight themselves not with that food which
is cast out, but with that which produces life everlasting.
Who then shall be deemed worthy of that assembly? Who
is so blessed as to be called, and accounted worthy of that
divine feast? For, blessed is he who shall eat bread in Thy
kingdom. For he who has been adjudged worthy of this
heavenly calling, and by this calling has been sanctified, if
he grow negligent in it, although washed, becomes defiled :
counting the blood of the covenant by which he was sanctified
a profane thing, and despising the Spirit of grace, he hears
the words, Friend, how camest thou in hither, not having
wedding garments? For the banquet of the saints is spotless
and pure; for many are called, but few chosen. Judas, to
wit, though he came to the supper, inasmuch as he thought
lightly of it, went out from the presence of the Lord, and
having abandoned his Life’, hanged himself. But the dis-
ciples who continued with the Redeemer, partook also of the
happiness of the feast. And that young man who went into
a far country, and there wasted his substance, living in dis-
sipation, if he contract a desire for this divine feast, and,
coming to himself, shall say, How many hired servants of my
father have bread to spare, while I perish here with hunger ! '
and shall then arise and come to his father, and confess to
him, saying, 7 have sinned against heaven and before thee, and
am not worthy to be called thy son; make me as one of thy
hired servants ;—when he shall thus confess, then he shall be
counted worthy of more than he prayed for. For the father
does not receive him as a hired servant, neither does he look
upon him asastranger; but he kisses him asa son; he receives
him as a dead man alive again; and deems him worthy of the
divine feast, and gives him his former and precious garment *.
So that, on this account, there is singing and gladness in the
paternal home. For this is the work of the lovingkindness
and grace of the father, that not only should he make him
alive from the dead, but that he should also render his grace
illustrious through the Spirit. Therefore, instead of cor-
Ὁ Conf. Col. iii. 4. 6 Χριστὸ-ς--- Goh ¢ Syr. στολή.
ἡμῶν.
64 Haxhortation to sinners to return and abide with Christ.
ruption’, he clothes him with an incorruptible garmenté;
instead of hunger, he kills the fatted calf; that he should
not henceforth travel afar off, [the father] busies himself on
his return, providing shoes for his feet; and, what is most
wonderful, putting a divine signet-ring upon his hand;
whilst by all these things He begets him afreshf in the
image of the glory of Christ.
These are the gracious gifts of the Father, by which the:
Lord honours and nourishes those who abide with Him, and
also those who return to Him and repent. For He promises, |
saying, I am the bread of life; he that cometh unto Me shall
not hunger, and he that believeth on Me shall never thirst.
We, too, shall be counted worthy of these things, if, at all
times, we cleave to our Saviour, and if we are pure, not
only in these six days of Easter*, but consider our whole
course as a feast", and continue near and not far off, saying
to Him, Zhou hast the words of eternal life, and whither
Let those of us who are far off return, confess-
ing our iniquities and possessing nothing before men, but
by the spirit mortifying the deeds of the body. For thus,
having beforehand nourished the soul here, we shall partake,
with angels, at that heavenly and spiritual table; not knock-
ing, and being repulsed, like those five foolish virgins, but
shall we go?
gesime), those days that follow im-
mediately, viz. the second, third, fourth
ferie, &c. were by the Greeks termed
ἡ δευτέρα τῆς ἀποκρέω, ἣ τρίτη, &e.
until the following Sunday, which was
termed κυριακὴ τῆς ἀποκρέω (Latinis,
Dominica Sexagesime), while the
whole week was called éBdouas τῆς
ἀποκρέω. Vid. Suicer. Thes. in voc.
ἀποκρέως, and the notes of Valesius on
Euseb. Orat. in laud. Constant. ch. ix.
With us, Easter-week includes the six
days following Easter-Sunday ; with the
Greeks, the ἐβδομὰ; τῶν πασχῶν was
applied to the preceding six days, as
here.
h Athan. frequently speaks in these
Epistles of the Easter-festival as de-
signed to bring us nearer to Christ.
Our whole life is to be a continval
spiritual feast of praise and thanks-
giving to God, whereby we are to be
prepared for Christ's presence in heaven.
Vid. supra, p. 57. and Letter v. sub
init,
in the Syr. Ms. there is an error
through the transposition of letters,
(αν. of
tan.
¢ Conf. Athan. op. tom. ii. p. 406.
ἵνα ἐκεῖθεν ἐνδύσῃ σε ὃ Χριστὸς καὶ
Θεὸς ὑμῶν στολὴν δόξης, ἔνδυμα apOap-
σίας. But vid. note g, p. 57.
Syr, «9,280 So we find quoted ܙ
in Castell s.v. a3 Ablutio 29 1809
que denuo fit.
£ The word πάσχα appears to be
applied in this place κατ᾽ ἐξοχὴν, to
the Passion week, (4 ἁγία καὶ μεγάλη
ἐβδομά---- ἐβδομὰς τῶν πασχῶν). So we
read (Athan. op. tom. i. p. 256.) μετὰ
γὰρ τὰ ἔβδομα τοῦ πάσχα κ. τ. rA. The
Greeks usually designated the days of
the week, not after the preceding, but
the following Sunday. ‘hus after the
Sunday of the Prodigal Son, κυριακὴ
τοῦ ἀσώτου (Latinis Dominica Septua-
being written instead
LETTER
ἍΜ
John 6, 35.
John 6, 68.
Rom. 8, 13.
Matt. 25,
719
Conclusion. 65
entering with the Lord, like those who were wise and loved A.D. 335.
the bridegroom; and, shewing the death of Jesus in our 2 €or4,10.
bodies, we shall receive life and the kingdom from Him.
We begin the fast of forty days on the twenty-third of
Mecheir (Feb. 17.), and the holy fast of the blessed feast
on the twenty-eighth of Phamenoth (Mar. 24.) ; and having
joined to these, six days after them, in fastings and watch-
ings, as each one is able, let us cease on the third of the
month Pharmuthi (Mar. 19.), on the evening of the seventh
day. Also that day which is holy and blessed in every
thing, which possesses the name of Christ, the Lord’s day,
having risen upon us, (on the fourth of Pharmuthi, Mar. 30.),
let us afterwards keep the holy feast of Pentecost. Let us
at all times worship the Father through Christ, by Whom to
Him and with Him be glory and dominion by the Holy
Ghost for ever and ever. Amen.
All the brethren who are with me salute you: salute one
another with a holy kiss.
Here endeth the seventh Festal Letter of holy Athanasius
the Patriarch.
There is no eighth or ninth, for he did not send them, for
the reason I have before mentionedi.
in this year to attend the synod at
Tyre; theace repaired to the Emperor
Constantine to plead his cause before
him. Failing of success in this, he
retired, us an exile, to Treviri, in
Gaul. I have changed the order of
the last two sentences from that in
which they are written in the Syr.
Ms.
Β κυριώνυμο-ς---κυοιακὴ L. Vid. Suicer
Thes. sub voc. κυριακὴ, tom. ii. p. 184.
©. Athan. on the passage in the Psalms,
‘This is the day which the Lord hath
made,’ says, σημαίνει δὲ 6 λόγος τὴν
ἀναστάσιμον τοῦ Σωτῆρος ἡμῶν, τήν γε
ἐπώνυμον αὐτοῦ γενυμένην, δηλαδὴ, κυ-
ριακήν. Expos. in Psalmos, p. 957.
i See the Index. Athan. left Egypt
ΗΝ Ve
A.D. 338. Coss. Ursus and Polemius; Pref. the same Theodorus, of
Heliopolis; and after him, of the Catholics, for the second
year, Philagrius*; Indict. XI.; Easter-day, VII. Kal. Ap.
XXX. Phamenoth; Moon 18, ra Dioclet. 54.
‘AttHouen I have been all this distance from you, my
brethren, I have not forgotten the custom which obtains
Pagius Valesius and others have sup-
posed that there were two Preefects of
that name, father and son. Vid. His-
torical Tracts of S. Athan. published
in this series, p. 224, note; and pref.
p xiii. Such an opinion is borne out
by the headings of these Epistles, which,
indeed, can be reconciled in no other
way. Philagrius is first mentioned
(Letter vi.) as Prefect in 334. ‘The
same’ Philagrius is mentioned (Letter
vil.) as Prefect in 335. In the present
instance, we have Philagrius Prefect
‘for the second year.’ Again in the
heading to Letter xi. (A.D. 339,) we
read of Philagrius the Cappadocian
being Prefect ‘for his second time.’
There may have been, and there pro-
bably was, a confusion in the mind of
the writer of these; but there seems to
he no reasonable doubt from his words,
that two persons of the name of Phila-
grius filled the office of Prefect at
different times.
Ὁ In the Chron. Pasch. tom. ii. p..202.
we find Easter-day given as falling on
vill. Kal. Ap. This is probably an
error, and should be corrected to vii.
Kal. Ap. as here given, and which
coincides with the 30th of Phamenoth.
¢ Athanasius had been in exile in
Gaul for two years previous, The
devices of his enemies had, for a time,
been successful with the Emperor, and
a constant watch was kept over his
ἃ The Syriac seems to admit of no
other translation, though the passage
is not without difficulty. The mention
of ‘the same’ Theodorus would imply
that Theodorus had been Prefect in
the preceding year, (for which there
is no Paschal Letter extant, vid. note
m. p. 68.) The manner in which the
name of Philagrius is introduced—‘ for
the second year,’—must refer to his
having held the office of Preefect once
before, though not in the year imme-
diately preceding. is name has
already appeared in the title to Letter
vi. (where vid. note) and that to
Letter vii. The words, ‘of the
Catholics,’ used in connexion with the
name of Philagrius, imply that the term
‘ Arian’ is to be understood of Theo-
dorus. This we might reasonably
expect, if be were governor in the
preceding year. But that Philagrius
should be reckoned among the Catholics
is less clear, seeing he is styled by
S. Athan, an apostate; and was a close
adherent of his fellow-countryman,
Gregory, the Arian, towards whose
intrusion into the see of Alexandria he
was afterwards instrumental. He and
Gregory are compared by 8, Athan. to
Pilate and Caiaphas respectively. Vid.
©. Athan. Encye. ad Episcopos Epist.
p. 89—91. and Ὁ. 93. 8. 7. To re-
concile the manner in which S. Athan.
and 8. Greg. Naz. speak of Philagrius,
Easter-day
on Mar.26,
S. Athanasius watched by his enemies. 67
among you, which has been delivered to us by the fathers ἃ, A.D. 338.
Rom. 8,36.
Rom. 13,7.
so as to be silent without notifying to you the time of the
annual holy feast, and the day for its celebration. For
although I have been kept in restraint by those afflictions
of which you have doubtless heard, and severe trials have
been laid upon me, and a great distance has separated us;
while the enemies of the truth have also been on the watch
against us, laying snares to discover a letter from us, so
that, by their accusations, they might add to the pain of our
wounds; yet the Lord, strengthening and comforting us in
our afflictions, we have not feared, even when kept in the
midst of such machinations and conspiracies, to indicate and
make known to you our saving Easter-feast*, even from the
ends of the earth. Also when I wrote to the presbyters of
Alexandria, I urged that these letters might be sent to you
through their instrumentality, knowing the fear imposed on
them by the adversaries. Still, I exhorted them to be
mindful of the apostolic boldness of speech‘, and to say,
Nothing separates us from the love of Christ; neither afflic-
tion, nor distress, nor persecution, nor famine, nor naked-
ness, nor peril, nor sword. Thus, keeping the feast myself,
I was desirous that you also, my beloved, should keep it;
and being conscious that an announcement like this is
incumbent on me, I have not kept back from discharging
the duty, since I was jealous of incurring the imputation
implied in the Apostolic counsel ; Render to every man his
due®. 7
While 1 then committed all my affairs to God, I con-
sidered it as a duty to celebrate the feast with you, not
taking into account the distance between us. For although
place divides us, yet the Lord, the Giver of the feast, and
actions. ‘The death of Constantine, in on the twenty-seventh of the month
Athyr, answering to the twenty-fifth
of November. ‘The Egyptian year (be
it remembered) commenced on the
twenty-ninth of August.
ἃ Assembled at the Council of Nice.
e We frequently meet with the ex-
pression ἑβδομὰς τοῦ σωτηριώδους πάσχα
towards the end of the Paschal dis-
courses of S. Cyril.
f παῤῥησία Syr.
& Conf. Letter iii. p 22. and note a.
2
the year 337, changed the aspect of the
affairs of the Church. Athanasius was
again taken into favour, and permitted
to return to Alexandria, Constantine
the younger, who succeeded to the
government of Gaul, furnishing a letter
to the people of Alexandria, and de-
claring that it had been the intention
of his father, had he lived, to act in
the same manner. According to the
Index, S. Athan. returned from Gaul
10
Christ the Bestower of the Spirit.
68
Who is Himself our feast", Who is also the Bestower of the
Spirit’, brings us together in mind, in harmony, and in the
For when we mind and think the same
bond of peace‘.
things, and offer up the same prayers on behalf of each
other, no place can divide us; but the Lord gathers and
For if He has promised, that when two
unites us together.
or three are gathered together in His name, He is in the
midst of them, it is plain that being in the midst of those
who in every place are gathered together, He unites them,
and receives the prayers of all of them, as if they were
near, and listens to all of them, as they cry out the same
Amenl.
= ] have thus borne affliction like this, and all those trials
which I mentioned, my brethren, when I wrote to you.
And that we may give you pain in nothing, I would now
τὴν αὐτοῦ τοῦ Σωτῆρος ἐπαγγελίαν, ἐὰν
δύο συμφωνήσαιεν περὶ παντὸς, οὗ ἂν
αἰτήσωνται, γενήσεται αὐτοῖς, τί ἐὰν
τοσούτων λαῶν συνελθόντων μία γένηται
φωνὴ, λεγόντων τῷ Θεῷ τὸ ἀμήν; τίς
γοῦν οὐκ ἐθαύμασε; τίς οὐκ ἐμακάρισέ
σε, βλέπων τὸν τοσοῦτον λαὸν ey ἑνὶ
συνελθόντα τόπῳ; A somewhat similar
passage occurs in Letter xi. where vide
note.
™ Thus far in this Letter, ©. Athan.
has been referring to the circumstances
attending his exile for the last two years,
The principal subject of the remaining
part consists of the duty incumbent on
us to praise and thank God for deliver-
ance from affliction, and to exercise
forgiveness towards our enemies— both
which points are illustrated by Serip-
tural examples. He several times
speaks of his restoration to the Church
of Alexandria. For instance, in p. 75,
he says; ‘ Those things which could
not be accomplished by man, God hath
shewn to be easy of accomplishment by
bringing us to you.’ It is very observ-
able, that more than once already (not-
withstanding what was said at the end
of Letter vii—probably by the person
who collected the Epistles) Athanasius
speaks clearly of his not having neg-
lected to send the usual announcement
of the time for observing Easter, even
when in exile in Gaul. The Letters
at this time may have been, and pro-
bably were, very brief; but that they
were sent, there can be no doubt.
» ܘܕܼܠܐܕܐ ܕܓ ܗܘܐ ‘and who
is our feast’ ὃς καὶ ἢ ἑορτὴ (or, τὸ
πάσχα) ἡμῶν ἐστι. ‘Christ our Pass-
over.’ Larsow has missed the point of
these words.
i The Holy Ghost is especially called
the gift of God. Conf. Luke xi. 13. If
ye then, being evil, know how to give
good gifts unto your children, how
much more shall your heavenly Father
give the Holy Spirit to them that ask
Him? In Orat. ii. contra Arianos
p- 383. He is called Θεοῦ δῶρον.
S. Athan. speaks of Him as being in
the hands of the Father Who sends, and
of the Son Who brings Him. Expositio
Fidei, p. 81. τὸ δὲ ἅγιον πνεῦμα ἐκπό-
ρευμα ὃν τοῦ πατρὸς, del ἐστιν ἐν ταῖς
χερσὶ τοῦ πέμποντος πατρὸς καὶ τοῦ
φέροντος υἱοῦ. S. Basil declares of
Him (de Sp. 8. 57.) δῶρον τοῦ Θεοῦ τὸ
Πνεῦμα.
The Syriac here is ܟܠܦܘܢܢܐ “ be-
ܫܗ
stower,’ ‘ giver,’ from cae concessit,
donavit. The same expression is again
employed in this Letter. We find else-
wherein S. Athan. the same title applied
to Christ; e.g. Orat.i. contra Arianos,
Ρ. 359. 6 τοῦ πνεύματος δοτὴρ αὐτὸς ὁ
λόγος.
k Conf. Eph. iv. 3. ‘The unity of the
Spirit in the bond of peace,’
1 Conf. Athan. ad Imperatorem Con-
stantinum Apol. p, 242. Εἰ γὰρ κατὰ
Matt. 18,
20.
Thanksgiving after deliverance from affliction. 69
also (only) briefly remind" you of these things®, because it A.D 338.
is not becoming in a man to forget, when more at ease, the = =
pains he experienced in tribulation; lest, like an unthankful
and forgetful person, he should be excluded from the divine
assembly. For at no time should a man inwardly praise
God, more than when he has passed through afflictions; nor,
again, should he at any time give thanks more than when
he finds rest from toil and temptations. As Hezekiah,
when the Assyrians perished, praised the Lord, and gave
thanks, saying, Zhe Lord is my salvation?, and I will not 18. 38, 20.
cease to bless Thee with harp all the days of my life, before
the house of the Lord. And those three blessed men who
were tried in Babylon, Hananiah, Mishae], and Azariah, Song of the
when they were in safety and the fire became to them as Children
dew, praised and gave thanks, singing a song unto Gods, 25-58:
I, too, like them, have written, my brethren, having these
things in. mind; for even in our time, God hath made
possible those things which are impossible to men. And
those things which could not be accomplished by man, God
hath shewn to be easy of accomplishment, by bringing us to
you. For God does not give us as a prey to those who seek
TM either in the form ܕ ܪܥܕ
of a prayer, as the Vulg. Domine, sal-
vum me fac; or of a declaration, as the
Peschito does; 6. 5. The Targum of
Perhaps for Away) we should ܐܐ
.ܒܐܠܘ ܕܝܐ ܐ read
There is nothing wanting in the ܘ
Jonathan has it, “728 N79 ܝ
Dominus dixit se liberaturum nos.
(Eng. vers. The Lord was ready to
save me.) What is far more worthy of
note is, that the Syriae translator must
have found in the Greek copy the read-
ing of the Codex Alex. Kipte—the cor-
rect rendering of TeX, not that of the
Vatican text, Θεέ.
4 Conf. Sermo contra omnes hereses
apud Athan. £. ii. p. 184. ἐμβαλὼν eis
Thy κάμινον τοῦ πυρὸς ᾿Ανανίαν, καὶ
᾿Αζαρίαν, καὶ Μισαήλ: καὶ τοῦ δροσο-
ποιοῦ λόγου ἐν μέσῳ αὐτῶν γινομένου,
καὶ ἐξελάσαντος τὸ πῦρ, καὶ αὐτῶν ὑμ-
νούντων. The history is also referred
to by Athan, Οταῖ, 1]. contra Arian.
§. 71. and Epist. ii. ad Serapionem, §. 6.
In the latter place, the miraculous
effect is attribyted to the presence of
Christ—rbdv μὲν υἱὸν εἶδε (Δανιὴλ) δροσ-
{Covra τὴν κάμινον.
text here, as Larsow erroneously sup-
poses. Vid. note to p. 55,
_ PI differ from Prof. Larsow, who
states unhesitatingly that there is an
error in the Syriac text, and that ?
(of) should be supplied after i;k
(Lord), rendering it; ‘ Lord of my sal-
vation!? The translation of the words
210302 Laz, as they stand in
the Syriac, is,‘ The Lord [is] my salva-
tion,—a translation which agrees well
with the text of the Peschito ܟܩܕܝܐ
‘The Lord will deliver us.’ ܢܐܐ
The fact of the LXX, version being
exclamatory—Oecé τῆς σωτηρίας μου---
wil] not warrant a conjectural emend-
ation of the Syriac text here in op-
position to the sense of the Peschito.
The other versions render the Heb.
70 The manifold. character of the Divine dealings.
Lerrer to swallow up not so much us, as the Church, and by
wickedness to overwhelm faith and" godiiness. ‘They indeed
imagined such things; but God, who is good, multiplied
His loving-kindness towards us, not only when He vouch-
safed to us by His Word the common salvation of us all;
but also now, when enemies have persecuted us, and have
sought to seize upon us. As the blessed Paul saith in a
certain place, when describing the incomprehensible riches
Eph.2,4.5. of Christ: But God, being rich in mercy, for the great love
wherewith He loved us, even when we were dead in follies and
sins, quickened us through* Christ. For the might of man
and of all creatures, is weak and poor; but the Might which
is above man, and uncreated, is rich and incomprehensible,
and hath no beginning, but is eternal. It does not, then,
possess one method only of healing; but, being rich, it
works in divers manners for our salvation by means of His
Word, Who is not restricted or hindered in His dealings
towards us; but since He is rich and manifold, He varies
Himself according to the individual capacity of each soul t.
tor He is the Word, and the Power, and the Wisdom of
Wisd.7,27. God, as Solomon testifies concerning Wisdom, that being
one, ?# can do all things, and remaining in itself, it maketh
all things new; and passing upon holy souls, fashioneth the
friends of God and the prophets". To those then who have
not yet attained to the perfect way—as a lamb—there is
1 Cor. 3,2. milk, and this was administered by Paul: 7 have fed you
with milk, not with meat. ‘To those who have advanced
from the full stature of childhood, but still are weak as
regards perfection, the food is according to their capacity,
Rom. 14,2. being again administered by Paul*; Let him that is weak
eat herbs. But as soon as ever a man begins to walk in the
± The conjunction, ©,seems wanting upholds and strengthens them; and by
in the Syriac. His wisdom, He guides them.
5. The Syriac seems to require this " Conf. Letter i. p. 3. ᾿
rendering. Or it may be, ‘quickened ± The sense in the last few lines,
us in Christ.2 The Peschito (SAS and in those that follow, is clear, though
: Ἶ . the construction appears somewhat ob-
(ܟܠܩܝܥܢܐܼ 0 scure. Milk, herbs, and meat, are
00 0 συνεζωοποίησε τῷ Χριστῷ. severally mentioned in connection with
Ail the various attributes and per- the different advances made in the
fections of the Deity, as exhibited in Christian course. The translation of
the person of Christ, work together for Prof, Larsow is unsatisfactory, and, as
the salvation of man. By His gospel, 1 think, erroneous.
He instructs them; by His power, He
The Divine grace variously distributed. 71
perfect way, he is no longer fed with the things before A.D. 338.
Heb. 5, 14.
Matt.13,8.
John 14,2.
mentioned; but he has the Word for bread, and flesh for
food, for it is written, Strong meat is for those who are of
full age, for those who, by reason of their capacity, have their
senses exercised.
Further also, when the word is sown, it does not yield a
uniform produce of fruit in this human life, but one various
and rich; for it bringeth forth, some an hundred, and some
sixty, and some thirty’, as the Saviour teaches—that Sower
of grace, and Bestower of the Spirit% And this is no
doubtful matter, nor one that receives no confirmation; but
it is in our power to behold the field which is sown by
Him; for in the Church the word is manifold and the
produce* rich. Nor are virgins alone signified by such a
field; nor monks” alone, but also honourable matrimony
and the abstinence of each one. For in sowing, He did
not compel the will beyond the power. Nor is the grace
confined to the perfect alone; but it is sent down also
among those who occupy the middle and the third ranks,
so that He might rescue all men generally to salvation.
Therefore also He hath prepared many mansions with the
Father, so that although the dwelling-place is various in
proportion to the advance in moral attainment, yet all of
us are within the wall, and all of us enter within the same
fence, the devil being cast out, and all his host expelled
thence. For apart from light there is darkness, and apart
from blessing there is a curse. The devil also is apart from
the saints, and sin far from virtue. Therefore also the
Gospel rebukes Satan, saying, Get thee behind Me, Satan. Matt.4,10.
But us it calls to itself, saying, Enter ye in at the strait Matt.7,13.
gate. And again, Come, blessed of My Lather, inherit the Matt. 25,
34.
kingdom which is prepared for you. So also the Spirit
other to the eleventh Letter. The Syriac
text of both of them will be found in
the Appendix.
z Vide note i to page 68.
a In the Ms. 1205280 (virtue)
is written by mistake for ܡܥܝܬܘܬܐ1
(produce).
b ais Vid. Cast. Lex. Syr. p. 660.
not. Mich.
¥ In the Syriac text, as published by
Mr. Cureton, as well as in the German
translation by Prof. Larsow, there is a
hiatus here, the next two or three pages,
as far as the words ‘ He wept,’ being
wanting. Two more leaves were after-
wards discovered among the fragments
in the British Museum by the learned
Editor, and to bis courtesy Lam indebted
for the knowledge of their existence.
One of them belongs to this part; the
72 Characteristics of virtue and of sin.
before cried in the Psalms, saying, Enter into His gates
with psalms. For by means of virtue a man enters in unto
God, as Moses did into the thick cloud where God was.
But through vice a man goes out from the presence of the
Lord; as Cain, when he had slain his brother, went out, as
far as his will was concerned, from the face of God; while
the Psalmist enters, saying, And I will go in to the altar of
God, even to the God that delighteth my youth. But of the
Devil the Scripture beareth witness, that the Devil went
out from before God, and smote Job¢ with sore boils. For
this is the characteristic of those who go out from before
God—to smite and to enter among the men of God. And
this is the characteristig of those who fall away from the
faith—to injure and persecute the faithful. ‘The saints, on
the other hand, take such to themselves, and look upon
them as friends; as also the blessed David, using plainness
of speech4, says, Mine eyes are on the faithful of the earth,
that they may dwell with me. But those that are weak in
the faith, Paul urges that we should the rather take to our-
selves. For virtue is philanthropice, just as in men of an
opposite character, sin is misanthropic. In this manner
Saul, in that he was a sinner, persecuted David; whereas
David, though he altogether possessed the opportunity, did
not kill Saul. Esau too persecuted Jacob, while Jacob
sought to overcome his wickedness by meekness. And
those eleven sold Joseph; but Joseph, in his loving-kind-
ness, had pity on them.
But what need we many words? Our Lord and Saviour,
when He was persecuted by the Pharisees, wept for their
destruction. He was treated injuriously, but He threat-
ened not; not when He was afflicted, not even when He
was killed. But He suffered anguish for the sake of those
who presumptuously did such things. They, however,
contemptuously cast from them life, and light, and grace.
All these were theirs through that Saviour Who suffered in
° In the Ms. SQ@a (Jesus) is Secuted’—which supplies no good sense.
ܬ ܐ I think it an error of the copyist, caused
written by mistake for ܐܐܝܘܒ (Job). by the word occurring immediately
4 παῤῥησίᾳ (Syr.) χρᾶται. before. My own emendation is quite
¢ Conf. Letter xi. sub jnit. conjectural.
f The Syriac is Q29A%0 › was per-
LETTER
X.
Pr, YOO, A:
Exod. 19,
20.
Gen. 4, 16.
Ps. 43; 4.
Job 2, 7.
Ps. ΤΌ] Ὁ:
Rom.14,1.
Perverseness of the Jews. 73
our stead. It was in truth for such their darkness and A. 1. 338.
blindness, He wept. For if they had understood the thin gs -
which are written in the Psalms, they would not have been
so vainly daring against the Saviour, the Spirit having said,
Why do thé heathen rage, and the people imagine a vain Vs. 2,1.
thing? And if they had thought upon the prophecy of Devt. 18.
Moses, they would not have hanged Him Who was their 7 9
life. And if they had examined with their understanding
the things which were written, they would not studiously
have fulfilled: the prophecies which were against them-
selves, so as for their city to be now desolate, grace taken
from them, and they also themselves without the law, being
no longer called children, but strangers. For thus in the
Psalms was it before declared, saying, The strange children Ps. 18, 46.
have acted falsely by Me, Also by Isaiah the prophet;
1 have begotten and brought up children, and they have re-
jected Me. And, further, they are no longer called the
people of God, and a holy nation, but rulers of Sodom, and
people of Gomorrah; having exceeded in this even the
iniquity of the Sodomites, as the prophet also saith, Sodom Lam. 4,6.
is justified before thee. For the Sodomites acted injuriously
against angels, but these against the Lord, and God, and
King of all, and dared to slay the Lord of angels; not
knowing that Christ, Who was slain by them, is living,
while those Jews who had conspired against the Lord died,
having rejoiced a very little in these temporal things, and
falling away from those which are eternal. They were
ignorant of this—that the immortal promise has not respect
to temporal enjoyment, but to the hope of those things
which are everlasting. For through many tribulations, and
labours, and sorrows, the righteous man enters into the
kingdom of heaven; but when he arrives where sorrow, and
distress, and sighing, shall flee away, he shall thenceforward
enjoy rest; as Job, who, when tried here, was afterwards
the familiar friend of the Lord. But the lover of pleasures,
Is. 1, 2.
£ Syr. aaa. The sense‘ ful- confounded together, and that pot
, pot gis . merely by the Syriac copyists. Vid.
filled pot ‘spoken = required heres Castell. 2 Syriac. ܝ 500. not.
Larsow gives the latter. ‘The two Mich
words ܡܠܐ and were anciently
74 No place desert to the faithful.
rejoicing for a little while, afterwards passes a sorrowful
lite; like Esau, who had temporal food, but afterwards was
there condemned.
One may say that a distinction like this may be compared
to the departure of the children of Israel and the Egyptians
from Egypt. For the Egyptians, rejoicing a little while in
their injustice against Israel, when they went forth, were all
drowned in the deep; but the people of God, being for a
time smitten and injured, by the conduct of the task-
masters", when they came out of Egypt, passed through
the sea unharmed, and walked in the wilderness as an in-
habited place. For although, according to the mode of
living customary among men, the place was desert; yet,
through the gracious gift of the law, and also through their
intercourse with angels, it was no longer desolate, but in-
habited, yea, and more than inhabited. As also Elisha i,
when he thought he was alone in the wilderness, was with
companies of angels; so, in this case, though the people
were first afflicted, and in the wilderness, yet those who
remained faithful* afterwards entered the land of promise.
