The Church Fathers: Sola Scriptura or Catholic? Part Four: St. Athanasius

St. Athanasius (296-373)

1.  The letters are sufficient which were written by our beloved fellow-minister Damasus, bishop of the Great Rome, and the large number of bishops who assembled along with him; and equally so are those of the other synods which were held, both in Gaul and in Italy, concerning the sound Faith which Christ gave us, the Apostles preached, and the Fathers, who met at Nicæa from all this world of ours, have handed down. For so great a stir was made at that time about the Arian heresy, in order that they who had fallen into it might be reclaimed, while its inventors might be made manifest. To that council, accordingly, the whole world has long ago agreed, and now, many synods having been held, all men have been put in mind, both in Dalmatia and Dardania, Macedonia, Epirus and Greece, Crete, and the other islands, Sicily, Cyprus, Pamphylia, Lycia, and Isauria, all Egypt and the Libyas, and most of the Arabians have come to know it, and marvelled at those who signed it, inasmuch as even if there were left among them any bitterness springing up from the root of the Arians; we mean Auxentius, Ursacius, Valens and their fellows, by these letters they have been cut off and isolated. The confession arrived at at Nicæa was, we say once more, sufficient and enough by itself, for the subversion of all irreligious heresy, and for the security and furtherance of the doctrine of the Church. But since we have heard that certain wishing to oppose it are attempting to cite a synod supposed to have been held at Ariminum, and are eagerly striving that it should prevail rather than the other, we think it right to write and put you in mind, not to endure anything of the sort: for this is nothing else but a second growth of the Arian heresy. For what else do they wish for who reject the synod held against it, namely the Nicene, if not that the cause of Arius should prevail? What then do such men deserve, but to be called Arians, and to share the punishment of the Arians? For they were not afraid of God, who says, Remove not the eternal boundaries which thy fathers placed [3714] ,' and He that speaketh against father or mother, let him die the death [3715] :' they were not in awe of their fathers, who enjoined that they who hold the opposite of their confession should be anathema.

2.  For this was why an ecumenical synod has been held at Nicæa, 318 bishops assembling to discuss the faith on account of the Arian heresy, namely, in order that local synods should no more be held on the subject of the Faith, but that, even if held, they should not hold good. For what does that Council lack, that any one should seek to innovate? It is full of piety, beloved; and has filled the whole world with it. Indians have acknowledged it, and all Christians of other barbarous nations. Vain then is the labour of those who have often made attempts against it. For already the men we refer to have held ten or more synods, changing their ground at each, and while taking away some things from earlier decisions, in later ones make changes and additions. And so far they have gained nothing by writing, erasing, and using force, not knowing that every plant that the Heavenly Father hath not planted shall be plucked up [3716] .' But the word of the Lord which came through the ecumenical Synod at Nicæa, abides for ever [3717] . For if one compare number with number, these who met at Nicæa are more than those at local synods, inasmuch as the whole is greater than the part. But if a man wishes to discern the reason of the Synod at Nicæa, and that of the large number subsequently held by these men, he will find that while there was a reasonable cause for the former, the others were got together by force, by reason of hatred and contention. For the former council was summoned because of the Arian heresy, and because of Easter, in that they of Syria, Cilicia and Mesopotamia differed from us, and kept the feast at the same season as the Jews. But thanks to the Lord, harmony has resulted not only as to the Faith, but also as to the Sacred Feast. And that was the reason of the synod at Nicæa. But the subsequent ones were without number, all however planned in opposition to the ecumenical.

3.  This being pointed out, who will accept those who cite the synod of Ariminum, or any other, against the Nicene? or who could help hating men who set at nought their fathers' decisions, and put above them the newer ones, drawn up at Ariminum with contention and violence? or who would wish to agree with these men, who do not accept even their own? For in their own ten or more synods, as I said above, they wrote now one thing, now another, and so came out clearly as themselves the accusers of each one. Their case is not unlike that of the Jewish traitors in old times. For just as they left the one well of the living water, and hewed for themselves broken cisterns, which cannot hold water, as the prophet Jeremiah has it [3718] , so these men, fighting against the one ecumenical synod, hewed for themselves' many synods, and all appeared empty, like a sheaf without strength [3719] .' Let us not then tolerate those who cite the Ariminian or any other synod against that of Nicæa. For even they who cite that of Ariminum appear not to know what was done there, for else they would have said nothing about it. For ye know, beloved, from those who went from you to Ariminum, how Ursacius and Valens, Eudoxius [3720] and Auxentius [3721] (and there Demophilus [3722] also was with them), were deposed, after wishing to write something to supersede the Nicene decisions. For on being requested to anathematise the Arian heresy, they refused, and preferred to be its ringleaders. So the bishops, like genuine servants of the Lord and orthodox believers (and there were nearly 200 [3723] ), wrote that they were satisfied with the Nicene alone, and desired and held nothing more or less than that. This they also reported to Constantius, who had ordered the assembling of the synod. But the men who had been deposed at Ariminum went off to Constantius, and caused those who had reported against them to be insulted, and threatened with not being allowed to return to their dioceses, and to be treated with violence in Thrace that very winter, to compel them to tolerate their innovations.

