# Nicene and Post-Nicene Fathers: Series II/Volume IV/Letters/Letters/Festal Letters/Chapter 8

Letter X.—For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, forthe second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54.
Although I have travelled all this distance from you, my brethren, I have not forgotten the custom which obtains among you, which has been delivered to us by the fathers, 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 hindered 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 followed our tracks, 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 held fast 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, although I knew 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 affliction, nor distress, nor persecution, nor famine, nor nakedness, 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 due from me, I have not delayed to discharge this duty, fearing to be condemned by the Apostolic counsel; ‘Render to every man his due.’
2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast, Who is also the Bestower of the Spirit, brings us together in mind, in harmony, and in the bond of peace. For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that ‘when two 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 Amen. I have borne affliction like this, and all those trials which I mentioned, my brethren, when I wrote to you.
3. And that we may not distress you at all, I would now (only) briefly remind you of these things, because it 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 freely 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, ‘The Lord is my salvation; and I will not cease to bless Thee with harp all the days of my life, before the house of the Lord.’ And those valiant and blessed three who were tried in Babylon, Hananiah, Mishael, and Azariah, when they were in safety and the fire became to them as dew, gave thanks, praising and ‘saying words of glory to God.’ 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, the Lord has shewn to be easy of accomplishment, by bringing us to you. For He does not give us as a prey to those who seek to swallow us up. For it is not so much us, as the Church, and the faith and godliness which they planned to overwhelm with wickedness.
4. But God, who is good, multiplied His loving-kindness towards us, not only when He granted the common salvation of us all through His Word, but now also, 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 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 with 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 has no beginning, but is eternal. He does not then possess one method only of healing, but being rich, He 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. For He is the Word and the Power and the Wisdom of God, as Solomon testifies concerning Wisdom, that ‘being one, it 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 He becomes like a sheep giving milk, and this was administered by Paul: ‘I have fed you with milk, not with meat.’ To those who have advanced beyond the full stature of childhood, but still are weak as regards perfection, He is their food, according to their capacity, being again administered by Paul, ‘Let him that is weak eat herbs.’ But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before 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.’ And further, 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 admits 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. Not with virgins alone is such a field adorned; nor with monks alone, but also with honourable matrimony and the chastity of each one. For in sowing, He did not compel the will beyond the power. Nor is mercy confined to the perfect, 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. To this intent 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 adversary 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 the Gospel rebukes Satan, saying, ‘Get thee behind Me, Satan.’ But us it calls to itself, saying, ‘Enter ye in at the strait gate.’ And again, ‘Come, blessed of My Father, inherit the kingdom which is prepared for you.’ So also the Spirit cried aforetime in the Psalms, saying, ‘Enter into His gates with psalms.’ For through 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 before the face of God; and 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 injure the men of God. And this is the characteristic 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 openness of speech, 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 especially take to ourselves. For virtue is philanthropic, just as in men of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David, whereas David, though he had a good opportunity, did not kill Saul. Esau too persecuted Jacob, while Jacob overcame his wickedness by meekness. And those eleven sold Joseph, but Joseph, in his loving-kindness, had pity on them.
5. But what need we many words? Our Lord and Saviour, when He was persecuted by the Pharisees, wept for their destruction. He was injured, but He threatened not; not when He was afflicted, not even when He was killed. But He grieved for those who dared to do such things. He, the Saviour, suffered for man, but they despised and cast from them life, and light, and grace. All these were theirs through that Saviour Who suffered in our stead. And verily for their darkness and blindness, He wept. For if they had understood the things which are written in the Psalms, they would not have been so vainly daring against the Saviour, the Spirit having said, ‘Why do the heathen rage, and the people imagine a vain thing?’ And if they had considered the prophecy of Moses, they would not have hanged Him Who was their Life. And if they had examined with their understanding the things which were written, they would not have carefully fulfilled the prophecies which were against themselves, so as for their city to be now desolate, grace taken from them, and they themselves without the law, being no longer called children, but strangers. For thus in the Psalms was it before declared, saying, ‘The strange children have acted falsely by Me.’ And by Isaiah the prophet; ‘I have begotten and brought up children, and they have rejected Me.’ And they are no longer named 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 is justified before thee.’ For the Sodomites raved against angels, but these against the Lord and God and King of all, and these dared to slay the Lord of angels, not knowing that Christ, who was slain by them, liveth. But those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things, and having fallen 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 saint 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, rejoicing for a little while, afterwards passes a sorrowful life; like Esau, who had temporal food, but afterwards was condemned thereby.