In the same manner those also who suffer temporal afflic-
tions here, after having remained stedfast, go forth to a
place of comfort; while those who here persecute are
trodden under foot, and have no good end. For even the
rich man, according to the accurate description of the
Gospel, having lived in pleasure here for a little while,
suffered hunger there; and having drunk largely here, he
was there parched with thirst. But Lazarus, after being
afflicted in worldly things, found rest in heaven; and
having hungered for bread ground from corn, he was there
satisfied with that which is better than manna, even the
bh
ἐργοδιώκται. : gives the sense of ‘ hoping’ to QaQ.©.
' The reference is apparently to the Ὁ
history of Elisha as recorded in 2 Kings Hes parallel ie ΘΟ» Ra, ‘remained
vi. 13—17, though the mention of stedfast’ which occurs directly after-
the wilderness agrees better with the wards. In Letter vi. p- 55. we have
history of Elijah, as found in 1 Kings
xix.4—8. 1 cannot, however, agree ܠܐܕܐ ܩܠܒܘܕܝܢ 1 ‘They con-
with Prof. Larsow, who states that for tinue without a feast. In Rom.
Elisha we ἐγ 4ν read Elijah, xi. 293, ܢܩܘܘܢ ܒܚܣܝܙ ܘܬ
k Syr. ܘܠܗܝܿܟܠܢܐ Q209 ‘re. ܗܝܩܪܐܥܘܬ ܗܘܢ is, ‘they remain in
mained faithful.’ Larsow erroneously thir unbelief.’
LETTER
oe.
Luke 16,
19.
Temporal ills no just cause of trouble. 75
Lord who came down and said, J am the bread which came A.D. 838.
down from heaven, and giveth life to mankind. John 6, 51.
Oh! my dearly beloved, if we shall gain comfort from
afflictions; if rest from labours; if health after sickness ;
if after death there is immortality; it does not become us
to be much distressed by the temporal ills that afflict man-
kind. It is not right to be greatly moved because of the
trials which befall us. It is not right to fear if the host!
that contended with Christ, should conspire against godli-
ness; but we should the more please God through these
things, and should consider such matters as the probation
and exercise of a virtuous life. For how shall patience be
looked for, if there have not previously been labours and
sorrows? Or how can experience be afforded of fortitude,
when there has not first been an assault from enemies? Or
how can a spectacle of fortitude” be exhibited, when con-
tumely and injustice have not preceded? Or how can long-
suffering be expected, when opposition on the part of
Antichrists" has not first existed? And, finally, how can
a man hope to witness virtue, when the iniquity of the
very wicked has not previously displayed itself? Thus
even our Lord and Saviour Jesus Christ comes before us
[as an example], when He would shew men how to suffer ;
Who, when He was smitten, bore it patiently; being re-
viled, He reviled not again; when He suffered, He threat-
ened not; but He gave His back to the smiters, and His
cheeks to buffetings, and turned not His face from spitting;
and, at last, was willingly led to death, that we might
behold? in Him the image of all that is virtuous and im-
χριστομάχον οὖσαν, καὶ rod Αντιχρίστου
πρόδρομον. Damascenus lib. iv. Or-
) The syr. ἴα is to be trans-
lated ‘ host,’ as above, vid. Castell. Lex.
thod. fidei, ¢. xxvii. p. 389. as quoted
by Suicer, says, Nas 6 μὴ ὁμολογῶν
τὸν υἱὸν τοῦ Θεοῦ, καὶ Θεὸν ἐν σαρκὶ
ἐληλυθέναι, καὶ εἶναι Θεὸν τέλειον, καὶ
γενέσθαι ἄνθρωπον τέλειον, μετὰ τοῦ
μεῖναι Θεὸν, ἀντιχριστός ἐστιν. Vid.
also S. Athan. Epist. Encye. ad Epise.
p. 314. 8. 1. et infra p. 78. note 2.
‘rejoice’ ought ܢܚܐ The Syr. ܘ
‘see,’ as it is ܢܚܙܐ apparently to be
here rendered.
Syr. p. 308. cum nota Mich. Larsow
translates it differently, stating that
there is an error in the text. I think
it, however, correct as it stands.
m 1 suspect an error in this word in
the Syriac, the mistake having arisen
from the same word having vccurred
just before.
ἢ The term ‘ Antichrists’ is applied
to heretics generally, and, as in this
instance, to the Arians κατ᾽ ἐξοχήν.
Conf, Apol. contra Arian. t. i. p. 162.
ἀποστρέφεσθαι δὲ Thy ᾿Αρειανὴν αἵρεσιν,
70 Lhe trials and sufferings of Christ our gain.
Lerten mortal; and all of us, conducting ourselves after these
examples, might truly tread on serpents and scorpions, and.
on all the power of the enemy?.
Thus, too, Paul, while he conducted himself after the
aie
1Cor.11, example of the Lord, also exhorted us, saying, Be ye
followers of me, as I also am of Christ. In this way, he
prevailed against all the host of the devil, writing, 7 am
persuaded that neither death, nor life, nor angels, nor prin-
cipalities, nor things present, nor things to come, nor powers4,
nor height, nor depth, nor any other creature, shall be able
to separate us from the love of God which is in Jesus Christ.
For the enemy presents himself to us in afflictions, and
trials, and labours, doing every thing, and striving eagerly
to cast us down. But the man who is in Christ, setting
himself against those that oppose, and revisiting wrath by
long-suffering, contumely by meekness, and vice by virtue,
1.
Rom. 8,
38. 39.
Phil. 4,13. obtains the victory, and exclaims, I can do αἰ things
through Christ, Who strengtheneth me; and, Jn all these
things we are conquerors through Christ Who loved us.
This is the grace of the Lord, and these are the Lord’s cor-
rective measures towards the children of men. For He
suffered to procure freedom from suffering for those who
suffer in Him; and He descended that He might raise us
up; He took on Him the trial of being born, that we might
love Him Who is unbegotten; He went down to corrup-
tion, that corruption might put on immortality; He became
weak for us, that we might rise with power; He descended
to death, that He might bestow on us immortality, and give
life to the dead. Lastly, He became man, that we who die
as men might live again, and that death should no more reign
Rom. 8,
37.
Rom. 6, 9, over us; for the Apostolic word proclaims, Death shall not
have the dominion over εις".
° We have here a long passage
which occurs, with only slight vari-
ations, in the treatise ‘de Passione et
Cruce Domini,’ apud Athan. tom. ii,
p. 08. As it exceeds in length any
other in these Letters which I have
been able to discover elsew here, and
as it is itself of so interesting a cha-
racter, I shall not hesitate to quote it
atlength. Τὰἀνθρώπινα περιβαλλόμενος
® A passage very similar to the
above, in which Christ is proposed as
an example to us in His sufferings,
occurs in the treatise ‘de Passione et
Cruce Domini,’ p. 73. 8. 19.
4 The order of the words here is that
found in some Mss. of the Greek Text.
οὔτε ἐνεστῶτα, οὔτε μέλλοντα. οὔτε
δυνάμεις.
¥ For ܢܚܬ leg. .30ܚܬ
77
The erroneous opinions of the Arians.
Now because they did not thus consider these matters,
the Ario-maniacs', being opposers of Christ, and heretics,
smite Him who is their Helper, with their tongue, and
blaspheme" Him who set [them] free; and, referring all
things to their wrong source, have become heterodox con-
*Because of His coming down,
cerning the Redeemer.
which was on behalf of man, they have denied His essential
to that of some Mss. ayevfitw. (For
the distinction, between ἀγένητον, ayev-
vyntov, &c. see the remarks of the
Benedictine editors. Athan, op. tom. i.
p- 163.) 3dly, The connexion of the
sentence in the Syriac, as well as the
text of the Greek, would suggest a
suspicion that a line has been omitted
after the words, ‘He went down to
corruption, that corruption,’ and that
we should read, ‘He went down to
corruption, that corruption might put
on incorruption; He clothed Himself
with mortality, that mortality might
put on immortality,’ Compare with
the whole passage, S. Cyril. Hom.
Pasch. xx. p. 259. προσειληφὼς δὲ
μᾶλλον ὅπερ ov ἦν, ἵνα καὶ ἡμᾶς μετα
στοιχειώσῃ πρὸς τὴν ἀμείνω τε καὶ εὐ-
κλεεστέραν (wiv. The same ideas are
also expressed in 8. Athan. de Incarn.
t. i. p. G98, without, however, the same
correspondence of words and phrases.
£ The Syriac hereis ܐܪܝܐܘܩܐܢܝܛܗ
¢ Arius and Manetes.’ ‘The same
words are found twice in the next
Letter. There seems little doubt that
the translator mistook the Greek word
᾿Αρειομανῖται, a term applied to the
Arians in other places by Athan. used
also by Epiphanius.
« Conf. 5, Basil. Op. tom. ii. p. 189.
ed. Par. 1839. Ποῦ ὁ βλάσφημος; ποῦ
ἡ Χριστομάχος γλῶττα; ἣ λέγουσα, ἢν
ποτὲ, ὅτε οὐκ ἦν; For the Syriac
ane Prof. Larsow has ‘ schwia-
chen,’ ‘enfeeble’. Qu? Ought we to
read ‘schmiahen,’ ‘ revile.’
x In the following lines we meet with
what we find elsewhere in Athan. re-
garding the Arian and other heresies,
viz. that they have their origin in
truth, though a partial aod circum-
scribed view of it, one doctrine of Scrip-
ture being dwelt upon, while others,
equally important, are denied, as being
incompatible with it. Vid. Letter ii.
p- 19. note 0.
καὶ ἀμφιασάμενος, δι᾽ ἑαυτοῦ τὰ ἡμῶν
προσήγαγε τῷ πατρὶ, ἵνα ws αὐτὸς
πάσχων, ἀβλαβῆ τὸν ἄνθρωπον πάσχοντα
κατασκευάσῃ, καὶ μικρὰ μεγάλοις ἂντι-
καταλλάξηται. καταβέβηκε γὰρ, ἵνα ἡμῶν
τὴν ἄνοδον κατασκευάσῃ᾽ καὶ πεπείραται
γενέσεως, ἵνα ἡμεῖς δι αὐτοῦ τῷ ayev-
νήτῳ φιλιάσωμεν, ἠσθένησε δι᾽ ἡμᾶς, ἵνα
ἡμεῖς ἐγερθῶμεν ἐν δυνάμει, καὶ εἴπωμεν,
ὡς 6 TlavAos* πάντα ἰσχύω ἐν τῷ ἐνδυνα-
μοῦντί με Ἰησοῦ Χριστῷ, ἔλαβε σῶμα
φθαρτὸν, ἵνα τὸ φθαρτὸν ἐνδύσηται τὴν
ἀφθαρσίαν" ἐνεδύσατο τὸ θνητὸν, ἵνα τὸ
θνητὸν ἐνδύσηται τὴν ἀθανασίαν. καὶ
τέλος, γέγονεν ἄνθρωπος καὶ ἀπέθανεν,
ἵνα ἡμεῖς of ὡς ἄνθμωποι ἀποθνήσκοντες,
θεοποιηθῶμεν, καὶ μηκέτι τὸν θάνατον
ἔχωμεν βασιλεύοντα, θάνατος γὰρ ἡμῶν
οὗ κατακυριεύει, καὶ ὁ ἀποστολικὸς δὲ
κηρύττει λόγος.
It may be remarked here, Ist, The
treatise from which this is quoted is
placed amongst the ἀμφιβαλλόμενα.
Indeed, the learned editor of Atha-
nasius hesitated whether to include it
among the spurious works. In _ his
pretixed remarks he says, ‘animus
fuerat eam inter spuria ablegare: quia
tamen in antiquioribus codicibus, et in
Athanasianis collectionibus reperitur,
eo nomine inter dubia eam recensemus.’
We have had more than one oppor-
tunity, beside the present, of adducing
parallel passages from the same treatise
in illustration. These observations 1
1680 us to the conclusion, (the authen-
ticity of the Festal Letters being placed
beyond a doubt,) either that one of the
writers transferred, not only the ideas,
but the very words of the other into
his writings; or else, that the treatise
‘de Passione, &c.’ emanated from the
same mind which indicted the Letters.
Perhaps an accurate consideration of
the question will decide us in favour of
the latter opinion. 2dly, We may re-
mark, that the Syriac ‘un-
begotten’ fixes, if need Were, the Bene-
dictine reading ἀγεννήτῳ in opposition
78 The Arians misunderstood the Scriptures.
Godhead; and seeing that He came from the Virgin, they
have questioned His being truly the Son of God; and, con-
sidering Him as become incarnate in time, they have denied
His eternity; and, looking upon Him as having suffered for
us, they have renounced their faith in Him as the incor-
ruptible Son from the incorruptible Father. And, finally,
because He was burdened for our sakes, they deny the
things which concern His essential eternity; partaking of
the deed of the unthankful, who rejected the Saviour, and
offering Him insult instead of acknowledging His grace.
To them may these words properly be addressed; Oh! un-
thankful opponent of Christ, altogether wicked, and the
slayer of his Lord, mentally blind’, and a Jew in his con-
science’, hadst thou understood the Scriptures, and listened
to the saints, who said, Cause Thy face to shine, and we shall
be saved; or again, Send out Thy light and Thy truth ;—then
wouldest thou have known that the Lord did not descend
on His own account, but for us; and, for this reason, thou
wouldest the more have admired His loving-kindness. And
hadst thou considered what the Father is, and what the Son,
thou wouldest not have blasphemed the Son, as [being
come] of a mutable nature*. And hadst thou understood
His work of loving-kindness towards us, thou wouldest not
καλέσειεν again, εἰς τὴν αἰσχίστην
ταύτην καὶ χριστομάχον αἵρεσιν. Vid.
Athan. op. tom. i. p. 314, 315. A cor-
responding term to χριστομάχοι, as ap-
plied to the Arians, is that by which
the Macedonian heretics were desig-
nated—avevuatoudxo.. Vid. supra
Ρ- 75. note ἢ.
@ The Arians affirm the Son to be ἐκ
τρεψίας, tpertéTnTos—that He ix ἀλ-
λοιωτός and τρεπτός: Athan. on the
contrary (Ep. de Dee. Nic. Syn. t. i.
p- 168-9; Orat. i. contra Ar. t. 1. pp.
359, 360.) maintains that 6 υἱὸς ἄτρεπ-
TOs ἐστι καὶ ἀναλλοίωτος ὡς 6 πατήρ.
Again, Orat. i. contra Ar. i. 359. he
says, 6 κύριος ὃ ἀεὶ καὶ φύσει ἄτρεπτος"
while of the Arians he says, (p. 360.)
τρεπτὸν καὶ τὸν πατέρα ἐπινοείτωσαν'
(L.) Vide 5. Athan. Treatises against
Arianism, published in this series,p.230.
note a. p. 289. note h. and Suicer. Thes.
tei. p.571. The Syriac ܩܠܢ ܦܘܝܝܠܧܐ
(the words here used) would be the
translation of én τρεπτότητος.
¥ Conf. Sermocontra omnes Hereses,
p. 183. τυφλοὺς ἔχοντες τοὺς τῆς δια-
νοίας ὀφθαλμούς.
z S. Athan. frequently designates the
Arians as Jews; 6. g. Orat. ili. contra
Ar. p. 478. ὦ χριστόμαχοι καὶ ἀχάριστοι
Ἰουδαῖοι, where the other epithets also
agree with those here employed—‘ op-
ponent of Christ,’ ‘unthankful.” Vid.
also p. 458. ofthe same discourse, where
the parallel between the Arians and
the Jews is fully drawn out. The
words θεόμαχοι and χριστόμαχοι are
often applied to the Arians by Athan.
(conf. Acts xxiii. 9. μὴ θεομαχῶμεν.)
In Ep ad Episcop. Encycl. tom. i.
p- 91. he speaks of them as ἀντιμαχό
μενοι τῷ σωτῆρι. The comparison be-
tween the Arians and the Jews occurs
several times in these Letters. S. Alex-
ander, the predecessor of S. Athan. in
his Eneyclic Epistle, speaks of the
Arians as ἐγγύτεροι τοῦ ἀντιχρίστου
γενόμενοι. When describing the Arian
heresy, he says, εἰκότως ἄν τις πρόδρο-
μὸν Tod ἀντιχρίστου ὑπονοήσειεν καὶ
LETTER
Ps. 80, 7.
The Arians and the Schismatics connected together. 79
have alienated the Son from the Father, nor have looked A. Ὁ. 328.
John 14,
[8
upon Him as a stranger”, Who reconciled us to His Father.
I know these are hard sayings, not truly to those who
oppose Christ’, but also to the Schismatics; for they are
united together, as men of kindred feelings. For they have
learned to rend the seamless coat’ of God: they think it
not strange to divide the indivisible Son from the Father.
I know, indeed, that when these things are spoken, they
will gnash their teeth upon us, with the devil who stirs them
up, since they are troubled by the declaration of the true
glory concerning the Redeemer. But the Lord, who always
has scoffed at the devil, does the same even now, saying,
I am in the Father, and the Father in Me. This is the
Lord, Who is manifested in the Father, and in Him also the
Father is manifested; Who, being truly the Son of the
Father, at last became incarnate for our sakes, that He
might offer Himself to the Father in our stead, and redeem
us through His offering and sacrifice. This is He Who once,
in old time, brought the people out of Egypt; but Who
afterwards redeemed all of us, or rather the whole race of
men, from death, and brought them up from the grave.
This is He Who, in old time, was sacrificed as a lamb, having
been typified in the lamb; but Who afterwards was slain
for us, for Christ, our Passover, is sacrificed. This is He
Who delivered us from the snare of the hunters;—I mean,
that He cast out the opposers of Christ °, and the Schismatics,
—and again rescued us His Church. And because we were
then victims of deceit*, He hath now delivered us by His
own self.
brethren, on account of these
apud Cotel. eccles. gr. monum, p- 298.
(L.) Conf. also, τὸ ἀδιαίρετον τοῦ
υἱοῦ πρὸς τὸν πατέρα, Orat 111. contra
Ar. p. 44δ.--δείκνυσι τὸν υἱὸν ἐν τῷ
πατρὶ, καὶ τὸ ἀεὶ ἀδιαίρετον αὐτοῦ, id.
p- 439.-- υἱὸς yap ὧν, ἀχωριστός ἐστι τοῦ
πατρός, id. p. 458.---ὠἀμέριστός ἐστιν 6
λόγος ὃ τοῦ πατρός. De Passione et
Cruce Domini apud Athan. t. ii. p. 74.
£ j. e. the Arians.
£ The connexion seems to require
that a passive sease should be given to
as is here done. ܩܬܢܟܠܚܫ
, =<
What then is our duty, my
Ὁ Syr. ξένος. One of the erroneous
assertions of the Arians, as given by
S. Alexander in his Encyclie Epistle,
(Athan. op. tom. i. p. 385.) is the fol-
lowing: ξένος τε καὶ ἀλλότριος καὶ
ἀπεσχοινισμένος ἐστὶν ὁ λόγος τῆς τοῦ
Θεοῦ οὐσίας.
¢ 1. 6. {πε Arians. Vid. note z.p. 78.
4 Syr. χιτών. The words translated
‘rend’ and ‘ seamless’ are cognate in
the Syriac, and answer to σχίζειν and
its derivatives.
The Arians are thence called Δια- ܘ
rouira, Vid. I. Damascen, de her esib.
2 9 eS
50. Lhe efforts of the enemies of the Church unsuccessful.
Terrer things, but to praise and give thanks to God, the King of
all? And let us first exclaim in the words of the Psalins,
Ps. 124,26, Blessed be the Lord, Who hath not given us over as a prey to
their teeth. Let us keep the feast in that way which He
hath consecrated" to us for salvation—the holy day of
Easter—so that we may celebrate the feast which is in
heaven with the angels. Thus, anciently, the people of the
Jews, when they came out of affliction into a state of ease,
kept the feast, singing a song of praise for their victory.
Esther3,9. So also the people in the time of Esther, because they were
delivered from a deadly decree, kept a feast to the Lord}; ܫ
reckoning it a feast, returning thanks to the Lord, and
praising Him for having changed their condition. There-
fore let us also, performing our vows to the Lord, and con-
fessing our sins, keep the feast to the Lord, in conversation,
moral conduct, and manner of life*; praising our Lord, Who
hath chastened us a little, but hath not utterly failed and
forsaken us, nor altogether kept silence from us. For if,
having also brought us out of the crafty and famous Egypt
of the opposers of Christ!, He hath caused us to pass through
many trials and afflictions, as it were in the wilderness, to
His holy Church, so that from hence, according to custom,
we can send to you, as well as receive letters from you; on
this account especially I both give thanks to God myself,
and exhort you to thank Him with me and on my behalf,
this being the Apostolic custom, which these opposers of
Christ, and the Schismatics, wished to put an end to, and to
break off. The Lord did not permit it; but both renewed
and preserved that which was ordained by Him through the
Apostle, so that we may keep the feast together, and together
keep holy-day, the one with the other, according to the
tradition and commandment of the fathers.
We begin the fast of forty days, on the nineteenth of the
month Mecheir (Feb. 13.); and the holy Easter-fast on the
twenty-fourth of the month Phamenoth (Mar. 20.) We cease
h Syr. 20 ἐνεκαίνισεν, as in Heb. towards the Christians is here compared
3 ic gar PE with the subtlety of Pharaoh and the
pe ee emp OD ir oF Egyptians as ἐπ the children of
ܡ es ess 32 Israel; while their deliverance from
6. ܡ ea such machinations is represented by
ܕ ܣ partir © ܨܐ 7
0 Arians 13 90 of the Israelites from
Conclusion. 81
from the fast on the twenty-ninth of the month Phamenoth A. D. 338.
(Mar. 25.) late in the evening of the seventh day. And we thus
keep the feast on the first day of the week which dawns on the
thirtieth of the month Phamenoth (Mar. 26.); from which,
to Pentecost, we keep holy-day, through seven weeks, one
after the other. For when we have first meditated properly
on these things, we shall attain to be counted worthy of
those which are eternal, through Christ Jesus our Lord,
through Whom to the Father be glory and dominion for
ever and ever. Amen.
Greet one another with a holy kiss, remembering us in
your holy prayers. All the brethren who are with me
salute you, at all times being mindful of you. And I pray
that ye may have health in the Lord, my beloved brethren,
whom we love above all™.
Here endeth the tenth Letter of holy Athanasius.
Conf. Epist. ii. ad Orsisium tom. i. also Phil. iv. l_—my brethren, dearly ܐܡ
p- 694. ἐῤῥῶσθαι ὑμᾶς ἐν κυρίῳ εὔχομαι, beloved and longed for—stand fast in
ἀγαπητοὶ καὶ ποθεινότατοι ἀδελφοί (L.) the Lord, my dearly beloved.
LETTER) X4.
A.D. 339. Coss. Constantius Augustus II., Constans I.; Prefect.
τ μοι Philagrius, the Cappadocian, for the second time; Indict.
XII; Easter-day XVII. Kal. Mai.; XX. Pharmuthi;
“γα Dioclet. 55.
Tue blessed Paul, being girt about with every virtue,
and called faithful of the Lord—for he was conscious to
himself of nothing but what was a virtue and a praise”, or
what was in harmony with love and godliness—familiarized
2Cor.12,4. these things to himself the more, and was carried up even
to heavenly places, and was borne to Paradise; to the end
that, as he surpassed the conversation of men, he should be
exalted above men. And when he descended, he preached
1 Cor. 13, to every man; We know in part, and we prophesy in part;
5.5. here I know’ in part; but then shall 7 know even as also I
am known. For, in truth, he was known to those saints
who are in heaven, as their fellow-citizen’. And in re-
lation to all that is future and perfect, the things known by
‘him here were in part; but with respect to those things
which were committed® and entrusted to him by the Lord,
Phil.3,15. he was perfect; as he said, We who are perfect, should be
thus minded. For as the Gospel of Christ is the fulfilment
and accomplishment of the ministration which was supplied
by the law of Israel, so future things will be the accomplish-
ment of such as now exist, the Gospel being then fulfilled,
and the faithful receiving those things which, not seeing
et now, they yet hope for, as Paul saith; Mor what a man
® Conf. Eph. vi. 14. ¢ ܐ have no doubt that the Syriac
b Conf, 1 Cor. iv. 4. Ms. is again faulty here, and that for
50 weading of ite Mp, al 0 =
ΗΝ Ὶ “ΠΣ ἢ ܐ oss] we should read ol
must be an error for ὯΔ).
Conf. Eph. ii. 19 as here rendered.
A.D. 339,
1 Cor. 7, 7.
Ps. 66,
11. 12.
Pe, i
Ps. 120, 5.
(LXE
vers. )
2 Cor. 12,
21.
The happiness to be enjoyed after affliction. 53
seeth, why doth he also hope for? But if we hope for those
things we see [not‘], we then by patience wait for them:.
Since then that blessed man was of such a character, and
an apostolic grace was committed to him, he wrote, wishing
that all men should be as he was. For virtue is philan-
threpic", and the company of the kingdom of heaven is a
large one; for thousands of thousands and myriads of
myriads there serve the Lord. And though a man enters it
through a strait.and narrow way, yet, having entered, he
-beholds an immeasurable space, and a place greateri than
any other, as they declare, who were eye-witnesses and heirs
of these things. Zhou didst place afflictions before us. But
afterwards, having related their afflictions, they say, Thou
broughtest us forth into a wide place*; and again, In affliction
Thou hast enlarged us'. For truly, my brethren, the course
of the saints here is a troubled one; since they either endure
painfulness through longing for those things which are to come,
as he who said, Woe is me that my pilgrimage is prolonged ;
or they are afflicted and wearied for the salvation of other
men, as Paul wrote to the Corinthians, saying, Lest, when I
come to you, God should humble me, and I should bewail on
account of many of those who have before sinned, and not
repented for the uncleanness, and fornication, and lascivious-
ness which they have committed. As Samuel bewailed for
the destruction of Saul, and Jeremiah wept for the captivity
of the people. But after this affliction, and sorrow, and
sighing, when they depart from this world, a certain divine
gladness, and pleasure, and exultation receives them, from
which pain, and sorrow, and sighing, flee away.
ἐφιέμενος" διὸ καὶ ἐπιφέρει “Ὅσοι οὖν
τέλειοι, τοῦτο φρονοῦμεν. τελείωσιν
δηλονότι λέγων τὸ ἀποτετάχθαι ταῖς
ἁμαρτίαις, καὶ εἰς πίστιν τοῦ μόνου
τελείου ἄναγεγεννῆσθαι, ἐκλαθομένους
τῶν κατόπισθεν ἁμαρτιῶν. Ῥωήαρορ.
Jib. i. cap. vi. ad fin.
h The same comprehensive character
of Christian virtue is enlarged upon in
Letter x. p. 72.
i 95 ‘great,’ ‘extended,’ as the
context requires,—not ‘elevated,’ as
Larsow renders it. `
k Or ‘a place of refreshment.’
1 Or ‘ refreshed,’
9
£ The negative is omitted in the
Ms.
8 5. Athan. has been distinguishing
between the earthly and the heavenly
perfection of a Christian. The Gospel,
though the completion and fulfilment
of the Jewish law, is not itself at
present complete: this consummation
is to take place hereafter, and with it
the full perfection of the Christian.
The words of Clemens Alexand. on
Phil. iii. 15. are, τέλειον μὲν ἑαυτὸν
ἡγεῖται, ὅτι ἀπήλλακται τοῦ προτέρου
βίου, ἔχεται δὲ τοῦ κρείττονος, οὐχ
ws ἐν γνώσει τέλειος, ἀλλ᾽ ὡς τοῦ τελείου
© ¿
84 The universality of S. 0 teaching.
Since we are thus circumstanced, my brethren, let us
never depart from the way of virtue; but also that we
should be such persons, he (St. Paul) exhorted, saying, Be
ye followers of me, as I also am of Christ. For he not only
gave this advice to the Corinthians—since he was not their
Apostle alone—but also, since he was a teacher of the Gen-
tiles in faith and verity, us also, even all of us, he admo-
nished by them; and, in short, the things he wrote to each
particular person are commandments common to all men™,
On this account, when he wrote to others, some he exhorted,
as, for instance, in the Epistles to the Romans, and the
Ephesians, and Philemon. Some he reproved, and was
indignant with them, as in the case of the Corinthians and
Galatians. But to some he gave advice, as to the Colossians
and Thessalonians. ‘The Philippians he approved of, and
was made glad by them. The Hebrews he taught that the
law was a shadow to them®. But to his elect sons, Timothy
and Titus, when they were near, he gave instruction; when
far away, he put them in remembrance. For he was all
things to all men; and being himself a perfect man, he
adapted his teaching to the need of every one, so that by
all means he might rescue some of them. ‘Therefore his
word was not without fruit; but, in every place, it is
planted and productive even to this day. And wherefore,
my beloved? For it is necessary that we should search
into the apostolic mind. Not only in the beginning of the
Epistles, but also at their close, and in the middle of them,
he used persuasions and admonitions. TI hope, therefore,
that by your prayers, I shall, in no respect, give a false
representation of the plan of that holy man. As he was
well skilled in these divine matters, and knew the power of
the divine teaching, he deemed it necessary, in the first
place, to make known the word concerning Christ, and the
mystery regarding Him; and then afterwards to point to
the correction of habits, so that when they had learned to
know the Lord, they might readily acquiesce in the observ-
ance of those things which He commanded. For when the
__.™ Conf. Letter ii. p. 15, and Letter » Vid. note x to Letter vii. p. 62,
111. p. 28.
LETTER
370
1 Cor.11,i.
1 Tim. 2, 7.
A.D. 339.
The order to be observed in imparting religious instruction. 85
Guide to the laws® is unknown, one does not readily pass
on to the observance of them.
