14. The third charge, of using an undedicated Church.
But forasmuch as they have informed against me in the matter of the great Church >, that a communion was holden there before it was completed, I will answer to your Piety on this charge also; for the parties who are hostile towards me constrain me to do so. I. con- fess this did so happen; for, as in what I have hitherto said, I have spoken no lie, I wilk not now deny this. But the facts are far otherwise than they have represented them. Suffer me to declare to you, most religious Augustus, that we kept no day of dedication (it would certainly have been unlawful to do so, before receiving orders from you), nor were we led to act as we did through premeditation. No Bishop or other Clergyman was invited to join in our proceedings; for much was yet wanting to complete the building. Nay the congregation was not held on a previous notice, 5 Hist. Arian. 72, &c. 54 Jocli. 7, LXX. et sb [In the Casareum, see Hist. Ar, 55, and Fest. (nd. xxxviii. xl, It had been begun by Gregory, and was built at the expense of Constantius (77/7. end of § 18).]
R which might give them a reason for informing against us. Every one knows how it happened; hear me, however, with your accustomed equity and patience. It was the feast of Easter 5°, and the multitude assembled together was ex- ceeding great, such as Christian kings would desire to see in all their cities. Now when the Churches were found to be too few to contain them, there was no little stir among the people, who desired that they might be allowed to meet together in the great Church, where they could all offer up their prayers for your safety. And this they did; for although I exhorted them to wait awhile, and to hold service in the other Churches, with whatever inconvenience to themselves, they would not listen to me; but were ready to go out of the city, and meet in desert places in the open air, thinking it better to endure the fatigue of the journey, than to keep the feast in such a state of discomfort.
15. Want of room the cause, precedent the Justification.
Believe me, Sire, and let Truth be my wit- ness in this also, when I declare that in the congregations held during the season of Lent, in consequence of the narrew limits of the places, and the vast multitude of people as- sembled, a great number of children, not a few of the younger and very many of the older women, besides several young men, suf- fered so much from the pressure of the crowd, that they were obliged to be carried home; ‘though by the Providence of God, no one is dead. All however murmured, and de- manded the use of the great Church. And if the pressure was so great during the days which preceded the feast, what would have been the case during the feast itself? Of course matters would have been far worse. It did not there- fore become me to change the people’s joy into grief, their cheerfulness into sorrow, and to make the festival a season of lamentation. And that the more, because I had a pre- cedent in the conduct of our Fathers. For the blessed Alexander, when the other places were too small, and he was engaged in the erection of what was then considered a very large one, the Church of Theonas®, held 6 S. Epiphanius mentions nine Churches in Alexandria. 69. 2. Athan. mentions in addition that of Quirinus. Hist. Arian. § 10, [See the plan of Larsow, appended to his Fest-briefe.] The Church mentioned in the text was built at the Emperor’s expense; and apparently upon the Emperor’s ground, as on the site was or had been a Basilica, which bore first the name of Hadrian, then of Licinius, Epiph. 767d. Hadrian had built in many cities temples without idols, which were popularly considered as intended by him for Christian worship, and went after his name. Lamprid. V77. Alex. Sev. 43. The Church in question was built in the Czsa- reum. f/ist. Avian. 74. There was a magnificent Temple, dedi- cated to Augustus, as émuBatyptos, on the harbour of Alexandria, Philon. Legat. ad Catum, pp. 1013, 4. ed. 1691, and called the 2 fer.
244 APOLOGIA “AD his congregations there on account of the number of the people, while at the same time he proceeded with the building. I have seen the same thing done at Treveri and at Aquileia, in both which places, while the building was proceeding, they assembled there during the feasts, on account of the number of the people; and they never found any one to accuse them in this manner. Nay, your brother of blessed memory was present, when a communion was held under these circumstances at Aquileia. I also followed this course. There was no dedication, but only a service of prayer. You, at least I am sure, as a lover of God will ap- prove of the people’s zeal, and will pardon me for being unwilling to hinder the prayers of so great a multitude.