4.  If then any cite the synod of Ariminum, firstly let them point out the deposition of the above persons, and what the bishops wrote, namely that none should seek anything beyond what had been agreed upon by the fathers at Nicæa, nor cite any synod save that one. But this they suppress, but make much of what was done by violence in Thrace [3724] ; thus shewing that they are dissemblers of the Arian heresy, and aliens from the sound Faith. And again, if a man were to examine and compare the great synod itself, and those held by these people, he would discover the piety of the one and the folly of the others. They who assembled at Nicæa did so not after being deposed: and secondly, they confessed that the Son was of the Essence of the Father. But the others, after being deposed again and again, and once more at Ariminum itself, ventured to write that it ought not to be said that the Son had Essence or Subsistence. This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus [3725] , I am that I am,' and through Jeremiah, Who is in His substance [3726] and hath seen His word;' and just below, if they had stood in My subsistence [3727] and heard My words:' now subsistence is essence, and means nothing else but very being, which Jeremiah calls existence, in the words, and they heard not the voice of existence [3728] .' For subsistence, and essence, is existence: for it is, or in other words exists. This Paul also perceiving wrote to the Hebrews, who being the brightness of his glory, and the express Image of his subsistence [3729] .' But the others, who think they know the Scriptures and call themselves wise, and do not choose to speak of subsistence in God (for thus they wrote at Ariminum and at other synods of theirs), were surely with justice deposed, saying as they did, like the fool did in his heart [3730] , God is not.' And again the fathers taught at Nicæa that the Son and Word is not a creature, nor made, having read all things were made through Him [3731] ,' and in Him were all things created, and consist [3732] ;' while these men, Arians rather than Christians, in their other synods have ventured to call Him a creature, and one of the things that are made, things of which He Himself is the Artificer and Maker. For if through Him all things were made' and He too is a creature, He would be the creator of Himself. And how can what is being created create? or He that is creating be created?

5.  But not even thus are they ashamed, although they say such things as cause them to be hated by all; citing the Synod of Ariminum, only to shew that there also they were deposed. And as to the actual definition of Nicæa, that the Son is coessential with the Father, on account of which they ostensibly oppose the synod, and buzz around everywhere like gnats about the phrase, either they stumble at it from ignorance, like those who stumble at the stone of stumbling that was laid in Sion [3733] ; or else they know, but for that very reason are constantly opposing and murmuring, because it is an accurate declaration and full in the face of their heresy. For it is not the phrases that vex them, but the condemnation of themselves which the definition contains. And of this, once again, they are themselves the cause, even if they wish to conceal the fact of which they are perfectly aware,--But we must now mention it, in order that hence also the accuracy of the great synod may be shewn. For [3734] the assembled bishops wished to put away the impious phrases devised by the Arians, namely made of nothing,' and that the Son was a thing made,' and a creature,' and that there was a time when He was not,' and that He is of mutable nature.' And they wished to set down in writing the acknowledged language of Scripture, namely that the Word is of God by nature Only-begotten, Power, Wisdom of the Father, Very God, as John says, and as Paul wrote, brightness of the Father's glory and express image of His person [3735] . But Eusebius and his fellows, drawn on by their own error, kept conferring together as follows: Let us assent. For we also are of God: for "there is one God of whom are all things [3736] ," and "old things are passed away, behold all things are made new, but all things are of God [3737] ."' And they considered what is written in the Shepherd [3738] , Before all things believe that God is one, who created and set all things in order, and made them to exist out of nothing.' But the Bishops, beholding their craftiness, and the cunning of their impiety, expressed more plainly the sense of the words of God,' by writing that the Son is of the Essence of God, so that whereas the Creatures, since they do not exist of themselves without a cause, but have a beginning of their existence, are said to be of God,' the Son alone might be deemed proper to the Essence of the Father. For this is peculiar to one who is Only-begotten and true Word in relation to a Father, and this was the reason why the words of the essence' were adopted. Again [3739] , upon the bishops asking the dissembling minority if they agreed that the Son was not a Creature, but the Power and only Wisdom of the Father, and the Eternal Image, in all respects exact, of the Father, and true God, Eusebius and his fellows were observed exchanging nods with one another, as much as to say this applies to us men also, for we too are called "the image and glory of God [3740] ," and of us it is said, "For we which live are alway [3741] ," and there are many Powers, and "all the power [3742] of the Lord went out of the land of Egypt," while the caterpillar and the locust are called His "great power [3743] ." And "the Lord of powers [3744] is with us, the God of Jacob is our help." For we hold that we are proper [3745] to God, and not merely so, but insomuch that He has even called us brethren. Nor does it vex us, even if they call the Son Very God. For when made He exists in verity.'

6.  Such was the corrupt mind of the Arians. But here too the Bishops, beholding their craftiness, collected from the Scriptures the figures of brightness, of the river and the well, and of the relation of the express Image to the Subsistence, and the texts, in thy light shall we see light [3746] ,' and I and the Father are one [3747] .' And lastly they wrote more plainly, and concisely, that the Son was coessential with the Father; for all the above passages signify this. And their murmuring, that the phrases are unscriptural, is exposed as vain by themselves, for they have uttered their impieties in unscriptural terms: (for such are of nothing' and there was a time when He was not'), while yet they find fault because they were condemned by unscriptural terms pious in meaning. While they, like men sprung from a dunghill, verily spoke of the earth [3748] ,' the Bishops, not having invented their phrases for themselves, but having testimony from their Fathers, wrote as they did. For ancient bishops, of the Great Rome and of our city, some 130 years ago, wrote [3749] and censured those who said that the Son was a creature and not coessential with the Father. And Eusebius knew this, who was bishop of Cæsarea, and at first an accomplice [3750] of the Arian heresy; but afterwards, having signed at the Council of Nicæa, wrote to his own people affirming as follows: we know that certain eloquent and distinguished bishops and writers even of ancient date used the word "coessential" with reference to the Godhead of the Father and the Son.'