The faithful Moses, the minister of God, adopted this
method; for when he promulgated the words of the divine
dispensation of laws, he first proclaimed the matters relating
to the knowledge of God: Hear, O Israel, the Lord thy Deut. 6, 4.
Heb. 11, 6.
Is. 55, 6. 7.
God is one Lord. Afterwards, having shadowed Him forth
to the people, and taught of Him in Whom they ought to
believe, and informed their minds of Him Who is truly
God; then he further lays down the law relating to those
things whereby a man may be well-pleasing to Him, saying,
Thou shalt not commit adultery; thou shalt not steal; together
with the other commandments. For also, according to the
Apostolic teaching, He that draweth near to God must be-
lieve that He is, and that He is a rewarder of them that seek
Him. Now He is sought by means of virtuous deeds, as
the prophet saith; Seek ye the Lord, and when ye have
found Him, call upon Him; when He is near to you, let the
wicked forsake his ways, and the lawless man his thoughts.
Tt will also be well if a man is not offended at the testimony
of the Shepherd, saying in the beginning of his book, Before
all things believe that there is one God, Who created and
established ali these things, and from non-existence called
them into being?. And, further, the blessed Evangelists—
vol. i, ed. 1724. The manner in which
the quotation is here introduced alludes
The Syr. here is (OO1La2 0150 ܘ
to what our Author says more distinctly
elsewhere—that the book is not included
in the Canon of Scripture. In the first
place referred to, it is styled ‘a most
useful book’—dia δὲ τῆς ὠφελιμωτάτης
βίβλου τοῦ ποιμένος. In the second
passage, S. Athan. is speaking of the
Eusebians quoting the work, and says,
ἐν δὲ τῷ Ποιμένι γέγραπται" ἐπειδὴ καὶ
τοῦτο καί τοι μὴ ὃν ἐκ τοῦ κανόνος
προφέρουσι. In the Epistle to the
African bishops, the sentence in ques-
tion is again introduced as quoted by
the Eusebiaos. The Greek text the
Syriac translator had before him, as
appears in the above passages, runs
thus: Πρῶτον πάντων πίστευσον, ὅτι
εἷς ἐστιν ὃ Θεὺς, 6 τὰ πάντα κτίσας, καὶ
καταρτίσας, καὶ ποιήσας ἐκ τοῦ μὴ ὄντος
εἰς τὸ εἶναι τὰ πάντα. ‘The same sen-
tence is quoted by other fathers, as
—sinyds τῶν vouwyv—Conf. ܕܢܩܠܘܣܐ
Sap. 6. vii. v. 15. where it is said of
God, ὅτι αὐτὸς τῆς σοφίας ὁδηγός ἐστι,
denoting that it is God who leads the
way to wisdom, of which He is the
Author, according to what follows—
καὶ τῶν σοφῶν διορθωτής. So, the ex-
pression in this place is not only applied
to God as the Framer of the laws, but
also as the directing Guide to the ob-
servance of them.
P This passage from the Shepherd
of Hermas is quoted three other times
by S. Athan. (De Incarn. Verbi Dei
tom. i. p. 39. De Decret. Nic. Synod.
tom. i. p. 176, Ad Afros Episcop. Epist.
tom. i. p. 715.) It occurs in Lib. ii.
Mandat.i. “ Primum omnium, credere
quod unus est Deus, qui omnia creavit
et consummavit, et ex nihilo omnia
fecit.’? Vid. Cotel. Patt. A postol. p. 85.
86 S. Paul's instructions to Timothy.
those who brought to remembrance the words of the Lord—
in the beginning of the Gospels, wrote the things concerning
our Saviour; so that, having first made known the Lord,
the Creator, they might command belief, when narrating the
events that took place. For how could they have been
eredited, when writing respecting him who [was blind] from
his mother’s womb, and those other blind men who recovered
their sight, and those persons who rose from the dead, and
the changing of water into wine, and those lepers who were
cleansed; if they had not taught of Him as the Creator,
writing, In the beginning was the Word? Or, according to
Matthew, that He Who was born of the seed of David, was
Emmanuel, and the Son of the living God? He from Whom
the Jews, with the Arians, turn away their faces, but Whom
we acknowledge and worship.
The Apostle, therefore, also, as was meet, sent to others;
but his own son he plainly reminded, that he should not
despise the things in which he had been mstructed by him.
He also enjoined him: Remember Jesus Christ, who rose
from the dead, of the seed of David, according to my Gospel.
But as he speaks of these things being delivered to him, to
be always had in remembrance, so he immediately writes to
him, saying, Aleditate on these things: be engaged in them.
For constant meditation, and the remembrance of divine
words, strengthens piety towards God, and produces a love
to Him inseparable and not merely formals; as he (5. Paul)
entertaining such feelings, speaks in behalf of himself and
others like-minded, saying boldly, What shall separate us
from the love of God? For they" who are such, being con-
firmed in the Lord, and possessing an unshaken disposition
towards Him, and being one in spirit, (for he who is joined
was probably ἀγαπὴν πρὸς αὐτὸν 8
ριστον καὶ οὐκ ἀφοσιουμένην. This
supposition would account for the
Syriac misapprehension of the word.
£ The Syriac text from here to the
words, ‘ There is also such a proverb
as this,’ p. 88. have been discovered
since Mr. Cureton’s edition of the
Syriac. Vid. note y, Letter x. p. 71.
The Syriac will be found in the
Appendix,
well as by the Arians, who, however,
perverted its meaning. In the frag-
ment of the thirty-ninth epistle, the
‘Shepherd’ is also excluded from the
Canon.
4 The Syriac here rendered ‘ not
merely formal’ is ܟܠܬܚܣܦܝܬܐ 1
which seems to take no other meaning
than ‘inexpiable’-—a sense scarcely
admissible in this place. The Greek
LETTER
ΟἿΣ
John 1.1.
2 Tim. 3,
14,
2 Tim. 2,8.
1 Tim. 4, 5.
Rom.8, 35.
1 Cor.6,17.
A. Ὁ. 339.
Ps. 125, 1.
1Cor. 10,4.
Matt. 7, 25.
Matt. 13,
22.
The unstable character of the wicked. 87
to the Spirit is one spirit*,) aré sure as the mount Sion; and
although ten thousand trials may rage against them, they
are founded upon a rock, which is Christ*. In Him the
careless take no delight; and while they entertain no ima-
ginations of good thoughts, they are sullied by temporal
attacks, and esteem nothing more than the unstable things
here, being reproachable as regards the faith. For either
the care of this world, or the deceitfulness of riches, chokes
them; or, as Jesus said in that parable which had reference
to them, since they have not established the faith that has
been preached to them, but are only for a time, immediately,
in time of persecution, or when affliction ariseth through
the word, they are offended. Now of men of evil imagin-
ations we say, [they regard] not truth, but falsehood; and
not righteousness, but iniquity, for their tongue learneth to
speak lies. They have done evil and have not ceased, that
they might repent. For, persevering with delight in wicked
actions, they hasten thereto without turning back, even
treading underfoot the commandment with regard to neigh-
bours, and, instead of loving them, devise evil against them,
as the saint‘ testifies, saying, dnd those who seek me evil Ps. 38, 12.
Is.59, 3. 4.
Ts. 59, 4. 5.
have spoken vanity, and imagined deceit all the day. But
that the cause of such meditation is none other than the
want of instruction, the divine proverb has already declared ;
The son that forsaketh the commandment of his father medi-
tateth evil words*. But for such meditation as this, inasmuch
as it is evil, the Holy Spirit chides in these, and reproves
too in other terms, saying, Your hands are polluted with
blood, your fingers with sins; your lips have spoken lawless-
ness, and your tongue imagineth iniquity: no man speaketh
right things, nor is there true judgment. But what the end
is of such ‘perverse imagining, He immediately declares,
saying, They trust in vanities and speak falsehood; for they
conceive mischief, and bring forth lawlessness. They have
adversity can overthrow, according to
that, Who shall separate us from the
love of Christ? Catena Aurea, vol. i.
Ρ- 292. ed. Oxford, 1841.
u Vid, note k, Letter ¥. p. 39.
x The exact words do not occur in
Scripture. The quotation is probably
made up of more than one proverb.
% The proper reading of the text is,
He that is joined unto the Lord is
one Spirit.” The Peschito version adds
‘with Him’—is one spirit with Him.
£ Conf. Pseudo-Chrys. ‘ As the
Church built by Christ cannot be
thrown down, so any such Christian
who has built himself upon Christ no
88 Lhe designs of sinners recoil upon themselves ;
hatched the eggs of an asp, and woven a spider's web; and he
who is prepared. to eat of’ their eggs, when he breaks them
Jinds gall, and a basilisk therein. But, again, what the hope
of such is, He has already announced. Because righteous-
ness does not overtake them, when they waited for light, they
had darkness; when they waited Jor brightness, they walked
in a thick cloud. They shall grope for the wall like the blind,
and as those who have no eyes shall they grope; they shall
fall at noon-day as at midnight; when dead, they shall groan.
Lhey shall roar together as a bear, or [mourn] as a dove.
This is the fruit of wickedness; these rewards are given
to those that employ it; for perverseness does not deliver
those who regard it. But, in truth, against them it opposes
itself, and before them it tears,
and rather prepares for
them harm.
Woe to them against whom these are borne!
for it is sharper than a two-edged sword, slaying beforehand
those who will lay hold of it. For their tongue, according
to the testimony of the Psalmist, is a sharp sword, and their
teeth spears and arrows’. But the wonderful part is that
while often he against whom men imagine [harm] suffers
nothing, they are pierced by their own spears: for they
possess, even in themselves, before they reach others, anger,
wrath, malice, guile, hatred, bitterness. Although they
may not be able to bring these upon others, they forthwith
return upon and against themselves, as the Psalmist prays,
saying, Let their sword enter into their own heart’. There
is also such a proverb as this: The wicked is encircled by the
chain of his sins.
The Jews in their imaginings, and in their agreeing to
act unjustly against the Lord, forgat that they were
bringing wrath upon themselves. ‘Therefore also does the
[divine] word lament for them, saying, Why do the people
exalt themselves, and the nations mmagine vain things? Wor
vain indeed was the imagination of the Jews, meditating
death against the Life*, and devising unreasonable things
καρδίαν αὐτῶν --ταῦτα φησὶ, πεπόνθασιν
οἱ πονηροὶ δαίμονες, ἃ ποιήσειν τοῖς
ἁγίοις ἐπεβούλευσαν.
* The parallel clause of this sentenve
would seem to determine, that by ° Life’
here we must understand Christ,
¥ In his exposition on this passage
in the Psalms, 8. Athan. directly refers
these words to the conduct of the Jews
against our Lerd in putting Him to
death, as he also does here.
* Conf.S. Athan, Expos. in Psalmos,
Ρ. 844, ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς
LETTER
Isaiah 59,
9-- 11.
Heb. 4, 12.
Pungy, 5.
170. τ 1b:
Prov. 5, 22.
5 2. Ἵς
instanced in the case of the Jews. 89
against the Word of the Father>. For who that looks Α- Ὁ. 339.
upon their dispersion, and the desolation of their city, may
not aptly say, Woe unto them, for they have imagined an Is.3,9.10.
evil imagination, saying against their own soul, let us bind
the righteous man, because he is not pleasing to us‘. And
full well is it so, my brethren; for when they erred con-
cerning the Scriptures, they knew not that he who diggeth Eccl. 10,8.
a pit for his neighbour falleth therein ; and he who destroyeth
a hedge, a serpent shall bite him. And if they had not
turned their faces from the Lord, they would have feared
what was before written in the divine Psalms: The heathen Ps. 9, 15.
are caught in the pit which they made; in the snare which `
they hid is their own foot taken. The Lord is known when
executing judgments: by the works of his hands is the sinner
taken. let them observe this, and how that the snare they Ps. 35, 8.
know not shall come upon them, and the net they hid take
them. But they understood not these things, for had they
done so, they would not have crucified the Lord of glory. 1 Cor.2,8.
Therefore the righteous and faithful servants of the Lord,
who are made disciples for the kingdom of heaven, and bring Mat.13,52.
forth from it things new and old; and who meditate on the Deut. 6, 7.
words of the Lord, when sitting in the house, when lying down
or rising up, and when walking by the way ;—since they are
of good hope because of the promise of the Spirit which
said, Blessed is the man that hath not walked in the counsel Ps. 1, 1.
of the ungodly, nor stood in the way of sinners, nor sat in the
seat of corrupters; but his delight is in the law of the Lord,
and in His law doth he meditate day and night ;—being
erounded in faith, rejoicing in hope, fervent in spirit’, they
quoted again in the 19th Letter. The
latter part occurs also in Wisd. ii, 12.
where, however, we find ᾿Ενεδρεύσωμεν
in place of Δήσωμεν. Conf. Questiones
ad Antiochum apud Athan. tom. 1].
p. 250. 8. 8. Περὶ δὲ τῶν δεσμῶν, ὧν
ἔδησαν τὸν Χριστὸν, λέγει ταλανίζων
1 ܟܦܠܠܝܠܬܐ ܠܘܩܒܠ ܨܝ
ἄλογα κατὰ τοῦ Λόγον ܩܛܐܠܬܗ tole
τοῦ Πατρός. Conf. Suicer. Thes. s. ¥.
“Adoyos tom. i. p. 199. The term
ἄλογοι is applied by Epiphanius to one
class of heretics.
τοὺς ᾿Ιουδαίους "Hoalas ὃ προφήτης" οὐαὶ
τῇ ψυχῇ αὐτῶν, διότι ἐβουλεύσαντο
βουλὴν πονηρὰν καθ᾽ ἑαυτῶν, λέγοντες.
δήσωμεν τὸν δίκαιον.
d Syr. als 1032 ‘in spirit
fervent,’ as in Rom. xii. }1.—not ‘ex-
uiting,’ as Prof. Larsow renders it.
Φάσκουσι τοίνυν ot
ἄλογοι: ταύτην γὰρ αὐτοῖς τίθημι τὴν
ἐπωνυμίαν----ἐπεὶ οὖν τὸν λόγον οὐ δέ-
χονται τὸν παρὰ ᾿Ιωάννου κεκηρυγμένον
ἄλογοι κληθήσονται. Epiph. ορ. (Heres.
li.) Par. 1022. tom. i. p. 423.
¢ This passage is found in the LXX.
version of Isaiah, ¢. iil. v.9, 10. It is
ܙ
90 God the comfort of the pious in time of affliction.
the meditation of my heart shall be of understanding. And
of Thy hands has been my meditation. And, If I have re-
membered T'hee on my bed, and in the morning have meditated
on Thee. Afterwards, advancing in boldness‘, they say,
Lhe meditation of my heart is before Thee at all times. And
he immediately after introduces us to the end of such an
For to those who thus examine themselves, and conform.
their hearts to the Lord, nothing adverse shall happen ; for,
indeed, their heart is strengthened by confidence in the
as the mount Sion: he who dwelleth in Jerusalem shall not be
moved for ever. For if, at any time, the crafty one shall be
presumptuously bold against them, chiefly that he may
break the rank of the saints, and cause a division among
brethren; even in this they look to the Lord, not only as
an avenger on their behalf, but also, when they have al-
ready been beaten, as a deliverer for them. For this is the
divine promise; Zhe Lord shall fight for you.
And further, although afflictions and trials from without
overtake them, yet, being fashioned after the apostolic
words, and being stedfast in tribulations, and persevering in
prayers; by meditation, moreover, on the law; they stand
against those things which befall them, are well-pleasing to
God, and give utterance to the words which are’ written,
Afflictions and distresses are come upon us; but T. hy com- —
mandments are my meditation. And whereas, not only in
action, but also in the thoughts of the mind, do men attend
to deeds of virtue, he afterwards adds, saying, Mine eyes
prevent the dawn, that I might meditate on Thy words. For
it is meet that the spiritual meditations of those who are
whole should precede their bodily actions. And does not
our Saviour, when intending to convey similar instruction,
Lerrer have boldness¢ to say, My mouth shall speak of wisdom, and
Psi49, ΘῈ
Ps. 143, δ. again, 7 have meditated on all Thy works, and on the work
Ps. 63, 6.
Ps. 19, 5.
Ps.19,15. one, saying, Zhe Lord is my Helper and my Redeemer.
Ps. 125, 1. Lord, as it is written, Zhey who trust in the Lord [shall be]
ΤΩΣ >.
vers.)
Exod. 14,
14,
Rom. 12,
i2.
| ee Oe
113.
Ps. 119,
148.
Matt.5,28. begin with the thoughts of the mind? saying, Whosoever
looketh on a woman to lust after her, hath already committed
© Syr. παῤῥησία, f Syr. παῤῥησία.
The wicked perverse in thought and deed. 91
adultery : and, Whosoever shall be angry with his brother®, A.D. 339.
is guilty of murder. For where there 18 no wrath, murder is Matt-5,22.
prevented ; and where lust is first removed, there can be no
crime connected with adultery.
: Necessary then is meditation on the law, and uninter-
rupted converse with virtue, that the saint may lack nothing, 1Vim.3,17.
but be perfect to every good work. For by these things 15
the promise of eternal life, as Paul wrote to Timothy,
calling constant meditation exercise, and saying, Hxercise
thyself unto godliness; for bodily exercise profiteth little ;
but godliness is profitable for all things, since it has the
promise of the present life, and of that which is eternal.
Worthy, indeed, of admiration is the virtue of that man,
my brethren! for, through Timothy, he also enjoins upon
411} the necessity of devoting the mind to nothing in pre-
ference to godliness; yet, above every thing, to determine
upon faith in God. For what favour has the perverse man
to expect, though he may fancy he keeps the commandments ?
Nay, rather, the perverse man 18 unable even to keep a
portion of the law; for, as is his conscience, such, of
necessity, must be his actions; as also the Spirit reproves
such, saying, The fool hath said in his heart, there is no God. Ps. 14,1.
After this, the Word, shewing that actions correspond with
the thoughts, says, They are corrupt; they are profane in Ps. 14, 2.
their machinations. ‘The perverse man, then, is in every
respect corrupt in his body; stealing, committing adultery,
cursing, being drunken, and doing such like things. Even
as Jeremiah, the prophet, convicteth Israel of these things,
crying out and saying, Oh, that Thad a lodge far off in the Ser. 9, 2.
wilderness! then would I leave my people and depart from
them: for they are all adulterers, an assembly of oppressors,
‘who draw out their tongue as a bow; lying and not truth has
prevailed upon the earth, and they proceed from iniquities to
iniquities; but Me they have not known. ‘Thus, on account
im. 4,
are
οὐ "ἢ
£ The word εἰκῇ is omitted here, Christians, to the end of time. Conf.
as in the Vulgate, Ethiopic, and Letter ii. p. 14. and Letter iii. p. 25.
Arabic. 8. Jerome, among the Fa- also Athan. ad Imp. Const. Apol. tom. +.
thers, also rejects it. The Mss. for p. 947. ‘O μακάριος ἀπόστολος Παῦλος
the most part, contain it. ἑκάστῳ ἡμῶν διὰ τοῦ μαθητοῦ παρήγ-
h Any command giventoaChristian, γειλε, λέγων" μὴ ἀμέλει κ. τ. λ.
as such, is equally applicable to αὐ
09 The close connexion between faith and godliness.
of their wickedness and falsehood, and their deeds, in that
they proceed from iniquity to iniquity, he reproves their},
machinations; but, because they knew not the Lord, and
were faithless, he charges them with perverseness. Ford
faith and godliness are allied to each other, and sisters; and jj
he who believes in Him is godly, and he also who is godly,,
believes the more’. He therefore who is in a state £
wickedness, undoubtedly also erreth from the faith; and he:
who falleth from godliness, falleth from the true faith. ,
Paul, for instance, bearing testimony to the same point, ܙ
advises his disciple, saying, Avoid profane conversations ; for
they rather advance in ungodliness, and their word doth eat’
as doth « canker, of whom are Hymeneus and Philetus.
In what their perverseness consisted he declares, saying,
Who have erred from the faith, saying that the resurrection
ts already past*. But again, desirous of shewing that faith
is yoked with godliness, the Apostle says, And all those
who will live godly in Jesus Christ shall suffer persecution.
Afterwards, that no man should renounce godliness through
persecution, he counsels them to preserve the faith, adding,
Thou, therefore, continue in the things thou hast learned, and
hast been assured of. And as when brother is helped by
brother, they become as a wall to each other; so faith and
godliness, being of kindred growth, hang together; and he
who is occupied in the one, of necessity is strengthened by
the other. Therefore, wishing the disciple to be exercised
in godliness unto the end, and to contend in faith, he
counsels them, saying, Light the good fight of faith, and lay
hold on eternal life. For if a man first put away the
perverseness of idols, and properly confesses Him Who is
truly God, he also then fights by faith with those who war
against him. For of these two things we speak of—faith —
and godliness—the hope is the same, even everlasting life;
for he saith, Might the good fight of faith; lay hold on eternal
life. And, exercise thyself unto godliness, for it hath the
promise of the life that now is, and of that which is to
come.
Conf. John vii. 17. ‘If any man doctrine.
will do His will, he shall Anow of the * Conf. Letter ii. p. 18, &c. note p.
LETTER
ae
2 Tim. 2,
16. 17.
2 Tim. 2,
18.
2 Tim. 3,
12,
2 Tim. 3,
14.
1 Tim. 4,7.
The erroneous doctrines of the Arians. 93
For this cause, the Ario-maniacs', who now have gone A.D.339.
out from the Church, being opposers of Christ, have digged
a pit of unbelief, into which they themselves have been
thrust; and, since they have advanced in ungodliness, they
overthrow the faith of the simple; blaspheming the Son of Rom. 16,
God, and saying that He is a creature, and has His being 7
from things which are not™. But as then against the ad-
herents of Philetus and Hymenzus*, so now the Apostle
forewarns all men against ungodliness like to theirs, saying,
The foundation of God standeth sure, having this seal, The 2 Tim. 2,
Lord knoweth them that are His; and, Let every one that '**
nameth the name of the Lord depart from iniquity. For it
is well that a man should depart from wickedness and deeds
of iniquity, that he may be able properly to celebrate the
feast; for he who is defiled with the pollutions of the wicked
is not able to sacrifice the Passover to the Lord our God.
Thence, also, the people who were then in Egypt said, We Exod. 8,
cannot sacrifice the Passover in Egypt to the Lord our God. **
For God, Who is over all, willed that they should go far
away from the servants of Pharaoh, and from the furnace of
iron; so that being set free from wickedness, and having
carefully put away from them all strange notions, they
might be recipients of the knowledge of God and virtuous
deeds. For He saith, Go far from them: depart from the 2Cor.6,17.
midst of them, and touch not the unclean things. For a man
will not otherwise depart from sin, and lay hold on virtuous
deeds, than by meditation on his acts; and when he has
been practised by exercise in godliness, he will lay hold on
of faith®; which also Paul,
been previously made by S. Alexander
in his Encyclic Epistle. Vid. Socrates
H. E. lib. i. cap. 6.
ܢܐܚܘܕ ܠܬܘܕܝܬܐ The Syriac ܘ
seems to require this ܕܗܝܩܢܘܬܐ1
is ‘a confessor.’ ܟܠܘܕܝܢܐ
It appears to be a bad translation of
κρατήσει τῆς ὁμολογίας τῆς πίστεως
(conf. Heb. iv. 14.), and that we must
understand the promised reward at-
tached to faith. Bretschneider trans-
lates ὁμολογίαν τῆς ἐλπίδος, in the
passage referred to, by promissa bona,
que speramus. Vid. Lex. in, Nov.
Test, 8. ¥. Ὁμολογία.
meaning —
the reward of the confession
1 Vid. note t, to Letter x. p. 77.
πὶ κτίσμα, καὶ ἐξ οὐκ ὄντων εἶναι τὸν
υἱὸν τοῦ Θεοῦ (L.) In Orat. ii. contra
Ar. p. 384. §. 19. we find the Arians
saying to S. Alexander, of the Son,
κτίσμα ἐστὶν, ἀλλ᾽ οὐχ᾽ ὡς Ev τῶν κτισ-
μάτων. In other places, the words
they use respecting Him are ἐξ οὐκ
ὄντων γέγονεν, or the like. Vid.
Decret. Nic. Syn. p. 167. § 6. and
p. 176. 8. 18. Aétius afterwards as-
serted this doctrine of the creation of
the Son ‘out of nothing’ more boldly ;
whence his followers were denominated
Ἐξουκόντιοι (ἐξ οὐκ ὄντων).
ἢ The same comparison of the Arians
with Hymeneus and Philetus had
ܚܡ
94 Christians in all parts united in spirit.
Letrer after he had fought the fight, possessed, namely, the crown
of righteousness which was laid up; which the righteous:
Judge will give, not to him alone, but to all who are like:
him.
For meditation like this, and exercise in godliness, since:
it was always familiar to the saints, should be familiar to
us also, at such a time as the present, when the divine:
word requires us to keep the feast with them. For what
is the feast, but the constant worship of God, and the
recognition of godliness, and unceasing? prayers, with con-
cord, from the whcle heart? In this manner, Paul, wishing
1 Thess. 5, us to be thus disposed, enjoins, saying, Rejoice evermore;
pray without ceasing; in every thing give thanks. Not,
therefore, in a divided manner, but unitedly and collectively,
let us all keep the feast together, as the prophet exhorts,
saying, O come, let us rejoice in the Lord; let us make a
Joyful noise unto God our Saviour. Who then is so negligent,
or who so disobedient to the divine command, as not to
forsake every thing, and run to the general and common
assembly of the feast? which is not in one place only, for
not one place alone keeps the feast; 19110 into all the earth
their song has gone forth, and to the ends of the world their
words. And the sacrifice is not offered in one place, but in
every nation, incense and a pure sacrifice is offered unto ~
God. When in this united manner from all those who are
in every place, praise and prayer shall ascend to the gracious
and good Father; when the Catholic Church, which is in
every place, with gladness and rejoicing, celebrates together
the same worship to God; when all men in common send
up a song of praise and say, Amen‘; how blessed will it not
be, my brethren! who will not, at that time, be engaged,
praying devoutly? For even the walls of every adverse
power, yea even of Jericho especially, falling down, and the
gift" of the Holy Spirit being then richly poured upon all
16,
Ps. 95, 1.
Ps, 19,°4.
Mal..15 14.
£ Conf. Letter x. p. 68. and note i.
Vid. also John vii. 39. Rom. v. 9.
John xx. 22. S. Chrysostom (Hom. li.
2.) says that the enmity of the flesh
must be first removed, and we must be
made the friends of God, in order that
we may be capable of receiving the
gift of the Holy Spirit.
P Vid. note e, to Letter iii. p. 23.
also Letter vii. p. 57.
4 For a parallel passage to this in
S. Athan. vid. Letter x. p. 68. and
note 1. The correspondence is there
more marked by reference to the same
Scripture: here by the general mode of
expression.
A.D, 339
Ps. 90, 14.
Matt. 5,
11. 12.
Pa. 44, 17.
Mat.25,21.
The party of Eusebius contend against δ. Athan. 95
men, every man perceiving the coming of the Spirit shall
say, We are all filled in the morning with Thy favour, and
we rejoice and are made glad in our days.
_ Since then these things are so, let us make a joyful noise
with the saints, and let no one of us fail of his duty in these
| things; thinking nothing of the affliction or the trials which,
especially at this time, have been enviously directed against
us by the party of Eusebius. They even now wish to
injure us, and, by their accusations, to compass our death,
on account of godliness, whose defender is the Lord. But,
as faithful servants of the Lord, (since ye know that there is
salvation for us in the time of trouble; for our Lord also
promised, saying, Blessed are ye when men revile you and
persecute you, and say all manner of evil against you falsely,
for My sake. Rejoice, and be exceeding glad, for your
reward is great in heaven. Again, it is the word of the
Redeemer, that affliction shall not befall every man in this
world, but only those who have a holy fear of Him,)—on
this account, the more the enemies afflict us, the more
should we be enlarged’; although they revile us, we should
still contend‘; and in proportion as they would turn us
aside from godliness, we should boldly" preach it, saying,
All these thinys are come upon us, yet have we not forgotten
Thee. And we have not acted perversely with the Ario-
maniacs*, who say that Thou hast existence from those
things that exist not. The Word, which is eternally with
the Father, is also from Him.
Let us therefore keep the feast, my brethren, celebrating
it not as worthy of grief and mourning; neither let us be
confounded with heretics through temporal troubles brought
upon us by godliness. But if any thing that would promote
joy and gladness should offer, let us attend to it; so that
our heart may not be sad, like that of Cain; but that, like
faithful and good servants of the Lord, we may hear the
words, Enter into the joy of thy Lord. For we do not
s Vid. supra, note d, p. 87. tempted, to renounce our profession,
For e@210A3 < collect ourselves boldly to propose its acceptance by ܐ
others.
‘contend ἃ μετὰ παῤῥησίας. ܢܬܒܬܦ together,’ I read
In afflictions, we are to rejoice; when x Conf. supra, p. 96. and notea; also
reviled, to contend for the faith; when Letter x. p. 77. note t.
00 The Arians and the Jews equally opposed to Christ.
introduce days of mourning and sorrow, as a man may con-
sider those of the Passover to be; but we keep the feast,
being filled with joy and gladness. We keep it then, not
regarding it after the deceitful error of the Jews; nor
according to the teaching of the Arians, which takes away |
the Son from the Godhead, and numbers Him among crea-
tures; but as viewing it according to the correct doctrine
we derive from the Lord. For the deceitful error of the
Jews, and the unbounded impiety of the Arians, involve
nothing but sad reflections. The former, indeed, commenced
with killing the Lord; the latter remove the occasion |
of His conquering that death which was brought upon Him
by the Jews, in that they say He is not the Creator, but a
creature. For if He were a creature, He would have been
holden by death; but if He was not holden by death, as
the Scriptures aver, He is not a creature, but the Lord of
the creatures, and the substance’ of this immortal feast.