16. Better to pray together than separately.
But here again I would ask my accuser, where was it right that the people should pray? in the deserts, or in a place which was in course of building for the purpose of prayer? Where was it becoming and pious that the people should answer, Amen7? in the deserts, or in what was already called the Lord’s house? Where would you, most religious Prince, have wished your people to stretch forth their hands, and to pray for you? Where Greeks, as they passed by, might stop and listen, or in a place named after yourself, which all men have long called the Lord’s house, even since the foundations of it were laid? I am sure that you prefer your own place; for you smile, and that tells me so. ‘But,’ says the accuser, ‘it ought to have been in the Churches.’ They were all, as I said before, too small and confined to admit the multitude. Then again, in which way was it most becoming that their prayers should be made? Should they meet together in parts and separate companies, with danger from the crowded state of the congregation? or, when there was now a place that would contain them all, should they assemble in it, and speak as with one and the same voice in perfect har- mony? This was the better course, for this shewed the unanimity of the multitude: in this way God will readily hear prayer. For if, according to the promise of our Saviour Him- self®, where two shall agree together as touch- ing anything that they shall ask, it shall be done for them, how shall it be when so great an assembly of people with one voice utter their Amen to God? Who indeed was there Czsareum. It was near the Emperor's palace, vid. Acad. des. Inscript, vol. 9. p. 416. [Vid. sup. note 5, and cf. Apol. de fuga 24.)
7 Bingham, Antiqu. xv. 3. § 25. [D.C.A. 75-] Suicer, Thesaur. in voc. anv, Gavanti, Thesaur. vol. i. p. 89. ed. 1763. 8 Matt. xviii. 19.
CONSTANTIUM.
that did not marvel at the sight? Who but pronounced you happy when they saw so great a multitude met together in one place? How did the people themselves rejoice to see each other, having been accustomed heretofore to assemble in separate places! The circum- stance was a source of pleasure to all; of vex- ation to the calumniator alone.
17. Better to pray in a building than in the desert.
Now then, I would also meet the other and only remaining objection of my accuser. He says, the building was not completed, and prayer ought not to have been made there. But the Lord said, ‘But thou, when thou prayest, enter into thy closet, and shut the door 9.2, What then will the accuser answer? or rather what will all prudent and true Chris- tians say? Let your Majesty ask the opinion of such: for it is written of the other, ‘The foolish person will speak foolishness *°;’ but of these, ‘Ask counsel of all that are wise.’ When the Churches were too small, and the people so numerous as they were, and desirous to go forth into the deserts, what ought I to have done? The desert has no doors, and all who choose may pass through it, but the Lord’s house is enclosed with walls and doors, and marks the difference between the pious and the profane. Will not every wise person then, as well as your Piety, Sire, give the pre- ference to the latter place? For they know that here prayer is lawfully offered, while a suspicion of irregularity attaches to it there. Unless indeed no place proper for it existed, and the worshippers dwelt only in the desert, as was the case with Israel; although after the tabernacle was built, they also had thence- forth a place set apart for prayer. O Christ, Lord and true King of kings, Only-begotten Son of God, Word and Wisdom of the Father, I am accused because the people prayed Thy gracious favour, and through Thee besought Thy Father, who is God over all, to save Thy servant, the most religious Constantius. But thanks be to Thy goodness, that it is for this that Iam blamed, and for the keeping of Thy laws. Heavier had been the blame, and more true had been the charge, had we passed by the place which the Emperor was building, and gone forth into the desert to pray. How would the accuser then have vented his folly! With what apparent reason would he have said, ‘He despised the place which you are building; he does not approve of your. un- dertaking; he passed it by in derision; he pointed to the desert to supply the want of 9 Matt. vi. 6. to Js, xxxii. 6. Sept. I Tob. iv. 28.
DEFENCE BEFORE CONSTANTIUS. 245 room; he prevented the people when they wished to offer up their prayers.’ This is what he wished to say, and sought an occasion of saying it; and finding none he is vexed, and so forthwith invents a charge against me. Had he been able to say this, he would have confounded me with shame; as now he injures me, copying the accuser’s ways, and watching for an occasion against those that pray. Thus has he perverted to a wicked purpose his knowledge of Daniel’s 2 history. But he has been deceived; for he ig- norantly imagined, that Babylonian practices were in fashion with you, and knew not that you are a friend of the blessed Daniel, and worship the same God, and do not forbid, but wish all men to pray, knowing that the prayer of all is, that you may continue to reign in per- petual peace and safety.