7.  Why then do they go on citing the Synod of Ariminum, at which they were deposed? Why do they reject that of Nicæa, at which their Fathers signed the confession that the Son is of the Father's Essence and coessential with Him? Why do they run about? For now they are at war not only with the bishops who met at Nicæa, but with their own great bishops and their own friends. Whose heirs or successors then are they? How can they call men fathers, whose confession, well and apostolically drawn up, they will not accept? For if they think they can object to it, let them speak, or rather answer, that they may be convicted of falling foul of themselves, whether they believe the Son when He says, I and my Father are one,' and he that hath seen Me hath seen the Father [3751] .' Yes,' they must answer, since it is written we believe it.' But if they are asked how they are one, and how he that hath seen the Son hath seen the Father, of course, we suppose they will say, by reason of resemblance,' unless they have quite come to agree with those who hold the brother-opinion to theirs, and are called [3752] Anomoeans. But if once more they are asked, how is He like?' they brasen it out and say, by perfect virtue and harmony, by having the same will with the Father, by not willing what the Father wills not.' But let them understand that one assimilated to God by virtue and will is liable also to the purpose of changing; but the Word is not thus, unless He is like' in part, and as we are, because He is not like [God] in essence also. But these characteristics belong to us, who are  originate, and of a created nature. For we too, albeit we cannot become like God in essence, yet by progress in virtue imitate God, the Lord granting us this grace, in the words, Be ye merciful as your Father is merciful:' be ye perfect as your heavenly Father is perfect [3753] .' But that originate things are changeable, no one can deny, seeing that angels transgressed, Adam disobeyed, and all stand in need of the grace of the Word. But a mutable thing cannot be like God who is truly unchangeable, any more than what is created can be like its creator. This is why, with regard to us, the holy man said, Lord, who shall be likened unto thee [3754] ,' and who among the gods is like unto thee, Lord [3755] ;' meaning by gods those who, while created, had yet become partakers of the Word, as He Himself said, If he called them gods to whom the word of God came [3756] .' But things which partake cannot be identical with or similar to that whereof they partake. For example, He said of Himself, I and the Father are one [3757] ,' implying that things originate are not so. For we would ask those who allege the Ariminian Synod, whether a created essence can say, what things I see my Father make, those I make also [3758] .' For things originate are made and do not make; or else they made even themselves. Why, if, as they say, the Son is a Creature and the Father is His Maker, surely the Son would be His own maker, as He is able to make what the Father makes, as He said. But such a supposition is absurd and utterly untenable, for none can make himself.

8.  Once more, let them say whether things originate could say [3759] , all things whatsoever the Father hath are Mine.' Now, He has the prerogative of creating and making, of Eternity, of omnipotence, of immutability. But things originate cannot have the power of making, for they are creatures; nor eternity, for their existence has a beginning; nor of omnipotence and immutability, for they are under sway, and of changeable nature, as the Scriptures say. Well then, if these prerogatives belong to the Son, they clearly do so, not on account of His virtue, as said above, but essentially, even as the synod said, He is of no other essence' but of the Father's, to whom these prerogatives are proper. But what can that be which is proper to the Father's essence, and an offspring from it, or what name can we give it, save coessential?' For that which a man sees in the Father, that sees he also in the Son; and that not by participation, but essentially. And this is [the meaning of] I and the Father are one,' and he that hath seen Me hath seen the Father.' Here especially once more it is easy to shew their folly. If it is from virtue, the antecedent of willing and not willing, and of moral progress, that you hold the Son to be like the Father; while these things fall under the category of quality; clearly you call God compound of quality and essence. But who will tolerate you when you say this? For God, who compounded all things to give them being, is not compound, nor of similar nature to the things made by Him through the Word. Far be the thought. For He is simple essence, in which quality is not, nor, as James says, any variableness or shadow of turning [3760] .' Accordingly, if it is shewn that it is not from virtue (for in God there is no quality, neither is there in the Son), then He must be proper to God's essence. And this you will certainly admit if mental apprehension is not utterly destroyed in you. But what is that which is proper to and identical with the essence of God, and an Offspring from it by nature, if not by this very fact coessential with Him that begat it? For this is the distinctive relation of a Son to a Father, and he who denies this, does not hold that the Word is Son in nature and in truth.

9.  This then the Fathers perceived when they wrote that the Son was coessential with the Father, and anathematised those who say that the Son is of a different Subsistence [3761] : not inventing phrases for themselves, but learning in their turn, as we said, from the Fathers who had been before them. But after the above proof, their Ariminian Synod is superfluous, as well as any [3762] other synod cited by them as touching the Faith. For that of Nicæa is sufficient, agreeing as it does with the ancient bishops also, in which too their fathers signed, whom they ought to respect, on pain of being thought anything but Christians. But if even after such proofs, and after the testimony of the ancient bishops, and the signature of their own Fathers, they pretend as if in ignorance to be alarmed at the phrase coessential,' then let them say and hold, in simpler terms and truly, that the Son is Son by nature, and anathematise as the synod enjoined those who say that the Son of God is a Creature or a thing made, or of nothing, or that there was once a time when He was not, and that He is mutable and liable to change, and of another Subsistence. And so let them escape the Arian heresy. And we are confident that in sincerely anathematising these views, they ipso facto confess that the Son is of the Father's Essence, and coessential with Him. For this is why the Fathers, having said that the Son was coessential, straightway added, but those who say that He is a creature, or made, or of nothing, or that there was once a time when He was not,' the Catholic Church anathematises: namely in order that by this means they might make it known that these things are meant by the word coessential.' And the meaning Coessential' is known from the Son not being a Creature or thing made: and because he that says coessential' does not hold that the Word is a Creature: and he that anathematises the above views, at the same time holds that the Son is coessential with the Father; and he that calls Him coessential,' calls the Son of God genuinely and truly so; and he that calls Him genuinely Son understands the texts, I and the Father are one,' and he that hath seen Me hath seen the Father [3763] .'