For the Lord of death would abolish death; and being
Lord, what He would was accomplished; for we have all
passed from death unto life. But the imagination of the
Jews, and of those who are like them, was vain in regard to
Him, since the result was not such as they contemplated,
but turned out adverse to themselves; and at them He that
sitteth in the heaven shall laugh: the Lord shall have them
in derision. Farther, when our Saviour was led to death,
He restrained the women who followed Him weeping,
saying unto them, Weep not for Me; meaning to shew that
the Lord’s death is an event, not of sorrow, but of joy, and
that He Who dies for us, is alive. For He does not derive
His being from those things which are not, but from the
Father.
It truly is a subject of joy, that we can see the signs of
victory against death, even our own incorruptibility, through
the body of the Lord. For since He rose gloriously, it is
clear that the resurrection of all of us will take place; and
since His body remained without corruption, there can be
no doubt regarding our incorruption*.. For as by one man,
y Syr. ὑπόθεσις. ‘Christ our Pass- Dei, p. 73. ¢. 50. τίς δὲ ἄλλος περὶ ἀθανα-
over.’ Conf. Letter x. p. 68. note h. clas οὕτως ἐπιστώσατο τοὺς ἀνθρώπου,
2. Conf. S. Athan. de Incarn. Verbi ὡς ἡ τοῦ Χριστοῦ σταυρὸς, καὶ ἣ τοῦ
LETTER
ale
Ps. 2, 4.
Luke 23,
28.
Rom. 5,
12. 18.
Christ to be eagerly received as sustenance. 97
as saith Paul, (and it is the truth,) sin passed upon all men, A.D. 339:
so by the resurrection of our Lord Jesus Christ, we shall
all rise. For, he says, this corruptible must put on incor- 1 Cor. 15,
ruption, and this mortal must put on immortality. But this
took place in the time of the Passion, in which also our
Lord died for us, for our Passover, Christ, is sacrificed. 1 Cor. 5,7.
Therefore, because He was sacrificed, let each of us feed
upon Him, and with alacrity and diligence partake of His
sustenance; since He is given to all without grudging, and
is in every one a well of water flowing to everlasting life. John 4, 14.
We begin the fast of forty days on the ninth of the month
Phamenoth (Mar. 5.); and having, in these days, served the
Lord with abstinence, and first purified ourselves*, we also
commence the holy Easter on the fourteenth of the month
Pharmuthi (April 9.) Afterwards, extending the fast 0 ~
the seventh day, on the seventeenth of the month, let us
rest late in the evening. And the light of the Lord having
before dawned upon us, the first day of the week will
illumine us, on which our Lord arose. It behoves us, then,
to rejoice and be glad with the joy which arises from good
works, during the seven weeks which remain—to Pentecost
—giving glory to the Father, and saying, This is the day Ps.148,24.
which the Lord hath made: we will rejoice and be glad in tt,
through our Lord and Saviour Jesus Christ, through Whom
/ > / 5 - .
σώματος avdoracis αὐτοῦ; Again, p. 53. : ܣ 1 “
~ 2 ܘ story’ is ler) which
§. 22. τοῦτο yap ἦν κατὰ τοῦ θανάτου of victory” 18 2a)? ܕ
τρόπαιον ταύτην ἐπιδείξασθαι πᾶσι, kal is most likely the translation of τρόπαια
πάνταςπιστώσασθαι Thy παρ᾽ αὐτοῦ γενο- νίκης. By faith, we look upon Christ
μένην τῆς φθορᾶς ἀπάλειψιν, καὶ λοιπὸν crucified, and see in His cross the
τὴν τῶν σωμάτων ἀφθαρσίαν, js πᾶσιν trophy He has erected against the
ὥσπερ ἐνέχυρον καὶ γνώρισμα τῆς ἐπὶ great enemy whom He has subdued.
πάντας ἐσομένης ἀναστάσεως TETHPNKEV We see further in it, the glorious
ἄφθαρτον τὸ ἑαυτοῦ σῶμα. The word results of that victory, even our own
τρόπαιον is used by S. Athan. in other deliverance from death, and our resur-
passages of this treatise with reference rection to eternal life. Conf. Gal. iii. 1.
to the crucifixion of Christ, and is Theophilus, the predecessor of 8. Cyril,
applied by him to the cross itself. Vid. employs the same figure in his first
p. 58. §. 30. ad init. and p. 60. 8. 82. Paschal Letter, as preserved in the
ad fin. In§. 46. p. 70. itis used with Latin translation of S. Jerome. Igitur
reference to the resurrection of Christ. dominicum Pascha celebrantes, sanctis
It is also employed by other fathers, as Scripturarum purificemur eloquiis, et
8. Chrysostom and 8. Ignatius. The ad trophea Salvatorts respicientes,
latter, in his epistle to the Philippians, cuncta cffendicula, quibus vite nostre
speaks of the cross of Christ as the curriculum retardatur, ܬܐܒ
trophy erected against the power of the medio, Bibliotheca Vett. 1 att. La
devil—rd τρόπαιον κατὰ τῆς αὐτοῦ δυ' Bigne, vol. Ml. P- 93. ed. Paris,
yduews. Cotel. tom. ii. p. 113.ed. Amst. 1646. :
1724. The Syriac here rendered ‘signs ἢ Vid. note k, Letter vi. p. 52.
H
88 Conclusion.
Letter to the same, and to His Father, be glory and dominion for
“ ` ever and ever. Amen.
Salute one another with a holy kiss. All the brethren
who are with me salute you. That ye may have health in
the Lord, I pray, brethren beloved.
Here endeth the eleventh Letter of holy Athanasius.
To the Beloved Brother, and our fellow-labourer tn the
Ministry, Serapion*.
Tuanks be to Divine Providence for those things which,
at all times, it vouchsafes to us; for it has vouchsafed to us
now also to come to the season of the festival. Having,
therefore, according to custom, written the Letter respecting
the festival, I have sent it to thee, our beloved; that through
thee all the brethren also may be able to know the day of
rejoicing. But because some Meletians, being come from
Syria, have boasted that they had received what does not
belong to them; I mean, that even they were reckoned in
the Catholic Church; on this account, 1 have sent unto
thee a copy of one letter of our fellow-labourers in the
ministry® who are of Palestine, that when it reaches thee,
thou mayest know the fraud of the pretenders in this matter.
For because they boasted, as I have said before, it was
necessary for me to write to the Bishops who are in Syria;
and immediately those of Palestine sent us a reply, having
coincided ine the judgment against them in the manner you
may learn from the copy. That thou mayest not have
occasion to peruse the letters of all the Bishops one after
the other, I have sent thee [only] one, which is of like
character with the rest, in order that from it, thou mayest
there are four other Letters extant in
the works of S. Athan. as well as one
on the subject of the death of Arius.
This last is addressed, Σεραπίωνι ἀδελφῷ
καὶ συλλειτουργῷ ἐν Κυρίῳ. ‘The ex-
pression rendered in the text › fellow-
labourer in the ministry,’ (lit. son of
our ministry,) was probably the Greek
συλλειτουμγός. The translation of this
Letter is given nearly in the words of
Mr. Cureton, in his preface to the
Syriac text.
Ὁ συλλειτουρΎο
Or, ‘ fulfilled ܘ
Cureton.
2
the judgment.’
® This Letter being introduced, (a8
it is in the Ms.) after the eleventh, with
the remark at the end of it, that there
is no twelfth; together with the ex-
hortations concerning fasting contained
in it; we can have little doubt that it
bears the same date as the eleventh,
and may suppose that it was sent
together with it. This point regarding
the date is of importance in the identi-
fication of the names of the Bishops
mentioned at theclose of it. Serapion,
to whom it is addressed, we may con-
clude to be thesame of that name, who
was Bishop of Thmuis, and to whom
H
100 Neglect of the Lenten Fast a disgrace to Christians.
know the purport of all of them. I know also that when
they are convicted in this matter, they will incur perfect
odium at the hands of all men. And thus far concerning
the pretenders.
But I have further deemed it highly necessary and very
urgent, to make known to your modesty—for I have written
this to eachone—that thou shouldest proclaim the fast of forty
days to the brethren, and persuade them to fast; to the end
that, while all the world is fasting, we who are in Egypt
should not become a laughing-stock, as the only people who
do not fast, but take our pleasure in these days. For if we
do not fast, because the Letter is [only] then read, it is
right that we should take away this pretext also, and that
it be read before the fast of forty days, so that they may
not make this an excuse for neglect of fasting. Also, when
it is read, they may be able to learn respecting the fast.
But, O, our beloved, whether in this way or any other,
exhort and teach them to fast forty days. For it is even a
disgrace that when all the world does this, those alone who
are in Egypt, instead of fasting, should find their pleasure.
For even I also, being grieved because men make a laugh-
ing-stock of us for this, have been constrained thus to write
to thee. When thou, therefore, receivest the letters, and
hast read them and given the exhortation, write to me in
return, our beloved, that I also may rejoice upon learning
it.
“But I have also thought it necessary to inform you of
4 There is a similar notification of
the appointment of fresh Bishops, ap-
pended to the nineteenth Letter. Theo-
philus, the predecessor of S. Cyril in
similar ending to his third Paschal
Letter. Indeed, some such form ap-
pears to have become customary, where-
by the ordaining Bishops notified to the
different districts the appointment of
those whom they ordained to any
diocese. The Primate of Alexandria,
as we know, had the sole privilege of
ordaining all the suffragan Bishops.
Probably the Paschal Letters, being
sent annually, became, by degrees, the
ordinary channel of such communica-
tion. Such was the case, as we have
seen, with two out of the three Letters
of Theophilus, which areextant. Va-
lerius says, (Observat. in Socrat. H. E.
lib. vii. §. 30.) Notanda est diligens
cautela sanctorum patrum, qui deposito
heretico sacerdote, nomen catholici
the see of Alexandria, at the close of
his first Paschal Letter, as translated
by S. Jerome, imitates S. Athanasius
in this respect, adopting aimost his
very words. Salutate invicem in ܘ
culo sancto. Salutant vos omnes qui
mecum sunt fratres. Et hoc necessario
scribimus, ut sciatis pro sanctis et
beatis Episcopis qui in Domino dors
mierunt ordinatos esse; in Lemnado
pro Herone Naseam..... His ergo $) ri-
bite, et ab iis accipite pacificas juxta
Ecclesiasticum morem l|-teras. >i-
bliotheca Vett. Patt. La Bigne vol. 111.
p. 94. ed. Paris, 1646. There is a
Names of recently appointed Bishops with their dioceses. 101
the fact, that Bishops have succeeded those who have fallen
In Tanis, in the stead of Elias, is Theodoruse.
In Arsenoitis, Silvanus‘ instead of Calosiris.
Nemesion is instead of Nonnus °,
In Paralus,
In Bucolia® is Heraclius.
asleep.
In Tentyra, Andronicus is instead of Saprioni, his father.
Holy Eastern Church. Gen. Introd.
vol. i. p. 115, 116. ‘To the list there
given must be added the names of
Bucolia, Stathma, the Eastern Gary-
athis, the Southern Garyathis, The
mention of the last two would favour
the supposition that there were also
Bishoprics in the Western and the
Northern Garyathis. The Syriac of
the word given in the text ‘ Elias’ is
This name is doubtless ܐܐܣ
to be taken thus. There were two
Egyptian Bishops of that name who
subscribed their names at the Council
of Sardica. Prof. Larsow writes it
‘Tlius.’ Tanis is situate in Angus-
tamnica Prima. Vid. Quatremére Mé-
moires geogr. et histor. sur l’Egypte,
tom. i. p. 284. &c. (L.) The word
Τάνις is the LX X. rendering of JY
in the various places where it is found.
f Silvanus was succeeded by Andreas,
as we learn from the postscript to the
nineteenth Letter.
£ The Syriac is OQIQ), which
Prof. Larsow writes Nunos. I think itis
meant for Nonnus, which was the name
of an Egyptian Bishop who was present
at the Synod of Tyre. Apol. coutra
Ar. tom. i, p. 154. §. 79.
bh Bucolia, For a dissertation on
the situation of Bucolia, see the treatise
by Quatremére, already referred to,
(tom, i. p. 224—233.) In p. 233, he
writes; La contrée de l|’Elearchie ou
des Bucolies, telle qu’elle nous a 6
décrite par Jes auteurs anciens, est, si
je ne me trompe, partaitement identique
avec la province de Baschmour
peut-étre le Baschmour s’étendoit a
Voecident da bras de Damiette, le long
des cotes de la mer, jusqu’au lac de
Bourlos. Fabricius, in his Index Geo-
graphicus Episcopatuum orbis Chris-
tiani, mentions among the Egyptian
Bishoprics, ‘ Elearchie, in provincia
AEgypti secunda.” ὁ
i An Egyptian Bishop of the name
of Saprion was among those assembled
at the Synod of Tyre. Apol. contra
Ar. tom. i. p- 154. 8. 79,
episcopi qui in ejus locum substitutus
fuerat, cunctis episcopis significant, ut
scilicet sciant, a quo ecclesiasticas
litteras accipere, et ad quem scribere
debeant.—Sed et quoties mortuis epis-
copis alii in eorum locum fuerant ordi-
nati, eorum nomina reliquis episcopis
indicare consueverat ordinator, ut
scirent ad quos scribere, et a quibus
pacificas literas accipere deberent,
ut discimus ex Theophili epistolis
paschalibus. The Greek of what is
rendered in the text, ‘so that to these
you may write, and from these receive
the canonical Letters,’ is, according to
what we find in the passage of Socrates
referred to above ; (which passage is an
extract of a Letter of the Council of
Antioch, on the subject of the deposi-
tion of Paul of Samosata, and the ap-
pointment of Domnus in his stead ;)
ὅπως τούτοις γράφητε, Kal τὰ παρὰ
τούτων κανονικὰ δέχησθε γράμματα (or,
τὰς κανονικὰς ἐπιστολάς. Can, Viil.
Concil. Antioch.) Such Letters were
called by the Latins, communicatorie
littere. The epithet εἰρηνικαὶ was also
applied tothem. Vid. Zonar. Observat.
apud Bever. Synod. tom. i. p. 438. So
in the quotation from Theophilus, given
above, we find pacificas—litteras.
Tertullian makes mention of such
Letters. De Prescript. adv. Heret.
cap. 20. Communicatio pacis et ap-
pellatio fraternitatis et contesseratio
hospitalitatis, que jura non alia ratio
regit, quam ejusdem sacramenti una
traditio.
€ Inthe Apologia contra Ar. Athan.
Op. tom. i. p. 133. we have a list of
ninety-four Egyptian Bishops, among
others, who were present at the Council
of Sardica. As this was held A. ἢ.
347. we might naturally expect to find
among them some of the names of those
mentioned above as recently appointed.
A reference to this list has enabled me
to give, with a degree of certainty, some
names which otherwise would have been
more obscure, and which have been
mistaken by Prof. Larsow. For a list
of the Egyptian Bishoprics, the reader
is referred to Neale’s Hist. of the
109 Names of recently appointed Bishops with their dioceses,
In Maximianopolis,
In the lower Apollon is
In Aphroditon, Serenus is
In Rhinocoruron!, Salomon.
In the eastern
In the
instead of Nicon’®. So that
In Thebais, Philon instead of Philon.
of Atras.
Sarapion instead of Plution*.
Herminus instead
in the place of Theodorus.
In Stathma, Arabion, and in Marmarica.
Garyathis, Andragathius™ in the place of Hierax.
southern Garyathis, Quintus"
to these you may write, and from these receive the canonical
All the brethren
There is no twelfth
ἢ Syr. ܩܘܐܢܝܛܘܣ Larsow writes
this word Kyanitos. There can te
little doubt that it is Quintus, probably
the same of that name who is enume-
rated among those present at the Coun-
cil of Sardica.
¢ An Egyptian Bishop of that name
had been present at the Synod of
Tyre.
Letters.
Salute one another with a holy kiss.
who are with me salute you.
He (Athan.) wrote this from Rome.
Letter.
k Syr. ܗܘܠܘܛܝܘܢ
1 In this word a Dolath is written in
the Ms. instead of a Risch.
m Syr. 0 (ral. I have little
doubt, that this is for Andragathius, as
givenin thetext. One of the Egyptian
Bishops at the Couneil of Sardica bore
this name. Larsow writes it Andrag-
thos.
LETTER XIII.
Coss. Marcellinus, Probinus; Pref. Longinus; Indict. XIV. ,; A-D.341.
Laster-day, XIII. Kal. Mati; XXIV. Pharmuthi; ra
Easter-day
onAprill9.
Phil. 1,29.
Dioclet. 57.
ΕἾΕΝ now, my beloved brethren, I do not shrink from
notifying to you the saving feast *, which occurs according
to annual custom. For although, with afflictions and
sorrows, the opposers of Christ” have oppressed you also
together with us; yet, God having comforted us by our
mutual faithe, behold, I even write to you from Rome’,
Keeping the feast here with the brethren, still I also keep
it with you in will and in spirit; for we send up prayers in
common to God; Who hath granted us not only to believe in
For, troubled as
to Italy, and came to Rome. In the
life of Athanasius, prefixed to the
Benedictine edition, we read, (p,x xxix.)
Eo anno (341.) incidit Paschatis so-
lemnitas in diem decimam nonam
Aprilis ; | arbitramurque _ profectum
Athanasium postremis hujus mensis
diebus, mense Maio ad Italie oras
appulisse. This Letter would, how-
ever, favour the opinion that he reached
Rome earlier than May. Inthe Index
it is stated expressly that Gregory sent
no Paschal Letter either for this year,
or for those immediately preceding and
following. In 340, his acts of tyranny
and oppression left him no leisure. In
this, and the following year, his illness
is there stated as the preventing cause,
‘Nor did this Pope write any Festal
Letter even this year, (341,) the com-
mencement of his illness taking place
in it.—* Because Gregory was severely
illin the city, (A.D. 342,) the Pope
was unable to send [any Letter].’
Him, but also now to suffer for His sake.
8 Vid. Letter x. p. 67. note e.
> The Arians (οἱ χριστόμαχοι). Vid.
Letter x. p. 75. note n. and p. 78.
note Ζ.
¢ By that faith which we hold in
common. Conf, Rom. i, 12.
4S. Athan. had been obliged to
leave Alexandria some time before,
(A.D. 339.) having fled from the
violence of Gregory the Cappadocian,
on which occasion he left the city
(according to the Index) on the twenty-
third of Phamenoth (Mar. 19.). Gregory,
immediately upon being constituted
Bishop of Alexandria, became con-
spicuous by his acts of violence.
©. Athan. after his withdrawal from
Alexandria, remained for a short time
at no great distance from the city,
though it is uncertain where. It was
during this period that he wrote the
Encyclical Letter to the Bishops,
against the illegal intrusion of Gregory
into his see. He afterwards took ship
104 Heretical persecutions of the Church.
we are, because we are so far from you, He moves us to
write, that by a letter we might comfort ourselves, and
provoke one another to goode. For, indeed, numerous
afflictions and bitter persecutions directed against the
Church have been against us. For heretics, depraved in
their mind, untried in the faith, rising against the truth,
violently persecute the Church; and of the brethren, some
are scourged, and others torn asunder by the rack; and,
what is still more hard, the ill-treatment reaches even to
the Bishops. Nevertheless, it is not becoming, on this
account, that we should neglect the feast. So far from
neglecting the commemoration of it, even for a time, we
should the rather bear it in remembrance.
Now such things as seasons for feasts are not thought of by
the unbelievers, because they spend all their lives in revelling
and follies; and the feasts that obtain among them are an
occasion of grief rather than of joy. But to us in this
present life they are especially an uninterrupted! passage
[to heaven]—it is indeed our season. For such things as
these serve for exercise and trial, so that, having approved
ourselves zealous and chosen servants of Christ, we may be
fellow-heirs with the saints. For thus Job: The whole
world is a trial to men upon the earth. Nevertheless, they
are proved in this world by afflictions, labours, and sorrows,
to the end that each one also may receive of God such
reward as is meet for him; as He saith by the prophet, 7
am the Lord, Who trieth the hearts, and searcheth the reins,
to give to every one according to his ways. But he does not
first know the things of a man on his being tried; for He
knows them all before they come to pass: but because He
is good and philanthropic, He distributes to each a due
reward according to his works, so that every man may
exclaim, Righteous is the judgment of God! As the prophet
saith again, The Lord trieth justice, and understandeth the
reins. And further, for this cause He trieth each one of us,
© Conf. Heb. x. 24. ‘ Provoke unto is th deri i 1
love and to good works.’ Prof. Lar- ܘ be ܝܢܐ 6 ΜΝ
sow has translated this passage erro-
neously, through an oversight with fSyr, ܘܐ :ܕܠܐ ܠܘܒ rendering of
ἀνεμπόδιστος in Letter ¥, Vid. notei,
‘respect to the word XTa ea ean p. 39
LETTER
XIII. |
Job 7, 1.
Jer.17, 10.
Jer. 20, 12.
Christians tried for their own good. 105
A.D. 341.
either that to those who know it not, our virtue may be
discovered by means of the trials laid upon us: as was said
respecting Job; Thinkest thou that I was revealed to thee
for any other cause, than that thou shouldest be seen righ-
1eous? Or that, when men come to a sense of their deeds,
they may know the temper of them, and may therefore
either repent of their wickedness, or remain stedfast in the
faith. Now the blessed Paul, when troubled by afflictions,
and persecutions, and hunger and thirst, am every thing was
a conqueror, through Jesus Christ, Who loved us. Through
suffering, he was weak indeed in body; yet, believing and
hoping, he was strong in spitit, and his strength was made
perfect in weakness.
- But the other saints also, who had a like confidence in
God, accepted a probation® such as this with gladness; as
‘Job said, Blessed be the name of the Lord. But the Psalmist,
Search me, O Lord, and try me: prove my reins and my
heart. For since, when the strength 5 proved, it convinceth
the foolish; therefore they, perceiving the purity and the
advantage resulting from the divine fire, did not draw back
in trials like these. But they rather received a character "
‘from them, suffering no injury at all from the things which
‘happened, but appearing more bright, like gold from the
‘firei; as he said, who was tried by such exercise as this;
Thou hast tried my heart; Thou hast visited me in the night-
season; Thou hast proved me, and hast not found iniquity in
sme, so that my mouth shall not speak of the works of men.
/But, on the other hand, those who are lawless in their
so that they know nothing more than eating and
They soon
Job40,3.4.
Clix ee
vers.)
Rom.8,37.
Job a 21.
Prov. 26,2.
Ps 17,3.
actions,
‘drinking and dying, account trials as danger*.
Χαίρω, καί me τίθησιν ἐλαφροτέρην
καὶ ἀνίῃ,
Ὡς χρυσὸν χοάνοισι καθαιρόμενον
ῥυπόωντα.
bh There appears to be an error 111 6
Syriac ܕ݂ܳܫܚܝܢ It is rendered in
the text as from ΟΣ jo ‘ signavit,’
which agrees with the context.
i Conf. Mal. iii. 3. and 1 Pet. i. 7.
k Syr. κίνδυνος.
£ The words here, and in the follow-
ing lines, rendered ‘ probation,’ ἡ prove,’
&e. are all from the root ‘ tenta-
νι, › probavit,’ and convey the idea of
| rification by fire, which idea is en-
u
ܝ upon a few lines farther. The
Syriac word answers to the Hebrew
AN; Gr. πυρόω, as in Ps. ixvi. 10.
‘Conf. 5. Greg. Nazian. Poem. in lau-
Jem virginitatis v. 600-2.
τῶι καὶ καγχαλόωσα, καὶ ἣν ἀποθύμια
βάλλῃ
106 The martyrs perfected by their sufferings.
stumble at them}, so that, being untried in the faith, they —
are given over to a reprobate mind, and do those things
which are not seemly. Therefore the blessed Paul, when
urging us to such exercises as these, and having before
measured himself by them, says, Therefore I take pleasure
in afflictions, in infirmities. And again, Exercise thyself
unto godliness. For since he knew the persecutions that
accompanied those who chose to live in godliness, he wished
his disciples to meditate beforehand on the difficulties con-_
nected with godliness; that when trials should come, and |
affliction arise, they might be able to bear them easily, as |
having been exercised in these things. For in those things
wherewith a man has been conversant in mind, there is a
hidden joy which he ordinarily experiences. In this way,
the blessed martyrs, since they were first conversant with
trials, were quickly perfected in Christ”, not at all regard-
ing the injury of the body, while they contemplated the
expected rest. But all those who call their lands by their
own names, and have wood, and hay, and stubble™ in their
thoughts; such as these, since they are strangers to troubles,
are aliens from the kingdom of heaven®. Had they, however,
known that tribulation worketh patience, and patience expe-
rience, and experience hope, and hope maketh not ashamed,
they would have exercised themselves, after the example of
Paul, who said, 7 keep under my body and bring it into
Saints, which he finds in it, and to
which he draws attention in a note.
The translation, as given above, is
obvious, and the sense consecutive.
Two different characters are described ;
the martyrs and others, who suffer tri-
bulation for the kingdom of heaven, are
contrasted with those who seek all
their enjoyment in this life, occupying
their thoughts with nothing better than
wood, and hay, and stubble, and ¢ eall-
ing their lands after their own names.’
The plural form As} ‘lands,’ is
worthy of notice. It is the Peschito
translation of χώρας in John iv. 35.
‘ Lift up your eyes, and look upon the
fields; and again, in James ν. 14.
‘The hire of the labourers, who have
reaped down your fields.’
1 Syr. ܒܗܘ ܦܨܠܢܝܢ ‘stumble
at them.’ I think the word here used
is the translation of the Greek πταίω,
which it represents in James ii. 10.
and iii. 2. Trials are looked upon by
the righteous, as sent upon them by
God, to refine and purify them. By
the wicked, on the contrary, they are
regarded as dangerous; as obstacles
in the way. They stumble against
them for a time; then emerge from
them worse than they were before.
™ The previous trials of the martyrs
had advanced them to Christian ‘per-
fection. Conf. Col. i. 28. τέλειον ἐν
Χριστῷ ᾿Ιησοῦ.
" Conf. 1 Cor, iii. 12.
9 Prof. Larsow has entirely mistaken
this passage. It does not contain the
slightest allusion to the invocation of
LETTER
XII,
2 Cor. 12,
10.
1 Tim.4,7
Ps. 49, 11.
Rom. 5, 3.
1 Cor. 9,
97:
4 .Ὁ. 841.
Lam. 8,27.
Rom. 8,
Gen. 49,
Temporal afflictions and eternal glory. 107
subjection, lest when I have preached to others, I myself should
be a castaway. But they would easily have borne the
afflictions which were brought upon them from time to
time, if the prophetic admonition had been listened to by
them, It is good for a man to take up Thy yoke in his
youth; he shall sit alone and shall be silent, because he hath
taken Thy yoke upon him. He will give his cheek to him
who smiteth him; he will be filled with reproaches. Because
the Lord does not cast away for ever; for when He afjlicteth,
He is gracious, according to the multitude of His tender
mercies’.
For if all these things should proceed from the enemies,
stripes, insults, reproaches, yet they shall avail nothing
against the tender mercies of God; since from them we
shall quickly recover, they being temporal things, but God
being always gracious, pouring out His tender mercies
on those who please [Him]. ‘Therefore, my beloved
brethren, we should not look at temporal things, but fix
our attention on those which are eternal. Though affliction
may come, it will have an end; though insult and per-
secution, yet are they nothing to the hope which is in
reserve. For all present matters are trifling compared with
those which are future; the sufferings of this present
time not being worthy to be compared with the hope that
is to come’. For what can be compared with the kingdom?
or what is like to everlasting life? Or what is all we could
give here, compared with what we shall inherit yonder?
For we are heirs of God, and joint-heirs with Christ. 'There-
fore it is not right, my beloved, to consider afflictions and
persecutions, but the hopes which are laid up for us because
of persecutions.
Now to this even the example of Issachar, the patriarch,
may persuade, as the Scripture saith, [ssachar desires that
14
which is good, resting between the heritages; and when he
~~» Serapion quotes the first part of tom. iv. p- ἢ, (LL)
this passage of Scripture in his Epistola a Conf. Rom. viii. 8. 2 Cor. ,ܐ
ad Monachos, in praise of the ascetic 17.
life. Vid. A. Mai. Spicileg. Rom.
108 The example of Issachar proposed for imitation.
Lerrer saw that the rest was good, and the land fertile’, he bowed his
shoulder to labour, and became a husbandman. Being con-
sumed by divine love, like the spouse in the Canticles, he
collected from the holy Scriptures that which is profitable;
for his mind was captivated not by the old alone, but by
both the heritages. And further, like one expanding his
wings’, he beheld the rest which is in heaven, while [he
looked upon] the earth as full of good deeds—rather, in
truth, the heavenly—since that is always new, and never
grows old. For this earth passes away, as the Lord said ;
but that which is ready to receive the saints 18 immortal.
Now when Issachar, the patriarch, saw these things, he joy-
fully made his boast of afflictions and toils, bowing his
shoulders that he might labour. And he did not contend
with those who smote him, neither was he disturbed by
insults; but like a man triumphing the more by these things,
and the more earnestly tilling his land, he received profit
from it. The Word, indeed, scattered the seed, but he
watchfully cultivated it, so that it brought forth fruit, even
a hundred-fold. ;
Now what is this, my beloved, but that we also, when the
enemies are set against us, should glory in afflictions; and
that when we are persecuted, we should not be discouraged,
but should the rather press after the crown of the high
r ܕܦܩܠܝܢܐ 115] 1:81801 trans-
to the comment of S. Athan. on the
passage. The patriarch looked upon
this world as the present portion as-
signed him by God; he duly estimated
the blessings connected with it, not-
withstanding its trials and afflictions;
and he therefore willingly and cheer-
fully acquiesced in his lot. But he
looked forward to another aud better
heritage to be enjoyed hereafter, and
it was the prospect of this especially,
that was his stay and support. The
ftteral explanation of resting between
the heritages must be sought in the
particular tract of land in which the
tribe was situated.
% Conf. 8. Aug. Enarratio in Psal-
mum ΟἿ]. 13. (tom, iv. p. 1439. ed.