6. We may take as a type of this distinction, 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 taskmasters, when they came out of Egypt, passed through the sea unharmed, and walked in the wilderness as an inhabited place. For although the place was unfrequented by man and desolate, yet, through the gracious gift of the law, and through converse with angels, it was no longer desert, but far more than an inhabited country. As also Elisha, when he thought he was alone in the wilderness, was with companies of angels; so in this case, though the people were at first afflicted and in the wilderness, yet those who remained faithful afterwards entered the land of promise. In like manner those who suffer temporal afflictions here, finally having endured, attain comfort, while those who here persecute are trodden under foot, and have no good end. For even the rich man, as the Gospel affirms, having indulged in pleasure here for a little while, suffered hunger there, and having drunk largely here, he there thirsted exceedingly. 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 Lord who came down and said, ‘I am the bread which came down from heaven, and giveth life to mankind.’
7. Oh! my dearly beloved, if we shall gain comfort from afflictions, if rest from labours, if health after sickness, if from death immortality, it is not right to be distressed by the temporal ills that lay hold on mankind. It does not become us to be agitated because of the trials which befall us. It is not right to fear if the gang that contended with Christ, should conspire against godliness; 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 be not previously labours and sorrows? Or how can fortitude be tested with no assault from enemies? Or how shall magnanimity be exhibited, unless after contumely and injustice? Or how can long-suffering be proved, unless there has first been the calumny of Antichrist? And, finally, how can a man behold virtue with his eyes, unless the iniquity of the very wicked has previously appeared? Thus even our Lord and Saviour Jesus Christ comes before us, when He would shew men how to suffer, Who when He was smitten bore it patiently, being reviled He reviled not again, when He suffered He threatened 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 immortal, and that we, conducting ourselves after these examples, might truly tread on serpents and scorpions, and on all the power of the enemy.
8. Thus too Paul, while he conducted himself after the example of the Lord, exhorted us, saying, ‘Be ye followers of me, as I also am of Christ.’ In this way he prevailed against all the divisions of the devil, writing, ‘I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 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 draws near to us in afflictions, and trials, and labours, using every endeavour to ruin us. But the man who is in Christ, combating those things that are contrary, and opposing wrath by long-suffering, contumely by meekness, and vice by virtue, obtains the victory, and exclaims, ‘I can do all things through Christ Who strengtheneth me;’ and, ‘In all these things we are conquerors through Christ Who loved us.’ This is the grace of the Lord, and these are the Lord’s means of restoration for the children of men. For He suffered to prepare freedom from suffering for those who suffer in Him, 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 corruption, 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. Finally, He became man, that we who die as men might live again, and that death should no more reign over us; for the Apostolic word proclaims, ‘Death shall not have the dominion over us.’
9. Now because they did not thus consider these matters, the Ario-maniacs, being opponents of Christ, and heretics, smite Him who is their Helper with their tongue, and blaspheme Him who set [them] free, and hold all manner of different opinions against the Saviour. Because of His coming down, which was on behalf of man, they have denied His essential Godhead; and seeing that He came forth from the Virgin, they doubt His being truly the Son of God, and considering Him as become incarnate in time, they deny His eternity; and, looking upon Him as having suffered for us, they do not believe in Him as the incorruptible Son from the incorruptible Father. And finally, because He endured for our sakes, they deny the things which concern His essential eternity; allowing the deed of the unthankful, these despise the Saviour, and offer Him insult instead of acknowledging His grace. To them may these words justly be addressed: Oh! unthankful opponent of Christ, altogether wicked, and the slayer of his Lord, mentally blind, and a Jew in his mind, 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 for His own sake, but for ours; 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 of a mutable nature. And hadst thou understood His work of loving-kindness towards us, thou wouldest not have alienated the Son from the Father, nor have looked upon Him as a stranger, Who reconciled us to His Father. I know these [words] are grievous, not only to those who dispute with 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.
10. 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 Whom 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 oblation and sacrifice. This is He Who once brought the people of old time 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, He being signified 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, from the opponents of Christ, I say, and from the schismatics, and again rescued us His Church. And because we were then victims of deceit, He has now delivered us by His own self.
11. What then is our duty, my brethren, for the sake of these things, but to praise and give thanks to God, the King of all? And let us first exclaim in the words of the Psalms, ‘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 dedicated for us unto salvation—the holy day 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, staging a song of praise for their victory. So also the people in the time of Esther, because they were delivered from the edict of death, kept a feast to the Lord, reckoning it a feast, returning thanks to the Lord, and praising Him for having changed their condition. Therefore let us, performing our vows to the Lord, and confessing 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 nor forsaken us, nor altogether kept silence from us. For if, having brought us out of the deceitful and famous Egypt of the opponents 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 opponents 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, according to the tradition and commandment of the fathers.
12. We begin the fast of forty days on the nineteenth of the month Mechir (Feb. 13); and the holy Easter-fast on the twenty-fourth of the month Phamenoth (Mar. 20). We cease from the fast on the twenty-ninth of the month Phamenoth (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 remembering 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.