10.  Now it would be proper to write this at greater length. But since we write to you who know, we have dictated it concisely, praying that among all the bond of peace might be preserved, and that all in the Catholic Church should say and hold the same thing. And we are not meaning to teach, but to put you in mind. Nor is it only ourselves that write, but all the bishops of Egypt and the Libyas, some ninety in number. For we all are of one mind in this, and we always sign for one another if any chance not to be present. Such being our state of mind, since we happened to be assembled, we wrote, both to our beloved Damasus, bishop of the Great Rome, giving an account of Auxentius [3764] who has intruded upon the church at Milan; namely that he not only shares the Arian heresy, but is also accused of many offences, which he committed with Gregory [3765] , the sharer of his impiety; and while expressing our surprise that so far he has not been deposed and expelled from the Church, we thanked [Damasus] for his piety and that of those who assembled at the Great Rome, in that by expelling Ursacius and Valens, and those who hold with them, they preserved the harmony of the Catholic Church. Which we pray may be preserved also among you, and therefore entreat you not to tolerate, as we said above, those who put forward a host of synods held concerning the Faith, at Ariminum, at Sirmium, in Isauria, in Thrace, those in Constantinople, and the many irregular ones in Antioch. But let the Faith confessed by the Fathers at Nicæa alone hold good among you, at which all the fathers, including those of the men who now are fighting against it, were present, as we said above, and signed: in order that of us too the Apostle may say, Now I praise you that ye remember me in all things, and as I handed the traditions to you, so ye hold them fast [3766] .'

11.  For this Synod of Nicæa is in truth a proscription of every heresy. It also upsets those who blaspheme the Holy Spirit, and call Him a Creature. For the Fathers, after speaking of the faith in the Son, straightway added, And we believe in the Holy Ghost,' in order that by confessing perfectly and fully the faith in the Holy Trinity they might make known the exact form of the Faith of Christ, and the teaching of the Catholic Church. For it is made clear both among you and among all, and no Christian can have a doubtful mind on the point, that our faith is not in the Creature, but in one God, Father Almighty, maker of all things visible and invisible: and in one Lord Jesus Christ His Only-begotten Son, and in one Holy Ghost; one God, known in the holy and perfect Trinity, baptized into which, and in it united to the Deity, we believe that we have also inherited the kingdom of the heavens, in Christ Jesus our Lord, through whom to the Father be the glory and the power for ever and ever. Amen.  (To the Bishops of Africa, 1-11)

Therefore if they, as the others, make an excuse that the terms are strange, let them consider the sense in which the Council so wrote, and anathematize what the Council anathematized; and then if they can, let them find fault with the expressions. But I well know that, if they hold the sense of the Council, they will fully accept the terms in which it is conveyed; whereas if it be the sense which they wish to complain of, all must see that it is idle in them to discuss the wording, when they are but seeking handles for irreligion. This then was the reason of these expressions; but if they still complain that such are not scriptural, that very complaint is a reason why they should be cast out, as talking idly and disordered in mind. And let them blame themselves in this matter, for they set the example, beginning their war against God with words not in Scripture. However, if a person is interested in the question, let him know, that, even if the expressions are not in so many words in the Scriptures, yet, as was said before, they contain the sense of the Scriptures, and expressing it, they convey it to those who have their hearing unimpaired for religious doctrine.  (Defence of the Nicene Doctrine 5:21)

25. This then is the sense in which they who met at Nicæa made use of these expressions. But next that they did not invent them for themselves (since this is one of their excuses), but spoke what they had received from their predecessors, proceed we to prove this also, to cut off even this excuse from them. . . .

27. . . . See, we are proving that this view has been transmitted from father to father; but ye, O modern Jews and disciples of Caiaphas, how many fathers can ye assign to your phrases? Not one of the understanding and wise; for all abhor you, but the devil alone [942] ; none but he is your father in this apostasy, who both in the beginning sowed you with the seed of this irreligion, and now persuades you to slander the Ecumenical Council [943] , for committing to writing, not your doctrines, but that which from the beginning those who were eye-witnesses and ministers of the Word have handed down to us [944] . For the faith which the Council has confessed in writing, that is the faith of the Catholic Church; to assert this, the blessed Fathers so expressed themselves while condemning the Arian heresy; and this is a chief reason why these apply themselves to calumniate the Council. For it is not the terms which trouble them [945] , but that those terms prove them to be heretics, and presumptuous beyond other heresies.  (Defence of the Nicene Doctrine VI: 25-27)