Ben.) Penne ergo animarum virtutes,
bona opera, recte facta. Quisquis
dilexerit Deum et proximum, animam
habet pennatam, liberis alis, sancto
amore volantem ad Dominum.
lates the last of these words by ‘ hea-
venly,’ stating in a note that the context
requires it. But I think it better to
take the root as «29, and to consider
it an exact translation of the πίων of
the LXX. vers. This will not be
opposed to the context. ‘The primary
and literal translation may be adhered
to, without affecting the more hidden
and spiritual explanation. Jarchi
translates the passage figuratively of
Issachar being strong to bear the yoke
of the law. The Jerusalem Targum
thus paraphrases the verse. ‘ And he
saw the rest of the world to come, that
it was good, and the portion of the land
of Israel, that it was pleasant; there-
fore he inclined his shoulders to work
in the law, and his brethren brought
gifts unto him.’ This paraphrase ap-
pears to me in substance very similar
XIII.
Sufferings for the truth should unite us more closely to God. 109
callingt in Christ Jesus our Lord? and that being insulted, A. D. 341.
we should not be disturbed, but should give our cheek to —
the smiter, and even bow the shoulder? For the lovers of
pleasure | and the lovers of enmity are tried, as saith the
blessed Apostle James, when they are drawn away by their James 1,
own lusts and enticed. But let us, knowing that we suffer
for the truth, and that those who deny the Lord smite and
persecute us, count it ali joy, my brethren, according to the James 1,2.
words of James, when we fall into trials of various tempt-
ations, knowing that the trial of our faith worketh patience.
Let us even keep the feast with rejoicing, my brethren,
knowing that our salvation is reserved in the time of afflic-
tion. For our Saviour did not redeem us by ease; but He
abolished death by suffering for us. And respecting this,
‘He intimated to us before, saying, Jn the world ye shall have Join 16,
tribulation. But He did not say this to every man, but to 7)
those who diligently and faithfully perform good service to
Him, knowing beforehand, that they should be persecuted
therefore, like the expounders of dreams and false prophets,
who professed to give signs, these ignorant men, in the same
manner, being drunk, not with wine, but with their own
wickedness, make a profession of priesthood, and glory in
their threats, believe them not; but since we are tried, let
us humble ourselves, not being drawn away by them. For
so God warned His people by Moses, saying, 10 there shall Deut.13, 1.
rise up among you a prophet, or a dreamer of dreams, and
shall give signs and tokens, and the sign or the token shall
come to pass which he spake to thee, saying, Let us.go and
serve strange gods, which ye have not known; ye shall not
hearken unto the words of that prophet or that dreamer of
dreams. For the Lord your God trieth you, that He may
know whether you will love the Lord your God wilh all your
heart. So we, when we are tried by these things, will not
separate ourselves from the love of God. But let us also
now keep the feast, my beloved, not as introducing a day of
Phil. iii. 14. τὸ βραβεῖον τῆς ἄνω
κλήσεως.
t syr. (azo ‘calling,’ not ‘city,’
as Prof. Larsow translates it. Conf.
who would live godly to Him.) But evil-doers and deceivers 2 Tim. 3,
: ܡ : : 3
will wax worse and worse, deceiving and being deceived. If
110 Conclusion.
Lerrer suffering, but of joy in Christ, by Whom we are fed every
XMM day. Let us be mindful of Him Who was sacrificed in the
days of the Passover; for we celebrate this, because Christ
the Passover was sacrificed. He Who once brought His
people out of Egypt, and hath now abolished death, and
him that had the power of death, that is, the devil, will also
now turn him to shame, and again grant aid to those who
are troubled, and cry unto God day and night.
We begin the fast of forty days on the thirteenth of
Phamenoth (9 Mar.), and the holy week of Easter on the
eighteenth of Pharmuthi (Apr. 13.); and having ceased on
the seventh day, being the twenty-third (Apr. 18.), and the
first of the great week having dawned on the twenty-fourth
of the same month Pharmuthi (Apr. 19.), let us reckon from
it till Pentecost. And at all times let us sing praises, call-
ing on Christ, being delivered from our enemies by Christ
Jesus our Lord, through Whom to the Father be glory and
dominion for ever and ever. Amen. 7
Greet one another with a holy kiss. All those who are
here with me salute you. I pray, my beloved brethren,
that ye may have health in the Lord.
He (Athanasius) wrote this also from Rome. Here
endeth the thirteenth Letter.
A. D, 342.
Easter-day
on Apr. 11.
hay 28,
1 Cor. 5, 7.
Ps. 31, 7.
,119 ܓ
LETTER XIV.
Coss. Augustus Constantius ITT., Constans IT.; Pref. the
same Longinus; Indict. XV.; Easter-day IIT. Id. Apr.;
XVI. Pharmuthi; ra Dioelet. 58.
Tue gladness of our feast, my brethren, is always near at
hand, and never fails those who wish to celebrate it. For
the Word is near, Who is all’ things on our behalf; even
our Lord Jesus Christ, Who, having promised that His
habitation with us should be perpetual, in virtue thereof
cried, saying, Lo, 7 am with you all the days, [even to the
end| of the world. For as He is the Shepherd, and the”
High Priest, and the Way and the Door, and every thing
at once to us, so further, He has been revealed to us as the
feast, and the holyday, according to the blessed Apostle ;
Our Passover, Christ, is sacrificed. He also was waited for;
He, too, caused a light to shine at the prayer of the Psalmist,
who said, [Zhou art] my joy; deliver me from those who
surround me; this being indeed true rejoicing, this being a
true feast, even deliverance from wickedness, whereto a
man attains by altogether adopting an upright conversation,
and by his mind being bent on pious obedience towards
God». For thus also the saints all their lives long, were
like men rejoicing at a feast. One found rest in praying to
God, as blessed David, who rose in the night, not once but
seven times. Another was celebrated for songs of praise, `
* Conf. Letter v. p. 38. ‘ For the > Conf. Letter iii. p. 23. ‘ For what
grace of the feast is not limited to one else is the feast, but the service of the
time, nor does its splendid brilliancy soul? And what is that service, but
suffer an eclipse; but itis always near, prolonged prayer to God, and unceasing
enlightening the conscience of those thanksgiving?’
who earnestly desire it.’
112 Christ our guide to the Feast.
as the great Moses, who sang a song of praise for the victory
over Pharaoh, and those task-masters. Others performed
worship with unceasing cheerfulness, like the great Samuel
and the blessed Ehjah; who have ceased from their perfect
conversation, and now keep the feast in heaven, and rejoice
in their former instruction, which was by emblems, and out
of types understand the truth.
But what sprinklings shall we now employ, while we
celebrate the feast? Who then will thus be our guide, as
we haste to this festival? None can do this, my beloved,
but Him Whom ye will name with me, even our Lord
Jesus Christ, Who said, 7 am the Way. For it is He Who,
according to the blessed John, taketh away the sin of the
world. He also purifies our souls, as Jeremiah the prophet
says ina certain place, Stand in the ways and see, and en-
quire, and look which is the good path, and ye shall find in
at cleansing for your souls. Of old time, the blood of the
he-goats and the ashes of a heifer, sprinkled upon those
who were unclean, were adapted only to purify the flesh ;
but now, through the grace of God the Word, every man
is thoroughly cleansed. ` ollowing Him, we may, even
here, as on the threshold of the Jerusalem which js above,
meditate beforehand on the feast which is eternal; as also,
the blessed Apostles, when they together followed the
Saviour, Who was their Leader, have now become teachers
of a like readiness of disposition, saying, Behold, we have
left all, and followed Thee. For the following of the Lord,
and the feast which is of the Lord, is not accomplished by
words only, but by deeds, every enactment of laws and
commands involving a distinct performance. For as the
great Moses, when administering the holy laws, exacted a
promise from the people, respecting the practice of them;
so that having promised, they might not neglect them, and
be accused as liars: thus also, the celebration of the feast
of the Passover® moves no question, and demands no reply;
but when the word is given, the obedience of it follows, for
He saith, And the children of Israel shall keep the Passover ;
intending that there should be a ready performance of the
° The © in tas 5270 should probably be omitted.
LETTER
XIV.
Exod. 15.
Jobn 14,6.
John 1, 29.
Jer. 6, 16.
Mark 10,
23.
Exod. 19,
Β,
00. 19,
E;
47
The typical character of the Jewish Passover. 115
commandment, while the thing itself, at the same time, A. Ὁ. 342.
should be rendered more easy*. But respecting these
matters, I have confidence in your wisdom, and your doc-
trinal care. Such points as these have been touched upon
by us often and in various Letters.
But now, which is above all things most necessary, 1 wish
to remind you, and myself with you, how that the command
would have us not come to the Paschal feast profanely and
without preparation; but with sacramental and doctrinal
rites, and prescribed observances; as indeed we learn from
the historical account, 4 man who is of another nation, or Exot. 12,
3.
48.
Luke 32,
15.
Col. 1, 15.
bought with money, or uncircumcised, shall not eat the Pass-
over. Neither should it be eaten in any housee; but He
commands it to be done in haste; inasmuch as before we
groaned and were made sad by the bondage to Pharaoh,
and the commands of the task-masters. For when, in former
time, the children of Israel acted in this way, they were
counted worthy to receive the type. For that (the type)
had respect to this feast, nor was the feast now introduced
on account of the type. As also the Word of God, when
desirous of this, said to His disciples, With desire 1 have
desired to eat this Passover with you. The account, given us
as it is, is a wonderful one; for a man might have seen‘
them equipped as for a show or a dance, and going out with
staves, and sandals, and unleavened bread. ‘These things
took place before, as it were, in shadows, and were typical.
But now, the Truth is nigh unto us, the Image of the invi-
sible God*, our Lord Jesus Christ, the true Light ; Who,
lated ‘in any part of the house.’ But
what is given above appears to be re-
quired by the reference. Conf. Letter v.
p. 47. ‘In one house, even in the
Catholic Church, eating the Passover
of the Lord.’
ΓΤ have given this as the translation
of ܚܙܐ not lps. The word is rather
indistinct in the Ms. but it may be
meant for the former word.
£ Prof. Larsow translates this pas-
sage, ‘the invisible image of God.’
But it is clearly the translation of
εἰκὼν τοῦ Θεοῦ Tov ἀοράτου, (Col. i. 15.)
God the Father cannot be seen, but
Christ, His Only-begotten Son, hath
manifested Him. Conf. John i. 18.°
ἃ The argument appears to be this.
Moses, as we read in Exodus, ch. xix.
ν. 3—7. heard from God the terms of
the covenant He would make with the
children of Israel, obedience to all that
God should command being imposed
on them. Moses repeated these words
to the Israelites, who promised obe-
dience: ‘ All that the Lord hath spoken
will we do.’ (v. 8.) After that, the
promulgation of the law takes place.
The command to keep the Passover is
renewed. (Levit.iv.9.) The Israelites
were therefore bound to keep it, as well
in virtue of their promise, as by their
duty of obedience to God.
¢ The Syriac is here ܒܟܠܗ ܒܝܬܐ
which would be more correctly trans-
114 Christ's sufferings the source of our blessings.
instead of a staff, is our sceptre; instead of unleavened
bread, is the bread which came down from heaven; Who,
instead of sandals, hath furnished us with the preparation
of the Gospel; and Who, to speak briefly, by all these
hath guided us to His Father. And if enemies afflict us,
through persecution, He again, in the place of Moses, will
encourage with more than the words of that man, saying,
Be of good cheer; 7 have overcome the wicked one, And if
also, after we have passed over the Red sea, heat should
again vex us, or some bitterness of the waters befall us,
again even there the Lord will appear to us, imparting to
us of His sweetness, and His life-giving fountain, saying,
Lf any man thirst, let him come to Me, and drink.
Why therefore do we tarry, and why do we delay, and
come not with all eagerness and diligence to the feast,
trusting that it is Jesus who calleth us? Who is all things
for us, and was laden in ten thousand ways for our salvation ;
Who indeed hungered and thirsted for us, though He
nourishes and gives us to drink of His saving gifts, For
this is His glory, this the miracle of His divinity, that He
changed our sufferings for His happiness. For, being life,
He died that He might make us alive; being the Word, He
became flesh, that He might, by the Word, instruct that
which is flesh; and being the fountain of life, He thirsted
our thirsti, that thereby He might urge us to the feast,
saying, If any man thirst, let him come to Me, and drink.
At that time, Moses proclaimed the beginning of the feast,
saying, This month is the beginning of months to you. But
the Lord, Who came down in the end of the ages*, pro-
Gr. ἐγὼ νενίκηκα τὸν κόσμον. γὰρ αὐτὸς ἡμᾶς ἀνέπαυσε, καὶ πεινῶν ܕ
This passage js quoted in two other αὐτὸς ἡμᾶς ἔτρεφε, καὶ εἰς τὸν ὅδην
places by S. Athan. (contra Apoll. lib. 2. καταβαίνων ἡμᾶς ἀνέφερε.
tom. i. p. 756. §. 9. and Expos. in :
Psalm. 138, 7. tom. i, Ρ. 977.) and in ἡ Syr. lor, τοῦ hor, ‘He
both the word κόσμον is found. The thirsted our thirst,’ not ‘ he will quench
expression ܠ the text, «the wicked ;
our thirst,’ as Larsow renders it, : ܓ
ἐν. by 3 ܢ the ` ܝ
Κόσμος In the verse, ‘the unhe ievin k Ios ܕ
part of the world,’ Ὧν din v. 20. 6 δὲ 9 > ܒܫܘܠܡܐ 3 3
κόσμος χαρήσεται, and in ch. IY, 8. δὺ τελείᾳ τῶν αἰώνων, Heb. ix. 26. Conf.
περὶ τοῦ κόσμου ἐρωτῶ. We may con- Heb. zs 1. ἐπ᾿ ἐσχάτων τῶν ἡμερῶν
elude the quotation to have been made τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ. Also
from memory. Gal. iv. 4. ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ
i Conf. S. Athan. in 11110, Omnia Χρόνου, ἐξαπέστειλεν 6 Θεὸς τὸν υἱὸν
mihi tradita sunt. tom, i. Pp. 83. πάσχων αὐτοῦ. The time of the Mosaic dis-
John 16,
33.
Joha 7, 37.
John 7,37.
Exod. 12,
2.
Christ thesum and substance of the Old Testament pro phecies. 115
claimed a different day,—not as though He would abolish a. Ὁ. 242.
the law, far from it—but that He should establish the δὼ; “0.
and be the end of the law. For Christ is the end of the law Rom. 10, 1.
to every one that believeth in righteousness; as the blessed Rom.3,31.
Paul saith, Do we make void the law by faith? by no means :
we rather establish the law.
Now these things astonished even the officers who were
sent by the Jews, so that wondering they said to the
Pharisees, No man ever thus spake. What was it then that John7, 46,
astonished those officers, or what was it which so affected
the men as to make them marvel? It was nothing but the
boldness and authority! of our Saviour. For on former
occasions of their applying to the prophetical writings, and
those skilled in the law, they perceived that they referred
those who applied, not to themselves, but elsewhere. Moses,
for instance, 4 prophet will the Lord raise up unto you ܡ ܨ 18,
your brethren, like unto me; to him hearken in all that he’
commands you. Isaiah again, Behold, a virgin shall conceive Is. 7, 14.
and bear a Son, and ye shall call his name Emmanuel™. By
others also, prophecies were uttered differently, and in
various ways, concerning the Lord. But by the Lord, of
Himself, and of no other, were these things prophesied; to
Himself He limited them all, saying, Jf any man thirst, let Join 7,37.
him come to Me—not to any other person, but to Me. A
man may indeed hear of those concerning My coming; but
he must not henceforth drink from others, but from Me.
Therefore let us also, when we come to the feast, no longer
come as to old shadows, for they are accomplished; neither as
to common feasts; but let us hasten as to the Lord, Who is
Himself the feast", not looking upon it as an indulgence and
delight of the belly, but as a manifestation of virtue. For
the feasts of the heathen are full of greediness, and utter
indolence, since they consider they celebrate a feast when
pensation came to an end when Christ m These two texts are also quoted
appeared. The Christian religion was together in Orat. i. contra Ar, tom. 1.
the closing of the Jewish ceconomy, and Ρ. 363. §. 54.
therefore S. Paul speaks of Christians ἢ ‘Christ our passover.’ The Syr.
as those ἐφ᾽ οὖς τὰ τέλη τῶν αἰώνων ܐܬܝܬܒ is apparently an error for
κατήντησε. 1 Cor. x. Li.
1 παῤῥησία καὶ αὐθεντία Syr. ܐܝܬܘܗܝ (is).
I 2
-~
110
Christians to vie with each other in holiness.
they are idle*; and they then work the works of perdition
Our feasts, on the contrary, are the
scenes of virtuous exercises, and the practice of temperance;
as also the prophetic word testifies in a certain place, saying,
The fast of the fourth, and the fast of the fifth, and the fast
of the seventh, and the fast of the tenth [month], shall be to
the house of Judah for gladness, and rejoicing, and for pleasant
Jeasts.
Since therefore this occasion for exercise is before ap-
pointed, and such a day as this is come, and the prophetic
voice gone forth to celebrate the feast, let us give all
diligence to this good proclamation, and like those who are
opposed to each other in the race course, vie with each
other in observing the purity of the fast?; by watchfulness
in prayers; by practice in the Scriptures; by distributing
to the poor, and by reconciliation with our enemies. Let
us bind up those who are scattered abroad; banish pride ;
and instead thereof put on lowliness of mind, being at peace
with all men, and urging the brethren to love. Thus also
the blessed Paul was often engaged in fastings and watchings,
and was willing to be accursed for his brethren. Also,
again, the blessed David, having humbled himself by fastings,
used boldness, saying, O Lord my God, if I have done this,
of there is any iniquity in my hands, if I have repaid those
who dealt evil with me, then may 7 fall from my enemies as a
vain man. Acting thus, we shall conquer death; and re-
ceive an earnest ἃ of the kingdom of heaven.
N. T. where the word occurs, viz.
2 Corinth. i. 22. and 2 Corinth. v. 5.
the word is applied to the Holy Ghost.
The words of Theodoret on 2 Corinth. i.
22. are these. Ὁ Θεὸς ἡμᾶς ἔχρισε,
καὶ τῆς τοῦ παναγίου πνεύματος σφρα-
γίδος ἠξίωσεν, οἷόν τινα ἀῤῥαβῶνα τῶν
μελλόντων ἀγαθῶν δωρησάμενος ταύτην
ἡμῖν τὴν χάριν: διὰ μέν τοι τοῦ ἀῤῥα-
βῶνος ἠνίξατο τῶν δοθησομένων τὸ μέ-
γεθος" ὁ γὰρ ἀῤῥαβὼν μικρόν τι μέρος
ἐστὶ τοῦ παντός. Vide Suicer. Thes.
in ¥. ἀῤῥαβὼν, vol. i. p. 512. ‘dare
Arrham Spiritus Sancti.’ i. e. preesen-
sione felicitatis animum his in terris
imbuere, tanquam arrha future felici-
tatis. Bretschneider.
© Conf. Letter vii. p.b7.. “The
feast is not an indulgence in food, nor
splendour of clothing, nor days of
leisure.’
® Conf. 1 Corinth. ix, 24—927, Syr.
ἐν σταδίῳ. The exhortation is, to be
as ready to celebrate the feast, when
the divine command is given, as were
the runners in the races to start when
the signal was made; and then to vie
with each other in properly keeping it,
as the runners strove to surpass each
other in speed.
¶ Syr.’AppaBav. Vid. note to Let-
ter vi. p. 50. Conf. Eph. i. 13, 14.—
‘that holy Spirit of promise, which is
the earnest (ἀῤῥαβὼν) of our inherit-
ance. In both the other places in the
LETTER
GACY:
————— when they feast.
Zech. 8,
19.
Psalm 7,3.
Conclusion. 117
We begin the holy Easter feast on the tenth of Phar- A.D. 342.
muthi (April 5.), desisting from the holy fasts on the
fifteenth of the same month Pharmuthi (April 10.), on the
evening of the seventh day. And let us keep the holy feast
on the sixteenth of the same month Pharmuthi (April 11.) ;
adding one by one [the days] till the holy Pentecost, passing
on to which, as through a succession of feasts, let us keep
the festival to the Spirit, Who is always near us, in Jesus
Christ, through Whom and with Whom to the Father be
glory and dominion for ever and ever. Amen.
The fifteenth and sixteenth are wanting.
LETTER XVII.
Erstersiny III. ; Easter-day, VII. Id. Apis: 6 Pharmuthi; Moon
on April 7. 19; Ara Dioclet. 61.
A.D. 345, Coss. Amantius, Albinus; Pref. Nestorius of Gaza; Indict.
ATHANASIus, to the Presbyters and Deacons of Alex-
andria, and the beloved brethren in Christ, greeting.
According to custom, I give you notice respecting Easter,
my beloved; that you also may notify the same to the dis-
tricts of those who are at a distance, as is usual. Therefore,
after this present festival’, I mean this which is on the
twentieth of the month Pharmuthi, the first of the Paschal
week ensuing will be on the vii Id. April; or, according
to the Alexandrians, on the twelfth of Pharmuthi. Give,
therefore, notice in all those districts, that the first day of
the Paschal week is on the vij Id. April, on the twelfth of
Pharmuthi according to the Alexandrian reckoning. That
ye may be in health in Christ, I pray, my beloved brethren.
% It is observed here by Mr. Cureton, mences: ‘ Again, my beloved, is Easter
(who has also given the translation of come, and gladness.’ The fourth:
this Letter), that S. Athan. gave notice ‘ Now again, my beloved, has God
at Easter A.D. 344, upon what day also brought us to the season of the
Easter was to be observed in A.D. 345, feast.’ Perhaps we should not be
and not immediately after the succeed- wrong in supposing that some of the
ing Epiphany, as Cassian asserts to Epistles were, in the first instance,
have been the custom of the Patriarch delivered as homilies, at the places
of Alexandria. (Cassian. Collat. x. where they were written, and after-
cap. 1. Edit. Lugduni 1606, p. 364.) wards, with slight alterations, and the
The same period for forwarding the addition of the concluding parts, sent
Paschal notice was observed with as Paschal Letters to the various
regard to the next Letter, In pre- dioceses. However, we know that, in
vious Epistles, we not unfrequently consequence of the troubles of the
find reference made to Easter, as in Church, the usual period for forward-
course of celebration, at the time they ing the Letters was not always adhered
were written. Thus the second come to. (Vid. Letter iy. p- 31.)
A.D. 346.
Easter-day
on Mar. 30.
LETTER XVIII.
Coss. Constantius IV., Constans 777. Pref. Nestorius ;
Indict. IV.; Easter-day 111. Kal. Apr.; IV. Pharmuthi ;
Moon 21; Ara Dioclet. 62.
Arnawnastus, to the Presbyters and Deacons of Alex-
andria, brethren beloved in the Lord, greeting.
Ye have done well, dearly beloved brethren, that ye have
given the customary notice of the holy Easter in those
districts; for I have seen and acknowledged your exactness.
By other letters I have also given you notice, that, when
this year is finished, ye may know concerning the next.
Yet now I have thought it necessary to write the same
things that, since ye are exact, ye may also write with
care. Therefore, after the conclusion of this feast, which
is now at its termination, on the twelfth of the month
Pharmuthi, which is on the vii Id. Apr.’*, Easter-day is on
the iii Kal. April; the fourth of Pharmuthi, according to
the Alexandrians. When therefore the feast is finished,
give notice again in these districts, according to the early
custom, thus: The first of the Paschal week is on the 111 Kal.
April, which is the fourth of Pharmuthi, according to the
Alexandrian reckoning. And let no man hesitate concern-
ing the day; neither let any one contend, saying, It is
requisite that Easter should be held on the twenty-seventh
of the month Phamenoth; for it was discussed in the holy
@ The number vii is omitted in the Ms.
[20 Dispute with respect to the time for observing Easter.
Synod”, and all there settled it to be on the iii Kal. April.
I say then that it is on the fourth of the month Pharmuthi;
Therefore let
For I
Give notice then as
for the week before this is much too early‘.
there be no dispute, but let us act as becometh us.
have thus written to the Romans also.
it has been notified to you, that it is on the iii Kal. April;
the fourth of Pharmuthi, according to the Alexandrian
reckoning.
That ye may have health in the Lord, I pray, my dearly
Paul ܕ 4 6 .)0 .5:4 ܦܐܘܠܘܣ.
affirms.’
4 IT am indebted to the kindness of
J. C. Adams, Esq. M.A. Fellow of
Pembroke College, for the following
calculation.
The 14th day of the Moon, reckon-
ing from the time of mean New Moon,
took place on Sunday the 23d. Accord-
ing to the rule which obtained in later
times, and continued in use until the
Gregorian reformation of the Calendar,
the 14th day of the Ecclesiastical Moon
took place on Saturday the 22d, which
would make Easter-day happen on the
23d. It would seem, therefore, that
the decision of the Synod referred to,
brought the Ecclesiastical Moon into
closer accordance with that of the
heavens, than the later Calendar would
have done.
beloved brethren.
8 This could not have been the
Synod of Sardica, as Larsow states in
a note, misled by an error in the index
prefixed to the Letters. The Synod of
Sardica was not held till the following
year, (A.D. 347.) In the index ( Let-
ter xv.) it is said, that the Council of
Sardica was held in that year, (A.D.
343.) and published directions with
respect to the time of Easter. The
translator of the Letters appears to
have confused between the Synod of
Antioch and that of Sardica. At a
Synod held at Antioch in A.D, 341,
the Paschal question was discussed,
(vid. Bever. Synod. tom. i. p. 430.),
and this I conclude to be the Synod to
which 5, Athan, refers,
° I think the Syr. 1 ܦܟ * misit’ is an
error for 3:9 ‘confirmavit.? In Let-
ter xix. p. 126. we find ya]
LETTER
MVAIIK
A. D. 347.
aster-day
on Apr. 12.
LEE LE Re. XL.
Coss. Rufinus, Eusebius ; Pref. the same Nestorius ; Indict.
V.; Easter-day, Prid. Id. Apr. ; Pharmuthi XVII.; Ara
Dioclet. 63; Moon 15." :
Burssep is God, the Father of our Lord Jesus Christ, for Eph. 1, 3.
1 Cor. 5, 7.
Deut. 16,1.
such an introduction is fitting for an Epistle; and now more
especially, when accompanied with thanksgiving to the
Lord, in the Apostle’s words, because He hath brought us
from a distance, and granted us again to send openly® to
you, as usual, the Festal Letters. For this is the season of
the feast, my brethren, and it is near; being not now pro-
claimed by trumpets, as the history records’, but made
known and brought near‘ to us by the Saviour, Who suffered
on our behalf and rose again; even as Paul preached, say-
ing, Our Passover, Christ, is sacrificed. The feast of the
Passover then is ours, not that of a stranger, nor of the
Jews any longer’. For the time of shadows is abolished,
and these old things have ceased; and now the month of
new things is at hand, in which every man should keep the
feast, in obedience to Him who said, Observe the month of
new things, and keep the Passover to the Lord thy God‘.
note d, to Letter .ܫ p. 37. S. Cyril,
in his 29th Paschal discourse, beauti-
fully enlarges on the season at which
the Pasch (including therein the
quadragesimal fast) is kept, viz. in the
spring, when all nature is joyful around
us, and bursting, as it were, into new
life. 8. Cyril. Op. tom. 1. p. 336.
Lutet. 1638. S. Chrysostom, in allusion
to the same, calls the quadragesimal
fast, the spiritual spring of the soul.
Ὁ τῆς νηστείας καιρὸς τὸ πνευματικὸν
τῶν ψυχῶν ἔαρ. tom. 4. λοΎ. α΄. ἐν ἀρχῇ
τῆς τεσσαρακοστῆ5, P- 645. ed. 17 18—
38. With ourselves, the season gives
the name tothefast. In Sax. we have
Lencsen, ‘the spring,’ Lencten-
yeyten, ‘the spring-fast,’ ' Lent,
@ This was the year in which the
Council of Sardica was held.
b «Who hath blessed us witb all
spiritual blessings in heavenly things
(ἐν τοῖς ἐπουρανίοι5) in Christ.’
S. Athan. is comparing the rest God
had given the Church from their
enemies, and the opportunity of im-
provement by spiritual privileges, (vid.
p- 129.) with the blessings for which
the Apostle thanked God in the pas-
sage quoted. He had been absent at
Rome nearly three years.
© Syr. παῤῥησία.
ἃ Conf, Letter i. Ρ. 4—7.
e Or, ‘ made known ard offered up.’
f Vid. note g, to Letter vi. p. 45.
£ Vid. note o, to Letter i. p. 12, and
100 The blindness of the Jews with regard to their law.
LETTER
Even the heathen fancy they keep festival, and: the Jews
KIX,
hypocritically feign therein. But the feast of the heathen
He reproves, as the bread» of mourners; and He turns His
face from that of the Jews, inasmuch as they are outcasts,
saying, Your new moons and your sabbaths My soul hateth.
For actions not done lawfully and piously, are not of
advantage, though they may be reputed to be so, but they
rather argue hypocrisy in those who venture upon them.
Therefore, although such persons as these fancy to them-
selves that they offer sacrifices, yet they hear from the
Father, Your whole burnt-offerings are not acceptable, and
your sacrifices do not please Me; and although ye bring fine
flour, it is vanity; incense also is an abomination unto Me.
For God does not need any thing'; and, since there is
nothing which can defile Him, He is full in
as He testifies, saying by Isaiah, I am full.