## Footnotes

* ↑ The text is difficult; possibly the Syriac translator is responsible for the difficulty. But we know from Ath. (supr. p. 273) that the reappointment of Philagrius was in the express interest of the Arians: it is, therefore, probable that Theodorus was not unfavourable to Athanasius. See Prolegg. ch. ii. §6 (1), and Sievers, pp. 101, 102.
* ↑ In the Chron. Pasch. tom. ii. p. 202, Easter-day is wrongly given as falling on viii. Kal. Ap.
* ↑ See Prolegg. ch. v. §3 b. The letter may have been finished (see §§3, 11) after Ath. had returned home, but the language of §1 seems to be applicable only to his residence at Treveri, and §11 may be reconciled to this supposition. In this case (§1 sub. fin.) it was probably begun as early as the Easter of 337; cf. Letters 17 and 18.
* ↑ See above, p. 500.
* ↑ Rom. viii. 35.
* ↑ Rom. xiii. 7; cf. Ep. iii. init.
* ↑ Cf. 1 Cor. v. 7
* ↑ Cf. Orat. i. 50; ii. 18; Luke xi. 13.
* ↑ Cf. Eph. iv. 3
* ↑ Matt. xviii. 20.
* ↑ Cf. Apol. Const. 16.
* ↑ Thus far 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 deliverance from affliction, and to exercise forgiveness towards our enemies. He several times (e.g. §§3, 10) speaks of his restoration to the Church of Alexandria.
* ↑ The Syriac translator must have found in the Greek copy the reading of the Codex Alex. Κύριε—the rendering of ‘Jehovah,’ not that of the Vatican text. Θεέ
* ↑ Is. xxxviii. 20.
* ↑ ‘Song of Three Children,’ 25–28.
* ↑ Eph. ii. 4, 5.
* ↑ Wisd. vii. 27; cf. Ep. i.
* ↑ 1 Cor. iii. 2.
* ↑ Rom. xiv. 2. The sense in the last few lines, and in those that follow, is clear, though the construction appears somewhat obscure. Milks, herbs, and meat are severally mentioned in connection with the different advances made in the Christian course. The translation of Larsow is less satisfactory.
* ↑ Heb. v. 14.
* ↑ Matt. xiii. 8. In the Syriac text, as published by Mr. Cureton, as well as in the German translation by Larsow, there is a hiatus, here, the next two or three pages, as far as the words ‘He wept,’ (§5 init.) being wanting. Two more leaves were afterwards discovered among the fragments in the British Museum by the learned Editor. One of them belongs to this part; the other to the eleventh Letter.
* ↑ Vid. note 9, supr.
* ↑ Syr. ‘virtue,’ a letter (rish) having been inserted by mistake.
* ↑ John xiv. 2.
* ↑ Matt. iv. 10.
* ↑ Matt. vii. 13; xxv. 34.
* ↑ Ps. c. 4.
* ↑ Gen. iv. 16; Exod. xix. 9.
* ↑ Ps. xliii. 4.
* ↑ Job ii. 7. In the ms. Jesus is written by mistake for Job.
* ↑ Ps. ci. 6; Rom. xiv. 1.
* ↑ Cf. Letter xi. sub. init.
* ↑ The Syriac is ‘was persecuted’—which supplies no good sense.
* ↑ Ps. ii. 1; Deut. xxviii. 66.
* ↑ Ps. xviii. 45; Is. i. 2.
* ↑ Ezek. xvi. 48, cf. Lam. iv. 6.
* ↑ The reference is to 2 Kings vi. 13–17, though ‘the wilderness’ agrees better with the history of Elijah, 1 Kings xix. 4–8.
* ↑ Luke xvi. 19.
* ↑ John vi. 51.
* ↑ i.e. Arians. See Index to this vol. s.v.
* ↑ 1 Pet. ii. 23; Isa. l. 6.
* ↑ Cf. Pseudo-Ath. de Pass. et Cruc. 19.
* ↑ 1 Cor. xi. 1.
* ↑ Rom. viii. 38, 39.
* ↑ Phil. iv. 13; Rom. viii. 37.
* ↑ Rom. vi. 9, 14, cf. de Pass. et Cruc. 11.
* ↑ The Syriac mistranslates Arius and Manetes.
* ↑ Ps. xliii. 3, lxxx. 7.
* ↑ Cf. Orat. i. 35; ii. 6, and notes there.
* ↑ Cf. supr. p. 70.
* ↑ i.e. the Arians.
* ↑ Syr. χιτών. The words translated ‘rend’ and ‘seamless’ are cognate in the Syriac, and answer to σχίζειν and its derivatives.
* ↑ The Arians were thence called Διατομῖται. Vid. Damascen. de hæresib. apud Cotel. eccles. Gr. monum. p. 298.
* ↑ John xiv. 11.
* ↑ 1 Cor. v. 7.
* ↑ Ps. cxxiv. 6.
* ↑ Cf. Esth. iii. 9; ix. 21; Letter iv. p. 32.