5. As to the Nicene Council, it was not a common meeting, but convened upon a pressing necessity, and for a reasonable object. The Syrians, Cilicians, and Mesopotamians, were out of order in celebrating the Feast, and kept Easter with the Jews [3463] ; on the other hand, the Arian heresy had risen up against the Catholic Church, and found supporters in Eusebius and his fellows, who were both zealous for the heresy, and conducted the attack upon religious people. This gave occasion for an Ecumenical Council, that the feast might be everywhere celebrated on one day, and that the heresy which was springing up might be anathematized. It took place then; and the Syrians submitted, and the Fathers pronounced the Arian heresy to be the forerunner of Antichrist [3464] , and drew up a suitable formula against it. And yet in this, many as they are, they ventured on nothing like the proceedings [3465] of these three or four men [3466] . Without pre-fixing Consulate, month, and day, they wrote concerning Easter, It seemed good as follows,' for it did then seem good that there should be a general compliance; but about the faith they wrote not, It seemed good,' but, Thus believes the Catholic Church;' and thereupon they confessed how they believed, in order to shew that their own sentiments were not novel, but Apostolical; and what they wrote down was no discovery of theirs, but is the same as was taught by the Apostles. [3467]

6. But the Councils which they are now setting in motion, what colourable pretext have they [3468] ? If any new heresy has risen since the Arian, let them tell us the positions which it has devised, and who are its inventors? and in their own formula, let them anathematize the heresies antecedent to this Council of theirs, among which is the Arian, as the Nicene Fathers did, that it may appear that they too have some cogent reason for saying what is novel. But if no such event has happened, and they have it not to shew, but rather they themselves are uttering heresies, as holding Arius's irreligion, and are exposed day by day, and day by day shift their ground [3469] , what need is there of Councils, when the Nicene is sufficient, as against the Arian heresy, so against the rest, which it has condemned one and all by means of the sound faith? For even the notorious Aetius, who was surnamed godless [3470] , vaunts not of the discovering of any mania of his own, but under stress of weather has been wrecked upon Arianism, himself and the persons whom he has beguiled. Vainly then do they run about with the pretext that they have demanded Councils for the faith's sake; for divine Scripture is sufficient above all things; but if a Council be needed on the point, there are the proceedings of the Fathers, for the Nicene Bishops did not neglect this matter, but stated the doctrine so exactly, that persons reading their words honestly, cannot but be reminded by them of the religion towards Christ announced in divine Scripture [3471] .  (De Synodis, Part I, 5-6)

4.  For whence do Marcion and Manichæus receive the Gospel while they reject the Law? For the New Testament arose out of the Old, and bears witness to the Old; if then they reject this, how can they receive what proceeds from it? Thus Paul was an Apostle of the Gospel, which God promised afore by His prophets in the holy Scriptures [1167] :' and our Lord Himself said, ye search the Scriptures, for they are they which testify of Me [1168] .' How then shall they confess the Lord unless they first search the Scriptures which are written concerning Him? And the disciples say that they have found Him, of whom Moses and the Prophets did write [1169] .' And what is the Law to the Sadducees if they receive not the Prophets [1170] ? For God who gave the Law, Himself promised in the Law that He would raise up Prophets also, so that the same is Lord both of the Law and of the Prophets, and he that denies the one must of necessity deny the other also. And again, what is the Old Testament to the Jews, unless they acknowledge the Lord whose coming was expected according to it? For had they believed the writings of Moses, they would have believed the words of the Lord; for He said, He wrote of Me [1171] .' Moreover, what are the Scriptures to him [1172] of Samosata, who denies the Word of God and His incarnate Presence [1173] , which is signified and declared both in the Old and New Testament? And of what use are the Scriptures to the Arians also, and why do they bring them forward, men who say that the Word of God is a creature, and like the Gentiles serve the creature more than' God the Creator [1174] ?' Thus each of these heresies, in respect of the peculiar impiety of its invention, has nothing in common with the Scriptures. And their advocates are aware of this, that the Scriptures are very much, or rather altogether, opposed to the doctrines of every one of them; but for the sake of deceiving the more simple sort (such as are those of whom it is written in the Proverbs, The simple believeth every word [1175] ),' they pretend like their father the devil [1176] ' to study and to quote the language of Scripture, in order that they may appear by their words to have a right belief, and so may persuade their wretched followers to believe what is contrary to the Scriptures. Assuredly in every one of these heresies the devil has thus disguised himself, and has suggested to them words full of craftiness. The Lord spake concerning them, that there shall arise false Christs and false prophets, so that they shall deceive many [1177] .' Accordingly the devil has come, speaking by each and saying, I am Christ, and the truth is with me;' and he has made them, one and all, to be liars like himself. And strange it is, that while all heresies are at variance with one another concerning the mischievous inventions which each has framed, they are united together only by the common purpose of lying [1178] . For they have one and the same father that has sown in them all the seeds, of falsehood. Wherefore the faithful Christian and true disciple of the Gospel, having grace to discern spiritual things, and having built the house of his faith upon a rock, stands continually firm and secure from their deceits. But the simple person, as I said before, that is not thoroughly grounded in knowledge, such an one, considering only the words that are spoken and not perceiving their meaning, is immediately drawn away by their wiles. Wherefore it is good and needful for us to pray that we may receive the gift of discerning spirits, so that every one may know, according to the precept of John, whom he ought to reject, and whom to receive as friends and of the same faith. Now one might write at great length concerning these things, if one desired to go into details respecting them; for the impiety and perverseness of heresies will appear to be manifold and various, and the craft of the deceivers to be very terrible. But since holy Scripture is of all things most sufficient [1179] for us, therefore recommending to those who desire to know more of these matters, to read the Divine word, I now hasten to set before you that which most claims attention, and for the sake of which principally I have written these things. . . .