Now there was a law given respecting these things, for
the instruction of the people, and to
Gal. 3,28. come; for Paul saith to the Galatians, Before faith came,
τ we were kept guarded under the law, being shut up in the
faith which should afterwards be revealed unto us; wherefore
the law was our instructor in Christ, that we might be justified
by faith*, But the Jews knew not, neither did they under-
stand; therefore they walked in the day-time as in dark-
ness; feeling for, but not touching, the truth we possess,
which [was contained] in the law'; conforming to the letter,
but not attending to the spirit. And when Moses was
veiled, they looked on him, but turned away their faces
from him when he was uncovered. For they knew not
what they read, but erroneously substituted™ one thing for
another. The prophet, therefore, cried against them, say-
Is. 1, 14,
Jer. 6, 20
regard to them,
fc. 7; 11.
prefigure things to
h Syr. ἄρτος. Conf. Letter ii. ps V7:
and Letter iv. p.32. The festivals of
the heathen are productive of mourning
and sorrow: their food is ἄρτος δακρύων.
(Ps. cil. 10.) Those of the Christian,
on the contrary, attended with real and
substantial joy: their food is ἄρτος
πλήρη ἑαυτοῦ, καὶ ἐν αὐτῷ τὰ πάντα
συστήκειν κι τ. A. Orat. contra Gentes
tom. i. p. 21.
k The Syriac of the text in this
place is much more vague, compared
with the original Greek, than the Pe-
schito version is. The word eis before
πίστιν and Χριστὸν is rendered in hoth
places by the particle answering to ἐν.
i. e. Christ.
<4r— as in Letter ii, pe 17.
where vid. note 1,
m
ἀγγέλων, ἄρνος οὐρανοῦ.
1 ἀλλ᾽ οὐδενός ἐστιν ἐνδεὴς 6 Θεός.
Orat. ii. contra Arian. tom. i. p- 392.
(L) εἰ γὰρ περὶ Θεοῦ λόγος ἐστὶ, μηδενὸς
αὐτὸν ἐπιδεᾷ εἶναι, ἀλλ᾽ αὐτάρκη καὶ
Scriptural reproofs of the 60820 123
ing, Falsehood and faithlessness have prevailed among them. Α. Ὁ. 347.
The Lord also therefore said concerning them, The strange Ys. 18, 2
children have dealt falsely with me; the strange children have (LXX
waxen old. But how gently now does He reprove them, ܣܝ
saying, Had ye believed Moses, ye would have believed Me; Jobn5, 46.
for he wrote of Me. But being faithless, they further also
dealt falsely respecting the law, affirming things after their
own pleasure, but not understanding them according to the
Scripture; and, further, having as with hypocrisies distorted
the plain text of Scripture, and this being their confidence,
He is angry with them, saying by Isaiah, Who hath required Is. 1, 12.
these of your hands? And by Jeremiah, since they were
very bold, he threatens, Gather together your whole burnt- Jer. 7, 21.
offerings with your sacrifices, and eat flesh; for I spake not ܵܒ
unto your fathers, nor commanded them in the day that 1
brought them out of the land of Egypt, concerning whole
burnt-offerings and sacrifices. For they did not act as was
right, neither was their zeal according to law; but they
rather sought their own pleasure in such days, as the
prophet accuses them; thrusting their bondsmen, and
gathering themselves together for strifes and quarrels.
They also smote the lowly with the fist, and did all things
that tended to their own gratification.
For this cause, they continue without a feast" until the
end, although they make a display now of eating flesh, out
of place and out of season. For, instead of the legally-
appointed lamb, they have learned to sacrifice to Baal;
instead of the true unleavened bread, they collect the wood, Jer.7, 18.
and their fathers kindle the fire, and their wives prepare the
dough, that they may make cakes to the host of heaven, and
pour out libations to strange gods, that they may provoke Me
to anger, saith the Lord. They have the just reward of
such devices; since, although they pretend to keep the
Passover, yet joy and gladness is taken from their mouth,
as saith Jeremiah, There hath been taken away from the cities Jer. 7, 84.
of Judah, and the streets of Jerusalem, the voice of those who
are glad, and the voice of those who rejoice; the voice of the
bridegroom, and the voice of the bride. Therefore now, he Is. 66, 3.
who among them sacrificeth an ox, is as he who smiteth a
> ,
@ ἄνεορτοι-
124 Haplanation of the time and circumstances under which
LetreEr man: and he who sacrificeth a lamb is as he who killeth a
ΒΑ... 081 dog; he that offereth fine flour, is as [if he offered] swine’s
blood; he that giveth frankincense for a memorial, is as a
blasphemer’. Now these things will never please God,
neither hath the [divine] word required them of them.
Is. 66,3. But He saith, 7hese have chosen their own ways; and their
abominations are what their soul delighteth in. And what is
this, my brethren? For it is right for us to investigate the
saying of the prophet, and especially with regard to those
who heretically devise imaginations contrary to the law.
By Moses then, God gave commandment respecting sacri-
fices; and all the book called Leviticus, is entirely taken up
with the arrangement? of these matters, so that He might
accept the offerer. He therefore, by the Prophets, finds
fault with him who despised these things, as disobedient to
Is,1, 19. the commandment, saying, J have not required these at your
Jer. 7,22, hands. Neither did I speak to your fathers respecting sacri-
Jices, nor command them concerning whole burnt-offerings.
Now it has been ventured as an opinion, that the Scrip-
tures do not agree together, or that God, Who gave the
commandment, is false. But there is no disagreement what-
ever; far from it; neither can the Father, Who is truth, lie;
Heb. 6, 18. for it is impossible that God should lie, as Paul affirms. But.
these things are plain to those who rightly consider them,
and to those who receive with faith the writings of the law.
Now it appears to me—may God vouchsafe, by your prayers,
that the remarks I presume to make may not be far from
the truth—that not αὐ first were the commandment and the
law concerning sacrifices, neither did the mind of God, Who
gave the law, regard whole burnt-offerings, but those things
Heb. 10,1. which were pointed out and prefigured by them. Sor the
Heb 9,10. daw contained a shadow of good things to come. And, Those
things were appointed until the time of reformation. There-
fore, the whole law did not treat of sacrifices, though there
was in the law a commandment concerning sacrifices, by
their means imparting instruction beforehand, withdrawing
men from idols, and bringing them near to God, teaching
them to understand the true character of the time then
present. Therefore neither at the beginning, when God
° ws βλάσφημος (LXX. vers. ) P Syr. τάξις.
the law concerning sacrifices was delivered to the Jews. 125
brought the people out of Egypt, did He command them Α. Ὁ. 347.
concerning sacrifices or whole burnt-offerings, nor even till ܢ
they came to mount Sinai. For God is not as man, that
He should have a care of these things beforehand; but His
commandment was given, that they might know Him Who is
truly God, and also His Word; and might disregard those
which are falsely called gods, which exist not, but only
attain to the outward show’. Thus He would be known to
them by those [signs] whereby He brought them out of the
land of Egypt, causing them to pass through the Red Sea.
But when they would serve Baal, and dared to offer sacri-
fices to those that have no existence, and forgat the miracles
which were wrought in their behalf in Egypt, and thought
of returning thither again; then indeed, after the law, a
commandment also was given to serve as a law concerning
sacrifices; so that with their mind, which at one time had
meditated on those [gods] which did not exist, they might
turn to Him Who is truly God; and learn not, in the first
place, to sacrifice, but to turn away their faces from idols,
and give heed to what God commanded. For when He
saith, I have not spoken concerning sacrifices, neither given Jer. 7, 22.
commandment concerning whole burnt-offerings, He imme-
diately adds, But this is the thing which I commanded them, Jer. 7, 23.
saying, Obey My voice, and I will be to you a God, and ye
shall be to- Me a people, and ye shall walk in all the ways
that I command you. Thus then, being before instructed
and taught, they learned not to give their service to any one
but the Lord. They attained to know what time the shadow
should last, and not to forget the time that was at hand, in
which no longer should the bullock of the herd be a sacrifice
to God, nor the ram of the flock, nor the he-goat, but all Exod. 12,6.
these things fulfilled in a purely spiritual manner, and by
constant prayer, and upright conversation, with godly words;
as David sings, May my meditation be pleasing to Him. Let Ps. 104,
my prayer be set forth before Thee as incense, and the lifting < 141, 2.
up of my hands as the evening sacrifice. The Spirit also,
who is in him, commands, saying, Offer unto God the sacri- Ps. 50, 14.
fice of praise, and pay to the Lord thy vows. Offer the Ps. 4,5.
sacrifice of righteousness, and put your trust in the Lord.
ᾳ θεοὶ ψευδώνυμοι. (1 Tim. 6, 20.) τ Syr. φαντασία.
126 The wilful obstinacy of the Jews.
LETTER
= The great Samuel also not the less pointedly reproved
XIX.
Saul, saying, Zs not the word better than a gift‘? For by
these things a man fulfils the law, and pleases God, as He
Ps. 50, 28. saith, The sacrifice of praise shall glorify Me. Let a 1
Hoses 6,6. fearn what this is, I will have mercy, and not sacrifice, and
Mat. 9, 10. vot condemn the adversaries. But this displeased them.
1 Cor.2,8. They were not anxious to understand, for had they known,
they would not have crucified the Lord of glory. And what
is the end of these, the prophet before pronounced, say-
Is.3,9-19.ing, Woe unto their souls, for they have devised an evil
1 ܒܡ thought, saying, let us bind the just man, because he is not
pleasing to ust. ‘The end of such abandonment as this 15
nothing but error, as the Lord, when reproving them, saith,
Mat.22,29. Ye do err, not knowing the Scriptures. Afterwards when,
through reproof, they should have come to their senses, they
John 9,28. rather waxed bold, saying, We are Moses’ disciples; and we
0 know that God spake to Moses; dealing the more falsely by
that very expression, and accusing themselves. For had they
believed him who heard, they would not have denied the
Lord, Who spake by Moses, at a time when He was near".
But such was not the eunuch in the Acts; for when he
Acts 8,30. heard, Understandest thou what thou readest? he was not
ashamed to confess his ignorance, and implored to be
taught. Therefore, because he was like a learner, the grace
of the Spirit was given. But as for them [the Jews], because
they persisted in their ignorance, as the proverb saith,
Prov.5,22. Death came upon them. for the fool dies in his sins. Like
Be 00, 1: dso too, are the heretics, who, having fallen from a true
Ps. 14,1. conscience, dare to imagine to themselves atheism. For the
fool saith in his heart, There is no God. They are corrupt,
and become abominable in their doings. Of such as are fools
Mat.12,34.1n their thoughts, the actions are wicked. For, as He
saith, can ye, being evil, speak geod things? They were
evil, because they thought wickedness. Or how can those
was their knowledge that God had
spoken to him. Therefore, using their
own argument, they ought the more to
have believed Christ, Who spake to
them directly in His own person. Com-
pare the fragment of the twenty-seventh
Letter in the Appendix.
S Apparently a loose quotation from
1 Sam. xv. 32. ἰδοὺ ἀκοὴ ὑπὲρ θυσίαν
ἀγαθὴν, καὶ ἢ ἐπακρόασις ὑπὲρ στέαρ
κοιῶν.
£ Vid. note to Letter xi. p. 91.
« The Jews professed to be Moses’
disciples. The reason they assigned
The disciples continued stedfast with the Lord. 127
do just acts, whose minds are set upon fraud? Or how shall a.D. 847,
he love, who is prepared beforehand tohate? Howshallhebe +
kind, who is bent upon the love of money? How shall he
be chaste, who looks upon a woman to lust after her? For Mat.15,19.
from the heart proceed evil thoughts, fornications, adulteries,
murders. By them the fool is wrecked, as by the waves of
the sea, being led away and enticed by these fleshly plea-
sures’; for this also stands written, Zhe whole body of
fools is entirely shipwrecked*. Having then associated with
folly, he is afterwards caught by a tempest, and perishes;
as Solomon says in the Proverbs, The fool and he who Ps. 49, 10.
lacketh understanding shall perish together, and shall leave
their wealth to strangers’. Now they suffer such things,
because there is not among them’ one sound of mind to
guide them. For where there is sagacity, there the Word,
which is the pilot of souls, accompanies the vessel; for he Prov. 1, 5.
that hath understanding shall possess government ; they who
are without government falling like the leaves.
Who then is it that altogether falls away, 8 658
and Philetus, because they entertained evil conceits respect-
ing the resurrection, and suffered shipwreck in regard to
the faith of it*? Judas also, being a betrayer, fell away
from the Pilot, and perished with the Jews, But the Matt. 1,
[other] disciples since they were wise, and therefore re- ἘΠῊΝ
mained with the Lord, although the sea was agitated, and
the ship covered with the waves, there being a storm‘, and
the wind contrary, yet fell not away. For they awoke the Mark 4,
Word, Who was sailing with them, and immediately the 4043
sea became smooth at the command of its Lord, and they
were saved. They then together became preachers and
teachers; relating the miracles of our Saviour, and also
teaching us to imitate their example. These things were
written on our account and for our profit, in order that by
these tokens, we may acknowledge the Lord Who wrought
1 ܗܢܝܐܘܬܗ appears to be an as referred to.
= z The w ܒܗܘ to b
error for {Zofascn. The word ι appears to be
x [ know not what passage is in- wrongly inserted in the Ms.
tended here. The word translated Ἃ Conf. Letter ii. p. 18.
8 é b Conf. Letter vii. p. 63. ‘ Judas—
‘body’ is ܒܣܪܐ literally ‘flesh.’ having abandoned his Life, hanged
¥ This passage is not to be found in himself.’
the Proverbs. It occurs in the Psalms, ¢ Syr. χειμών.
128 The world compared with the sea.
them. Let us therefore, in the faith of the disciples, hold
° eonverse with our Master4. For the world is like the sea
to us, my brethren, of which it is written, Z'his is the great
and wide sea; there go the ships; the Leviathan, which Thou
hast created to play in it. . We are carried along then in
this, as by the wind, through our own free-will*; for every
one directs his course according to his will, and either,
under the pilotage of the Word, he enters into rest; or,
laid hold on by pleasure, he suffers shipwreck, and is in
peril’ by storm. For, as in the ocean, there are tempests and
waves, so in the world there are many afilictions and trials.
The unbelieving, therefore, when affliction or persecution
ariseth, is offended, as the Lord said. For being uncon-
firmed in the faith, and regarding temporal things, he cannot
resist the difficulties which arise from afflictions. But as
the house, built on the sand by the foolish man, so he, since
he is without understanding, falls before the assault of
temptations, as it were by the winds. But the saints,
having their senses exercised by reason of practice, and
being strong in faith, and understanding the word, do not
become faint in trials; but although, from time to time,
circumstances of greater trial arise against them, yet they
continue faithful; and, awaking the Lord, Who is with
them, they are delivered. So, passing through water and
fire, to a place where they can breathe freely, they duly
keep the feast, offering up prayers, with thanksgiving, to
God Who hath redeemed them. For either, being tempted,
they are known, as Abraham; or, suffering, they are approved,
as Job; or, being oppressed and guilefully treated, as Joseph,
they patiently endure it; or, being persecuted, they are not
overtaken; but, as it is written, through God they leap over
the wall of wickedness, which divideth and separateth be-
tween brethren, and turns them from the truth. After this
example, the blessed Paul, when he took pleasure in infir-
mities, in reproach, in necessities, in persecutions, and in
distresses for Christ, rejoiced, and wished all of us to rejoice,
ܙ saying, Rejoice always ; in every thing give thanks.
4 wes ee? hbaXtes ܝܝ
‘ But hold converse with [our] Master.’ ܪ ܩܠܝܛܘܬ ܒܝܬܐ ܕܝܠܢ
Prof. Larsow translates these words αὐτονομία ἡμῶν (Ὁ)
cifferentiy, considering the text as ' κίνδυνον (Syr.) ποιεῖ,
Mark 4, 17.
Luke 6, 49.
Heb. 5, 14.
Pe, 18,29.
1 Thess. 5
18.
The due observance of the Feast. 129
For what is there so consonant with the feast, as turning A-D. 347.
from wickedness, and a pure conversation, and prayer
offered without ceasing to God, with thanksgiving? There-
fore let us, my brethren, looking forward to celebrate the
eternal joy in heaven, keep the feast here also; rejoicing at
all times, praying incessantly, and in every thing giving
thanks to the Lord. I also give thanks to God, as well for
those other wonders He has done, as for the various helps
that have now been afforded us, in that though He hath
chastened us sore, He did not deliver us over to death, but
brought us from a distance, even as from the ends of the
earth, and hath united us again with you. I then, while
I keep the fast myself, have been anxious to give you also
notice of the great feast of the Passover, so that we may go
up together, as 1t were, to Jerusalem, and eat the Passover,
not in a divided manner, but as in one house; not sodden as Carey
ܡ
in water, let us divide fic word of God; nor having, as ἮΝ
were, broken its bones, let us make eet the commands of
the Gospel. But, as it were, roasted with fire, with bitter
herbs, being fervent in spirit, in fastings and watchings,
with lying on the ground, let us keep it with penitence and
thanksgiving ὅ,
We begin the fast of forty days on the sixth day of
Phamenoth (Mar. 2.); and having passed through that pro-
perly, with fasting and prayers, we may be able to attain to
the holy day. For he who regards lightly the fast of
forty days, as one who rashly and impurely treadeth on
holy things, cannot celebrate the Easter festival. Further,
Jet us put one another in remembrance, and stimulate one
When the flesh is sodden, the The Passover was to be eaten in one
water becomes mixed with it. This house. We are to celebrate our Chris-
was forbidden to the Jews. The sim- tian festival with unity of spirit; not
° plicity which is in Christ is to be ob- in a divided manner, as the Schis-
served by us: we are to know nothing matics, bat in one house, ‘even in the
save Jesus Christ, and Him crucified. Catholic Church.’ Vid. Letter v. p.
(1 Cor. 2,2) The bones of the Paschal 41, As the Paschal lamb was to be
lamb were not to be broken. The com- roasted with fire, so we are to be fervent
mands of God are not to be frustrated in spirit, ‘ burning like a flame.’ Vid.
by us. Τὰ ὀστᾶ τῆς σοφίας τὰ ἅγια Letter iii. p. 25. As it was to be eaten
δόγματα τῆς ἐκκλησίας ἐστὶν, ἅπερ ἐν with bitter herbs, 80 we are to observe
τῷ πάσχα μὴ συντρίβειν τοῖς ᾿Ιουδαί- our feast with watchings and fasting»,
os νενομοθέτηται. Athan. expos. in ‘bringing forth worthy fruits of pe-
Psalmos, ) Ps. xxi. 15.) tom. i. p. 827. nance.’
k
180 Names of recently appointed Bishops,
another not to be negligent, and especially that we should
fast those days; so that fasts may receive us in succession,
and we may duly bring the feast to aclose. The fast of
forty days begins then, as was before said, on the sixth of
Phamenoth (Mar. 2); and the great week of the Passion on
the eleventh of Pharmuthi (Apr. 6.). And let us rest from
the fast on the sixteenth of it (Apr. 11.), on the seventh
day, late in the evening. Let us keep the feast when the
first of the week rises upon us, on the seventeenth of the
month Pharmuthi (Apr. 12.). Let us then add, one after
the other, the seven holy weeks of Pentecost, rejoicing and
praising God, that He hath by these things made known to
us beforehand, joy and rest everlasting, prepared in heaven
for those of us, who truly believe in Christ Jesus our Lord;
through Whom, and with Whom, be glory and dominion
to the Father, with the Holy Ghost, for ever and ever.
Amen.
Salute one another with a holy kiss.
are with me salute you.
The brethren who
ἈΠ have also thought it necessary to give you accurate
information respecting the appointmenti of Bishops, which
has taken place in the stead of our blessed fellow-labourers
in the ministry; that ye may know to whom to write, and
from whom ye should receive letters. In Syene therefore,
Nilammon, instead of Nilammon of the same name. In
Laton, Masis, instead of Ammonius. In Coptos, Psenosiris*,
instead of Theodorus!. In Panos, because Artemidorus™
desired it, on account of his old age, and weakness of body,
Arius” is appointed in conjunction with him. In Hypsele,
Arsenius®, having become reconciled to the Church. In
8 Vid. Letter to Serapion, p. 98.
rectly written in the other places in
note.
which it oceurs in this Letter.
m A Bishop of this name was present
at the Council of Tyre, A.D. 334.
Athan. op. tom. i. p. 155.
n Several Bishops of this name were
present at the Council of Sardica.
9 There is a Letter extant of this
Arsenius to S. Athan. wherein he re-
tracts his schismatical errors, and seeks
re-admission into the Catholic Church.
Athan. op. tom. i. p. 146.
i Syr. κατάστασις, a word not uncom-
mon with ©. Athan., to denote the or-
dination of Bishops. Vid. du Fresne,
Glossar. Gree. s. v.
k Probably the same of that name
mentioned as having been present at
the Council of Sardica. Athan. op. tom.
i. p. 133.
1 In the Syr. Ms. this word is erro-
neously written ‘ Theorodus.’ It is cor-
LETTER
XTX.
-
In Anti- A. D. 34
de
together with their Sces. 131
Lycos, Eudemon?, in the stead of Plusianus®.
nous, Arion’, instead of Ammonius and Tyrannus’. In
In Nilopolis,
Oxyrynchus, Theodorus, instead of Pelagius.
instead of Theon, Amatus', and Isaac, having been recon-
In Arsenoitis, Andreas, instead of
In Prosopontis*, Triadelphus, instead of Sera-
In Diosphacus’, on the river side, Theodorus,
In Saiton [Sais], Paphnutius,
In Xois, Theodorus, instead of
ciled to each other.
Silvanus*.
pammon.
instead of Serapammon.
instead of Nemesion.
Anubion; and there is also with him Isidorus, being recon-
In Sethroitis?, Orion, instead of
In Clysma, Tithonas, instead of Jacob’; and
ciled to the Church.
Potammon.?.
there is with him Paulus, having been reconciled to the
tom. i. p. 6.9. §. 10.
x Prosopitis, (Qu.) Neither of the
names is known from other sources as
that of one of the Egyptian bishoprics.
¥ Probably an error for Diospolis.
2 In the three words Triadelphus,
Xois, and Sethroitis, a Nun is printed
instead of a Yud. The Ms. often
makes little or no distinction between
the two letters; but independent testi-
mony fixes it in these particular cases.
a Syr. .ܛܝܬܘܐܢܣ An error for
ܛܝܬܘܐܝܣ ) 2 ( Τιθόης was one of the
Egyptian Bishops at the Council of
Sardica. tom. i. p. 133.
b Probably the Bishop of thet name,
whose death was caused by the injuries
inflicted on him during a persecution
of the Church, as recorded bv Athan.
in his Hist. Ar. ad Monachos, tom. i.
p. 277. His successor, Orion, we may
suppose to have been the same who
was among those assembled at Sar-
dica.
Church.
P Probably the same of that name
who was present at the Council of
Sardica.
¶ This name occurs in the Letter of
Arsenius referred to in note o.
τ This name is also found among
the Bishops present at the Council of
Sardica. ܐ
5 Syr. ܛܽܘܪܐܺܝܢܘܣ (Tyrianus.)
This is most probably meant for Ty-
rannus, the Bishop of that name who
was present at the Council of Tyre.
Athan. op. tom. i. p. 154. There were
several Egyptian Bishcps of the name
of Ammonius. A reference to the
other writings of S. Athan. mentioned
in the preceding notes will serve to
verify several of the succeeding names.
t Syr. ܐܠܐܛܐܣ an error for
Amantius. (Qu.) Vid. tom. i. p. 133,
Silvanus is mentioned in the post- ܠܐ
script to the Letter to Serapion, p. 101.
His successor Andreas, here men-
tioned, was present at the Synod held
at Alexandria A.D. 362. Athan. op.
1:1077 1:10117
Coss. Philippus, Salia; Prefect. the same Nestorius; Indicf.
VI.; Easter-day III. Non. Apr.; VIII. Pharmuthi;
Aira Diveclet. 64; Moon 18.
Let us now keep the feast, my brethren; for as our
Lord then gave notice to His disciples, so does He now
beforehand to us; that after some days is the Passover.
Therein the Jews indeed betrayed the Lord, but we cele-
brate His death as a feast, while we rejoice that then we
obtained rest from our afilictions, and eagerly assemble
ourselves together, whereas we formerly were dispersed.
And whereas we were lost, we have been found; from
having been far off, we are brought nigh; and from having
been strangers, we have become His, Who suffered for us,
and was nailed on the cross; Who bore our sins, as the
prophet saith, and was afflicted for us, that He might
remove from all of us grief, and sorrow, and sighing.
When we thirst, He too satisfies us with the feast, standing
and erying, [f any man thirst, let him come to Me, and drink.
For such is the love of the saints at all times, that they
never once leave off, but offer the uninterrupted, constant
sacrifice to the Lord, and continually thirst, and ask of
Him to drink*; as David sang, My God, my God, early
will I seek Thee; my soul thirsteth for Thee; many times
my heart and flesh longeth for Thee in a barren land, without
a path, and without water. Thus was I seen by Thee in the
sanctuary. Isaiah the prophet also says, From the night
my spirit seeketh Thee early, O God, because Thy command-
* Conf. Letter vii. p. 60,61. The and the twentieth Letters has been
striking similarity between the seventh already noticed.
A.D. 348.
Easter-day
on April 8,
Matt. 26,
2
Is. 53, 4.
John 7, 37.
Ps. (63, 1.
2.
Is. 26, 9.
A. D. 348.
Spiritual thirst of the righteous. 133
ments are light. And another says, My soul fainteth Sor the
longing it hath for Thy judgments at all times. And again Ps.119, 20.
ἽΝ ܨ
Ps. 25, 15.
Ps. 19, 15,
1 Thess. 5,
17.
Hos. 6, 3.
John 7, 38.
Prov. 25,
25.
Matt. 22,
12.
Prov. 21,
he says, For Thy judgments I have hoped, and Thy law will
I keep at ali times. Another boldly cries out, saying, ὦ
Mine eye is ever towards the Lord. And with him one
says, The meditation of my heart is before Thee at all times.
And Paul further advises, 4¢ al! times give thanks; pray
without ceasing. Those then who are thus continually
engaged, are altogether waiting for the Lord, while they
say, Let us follow on to know the Lord: we shall find Him
ready as the morning, and He will come to us as the early and
the latter rain for the ear/h. For not only does He satisfy
them in the morning; neither alone does He give them to
drink as often as they ask; but He gives them abundantly
according to His loving-kindness, vouchsafing to them, at
all times, the grace of the Spirit. And what it is they
thirst for He immediately adds, saying, He that believeth on
Me. For, as cold waters are pleasant to those who are thirsty,
according to the proverb, so to those who believe in the
Lord, the coming of the Spirit is better than all refresh-
‘ment and delight.
It. becomes us also then in these days of the Passover, to
rise early with the saints, and approach the Lord with all
our soul; with purity of body, with confession and godly
faith in Him; so that when we have here first drunk, and
been filled with these divine waters which [flow] from Him,
we may also be able to sit at table with the saints in
heaven, and may share in the one voice of gladness which is
there. For this, sinners having eyinced no inclination, are
properly cast out, with the words sounding in their ears,
Friend, how camest thou in hither, not having a wedding
garment? It is true that sinners also thirst, but not for
the grace of the Spirit; but, being inflamed with wicked-
ness, they are altogether set on fire by pleasures, as saith
the Proverb, All day» long he desires evil desires. But the
26.
Prophet cries against them, say ing, Wo unto those who rise τὸ 5, 11.
up early, and follow strong drink ; who continue until the |
evening, for wine inflameth them. And since they run wild
8 For ܝܘܩܬܐ leg. ܝܘܩ
134 The deceitfulness of the wicked.
in wautonness, they dare to thirst for the destruction of
others. Having first drunk deceitful waters, which cannot
be trusted, those things come upon them, which are stated
-by the Prophet; My weund, saith he, is grievous; how shall
I be healed; it hath surely been to me like deceitful waters,
in which there is no trust. The second, again, while they
drink with those who are with them, lead astray and throw
into confusion the mind [which was desirous] of truth, and
And what does he [the
prophet] cry? Wo unto him who eauseth his neighbour to
drink turbid destruction, and maketh him drunk, that he may
look upon his caverns®. But those who dissemble, and steal
away the truth, quiet their hearts. Having first drunk
thereof, they go on to say those things which the whorish
turn away the simple from it.
- woman saith in the Proverbs, Lay hold with delight on
hidden bread, and sweet stolen waters. They lay snares
secretly, because they have not the freedom of virtue, nor
the boldness of Wisdom, who praiseth herself in the streets,
and employeih freedom of speech in the broad ways4,
preaching on high walls. For this reason, they are bidden
to lay hold with delight®, because, having chosen careless-
ness‘ and pleasure, they steal the sweetness of truth, and
with it disguise their own bitter waters [to escape] from the
blame of their wickedness, which would be speedy and
public. On this account, the wolf puts on the skin of the
sheep, sepulchres deceive by their whitened exteriors®.
£ Conf. Letter ii. p. 19. The same
method of diszuising wiekedness by an
admixture of truth is there reprobated ;
the same scriptural illustrations of the
wolf with the sheep’s clothing, and the
whitened sepulchres, are there adopted ;
while in both places, immediately after
these, Satan himself is introduced.
There is this difference: there S. Atha-
nasius treats of errors of doctrine; here,
of immorality of life:
h The Syriac Ms. (which is imper-
fect) ends here. The fragments that
follow are derived from different
sources, mention whereof is made in
the notes.
Satan, that is*,
© The Syriac translator appears to
have had before him the words ἀνα-
τροπὴν θολερὰν, as some Mss. read, and
us the passage is quoted in the Tomus
ad Antiochenses, Athan. op. tom. i.
p- 619. not ἀνατροπῇ θολερᾷ. The last
word in the verse ‘ caverns’ (σπήλαια)
arises from the similarity betweeen the
words omy (nakedness)and ΓῪΨ
(caves).
9 ἐν ταῖς πλατείαις Syr.
¢ Conf. Letter vii. p. 59.
ܕܒܗܝܩܠܢܘܬܐ For '
ܕܒܩܐܗܟܠܝܢܘܬܐ
leg.
LETTER
ue
Jer. 15,18
Prov. 8, 2.
Matt.7, 15.
Matt. 23,
27.
APPENDIX:
LETTER XXVII.