18. Prayers first do not interfere with dedication afterwards.
This is what I have to complain of on the part of my accuser. But may you, most reli- gious Augustus, live through the course of many years to come, and celebrate the dedication of the Church. Surely the prayers which have been offered for your safety by all men, are no hind- rance to this celebration. Let these unlearned persons cease such misrepresentations, but let them learn from the example of the Fathers; and let them read the Scriptures. Or rather let them learn of you, who are so well instructed in such histories, how that Joshua the son of Josedek the priest, and his brethren, and Zoro- babel the wise, the son of Salathiel, and Ezra the priest and scribe of the law, when the temple was in course of building after the cap- tivity, the feast of tabernacles being at hand (which was a great feast and time of assembly and prayer in Israel), gathered3 the people together with one accord in the great court within the first gate, which is toward the East, and prepared the altar to God, and there offered their gifts, and kept the feast. And so after- wards they brought hither their sacrifices, on the sabbaths and the new moons, and the people offered up their prayers. And yet the Scripture says expressly, that when these things were done, the temple of God was not yet built; but -yather while they thus prayed, the building of the house was advancing. So that neither were their prayers deferred in expectation of the dedication, nor was the dedication prevented by the assemblies held for the sake of prayer. But the people thus continued to pray; and when the house was entirely finish- ed, they celebrated the dedication, and brought their gifts for that purpose, and all kept the 2 Dan. vi. 11. 3 Ezr. iii. 6; Neh. viii.
feast for the completion of the work. And thus also have the blessed Alexander, and the other Fathers done. They continued to assemble their people, and when they had completed the work they gave thanks unto the Lord, and celebrated the dedication. This also it befits you to do, O Prince, most careful in your inquiries. The place is ready, having been already sanctified by the prayers which have been offered in it, and requires only the presence of your Piety. ‘This only is wanting to its perfect beauty. Do you then supply this deficiency, and there make your prayers unto the Lord, for whom you have built this house. That you may do so is the prayer of all men.
19. Fourth charge, of having disobeyed an Imperial order.
And now, if it please you, let us consider the remaining accusation, and permit me to answer it likewise. They have dared to charge me with resisting your commands, and refusing to leave my Church. Truly I wonder they are not weary of uttering their calumnies; I however am not yet weary of answering them, I rather rejoice to do so; for the more abund- ant my defence is, the more entirely must they be condemned. I did not resist the com- mands of your Piety, God forbid; I am not a man that would resist even the Questor3* of the city, much less so great a Prince. On this matter I need not many words, for the whole city will bear witness for me. Never- theless, permit me again to relate the cir- cumstances from the beginning; for when you hear them, I am sure you will be astonished at the presumption of my enemies. Mon- tanus, the officer of the Palace+, came and brought me a letter, which purported to be an answer to one from me, requesting that I might go into Italy, for the purpose of obtaining a supply of the deficiencies which I thought existed in the condition of our Churches. Now I desire to thank your Piety, which condescended to assent to my request, on the supposition that I had written to you, and has made provision 5 for me to undertake the journey, and to accomplish it without trouble. But here again I am astonished at those who have spoken falsehood in your ears, that they were not afraid, seeing that lying belongs to the Devil, and that liars are alien from Him who says, ‘I am the Truth®’ For I never wrote to you, nor will my accuser be able to find any such letter; and though I ought to have written every day, if I might thereby 3® Aoyorf, auditor of accounts? vid. Demosth. de Corona, 4 Vid. Cod. Theod. vi. 30 [summer of 353 A.D.
5 Apol. Ar. 70, note 5.
Prolegg. ch. ii, © John xiv. 6.
behold your gracious countenance, yet it would neither have been pious to desert the Churches, nor right to be troublesome to your Piety, especially since you are willing to grant our requests in behalf of the Church, although we are not present to make them. Now may it please you to order me to read what Montanus commanded me to do. This is as follows7. * * * 20. History of his disobeying tt.
Now I ask again, whence have my accusers obtained this letter also? I would learn of them who it was that put it into their hands? Do you cause them to answer. By this you may perceive that they have forged this, as they spread abroad also the former letter, which they published against me, with reference to the ill-named Magnentius. And being convicted in this instance also, on what pretence next will they bring me to make my defence? Their only concern is, to throw everything into disorder and confusion; and for this end I perceive they exercise their zeal. Perhaps they think that by frequent repetition of their charges, they will at last exasperate you against me. But you ought to turn away from such persons, and to hate them; for such as them- selves are, such also they imagine those to be who listen to them; and they think that their calumnies will prevail even before you. The accusation of Doeg® prevailed of old against the priests of God: but it was the unrighteous Saul, who hearkened unto him. And Jezebel was able to injure the most religious Naboth9 by her false accusations; but then it was the wicked and apostate Ahab who hearkened unto her. But the most holy David, whose example it becomes you to follow, as all pray that you may, favours not such men, but was wont to turn away from them and avoid them, as raging dogs. He says, ‘Whoso privily slandereth his neighbour, him will I destroy*®.’ For he kept the commandment which says, ‘Thou shalt not receive a false report*?.’ And false are the reports of these men in your sight. You, like Solomon, have required of the Lord (and you ought to believe yourself to have obtained your desire), that it would seem good unto Him to remove far from you vain and lying words 7.