6. Accordingly they disturb and disorder everything, and yet not even thus are they satisfied with their own proceedings. For every year, as if they were going to draw up a contract, they meet together and pretend to write about the faith, whereby they expose themselves the more to ridicule and disgrace, because their expositions are rejected, not by others, but by themselves. For had they had any confidence in their previous statements, they would not have desired to draw up others; nor again, leaving these last, would they now have set down the one in question, which no doubt true to their custom they will again alter, after a very short interval, and as soon as they shall find a pretence for their customary plotting against certain persons. For when they have a design against any, then it is that they make a great show of writing about the faith; that, as Pilate washed his hands, so they by writing may destroy those who rightly believe in Christ, hoping that, as making definitions about the faith, they may appear, as I have repeatedly said, to be free from the charge of false doctrine. But they will not be able to hide themselves, nor to escape; for they continually become their own accusers even while they defend themselves. Justly so, since instead of answering those who bring proof against them, they do but persuade themselves to believe whatever they wish. And when is an acquittal obtained, upon the criminal becoming his own judge? Hence it is that they are always writing, and always altering their own previous statements, and thus they shew an uncertain faith [1184] ,' or rather a manifest unbelief and perverseness. And this, it appears to me, must needs be the case with them; for since, having fallen away from the truth, and desiring to overthrow that sound confession of faith which was drawn up at Nicæa, they have, in the language of Scripture, loved to wander, and have not refrained their feet [1185] ;' therefore, like Jerusalem of old, they labour and toil in their changes, sometimes writing one thing, and sometimes another, but only for the sake of gaining time, and that they may continue enemies of Christ, and deceivers of mankind.

7.  Who, then, that has any real regard for truth, will be willing to suffer these men any longer? who will not justly reject their writing? who will not denounce their audacity, that being but few [1186] in number, they would have their decisions to prevail over everything, and as desiring the supremacy of their own meetings, held in corners and suspicious in their circumstances, would forcibly cancel the decrees of an uncorrupt, pure, and Ecumenic Council? Men who have been promoted by Eusebius and his fellows for advocating this Antichristian heresy, venture to define articles of faith, and while they ought to be brought to judgment as criminals, like Caiaphas, they take upon themselves to judge. They compose a Thalia, and would have it received as a standard of faith, while they are not yet themselves determined what they believe. . . .

8. Such are the machinations of these men against the truth: but their designs are manifest to all the world, though they attempt in ten thousand ways, like eels, to elude the grasp, and to escape detection as enemies of Christ. Wherefore I beseech you, let no one among you be deceived, no one seduced by them; rather, considering that a sort of judaical impiety is invading the Christian faith, be ye all zealous for the Lord; hold fast, every one, the faith we have received from the Fathers, which they who assembled at Nicæa recorded in writing, and endure not those who endeavour to innovate thereon. And however they may write phrases out of the Scripture, endure not their writings; however they may speak the language of the orthodox, yet attend not to what they say; for they speak not with an upright mind, but putting on such language like sheeps' clothing, in their hearts they think with Arius, after the manner of the devil, who is the author of all heresies. For he too made use of the words of Scripture, but was put to silence by our Saviour. For if he had indeed meant them as he used them, he would not have fallen from heaven; but now having fallen through his pride, he artfully dissembles in his speech, and oftentimes maliciously endeavours to lead men astray by the subtleties and sophistries of the Gentiles. Had these expositions of theirs proceeded from the orthodox, from such as the great Confessor Hosius, and Maximinus [1197] of Gaul, or his successor [1198] , or from such as Philogonius and Eustathius [1199] , Bishops of the East [1200],  or Julius and Liberius of Rome, or Cyriacus of Moesia [1201] , or Pistus and Aristæus of Greece, or Silvester and Protogenes of Dacia, or Leontius and Eupsychius of Cappadocia, or Cæcilianus of Africa, or Eustorgius of Italy, or Capito of Sicily, or Macarius of Jerusalem, or  Alexander of Constantinople, or Pæderos of Heraclea, or those great Bishops Meletius, Basil, and Longianus, and the rest from Armenia and Pontus, or Lupus and Amphion from Cilicia, or James [1202] and the rest from Mesopotamia, or our own blessed Alexander, with others of the same opinions as these;--there would then have been nothing to suspect in their statements, for the character of apostolical men is sincere and incapable of fraud.  (To the Bishops of Egypt I:4-8)

13. For maintaining these and the like opinions Arius was declared a heretic; for myself, while I have merely been writing them down, I have been cleansing myself by thinking of the contrary doctrines, and by holding fast the sense of the true faith. For the Bishops who all assembled from all parts at the Council of Nicæa, began to hold their ears at these statements, and all with one voice condemned this heresy on account of them, and anathematized it, declaring it to be alien and estranged from the faith of the Church. It was no compulsion which led the judges to this decision, but they all deliberately vindicated the truth [1215] : and they did so justly and rightly. For infidelity is coming in through these men, or rather a Judaism counter to the Scriptures, which has close upon it Gentile superstition, so that he who holds these opinions can no longer be even called a Christian, for they are all contrary to the Scriptures. . . .