From the twenty-seventh Festal Letter of Athanasius,
Bishop of Alexandria and Confessor; of which the
commencement is, “Again the season of the day of the
living Passover?.”
For who is our joy and boast, but our Lord and Saviour
Jesus Christ, Who suffered for us, and by Himself made
For He is no other than He
known to us the Father?
Who of old time spake by the Prophets; but now He saith
to every man, 7 Who speak am near”, Right well is this word Jobo 4,
spoken; for He does not at one time speak, at another
being silent; but continually and at all times, from the
beginning without cessation, He stirs up every man, and
speaks to every man in his heart.
Ἐγώ εἰμι, ὁ λαλῶν σοι. There can be
as little doubt that they are the trans-
lation of αὐτὸς 5 λαλῶν πάρειμι, Epis-
tola i. ad Serapionem, tom. i. p. 526.
8,10. The context shows that S. Athan,
understood the words, 6 λαλῶν, as
denoting the person of Christ, probably
by connexion with the preceding verse,
where the woman of Samaria says of
the expected Measias, ἀναγγελεῖ ἡμῖν
πάντα. Conf, 11680. 1. 1. 5 Θεὸς λαλή-
σας τοῖς πατράσιν ἐλάλησεν
ἡμῖν. Vid. also Letter xix. p. 126.
where we have a very similar phrase
referring to Christ, Who is at one time
represented as speaking to Moses, at
another, as being near.
The fragment here given of the ܘ
twenty-seventh Letter, as well as the
succeeding fragments of the twenty-
ninth and forty-fourth, are from Syriac
translations, discovered by Mr. Cureton
as quoted by Severus Patriarch of An-
tioch, in his work against Johannes
Grammaticus, contained in the Syriac
collection of the British Museum, (Cod.
Add. 12, 157. fol. 202.) and published
by him with the preceding Letters.
Their style would argue them to be
part of the same translation.
» ܐܢܐ ܗܘ ܕܩܩܡ ܠܠ ܩܖܿܝܒ ܢܐ
These words are observable. There can
be little doubt that they are meant for
the passage referred to, (John iv. 26.)
136 APPENDIX.
LETTER XXIX.
And again, from the twenty-ninth Letter, of which the
beginning 18, “ Sufficient for this present time are the
things which were before written by us.”
And the Lord proved the disciples, when He was asleep
on the pillow, at which time a miracle was wrought, which
is especially calculated to put even the wicked to shame.
For when He arose, and rebuked the sea, and silenced the
storm, He plainly shewed two things; that the storm of
the sea was not from the winds, but from fear of its Lord,
Who walked upon it; and that the Lord, Who rebuked it,
was not acreature, but rather its Creator, since a creature
is not obedient to a creature. For although the Red Sea
was divided before Moses, yet it was not Moses who did it;
for it took place, not because he spake, but because God
commanded. And also if the sun stood still in Gibeon,
and the moon in the valley of Ajalon, yet this was the work,
not of the son of Nun, but of the Lord, Who heard his
prayer. He it was, Who both rebuked the sea, and on the
cross caused the sun to be darkened.
Mark 4,
37—41.
Exod, 14,
21:
Joshua 10,
12.
Matt. 27,
40.
APPENDIX, 137
LETTER XXXIX.
Of the particular books and their number, which are received
by the Church. From the thirty-ninth Letter of Athana-
sjus, Bishop of Alexandria, which treats of the Paschal
festival; wherein he defines canonically which are the
divine books which are received by the Church*.
- . . . But since we have made mention of heretics as
dead, but of ourselves as possessing the Divine Scriptures
fur salvation; and since I fear lest, as Paul wrote to the 2Cor.11,3.
Luke 1, 1,
Corinthians, some few of the simple should be beguiled
from their simplicity and purity”, by the subtilty of certain
men, and should afterwards read other books—those called
apocryphal—led astray by the similarity of their names
with the true books; I beseech you to bear patiently, if I
also write, by way of remembrance, of matters with which
you are acquainted, influenced by the need and advantage
of the Church.
In proceeding to make mention of these things, I shall
adopt, to commend my undertaking, the pattern of Luke
the Evangelist, saying, Morasmuch as some have taken in
hand, to reduce into order for themselves the books termed
me to consider it as the work of a
different translator. It adheres less
closely to the Greek, than is the case
in the other Letters with the few frag-
ments that are extant; more than once
introducing explanations of the word
Apocryphal. ‘The quotation from St.
Luke differs widely in the choice of
words from the same quotation, as
found in Letter ii. p. 20. Lastly, the
word ‘heretics’ is written very differ-
ently in this fragment from the mode
uniformly adopted in the other Letters.
In this we find it written, ܗܙܣܝܘܛܐ -
elsewhere, ܗܕܗܛܝܣܗܘ
b The Greek has the words καὶ τῆς
ἁγνότητος, found in some Mss, of the
Scriptures.
a The above fragment of the thirty-
ninth Letter has long been before the
world, having been preserved in the
original Greek, by Theodorus Balsa-
mon. It may be found in the first
volume of the Benedictine edition of
the works of S. Athan. tom. i. p. 767.
ed. 1777. A Syriac translation of it
has been discovered by Mr. Cureton
in an anonymous Commentary on the
Scriptures in the collection of the
British Museum, (Cod. 12, 168.) and
appended to his volume. This trans-
lation does not contain quite so much
as the fragment of the original, com-
mencing ouly at the quotation from
S. Luke. The heading above given is
translated from the Syriac. A careful
consideration of the style, compared
with that of the other Letters, has led
138 APPENDIX.
apocryphal, and to mix them up with the divinely in-
spired Scripture, concerning which we have been fully
persuaded, as they who from the beginning were eye-
witnesses and ministers of the Word, delivered to the
fathers; it hath seemed good to me also, having been urged
thereto by the brethren, and having learned from the
beginning, to bring before you the books included in the
Canon, and handed down, and accredited as Divine; to the
end that any one who has fallen into error may correct
those who have led him astray; and that he who continues
stedfast in purity, may again rejoice, having these things
brought to his remembrance.
There are, then, of the Old Testament, in all twenty-two
books in number: for, as 1 have heard, they are handed
down the same in number as the letters among the Hebrews,
their respective order and names being as follows. The
first is Genesis, then Exodus, next Leviticus, after that
Numbers, and then Deuteronomy. Following them, we
have Joshua, the son of Nun, and Judges, then Ruth.
And again next, four books of Kings, and of them the first
and second are reckoned one book, and so likewise the
third and fourth, one. And again, after these, the first and
second of the Chronicles are similarly reckoned as one book.
Esdra again, the first and second as one. After these there
is the book of Psalms, then Proverbs, next Ecclesiastes,
and the Song of Songs. Job follows, then the Prophets,
the twelve being reckoned as one book. Then Isaias,
Jeremias, and with him Baruch, Lamentations, and¢ the
epistle; afterwards, Ezekiel and Daniel. Thus far con-
stitutes the Old Testament.
But we must not look upon it as a task to speak of the
books of the New Testament. These then are, the four
Gospels, according to Matthew, Mark, Luke, and John.
Afterwards, the Acts of the Apostles, and the Catholic
Epistles, called of the Apostles, seven in number 4, viz. of
James, one; of Peter, two; of John, three; and then, one
of Jude. Besides these, there are fourteen Epistles of the
¢ The Syriac has the conjunction, editors,
which is rejected by the Benedictine 4 Syr. ‘ And the seven Epistles.’
APPENDIX. 139
Apostle Paule, written in this order. The first, to the
Romans; then two to the Corinthians; after these, to the
Galatians; next, to the Ephesians; then to the Philippians
- and to the Colossians; after these, two to the Thessalonians,
and that to the Hebrews; and again, two to Timothy; one
to Titus; and lastly, that to Philemon. To these, the
Revelation of John.
These are the fountains of salvation, that he who thirsteth
may be satisfied with the words‘ they contain. In these
alone is proclaimed the doctrine of godliness. Let no man
add to them, neither let him take ought from them. For
on this point the Lord put to shame the Sadducees, saying,
Ye do err, not knowing the Scriptures. And He reproved Matt. 22,
the Jews, saying, Search the Scriptures, for they testify of ret δ, 39,
Me.
But for greater exactness, I add this also, considering it
necessary so to write; that there are other books besides
these, not indeed included in the Canon, but appointed by
the Fathers to be read by those who are come of late,
wishing’ for admonition and instruction in godliness. The
Wisdom of Solomon, and the Wisdom of Sirach*, and
Esther, and Judith, and Tobit, and that which is called the
Doctrine of the Apostles, and the Shepherd. But the
former, my brethren, are included in the Canon, the latter
being [merely] read; nor is there any mention of apocryphal
writings. But this is an invention of heretics, writing them
to favour their own views, bestowing upon them their
approbation, and assigning to them a date, and producing
them as ancient writings, that thereby they might find
occasion to lead astray the simple.
e Syr. ‘Of Paul.’ have had before him the Benedictine
£ Syr. ‘ living words,’ reading, καὶ βουλομένοις. :
8 The Syriac translator appears to ܐܐ Syr. * Ihe Son of Sirach.
140 APPENDIX.
LETTER, ΧΊΥ-
And again, from the forty-fourth Letter, of which the com-
mencement is, ** All that our Lord and Saviour Jesus
Christ did in our stead and for us.”
Wuewn, therefore, the servants of the Chief Priests and the
Scribes saw these things, and heard from Jesus, Whosoever
is athirst, let him come to Me and drink; they perceived
that this was not a mere man like themselves, but that this
was He Who also gave water to the saints, and that it was
He Who was acknowledged by the prophet Isaiah. For He
was truly, as it were, the splendour of the light*, and the
Word of God; thus too He was the river from the fountain
which gives drink. And then to Paradise, and now to all
men, He gives the same gift of the Spirit, and says, [f any
man thirst, let him come to Me and drink. Whosoever
believeth on Me, as saith the Scripture, rivers of living water
shall flow out of his belly. ‘This was not for man to say, but
for the living God, Who truly vouchsafes life, and gives
the Holy Spirit.
4 Conf. Heb. i. 3. ἀπαύγασμα τῆς δόξης---αὐτοῦ.
John 7,37.
John 7, 37.
38.
APPENDIX. 141
ܢܩܠܘܦܘܢ 7ἸΔοὶ ܐܝܟ ܤܣܦ̈ܠܝܐ palo ܗܢܘܢ > Διὶ
ܠܗܘܢ ܠܝܬܐ ܕܩܠܘܦܘܢ ܢܦܠܘܢ ܒܛܗܪܐ yal ܕܒܣܪܢܘܬ
ܠܠܐ . ܕܦ ܩܐܝܬܝܢ ܢܬܬܢܚܘܢ yal ܕܒܦܐܘܘ68ܐ.. )5
ܐܟܚܕܐ ܢܗܡܘܢ bla οἷσι. ܕܒܝܧܘܬܐ . Inq] <add!
ܩܠܬܝܗܒܝܢ ܠܗܿܢܘܢ ܕܟܠܬܚܢܧܥܢܥܝܢ ܵܗ aa διε. ܦܕܼܩ
ܪܘܦܥܐ ܠܗ̇ܢܘܢ ons) ܐ ܡܢ ܗܟܝܠ ܘܠܘܩܩܠܗܘܢ
ܩܠܣܬܕܪ + Σοῦ“ ܠܗܘܢ Ys . ܘܝܬܝܪܐܝܬ ܠܗܘܢ «Ὅλο
ro of. hom ܕܠܘܩܟܠܗܘܢ ܗܢܘܢ ܩܠܬܛܥܢܢܝܢ
ܠܛܝܧܫܩ SO ܗܘ ܕܝܢ σιοδιῖ ܝܬܝܐ ܡܢ «ὦ Joss
ܦܘ̈ܩܠܘܗܝ ܘܝܬܝܪ ܩܠܝܠܐܝܬ 50,0 “Yo : ܠܗܢܘܢ ܕܨܒܝܢ
ܕܢܐܚܨܘܢܝܗܝ . ܙܝܬܘܗܝ «ὦ ܓܝܪ ܠܧܐܗܘܢ yal
ܣܗܕܘܬܐ ܕܡܐܐܦܪ̈ܢܐ foam. ܚܪܝܦܐ ܘܩܢܝ̈ܗܘܢ ܕܚܐ
bho ̄ܐ ܒܝ ܕܬܟܠܝܗܐ Jaye εὐλϑη. Om :
ܐ ܩܐܕܡܐ ܚܫ oor ܕܠܩܘܟܠܗ ܟܠܬܗܓܝܢ met)
ܗܢܘܢ bh ܕܝܠܗܘܢ ܟܠܦܬܗܕܝܢ Aa}. ܠܗܘܢ
ܘܒܢܧܫܧܬܗܘܢ : 50,00 ܕܢܝܬܘܢ ἢ Ss .145 ܪܘܓܙܐ :
ἸΔᾺ 9] . ܢܟܠܐ . ܣܤܐܐܬܐ . ܩܖܝܪܘܬܐ ܗܢ̈ܝܢ ܕܐܒܦܢ )1 cagsas
ܕܐܝܬܘܢ ܬܢ Ra. ܗܢܘܢ ܥܠܝܗܘܢ ܘܠܘܩܩܠܗܘܢ ܗܗ̈ܟܝܢ
ܕܦܥܬܐ : ina} ܕܡܢܠܐ ܟܕ yo} + ܣܝܦܐ ܕܝܠܗܘܢ ܒܠܒܗܘܢ
ὁ 2). Noss ܘ
±? eee: 4 ) & wee = Gare +e ) 9:3 OES Free eros 9
142 APPENDIX.
ܗܢܝܐܝܬ ܡܬܟܠܢܝܝܢ ܒܦܝܧܬܐ . }| ܩܐܠܬܗܧܫܒܢܐ ܢܬܪܗܛܝܢ
bal ewolad )2 ܠܦܘܩܨܢܐ ܗܘ ܕܩܠܛܠ
ܩܝܒܐ ܢܕܘܦܘܢ ܘܚܠܘܦܐ. ܗܘ ܕܙܥܝܒܘܢ ܢܘܢ ܢܬܪܢܘܢ
ܠܘܩܟܟܗܘܢ fia} ܕܗܘ ܩܕܝܫܐ ܡܐܤܗܕ ܟܕ sso}
Vacs; ato ܦܝܩܬ( ܀ wh ἀνθ» edo
ܘܢܟܝ̈ܠܘܬܐ ܟܠܗ Boon. ܐܬ ܗܝܘ 2 apni US.
ܕܗܘܓܝܐ yal, ܗܢܐ . ܘܠܐ cain} S080 ܆ ἢ 4
ܕܐ[ܝܬܝܗ ]0 ܪܕܚܝܘܬܐ : 30,9 ܘܠܧܘܕܠ δο
jo. Lo] ܠܘ ons, ܠܡܐܛܐ ܕܐ[ܒܘܗܝ
yal? ܕܝܢ boots ܡܠܐ ܒܝܘܬܐ bork
μοῦ ܗܢܐ : ܒܗ̇ܝ ܕܒܝܘܐ ܐܝܬܘܗܝ . ܘܐܬܬܥܕܠ
ܟܕ . mato ܐܚܕܢܝܬܐ poo τ ܩܕܝܫܐ ܒܝܕ ܗܟܝܢ
dso, 2 BoD ܕܝܠܟܘܢ ܩܐܛܫܦܢ μὴ. μοὶ
ܠܐ ܢܩܠܘܣܝܘܬܐ δὼ ܕܝܠܟܘܢ ܒܚܛܗܐ . ܣܧܣܘܬܟܘܢ
‘ [Paste YAsoto ܐܢܣ ἢ. outs Has ܘܠܣܢܟܘܢ
Wokos op att? . Jno fur Al fle)
ܦܥܬܗ ܩܠܝܬܐ so. ܗܢܐ wala ܕܗܘܓܝܐ ܦܠܧܬ ܐ
.ܘ ܠܫܚ dani ܠܢ 6 ܠ σομογσῶρι
. ܘܛܠ ܕܣܛܢܝܢ 99 . ܘܢܝܠܕܝܢ ܠܐ ܙܕܩܠܘܣܝܘܬܐ lade
܀ ܘܗܘ O70} YAY ܘܢܘܠܐ . OND ܕܐܶܐܣܧܣ isa
ܪܐ θῶ. Θὰ ܕܬܬܝܕ ܗܘܐ ܕܢܐܟܘܠ ܠܢ ܒܥܝܗܘܢ
ܗܘ ܕܝܢ ܣܒܪܐ ܕܗܠܝܢ ܕܕܐܲܝܟ fa} . [ܘܫܚ ܝ ܀ ܘܚܖܟܪܐܐ ܒܗ
αι» NdS + Wasto .ܬܘܒ ܩܕܡܘ ®».
ܐܢܘܢ ܙܕܝܩܘܬܐ ܟܕ ܗܟܝܘ ܠܢܐܘܗܪܐܐ ܗܘܐ ܠܗܘܢ
ܚܣܘܭܐ܇ . 2 ܣܟܝܘ ὅσῃ ܒܠܦܛܬܬܐ ܗܠܟܘ
APPENDIX. 143
ܖ܀ܟܕܕܐܝܟ ܗܟܢ ܟܝ ܐܦܬܪܪܘ Liss ܘܠܐ ܟܐܬܦܠܗܕܝܐܼ
ܩܢܝܢ ܠܕܒܝܢܐ ‘on ܕܠܘܬܗ : ܘܚܕ ܒܪܘܚ 2001 :
ܗܘ ܓܝܪ ܕܩܠܬܢܩܦ ܠܪܘܚܐ ܚܕܐ ܪܘܚܐ ܐܝܬܘܗܝ :
Beg sual aul ܕܕܗܝܘܢ (Zeno polo.
ܕܢܣܝ̈ܘܢܐ ܐܢܩܢ ܠܘܩܟܠܗܘܢ ܦܩܬܣܝܢ ܥܠ ܩܘܥܐ
ὁσι ܕܐ̈ܝܬܘܗܝ ܡܫܝܚܐ . σι; ܟܕ Διο ܠܗܿܢܘܢ
ܡܗ̈ܟܠܝܢܐ : ܘܒܛܟܬܐ ܡܢ Y canto ܟܠܬܗܓܝܢܝܬܐ
ܩܢܝܢ + ܩܠܬܧܦܠܦܠܝܢ ܕܝܢ ho ܙܒ̈ܢܝܐ : ܘܠܐ soto
ܡܠܬܚܫܒܝܢ ܝܬܝܪ ܡܢ ܗܠܝܢ ἢ . bison ܟܠܦܪܪܐ :
ܘܠܬܟܣܣܝܢ ܠܘܬ οἱ. Vartacr 9 ܓܝܪ ܨܡ soaks
_ ® ܘܛܥܝܘܬ| ܕܠܘܬ | ܚܢܩܝܢ ܠܗܘܢ yal οἱ. »}10:
: ܒܦܠܐܬܐ ܗܝ ܕܟܡܛܠܬܗܘ̇ܢ ܢ ܟܕ |ܐ ܣܬܬܘ
_- ܗܝ ܕܐܶܬܟܪܙܬ ܠܗܘܢ ܐ ܒܗ̇ܝ ܕܡܠܐ 21
ܝܬܝܗܘܢ ܒܪܕ oss ܒܙܒܥܐ ܕܪܕܘܦܝܐ . ܐܘ ܟܕ [ܘܠܨܢܐ
ܗܘܐ ܡܛܠ Δ ܘܠܬܟܩܠܝܢ . ܕܟܠܬܗܓܝܢ ܠܢ
ܓܝܪ ܟܝܫܐܼ sol : ܠܘ Bie ܐܠܐ ܕܓܠܘܬܐܐ ܘܠܘ
ܙܕܝܩܘܬܐ ]1 ܥܘܠܐ ܢܠܦ ܠܡ ܓܝܪ ܠܩܢܗܘܢ WS?
ay ܦܩܘ ܕܢܬܣܢܘܢ ܟܕ Vo ܐܥܘܠܘ . ‘Aso
2 The hitherto unpublished text of part of the eleventh Letter. V id.
note r, p. 86.
14:4: APPENDIX.
ܟܠܬܛܠ ܗܘܐ «ἰο Vole ܟܕ ܚܛܝܐ ܐܝܬܘܗܝ loo . 295 ܗܘܐ
ܕܘܝ . ܕܘܝܕ ܕܝܢ ܘܟܕ ܛܒ ܟܢܐ ܗܘܐ . ܠܐ ܩܛܠܗ ܠܘܙܽܘܠ .
amso ܩܢ ܫ 75 eat οὐ σον joor ܕܒ
Zeasntes ]19 ܗܘܐ ܠܒܝܧܘܬܗ ܕܗܘ̇ . ܘܗܢܘܢ ܡ
ܚܕ OS + ܠܝܘܣܒܦ ܩܠܐܒܢܝܢ ܗܘܘ . ܝܘܣܦܣً ܕܝܢ ܠܗܢܘܢ
oasis] δέου; ܚܐܢ܇ ܗܘܐ . ܘܩܪܢܐ: ܣܢܝܩܝܢܢ ܥܠ
ܗܓ .ܐܬܐ cor. ܟܠܪܝܐ ܘܦܪܘܩܐ er ܆ ܟܕ ܟܠܬܪܕܣ ܗܘܐ
foot das fase ܠ hs} ܕܝܠܗܘܢ ܩܪܡܬܢܣ.
ܗܘܐ ܡܢ ܗܘ ܘܠܐ ° ܩܠܬܪܕܣ̄ ܗܘܐ . ܘܠܐ 5, ܟܠܬܐܠܟ ܗܘܐ .
ܘܐܣ ܠܐ ܟܕ ܟܠܬܩܛܠ ܗܘܐ . aslo ܗܘܐ ܕܝܢ . ܥܠ ܗܢܘܢ
ܕܗܠܥܝܢ ܟܬ̄ܠܪܚܝܢ ܗܘܘ . ܘܗܘ ܟܪܠܢ ܦܪܘܩܐ ܚܠܒ Yeas]
ܚܬܫ ܀ ܗܢܘܢ ܕܝܢ ܩܪܣܠܝܢ ܗܘܘ ܡܢܗܘܢ asad. ܘܢܘܗܪܐ
ܘܛܝܒܘܬܐ . ܗܠܝܢ ܟܝܬ ܟܠܗܝܢ ܐܝܬ ܗܘܐ ܠܗܘܢ co:
foo ܗܘ ܪܝܬ ads .~ ܘܦܪܢܲܪܐܝܬ : Ἰδόμον “Ns
ܫܘ ܘܗܩܪܢܘܬܐ1 ܀ ® ܘ ܀ 2 _ ܀ Φ ܀ ܀ e ܀
܀ ܀ ܀ e ܀ ܀ ܀ ܀ ܀ 9 . + ܗ ܀ + ܀ ܀ ܀ 4 .
܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ Φ ܀ ܀ ܀ ܀ ܀
e . ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ ܀ . 4 ܀ ܟ e e
e Apparently an error. Vide note f, p. 72.
APPENDIX. 145
ܐܟܠܩܪܢܐ ܠܟܒܪ ܡܢ ܩܕܝܫܐ ܙ̈ܝܬܘܗܝ + ܘܠܪܘܚܩܐ ܡܢ
ܡܝܬܪܘܬܐ ܚܛܥܬܐ . Aye ܐܒ ܗܘ[ ܢܢ ܗܠܝܐܘܢ : ܦܣܛܠܐ
ܡܢ 18 2 61 ܐܠ ܠܝܕ Gitmo ܣܛܥܐ A. ܕܝܢ ܠܘܬܗ
ܩܪܐ ܝ Io . ܥܘܠܘ ܒܬܪܥܐ ܠܝܕܐ . ܘܬܘܒ @Z:
ܡ )22 » ܝܪܬܘ ܡܠܠܟܘܬܐ uci ܕܟܠܛܝܒܐ (aad :
hau) ܕܐܣ̄ L.03 ܒܬܦ̈ܒܚܬܐ $0,0 aso ܟܕ Ho] :
ܥܘܠܘ ܦܐܪܥ̈ܘܗܝ ܡܐܬܦܦ̈ܚܢܬܐ . ao ܟܠܝܥܬܪܘܬܐ το
ܓܝ Wis ܐܦܣ ܢܟܕ ܐܠܗܐ . imal ܕܩܠܘܦܐ υβίολο :
ܐܝܟܐ ܕ̈ܝܬܘܗܝ 6 ܗܘܐ ܐܠܗܐ δῦ. ܕܝܢ ܐܢܩ ܒܚܕ
ܒܝܩܘܬܐ ܡܢ ܠܘܬ ܟܠܪܝܐ . bal ܕܩܐܝܢ ܟܕ ܩܛܠ
(ܐܚܘܗܝ : ܢܧܦܩ ܒܨܒܝܢܗ «ἕο ܩܕܘܪ ܦܪܨܘܦܗ ܕܐܠܗܐ .
ܘܩܠܙܩܠܖܿܢܐ ܩܠܢ Ws ܟܕ #7 . ܘܐܥܘܠ ܠܘܬ ܡܕܒܚܗ ܕܐܠܗܐ .
ܘܠܘܬ ܐܠܗܐ Tater ܛܠܝܘܬܝ . ܡܛܠ Tycho] ܕܝܢ ܣܗܿܕ
Jodo ܕܢܦܩ ܟܠܩ ܢܐ ܩܠܢ ܩܘܪ Jot : ܘܩܠܚܝܗܝ. ܠܝܧ ® °
frases ܒܝܦܐ . ܕܝܠܝܬܐ ܗܝ ܢܝܪ ܕܗܠܝܢ 021 SO 30,0
ܐܠܗܐ : aXastoSo Lasotad ܒܩܢܝ̈ܢܦܐ ܕܐܠܗܐ. ܘܕܝܠܝܬܐ ܗܝ
ܟܠܢ ܕܐ̈ܝܠܝܢ do wha” ܗܝܟܠܢܘܬܐ : ܠܩܪܟܝܘ 27;80N0
ܠܡܗܝܩܐܐ . ܩܕܝܘܐ ܕܝܢ ܒ ܠܩܘܒܐܐ : ܢܣܒܝܢ ܠܘܬܗܘܢ
ܠܿܗܠܝܢ ܘܖܚܩܬܐ ܚܘܒܝܢ : baa} ܕܐܦ ܛܘܒܬܢܐ ܕܘܝܕ r+
ܒܦܐܪܝܣܝܐ tad : So] rend ܒܦܣܗܝܩܐܐ 183}9 ܕܢܬܒܘܢ
ܠܟܠܝ ܀ Sous ܕܝܢ ܕܩܠܚܝܠܥܝܢ ܒܗܝܩܪܢܘܬܐ1 ܀ ».2.0« aS
ܝܬܝܪܐܝܬ ܩܠܖܬܐ ܦܘܠܘܣ . Jes} δέω» ܗܝ ܓܝܪ ܡܝܬܪܘܬܐ .
ba) ܕܡܢ ܗܠܝܢ ܕܠܩܘܒܠܐ + ܣܢܝܬ ܒܢܝ̈ܥܦܐ ܗܝ ܚܛܝܬܐ .
¢ The Ms. reads loa] incor- ܘ The word SQ@a (Jesus) is an
error for 202] (Joh).
L
ectly.
146 AFPENDIX.
ܝ Φ Φ ܢܝ 4 ܝ ܢܝ Φ Φ ܝ ܝ Φ « Φ ܝ Φ ܝ ܝ ܀
eh ae 93 ܗ ܗ ܇ ܪܡ ܗ( Ὁ 99: et Me ee, ed OE (9: ee Ae ek δ Ὁ’
> ܘܕܬܠܬܝܢ + }55 ܕܗܠܝܢ ܗܘ ܦܪܕܘܩܐ advo : ܗܘ
ܙܪܘܥܐ ܕܛܝܒܘܬܐ ܘܩܠܦܟܢܢܐ ܕܪܘܚܐ ܘܗܕܐ aX ܟܠܬܗܘܒܢܝܬܐ
ܐܝܬܝܗ̄ : tla? ܡܢ ܠܒܪ ܢܣܒܐ ܦܘܖܖܐ . ܐܠܐ 0 Aa? ܐܝܬܝܗ
ܠܟܠܚܙܐ . Hoss ܗܕܐ ܕܩܠܢܗ Asia} . ܒܥܕܬܐ ܓܝܪ
ܟܩܠܦܬܟܬܐ ona] ܩܠܠܬܐ . < ܘܩܠܝܬܪܘܬܐ Pads ܗܝ . ܘܠܘ
ܡܢ ܒܿܬܘܠܬܐ ܟܠܚܘܕ ܢܬܒ ܬܬ «οἱ» ow ܗܕܐ : Wolo
ܠܢ δ Lass ܆ ܐ| ܘܡܢ hoot ܡܛܝܩܪܐ ܘܢܟܦܘܬܐܼ
ܕܟܠ ܚܕ . ܟܕ ܙܙܥ ܢܝܝ ܠܐ ܠܢ ܠܨܒܝܢܐ tans ἕο jada + ܘܠܘ
Tata ܒܠܚܘܕ ܐܝܬܘܗܝ ܪܚܟܠܐ : ܐܠܐ saso ܟܠܕܥܝܐ
ܘܬܠܝܬܝܐ ܟܠܬܢܝܝܬ : baa] ܕܧܦܝܛܐܝܬ ܠܟܠܢܩ . ܠܘܬ
ܣܘܪܩܬܐ ܢܘܙܒ . oor Ngso ܒܝܬ ܐܦ ]50 Lym
ܐܛܝܒ ܠܘܬ ]19 . «ΟἹ; faa] ܟܠܘ ܚܠܗܐ ܐ̈ܝܬܘܗܝ ܒܝܬ
ܩܠܥܩܠܪ̈ܐ . Meas Load ܕܙܢ̈ܝܐ So ἢ. ܠܢܘ ܡܢ ܦܘܪܐ
ܗܘܝܢܢ ܆ ܆ ܘܟܠܢ ܠܨܘ ܩܠܢܗ ܟܕ ἜΣ nee oso
5. ܒܥܠ Jao ܠܦܪ ܩܠܬܪܩܬܐ . ܘܟܠܗ ܦܠܝܚܘܬܐܐ σι»
ܩܘܬ ,1 ܩܠ (poner ` “Ges Ror ܓܝܪ ܐ[ܝܬܘܗܝ
ܚܫܘܟܐ . ܘܠܒ ܡܢ ܒܘܪܟܬܐ ܐܝܬܝܗ̄ ܠܘܛܬܐ . 2lo
8 The hitherto unpublished Syriac b ܡܪܝܬܪܘܬ!1 (virtue) is doubtless
text corresponding to p. 71—73. of the
translation. Vide note y, p. 71. an error for {Zohaso (produce).