21. Forasmuch then as the letter owed its origin to a false story, and contained no order that I should come to you, I concluded that it was not the wish of your Piety that I should come. For in that you gave me no absolute command, but merely wrote as in answer to 7 Lost, or never introduced. 8 x Sam. xxii. 9. 9 x Kings xxi. zo.
LIM oxen 12 Prov. xxx. 8.
APOLOGIA AD CONSTANTIUM.
a letter from me, requesting that I might be permitted to set in order the things which seemed to be wanting, it was manifest to me (although no one told me this) that the letter which I had received did not express the sentiments of your Clemency. All knew, and I also stated in writing, as Montanus is aware, that I did not refuse to come, but only that I thought it unbecoming to take advantage of the supposition that I had written to you to request this favour, fearing also lest the false ac- cusers should find in this a pretence for saying that I made myself troublesome to your Piety. Nevertheless, I made preparations, as Mon- tanus also knows, in order that, should you condescend to write to me, I might imme- diately leave home, and readily answer your commands; for I was not so mad as to resist such an order from you. When then in fact your Piety did not write to me, how could I resist a command which I never received? or how can they say that I refused to obey, when no orders were given me? Is not this again the mere fabrication of enemies, pre- tending that which never took place? I fear that even now, while I am engaged in this defence of myself, they may allege against me that I am doing that which I have never obtained your permission to do. So easily is my conduct made matter of accusation by them, and so ready are they to vent their calumnies in despite of that Scripture, which says, ‘ Love not to slander another, lest thou be catiofiz?
22. Arrivals of Diogenes and of Syrianus.
After a period of six and twenty months, when Montanus had gone away, there came Diogenes the Notary?; but he brought me no letter, nor did we see each other, nor did he charge me with any commands as from you. Moreover when the General Syrianus entered Alexandria3, seeing that certain reports were spread abroad by the Arians, who declared that matters would now be as they wished, I enquired whether he had brought any letters on the subject of these statements of theirs. I confess that I asked for letters containing your commands. And when he said that he had brought none, I requested that Syrianus him- self, or Maximus the Prefect of Egypt, would write to me concerning this matter. Which re- quest I made, because your Grace has written = Prov. xxXs £3, LiXeX,, 2 (August, 355 a.D. See Hist. Aceph. iii. Fest. Ind. xxv., xxvil.] Notaries were the immediate attendants on magistrates, whose judgments, &c., they recorded and promulgated. Their office was analogous in the Imperial Court. vid. Gothofred in Cod. Theod. Vi. x. Ammian. Marcell. tom, 3. p. 464. ed. Erfurt, 1808. Pancirol. Vodz¢. p.143. Hofman zz voc. Scharf enumerates with references the civil officers, &c., to whom they were attached in Dissert. 1, de Notariis Ecclesia, p. 49.
DEFENCE BEFORE CONSTANTIUS.
to me, desiring that I would not suffer myself to be alarmed by any one, nor attend to those who wished to frighten me, but that I would continue to reside in the Churches without fear. It was Palladius, the Master of the Palace, and Asterius, formerly Duke of Ar- menia, who brought me this letter. Permit me to reada copy of it. It is as follows: 23. A copy‘ of the letter as follows: Constantius Victor Augustus to Athanasius’.
It is not unknown to your Prudence, how constantly I prayed that success might attend my late brother Constans in all his under“ takings, and your wisdom will easily judge how greatly I was afflicted, when I learnt that he had been cut off by the treachery of villains. Now forasmuch as certain persons are endeavouring at this time to alarm you, by setting before your eyes that lamentable tragedy, I have thought good to address to your Reverence this present letter, to exhort you, that, as becomes a Bishop, you would teach the people to conform to the established ® religion, and, according to your custom, give yourself up to prayer together with them. For this is agreeable to our wishes; and our desire is, that you should at every season be a Bishop in your own place.
And in another hand:—May divine Pro- vidence preserve you, beloved Father, many years.