15. . . . But further, as they have had the boldness to say that there is another Word in God, and since they cannot bring any clear proof of this from the Scriptures, let them but shew one work of His, or one work of the Father that was done without this Word; so that they may seem to have some ground at least for their own idea. The works of the true Word are manifest to all, so as for Him  to be contemplated by analogy from them. For as, when we see the creation, we conceive of God as the Creator of it; so when we see that nothing is without order therein, but that all things move and continue with order and providence, we infer a Word of God who is over all and governs all. This too the holy Scriptures testify, declaring that He is the Word of God, and that all things were made by Him, and without Him was not any thing made [1230] .' But of that other Word, of whom they speak, there is neither word nor work that they have to shew. Nay, even the Father Himself, when He says, This is My beloved Son [1231] ,' signifies that besides Him there is none other.  (To the Bishops of Egypt II:13-15)

Let them then expound those former words as these latter; for the former also are written of the Image of God: else, misinterpreting these as those, they will conceive that the Father too is alterable. But since the very hearing others say this is not without peril, we do well to think that God is said to love righteousness and to hate robbery of unrighteousness, not as if biassed to one side, and capable of the contrary, so as to select the latter and not choose the former, for this belongs to things originated, but that, as a judge, He loves and takes to Him the righteous and withdraws from the bad. It follows then to think the same concerning the Image of God also, that He loves and hates no otherwise than thus. For such must be the nature of the Image as is Its Father, though the Arians in their blindness fail to see either that image or any other truth of the divine oracles. For being forced from the conceptions or rather misconceptions [2130] of their own hearts, they fall back upon passages of divine Scripture, and here too from want of understanding, according to their wont, they discern not their meaning; but laying down their own irreligion as a sort of canon of interpretation [2131] , they wrest the whole of the divine oracles into accordance with it. And so on the bare mention of such doctrine, they deserve nothing but the reply, Ye do err, not knowing the Scriptures nor the power of God [2132] ;' and if they persist in it, they must be put to silence, by the words, Render to' man the things that are' man's, and to God the things that are' God's [2133] .  (Four Discourses Against the Arians 1:12:52)

37. But since they allege the divine oracles and force on them a misinterpretation, according to their private sense [2023] , it becomes necessary to meet them just so far as to vindicate these passages, and to shew that they bear an orthodox sense, and that our opponents are in error. . . .

44. This then I consider the sense of this passage, and that, a very ecclesiastical sense [2068] .  (Four Discourses Against the Arians 1:37, 44)

28. . . .Now what has been briefly said above may suffice to shew their misunderstanding of the passages they then alleged; and that of what they now allege from the Gospels they certainly give an unsound interpretation [3000] , we may easily see, if we now consider the scope [3001] of that faith which we Christians hold, and using it as a rule, apply ourselves, as the Apostle teaches, to the reading of inspired Scripture. For Christ's enemies, being ignorant of this scope, have wandered from the way of truth, and have stumbled [3002] on a stone of stumbling, thinking otherwise than they should think.

29. Now the scope and character of Holy Scripture, as we have often said, is this,--it contains a double account of the Saviour; that He was ever God, and is the Son, being the Father's Word and Radiance and Wisdom [3003] ; and that afterwards for us He took flesh of a Virgin, Mary Bearer of God [3004] , and was made man. And this scope is to be found throughout inspired Scripture, as the Lord Himself has said, Search the Scriptures, for they are they which testify of Me [3005] .' But lest I should exceed in writing, by bringing together all the passages on the subject, let it suffice to mention as a specimen, first John saying, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made not one thing [3006] ;' next, And the Word was made flesh and dwelt among us, and we beheld His glory, the glory as of one Only-begotten from the Father [3007] ;' and next Paul writing, Who being in the form of God, thought it not a prize to be equal with God, but emptied Himself, taking the form of a servant, being made in the likeness of men, and being found in fashion like a man, He humbled Himself, becoming obedient unto death, even the death of the Cross [3008] .' Any one, beginning with these passages and going through the whole of the Scripture upon the interpretation [3009] which they suggest, will perceive how in the beginning the Father said to Him, Let there be light,' and Let there be a firmament,' and Let us make man [3010] ;' but in fulness of the ages, He sent Him into the world, not that He might judge the world, but that the world by Him might be saved, and how it is written Behold, the Virgin shall be with child, and shall bring forth a Son, and they shall call his Name Emmanuel, which, being interpreted, is God with us [3011] .'

30. The reader then of divine Scripture may acquaint himself with these passages from the ancient books; and from the Gospels on the other hand he will perceive that the Lord became man; for the Word,' he says, became flesh, and dwelt among us [3012] .'  (Four Discourses Against the Arians 3:26:28-30)

These sayings concerning the Holy Spirit, by themselves alone, show that in nature and essence he has nothing in common with or proper to creatures, but is distinct from things originate, proper to, and not alien from, the Godhead and essence of the Son; in virtue of which essence and nature he is of the Holy Triad, and puts their stupidity to shame. But, beyond these sayings, let us look at the very tradition, teaching, and faith of the Catholic Church from the very beginning, which the Lord gave, the Apostles preached, and the Fathers kept. Upon this the Church is founded, and he who should fall away from it would not be a Christian and should no longer be so called. There is, then, a Triad, holy and complete, confessed to be God in Father, Son, and holy Spirit, having nothing foreign or external mixed with it, not composed of one that creates and one that is originated, but all creative; and it is consistent and in nature indivisible, and its activity is one (The Letters of Saint Athanasius, Concerning the Holy Spirit, C.R.B. Shapland, Translator [New York: Philosophical Library, 1951], Epistle I.27–28, To Serapion, pp. 133–134; the quotation was taken from "Scripture and Tradition in the Early Church," an article by William Webster, found here).