INDEX OF TEXTS.
GENESIS. xu, LE, 19.14, 10
xiii. J. 109
iv. 16. 72 xvi. :ܐ 44, 121
xxii. 13. 50 xviii. 15, 73, 115
xlix. 14. 107
JOSHUA.
EXODUS.
ܫ ΤᾺΣ 136
vili. 26. 93
xii. 9 114
5. 125 1 KINGS.
7; aoe 29
8, 9, 46. 129 xii, 32, 33. 17
11. 4ὅ
43. 88
43, 48. 113 aS
“π᾿ 4 ESTHER.
_ 4%. ; 112 iii. 9. 80
xiv. 14. 90 sv. 16. 39
21. 136 ix. 20—28. 82
Ἔν. ἘΣ 29, 32,119 91. 80
xix. 8. 119)
10. 6
20. 72 708.
Xxili. 14. 4
XXiv. rien 25 1. 91. 105
ity Fe 72
vii. 1. 104
LEVITICUS. xiv. 4 (LXX vers.) 42
; xl. 3,4. (LXX vers.) 105
xi. 13. 56
xxiil. 26. 7
8
7 PSALMS.
NUMBERS. au ke 38, 89
ix. 2. 22 ii, 1. 73, 88
3 ἘΣ 5 4. 080
9. 5 iv. J. 83
10. 5 5. 124
v. 3. 53
vil. 3. 116
DEUTERONOMY. ix. 3 88
Mn δι
iv. 24. 25 xii. 6. 9
vi. 4. ΄ 85 xiv. 1. 91, 126
τ 80 2. 91
ܗ 25 .8 .ܫܐ 4
$ ܬ
INDEX OF TEXTS.
exix. 48, 44. 133
113. 90
148, 90
164. 111
exx.5. (LXX vers.) 83
exxiv. 26. 80
exxv.]. (LXX vers.) 87, 90
exxxil. 15. 60
exxxvii. 1. 33
exli. 2. 425
exlili. 5 90
exliv. 17. 28
el. 6. 52
PROVERBS.
110. 127
ἤν. ἢ. 14
γ. 9. 09
22. 88, 126
Vill. 2. 134
mr 509
6. 60
17 184
18 59
±. 4 00
TG, 20. 24
oats 11D 25
xin. 13. 53
xv. 19. 25
28. 58
Xvii. 15. 60
3 3:1 59
xxi. 26. 133
:ܥܫ ὦ, 133
ܫܥ 11 oe 105
ECCLESIASTES.
:ܫ : 89
CANTICLES,
vii. 1. 4
ISAIAH.
1.9 73
11 122
12 123, 124
14 46, 122
11. 8 52
ii. 9, 10 89, 126
Veils 133
vi. 9; 1
vii. 14. 115
x. ܨܐ 28
148
xvi. 3. 7
ΧΥΙΪ, 3. 105
xviii. 29. 28, 128
45,46. (LXX vers.) 123
46. 73
Peis 83, 94
5. 90
15. 90, 183
Xxill. 4. 11
Xxiv. 3. 52
Ba 56
xxv. 1d. 133
> £ ܇ ܪ 9 47
KEK. ἢ 111
ΧΧΧΙ͂Ι. 9. 15
ܫ > ` (1 ἜΣ 00
ܐ ܫܫ Mls 97
xxxv. &. 89
9. 50
26. 21
xxxvul. 15, 88
xxxyin. 12. 87
x16: 51
10. 27
xii. 1. 61
4. 13, 52
xliti. 4. 72
xhiv. 17 95
99 55
xlix. 3. 90
10. 127
11: 100
1: 13. 198
10: 58
23. 126
iy, Lo. 126
vii. 5. 88
ai. ¥. 132
± 61
6. 90
Ixwi. 1), 72. 83
ixxili. 14. (LXX vers,} 8
20. 16
Ixxvi, I 33
ixxx. 7 78
1831 5 A, 22
xe. 14. 95
xciv. 17. 39
xcv. kL, 560, 94
ܐ .ܐܟܘܫ 88
c. 4. 72
ci. 6. 72
civ. 4. 25
25, 26. 328
34, 125
exy. 8. 17
17:19 58
exvi. 12. 39
13. 39
15. 57
exviil. 17. 58
24. 97
exix. 20. 133
149
JOEL.
ii. 15. 9
NAHUM.
i,15. (LXX vers.) 10, 11,
22, 44
li. 1. (LXX vers.) 11
HABAKKUK.
ii. 15. (LXX vers.) 134
ZECHARIAH.
vii. 19. 116
MALACHI.
ae 11: 34, 94,
iv. 2. 3, 41.
JUDITH.
ix. 32
xiii. 8. 32
WISDOM.
1. 4. 26
ii. 12, 126
vii. 27. 4, 70
ECCLESIASTICUS.
xv. 9. 58
SONG OF THREE CHILDREN.
25—28. 69g
ST. MATTHEW.
iv. 10, 71
v. 6. 60
8. 47
JI, 12. 05
99. 91
28, 90
vii. 13. 71
15. 134
25. 87
88
107
20
1008
196
INDEX OF TEXTS.
14,
xxiii. 2. (LXX vers.)
xxvi. 9.
10. (LXX vers.)
XXXvili. 18.
LAMENTATIONS.
lii. 27.
iv. 6.
EZEKIEL.
XVili. 23, 32.
HOSEA.
98. 09
98. 96
48. 89
97
6. 920
15. 113
ST. JOHN.
86
9. 90
29. 112
14. 07
26. 134
94, 8
89. 189
46. 198
946. 64
48. 59
3:81 00
51. 59, 60, 75
53. 9
68. θά
87, 7, 87, 61, 114, 115,
132, 140
37, 88. 140
88. 61, 133
46. 115
ὅθ. 60
28, 29 126
98. 46
12. 18
18. Q7
3 71]
6. 88, 9
11. 79
a 109, 114
22. 11
40178.
80. 126
ROMANS.
22, 98. 16
RO 14
93. 7
31. 116
8. 27, 106
12, 18 96
14, 39
76
13. 64
17. 107
91, 5 82
85. 67, 86
87. 76, 105
38, 39 76
Wie
INDEX OF TEXTS,
< ΧΊ].
XXiii.
XXiv.
XXX.
iv.
134
vil.
XVI.
vill.
150
XXVl.
ST. LUKE.
1:70
1:0093
i. 49.
2 19:
. 40,
49.
26.
15.
02:6
17.
19.
15, &e.
19.
xvi. 10.
xxii. 15, 16.
XVi.
XVil.
113
55, 57, 0]
INDEX OF TEXTS.
EPHESIANS.
i. 8.
ii. 4, 5.
iv. 22—24.
24,
v. 14.
vi. 12.
15.
PHILIPPIANS.
1, 29.
ili. 13.
15.
20.
iv. 5.
6.
13.
COLOSSIANS.
1. 15.
iii. 5.
1 THESSALONIANS.
91
21, 28, 133
128
26
20)
18
14, 84
01
80
8, 9
92, 106
91, 92
17
25
62
20, 42, 86
92
19. 92
93
2
109
86, 92
4
v. 16.
ye
18.
19.
1 TIMOTHY.
2 TIMOTHY.
i. 13.
x. 4, 115
ܐܫ 23, 49
i. 12. 90
xi. 7. 48, 67
37117. 62, 72
2. : ᾿ 70
xvi. 18. 93
1 CORINTHIANS.
1. 24. 4
ΤΙ. 8. 89, 126
311. 2. 70
12. 106
iv. 16. 14
v.7. 20, 23, 28, 45, 58, 79,
97, 111, 121
6
7,8
8. 12, 45
vi. 18. 56
17. 86
20. 46
vil. 7- 83
25. 6
ix. 27. 107
x. 4 87
<i. i: 17, 76, 84
2 18, twice
27. 42
xii. 9, 12. 82
xiv. 25. 17
xv. 53. 47, 97
55 52
2 CORINTHIANS.
τι ΚΣ 99
i. 17. 11
iy. 10. 55, 65
13. 5d
14. δῦ
¥ 18. 47
vi. 1, 2. 47
2. 4
15 58
17. 93
vii. 6. 22
xi. 3. 137
xii. 4. 82
10 106
21 83
GALATIANS.
i. 9. 19
ii. 20. 40, 57
1:1. 23, 24. 122
iv. 10. 23
10,11. 49
v. 22. 48
an, vv |
109
109
28
18
TEXTS.
JAMES.
1 PETER.
i. 18.
ii, 2123,
INDEX OF
HEBREWS.
14.
14.
1. 18,
» £0.
a
29,
1. Ὁ:
Li.
li. 22,
48.
11.
ΩΣ
. is.
INDEX.
B.
Beasts, brute, comparison of sinners
with them, 15.
Benefits, God's, the return He re-
quires, 39, 40,
Bread, of sin, 59. of wisdom, 60.
Bucolia, 101.
C.
Cain, goes out from the presence of
God, 72.
Callinicus, 36.
Calosiris, Bishop of Arsenoitis, 101.
Canon of Scripture, 138, 139.
Christ, efficacy of His death, 47. the
Bestower of the Spirit, 68, 71.
looked for in old time, 4. our
example, 18, 75. His death to be
borne in our bodies, 55. the food
of the Saints, 59, 61. His dealings
manifold, 70. His patience under
sufferings, 72, 75. His sufferings
our gain, 76, 114. the Shepherd, 111.
the High Priest, 111. the Way, 111.
the Door, 111. our Guide to the
Feast, 112. the substance of the
Old Testament prophecies, 115. the
Pilot of souls, 127. always speaking
to man, 135. the Old Testament
miracles wrought by Him, 136.
Clysma, 131.
Coat of Christ, Schismaties rend it,
41, 49.
Coat of God, Arians rend it, 79.
Coptos, 130,
D.
Daniel, his fasting, 9, 53.
David, his watchfulness,
vent prayers, 111.
Diosphacus, 131,
ܟ
53, his fer-
A.
Ablabius, Prefect of the Pretorium,
35.
Abraham, his trial through Isaac, 50.
Affliction, a season for thanksgiving
and praise, 28, 109. to be followed
by happiness, 83, 107. God our
comfort in it, 90.
Amaton, Bishop of Nilopolis, 131.
Ammonius, Bishop of Laton, 130.
Ammonius, Bishop of Antinous, 131.
Andragathius, Bishop of the Eastern
Garyathis, 102.
Andreas, Bishop of Arsenoitis, 131.
Andronicus, Bishop of Tentyra, 101.
Angels, sustained by the divine vision,
10. their festive rejoicing, 52.
Christ their food, 62.
Antinous, 131.
Anubion, Bishop of Xois, 131.
Aphroditon, 102.
Apocryphal books, mixed up by some
with Holy Scripture, 138, 139.
Apollon, 101.
Apostles, doctrine of, apocryphal, 139.
Arabion, Bishop of Stathma, 102.
Arians, their erroneous opinions, 77,
78, 96. compared with Jews, 78, 96.
misunderstand the Scriptures, 78.
classed with Schismatics, 79. op-
posers of Christ, 79, 80, 93, 104.
Ario-maniacs, 77, 93, 95.
Arion, Bishop of Antinous, 131.
Arius, appointed Bishop of Panos in
conjunction with Artemidorus, 130.
Arsenius, reconciled to the Church,
130. Bishop of Hypsele, 130.
Arsenoitis, 101, 130.
Artemidorus, Bishop of Panos, 130.
Athanasius, S. zeal of, in discharge of
duty, 22, 31, 67. his sickness, 31.
summoned by Constantine, 36. ac-
cused by the Meletians, 36. watched
by his enemies, 67. writes from
Rome, 104. again at Alexandria,
121. returns to Alexandria, 129.
Atras, Bishop of Maximianopolis, 101.
INDEX.
Herminus, Bishop of Maximianopolis,
101.
Hezekiah, praises God, 58, 69.
Hierazx, Bishop of the Eastern Gary-
athis, 102.
Hunger, spiritual, satisfied by Christ,
60.
Hypsele, 130.
i.
Instruction, order to be observed in
imparting, 85.
Isaae, sacrifice of, explained, 50, 51.
Isaac, Bishop of Nilopolis, 131.
Isidorus, Bishop of Xois, 131.
Ision, 36.
Tsraelites, their departure from Egypt,
74. supported in the wilderness, 74,
Issachar, his example, 107. the scrip-
tural account of him explained, 108.
J.
Jeroboam, allusion to, 17.
Jews, misunderstood the paschal type,
10. consequence of their error, 10.
the termination of their polity fore-
told by the prophets, 48, 123. puri-
fied in the wilderness, 53. their
perverseness, 73, 126, their punish-
ment, 89. their misconception of
the law, 122. scriptural reproofs of
them, 123.
Job, his fortitude, 27, 42.
Joseph, his pity towards his brethren,
72.
Judas, his sin and punishment, 53.
his end, 63.
Judith, her fasting and prayers, 32.
Judith, book of, apocryphal, 139.
L.
Laton, 130.
Lazarus, hungered on earth, is satis-
fied in heaven, 74.
Lent, a time of purification, 54. neg-
lect of, a disgrace to Christians, 100.
Life, Christian, in what it consists, 57.
Lyeos, 131,
M.
Marmarica, 102.
Martyrs, perfected by sufferings, 106.
Masis, Bishop of Laton, 120.
Maximianopolis, 101.
Meletians, falsely and unsuccessfully
accuse 8. Athan., 36. their false
154
EK.
Easter, dispute respecting the time
for its celebration, 119, 120. Vide
Feast, Passover, Paschal Feast.
Elias, his fasting, 9.
Elias, Bishop of Tanis, 101.
Elisha, Angels with him, 74.
Esau, persecutes Jacob, 72.
Esther, her prayers and fasting, 32.
the Jewish festival in her time, 80.
Esther, book of, apocryphal, 139.
Eudemon, 36.
Eudemon, Bishop of Lycos, 131.
Eulogius, 56.
Eusebius, his opposition to 5. Athan.
95.
F.
Faith and godliness, their intimate
connexion, 92,
Fast, to be sanctified, 7. character of
areal, 7. virtue of, 9. examples of,
in Moses, Elias, and Daniel, 9.
Feast, heavenly, blessings of, 13.
Feasts, spiritual preparation for, 12.
of the wicked, occasions of mourn-
ing, 17. established by the Jews on
special occasions, 82. duty of Chris-
tians during them, 23, 33, 57, 116,
129. Christian, kept in order, 17.
of the heathen, 41, 115. of the
Schismatics, 41. Jewish and Chris-
tian compared, 41. of the heathen
* bread of mourners,’ 122.
Fig-tree, cursing of the barren, 49.
Food of the soul described, 8. the
devil the food of sinners, 8.
0.
Garyathis, (Hastern,) 102.
Garyathis, (Southern,) 102.
Gelous Hieracammon, 36.
Gospel, the accomplishment of the
Jewish administration, 82. itself to
be fulfilled hereafter, 82.
Grace of God, to be improved by us,
24, 47, 48. how acknowledged by
the saints, 39. variously distributed,
71.
17.
Hananiah, Mishael, and Azariah, 69.
Heraclius, Bishop of Bucolia, 101.
Heresies, perversions of the truth, 19.
Heretics, compared with the Jews, 49.
Hermas, Shepherd of, quoted, 85.
155
8,
Sacrifices, Jewish, explanation of their
time and circumstances, 124, 125.
Saints, to be imitated, 40. their true
life, 57.
Saiton, 131.
Salomon, Bishop of Rhinocoruron, 102,
Saprion, Bishop of Tentyra, 101.
ar i Bishop of the lower Apollon,
Saul persecutes David, 72.
Schismatics, rend the coat of Christ,
41, 49. their feasts, 41. compared
with the Jews, 49,
Scripture, Holy, contrasted with the
traditions of men, 20.
Sea, the, in what respects it represents
the world, 128.
sig gi Bishop of Prosopontis,
0 Bishop of Diosphacus,
81.
Serapion, letter to him, 99.
Serenus, Bishop of Aphroditon, 102,
Servant, unthankful, parable of, 23.
Sethroitis, 131.
Shadow, Jewish, brought to an end,
10, 11.
Shepherd of Hermas apocryphal, 139.
Shipwreck, Christian, 129.
Silvanus, Bishop of Arsenoitis, 101,
131.
Sinners, their degraded condition, 15.
their ingratitude, 27. like eagles,
they feed on dead carcases, 56.
their unstable character, 87. their
designs recoil upon themselves, 88.
their deceitfulness, 134.
Spirit, Holy, in what sense said to be
quenched, 26. an earnest of heaven,
44,
Spirit, unity of, among Christians, 38.
Stathma, 102.
Syene, 180.
T.
Talents, parable of, 47.
Tanis, 101,
Tentyra, 101.
Thebais, 101.
Theodorus, Bishop of Tanis, 101,
Theodorus, Bishop of Aphroditon, 102.
Theodorus, Bishop of Coptos, 130,
Theodorus, Bishop of Diosphacus, 131.
Theodorus, Bishop of Oxyrynchus, 131.
Theodorus, Bishop of Xois, 131.
Theon, Bishop of Nilopolis, 131.
Times, discernment of, necessary, 3.
God the Framer of, 4.
Tithonas, Bishop of Clysma, 13].
INDEX.
statements concerning themselves,
99.
Might, divine, 70.
Moses, his fasting, 9. sustained during
it by converse with God, 10. why
permitted to approach the mount,
25,72. his example in fasting, 538.
the order of his teaching, 85, 102.
N.
Nemesion, Bishop of Paralus, 101.
Nemesion, Bishop of Saiton, 131.
Nicon, Bishop of the Southern Gary-
athis, 102.
Nilammon, Bishop of Syene, 130.
Nilopolis, 131.
Nonnus, Bishop of Paralus, 101.
0.
Ordinances, Jewish, only till the time
of Christ, 11.
Orion, Bishop of Sethroitis, 131.
Oxyrynchus, 131.
ἘΣ
Panos, 180,
Paphnutius, Bishop of Saiton, 181.
Paralus, 101.
Paschal feast, Christ the object of it,
23. glory and extent of it, 32. to
be kept to the Lord, 50.
Passover, Jewish, only till Christ, 84.
its typical character, 113, 129. ܵ
> Passover of the Jews’ explained, 45.
Paul, S. carried to Paradise, 82. the
universality of his teaching, 84.
Paulus, Bishop of Clysma, 131.
Pelagius, Bishop of Oxyrynchus, 131.
Philon, Bishop of Thebais, 101.
Plusianus, Bishop of Lycos, 131.
Plution, Bishop of the lower Apollon,
102.
Potammon, Bishop of Sethroitis, 131.
Praise and thanksgiving, their con-
nection, 46.
Prodigal son, his return, 63.
Prosopontis, 131.
Psenosiris, Bishop of Coptos, 180.
Q.
Quintus, Bishop of the
Garyathis, 102.
Southern
R.
Rhinocoruron, 102.
INDEX.
W.
Wisdom of Sirach, apocryphal, 139.
Wisdom of Solomon, apocryphal, 139.
Woman, Canaanitish, our Lord’s treat-
ment of her, 61.
World, compared with the sea, 128.
EG
Xois, 131.
Z.
Zeal, spiritual, compared with fire, 25,
156
Tobit, book of, apocryphal, 139.
Triadelphus, Bishop of Prosopontis,
131.
Trumpets, various uses of, among the
Jews, 4, 5. sound of, very terrible,
6. proclamation of Christian, 6, 49.
Typical, changed by Christ for the
spiritual, 34.
Tyrannus, Bishop of Antinous, 131.
V.
Virtue, philanthropic, 72, 83.
INDEX TO THE NOTES.
Easter-week, meaning attached to the
term, 64, g.
Esther, the book of, not canonical,
32, 1.
Eudemon, 31, d.
F.
Fast, quadragesimal, declared by S.
Cyril to be of Apostolic or Evangelic
origin, 41, q. a time of purification
for Easter, 54, k.
G.
Gospel, the fulfilment of the Jewish
law, 83, g.
Gregory, the Cappadocian, his intru-
sion into the see of Alexandria,
103, d.
H.
Hermas, Shepherd of, quoted several
times by S. Athan. 85, p. Arians
perverted its meaning, 89, p.
Hyginus, 31, Ὁ.
I, J.
Jeroboam, his feasts, 17, 1.
τοποιὸς, 50, y.
Tsion, 31, ἃ
Judith, the book of, not canonical,
$2, i
σχισμα-
L.
Leviathan, a type of Satan, 8, m.
Litera communicative, 101, d.
Litere pacifice, 101, a.
M.
Macedonian heretics, called πγευματο-
μάχοι, 78, 7%. | :
Moon, Ecclesiastical, time of it, 120, d.
A.
Ablabius, the office he probably held,
ry
Aétius, his erroneous doctrine, 93, m.
Antichrists, the term applied to the
Arians, 75, n.
Arians, pervert Scripture, 19, q. 77, x.
called Antichrists, 75, n. called Jews,
78, z. opposers of Christ, 78, z.
διατομῖται, 79, 6. compared with
Hymeneus and Philetus, 93, n.
Arius, the vision of Peter, Bishop of
Alexandria, concerning him, 41, s.
Athanasius, S. date of his return from
Gaul, 66, ¢. sends Paschal Letters
even when in exile, 68, m.
B.
Bucolia, its situation, 101, h.
C.
Callinicus, 31, ἃ.
Christ, called emphatically, 6 λαλῶν,
135, b.
Chronicon Paschale, corrected, 66, b.
Constantine, his approval ܝ S. Atha-
nasius, 32, e.
Cosmas Tndicopleustes, ® 0£
the Paschal Letters preserved by
him, 15, b. 39,1. 53, h.
D.
Deity, notions of, the reflex of the
human mind, 16, i.
E.
Easter, celebrated in the spring, 37, d.
P21, g. the observance of it to
remind us continually of the resur-
rection, 42, t. notice for it, when
given, 118, a.
INDEX TO THE NOTES.
Severus of Antioch, quotations made
by him of the Festal Letters,
135, a. :
Spirit, Holy, the gift of God, 68, i.
ἀῤῥαβὼν, 44, ἃ. 116, q.
ua
Theophilus, the form in which he
concludes his Paschal Letters,
100, d.
Theodorus, Prefect of Egypt, 66, a.
Trumpets, several uses of them, as
mentioned in Holy Scripture, 5, j.
sound of them, associated in Holy
Scripture with something terrible,
0:1.
Tunica inconsutilis, the figure of it
began with the Arian dispute, 41, s.
W.
Writers, Sacred, denoted by the word
ἅγιος, 39, k.
Officilius, 31, c.
Ovinius, 31, ¢.
Pr,
Pagius, corrected, 37, a.
Palatini, their duties, 35, x.
Passover, Jewish, stress laid on the
particular season for its celebration,
23, d. the typical character of its
different observances, 129, g.
‘ Passover of the Jews’ illustrated,
45, 2.
Paterius, Prefect of Egypt, 37, Ὁ.
Pentecost, the whole interval between
Easter-day and Whit-sunday, 35, u.
a time of rejoicing, 35, u. a symbol
of the world to come, 35, u.
Philagrius, two preefects of this name,
66, a. an apostate, 44, b.
8.
Saturdays and Sundays, not observed
as fasts, 54, τη.
INDEX
OF GREEK, HEBREW, CHALDEE, AND SYRIAC WORDS
FOUND IN THE NOTES.
301}, 38.
θεόμαχοι, 18.
Beopdpos, 54.
θεωρία, 32,
K.
κάθαρσις mpoedptios, 54,
κατάστασις, 130.
.9 ܟܒܗܢܝܐ
κυριώνυμο-ς---κυριακὴ, 65.
ܪ
ξένος, 79,
0.
ὁδηγὺς τῶν νόμων, 85.
ὁμολογεῖν, 46.
238, 12.
ἅγιος, 89,
Αἰθίοπες, 9.
ἀλλοιωτὸς, 78.
ἄλογος, 89.
ἾΔ55], 106.
ἀῤῥαβὼν, 44, 116.
ἄρτος, 122.
ἄτρεπτος, 78.
1:2, 17.
ary 42.
γράμματα κανονικὰ, 101.
A,
διόρθωσις, 51,
διατομῖται, 79.
εἰκὼν, 15, 57.
ἐξουκόντιοι, 93.
ἐπιστολαὶ εἰρηνικαὶ, 101.
.12 ܗܒܒ
TTT, 46.
Ate
ὑπόθεσις, 96.
®.
φαντασία, 20, 57, 125.
.31 ܦܠܥܢܐ
Ke
χιτὼν, 41, 49, 79.
χριστόμαχοι, 78.
.22 ܚܝܣܝܬܐ
λον, 71.
ܒ
WPS, 101.
IS, 105.
Vis — Us, 23.
160 INDEX OF GREEK, HEBREW, AND SYRIAC WORDS.
Π.
πάσχα, 64,
πνευματομάχοι, 18.
πολιτεία, 80,
προστάδες, 29.
πυρόω, 105,
ἘΣ:
σάββατον μέγα, 54,
στολὴ, 63.
συλλειτουργοὶ, 99.
σχηματισάμενος, 17.
Ls
Tavis, 101.
τάξις, 17, 34, 124,
1,302, 51.
τρόπαιον, 97.
τυπόω, 41, 54.
τύραννος, 32, 33.
Luke 22,
ADDENDA.
LETTER XL.
YE are they that have continued with Me in My tempt-
ations; and I appoint to you a kingdom, as My Father hath ܡ
appointed unto Me, that ye may eat and drink at My table
in My kingdom. Being called, then, to the great and
heavenly Supper, in that upper room which has been swept,
let us cleanse ourselves, as the Apostle exhorted, from all 2 Cor. 7,1.
Matt. 25,
21.
filthiness of the flesh and spirit, perfecting holiness in the
fear of God; that so, being spotless within and without,—
without, clothing ourselves with temperance and justice ;
within, by the Spirit, rightly dividing the word of truth—
we may hear, Enter into the 701 of thy Lord.
LETTER XLII.
For we have been called, brethren, and are now called
together, by Wisdom, and according to the Evangelical
parable, to that great and heavenly Supper, and sufficient
for every creature; I mean, to the Passover,—to Christ,
Who is sacrificed: Again, a little afterwards: They, there-
fore, that are thus prepared shall hear, Enter into the joy Matt. 25,
21,
of thy Lord.
The following fragments are ap- preserved in the original Greek, by ܦ
pended, though not existing in the Cosmas Indicopleustes. Christiana Opi-
Syriac version, They are, however, nio de Mundo, lib. ±, p. 317—319.
M
162 ADDENDA.
LETTER XLIII.
Of us, then, whose also is the Passover, the calling is
Phil. 3,20. from above, and our conversation is in heaven, as Paul says;
Heb.13,14. Hor we have here no abiding city, but we seek that which is to
come, whereto, also, looking forward, we properly keep the
feast. And again, a little afterwards: heaven truly is high,
Ps.115,16.and its distance from us infinite; for the heaven of heavens,
says he, 7s the Lord’s. But not, on that account, are we to
be negligent or fearful, as though the way thereto were
impossible; but rather should we be zealous. Yet not, as
in the case of those who formerly, removing from the east
and finding a plain in Senaar, began [to build a tower], is
there need for us to bake bricks with fire, and to seek slime
for mortar; for their tongues were confounded, and their
work was brought to nought. But for us the Lord has
consecrated a way through His blood, and hath made it
easy. Andagain. For not only has He afforded us con-
solation respecting the distance, but also in that He hath
come and opened the door for us which was once shut.
For, indeed, it was shut from the time He cast out Adam
from the delight of Paradise, and set the Cherubim and the
flaming sword, that turned every way, to keep the way of
the tree of life—now, however, opened wide. And He that
sitteth upon the Cherubim having appeared with greater
grace and loving-kindness, led into Paradise with himself
the confessing thief, and having entered heaven as our fore-
runner, opened the gates to all. And again. Paul also,
Phil.3, 14. pressing toward the mark for the prize of the high calling,
by it was taken up to the third heaven, and having seen
those things which are above, and then descended, he
teaches us, announcing what is written to the Hebrews, and
oe saying, Mor ye are not come unto the mount that might be
"touched, and that burned with fire, and clouds, and darkness,
and a tempest, and to the voice of words. But ye are come
unto Mount Sion, and unto the city of the living God, the
heavenly Jerusalem, and to an innumerable company of angels,
and to the general assembly and Church of the first-born,
which are written in heaven. Who would not wish to enjoy
the high companionship with these! Who not desire to be
ADDENDA. 163
enrolled with these, that he may hear with them, Come, ye Matt. 25,
blessed of My Father, inherit the kingdom prepared for you **
Srom the foundation of the world.
LETTER XLV.
Let us all take up our sacrifices, observing distribution to
the poor, and we enter into the holy place, as it is written;
whither also our forerunner Jesus is entered for us, having Heb.6, 20.
obtained eternal redemption..... From the same..... And’ .
this is a great proof that, whereas we were strangers, we
are called friends; from being formerly aliens, we are
become fellow-citizens with the saints, and made children
of the Jerusalem which is above, whereof that which
Solomon built was a type. For if Moses made all things
according to the pattern shewed him in the mount, it is
clear that the service performed in the tabernacle was a
type of the heavenly mysteries, whereto the Lord, desirous
that we should enter, prepared for us the new and abiding
way. And as all the old things were a type of the new, so
the festival that now is, is a type of the joy which is above,
to which coming with psalms and spiritual songs, let us
begin the fasts.
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