24. Why Athanasius did not obey the Lmperial Order.
On the subject of this letter, my opponents conferred with the magistrates. And was it not reasonable that I, having received it, should demand their letters, and refuse to give heed to mere pretences? And were they not acting in direct contradiction to the tenor of your instructions to me, while they failed to shew me the commands of your Piety? I therefore, seeing they produced no letters from you, considered it improbable that a mere verbal communication should be made to them, es- pecially as the letter of your Grace had charged me not to give ear to such persons. I acted rightly then, most religious Augustus, that as I had returned to my country under the authority of your letters, so I should only leave it by your command; and might not render myself liable hereafter to a charge of having deserted the Church, but as receiving your order might have a reason for my re- tiring. This was demanded for me by all my people, who went to Syrianus together 4 Vid. another translation of the Latin, Hist. Avian. § 24. 5 Spring of 350. i‘, Kexpewarnuevyy Vid. kparovoyn mioret, infr. § 31.
with the Presbyters, and the greatest part, to say the least, of the city with them. Maxi- mus, the Prefect of Egypt, was also there: and their request was that either he would send me a declaration of your wishes in writing, or would forbear to disturb the Churches, while the people themselves were sending a deputation to you respecting the - matter. When they persisted in their demand, Syrianus at last perceived the reasonableness of it, and consented, protesting by your safety (Hilary was present and witnessed this) that he would put an end to the disturbance, and refer the case to your Piety. The guards of the Duke, as well as those of the Prefect of Egypt, know that this is true; the Prytanis7? of the city also remembers the words; so that you will perceive that neither I, nor any one else, resisted your commands.
25. Lhe irruption of Syrianus.
All demanded that the letters of your Piety should be exhibited. For although the bare word of a King is of equal weight and au- thority with his written command, especially if he who reports it, boldly affirms in writing that it has been given him; yet when they neither openly declared that they had received any command, nor, as they were requested to do, gave me assurance of it in writing, but acted altogether as by their own authority; I confess, I say it boldly, I was suspicious of them. For there were many Arians about them, who were their companions at table, and their counsellors; and while they attempted nothing openly, they were preparing to assail me by stratagem and treachery. Nor did they act at all as under the authority of a royal command, but, as their conduct betrayed, at the solicitation of enemies. This made me demand more urgently that they should pro- duce letters from you, seeing that all their un- dertakings and designs were of a suspicious nature; and because it was unseemly that after I had entered the Church, under the authority of so many letters from you, I should retire from it without such a sanction. When however Syrianus gave his promise, all the people assembled together in the Churches with feelings of joyfulness and security. But three and twenty days after’, he burst into the Church with his soldiers, while we were engaged in our usual services, as those who entered in there witnessed; for it was a vigil, preparatory to a communion on the morrow. And such things were done that night as the Arians desired and had beforehand denounced against us. For the 7 The Mayor, Tillem. vol. viii. p. 152.
248 APOLOGIA AD CONSTANTIUM.
General brought them with him; and they were the instigators and advisers of the attack. This is no incredible story of mine, most re- ligious Augustus; for it was not done in secret, but was noised abroad everywhere. When therefore I saw the assault begun, I first exhorted the people to retire, and then with- drew myself after them, God hiding and guid- ing me, as those who were with me at the time witness. Since then, I have remained by myself, though I have all confidence to answer for my conduct, in the first place before God, and also before your Piety, for that I did not flee and desert my people, but can point to the attack of the General upon us, as a proof of persecution. His proceedings have caused the greatest astonishment among all men; for either he ought not to have made a promise, or not to have broken it after he had made it.
26. How Athanasius acted when this took place.
Now why did they form this plot against me, and treacherously lay an ambush to take me, when it was in their power to enforce the order by a written declaration? The com- mand of an Emperor is wont to give great boldness to those entrusted with it; but their desire to act secretly made the suspicion stronger that they had received no command. And did I require anything so very absurd? Let your Majesty’s candour decide. Will not every one say, that such a demand was reasonable for a Bishop to make? You know, for you have read the Scriptures, how great an offence it is for a Bishop to desert his Church, and to neglect the flocks of God. For the absence of the Shepherd gives the wolves an opportunity to attack the sheep. And this was what the Arians and all the other heretics desired, that during my absence they might find an opportunity to entrap the peo- ple into impiety. If then I had fled, what defence could I have made before the true Bishops? or rather before Him Who has committed to me His flock? He it is Who judges the whole earth, the true King of all, our Lord Jesus Christ, the Son of God. Would not every one have rightly charged me with neglect of my people? Would not your Piety have blamed me, and have justly asked, ‘After you had returned under the authority of our letters, why did you with- draw without such authority, and desert your people?’ Would not the people themselves at the day of judgment have reasonably im- puted to me this neglect of them, and have said, ‘He that had the oversight of us fled, and we were neglected, there being no one to