Thus one God is preached in the Church, ‘who is over all, and through all, and in all’ — ‘over all’, as Father, as beginning, as fountain; ‘through all’, not only in name and form of speech, but in truth and actuality. For as the Father is he that is, so also his Word is one that is and God over all. And the Holy Spirit is not without actual existence, but exists and has true being. Less than these (Persons) the Catholic Church does not hold, lest she sink to the level of the modern Jews, imitators of Caiaphas, and to the level of Sabellius. Nor does she add to them by speculation, lest she be carried into the polytheism of the heathen. And that they may know this to be the faith of the Church, let them learn how the Lord, when sending forth the Apostles, ordered them to lay this foundation for the Church, saying: ‘Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit’ (Mt. 28:19). The Apostles went, and thus they taught; and this is the preaching that extends to the whole Church which is under heaven. Since then the Church has this foundation of faith, let these men tell us once again and let them make answer, Is God tryad or dyad? (The Letters of Saint Athanasius, Concerning the Holy Spirit, C.R.B. Shapland, Translator [New York: Philosophical Library, 1951], Epistle I.28–29, To Serapion, p. 135–136; the quotation was taken from "Scripture and Tradition in the Early Church," an article by William Webster, found here).

Wherefore we might reasonably ask them: 'You who are without sense and in all things reckless, why
do you not the rather cease your impertinent inquiries about the holy Triad, and only believe 8 that it exists ? You have the Apostle as your teacher for this, when he says: "It is neces-sary first to believe on God that he is, and that he is a rewarder of them that seek after him." 9 He did not say, "how he is," but only, "that he is".' But if they are not over-whelmed by this, let them say how the Father is, that so they may learn how his Word is. But it is absurd, they will say, to ask such questions about the Father. 10 Let them hear, then, that it is also absurd to ask them concerning his Word. 19. Since, therefore, such an attempt is futile madness, nay, more than madness !, let no one ask such questions anymore, or else 1 let him learn only that which is in the Scrip-tures.* For the illustrations 3 they contain which bear upon this subject are sufficient and suitable.  (C.R.B. Shapland, The Letters of St. Athanasius Concerning the Holy Spirit [New York: Philisophical Library, 1951], A Letter of Athanasius to Bishop Serapion Concerning the Holy Spirit, Epistle 1.19, pp. 107–109; the quotation was taken from "Sola Scriptura and the Church Fathers: The Material Sufficiency of Scripture," an article by William Webster, found here, and also from the Internet Archive version of the book, found here.)

The knowledge of our religion and of the truth of things is independently manifest rather than in need of human teachers, for almost day by day it asserts itself by facts, and manifests itself brighter than the sun by the doctrine of Christ. 2. Still, as you nevertheless desire to hear about it, Macarius [101] , come let us as we may be able set forth a few points of the faith of Christ: able though you are to find it out from the divine oracles, but yet generously desiring to hear from others as well. 3. For although the sacred and inspired Scriptures are sufficient [102] to declare the truth,--while there are other works of our blessed teachers [103] compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,--still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,--the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.  (Against the Heathen 1:1)

For just as by looking up to the heaven and seeing its order and the light of the stars, it is possible to infer the Word Who ordered these things, so by beholding the Word of God, one needs must behold also God His Father, proceeding from Whom He is rightly called His Father's Interpreter and Messenger. 2. And this one may see from our own experience; for if when a word proceeds from men [173] we infer that the mind is its source, and, by thinking about the word, see with our reason the mind which it reveals, by far greater evidence and incomparably more, seeing the power of the Word, we receive a knowledge also of His good Father, as the Saviour Himself says, "He that hath  seen Me hath seen the Father [174] ." But this all inspired Scripture  also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to them, will be able to verify what we say. 3. For an argument when confirmed by higher authority is irresistibly proved.  (Against the Heathen 3:45)

1. A desire to learn and a yearning for heavenly things is suitable to a religious Emperor; for thus you will truly have your heart' also in the hand of God [4674] .' Since then your Piety desired [4675] to learn from us the faith of the Catholic Church, giving thanks for these things to the Lord, we counselled above all things to remind your Piety of the faith confessed by the Fathers at Nicæa. For this certain set at nought, while plotting against us in many ways, because we would not comply with the Arian heresy, and they have become authors of heresy and schisms in Catholic Church. For the true and pious faith in the Lord has become manifest to all, being both known and read [4676] ' from the Divine Scriptures. For in it both the saints were made perfect and suffered martyrdom, and now are departed in the Lord; and the faith would have abode inviolate always had not the wickedness of certain heretics presumed to tamper with it. For a certain Arius and those with him attempted to corrupt it, and to introduce impiety in its place, affirming that the Son of God was from nought, and a creature, and a thing made and changeable. But with these words they deceived many, so that even they that seemed to be somewhat were carried away [4677] ,' with their blasphemy. And yet our holy Fathers, as we said before, came promptly together at the Synod at Nicæa, and anathematised them, and confessed in writing the faith of the Catholic Church, so that, this being everywhere preached, the heresy kindled by the heretics might be quenched. This faith then was everywhere in every Church sincerely known and preached. But since now certain who wish to renew the Arian heresy have presumed to set at nought this faith confessed at Nicæa by the Fathers, and while pretending to confess it, do in fact deny it, explaining away the Coessential [4678] ,' and blaspheming of their own accord [4679] against the Holy Spirit, in affirming that It is a creature, and came into being as a thing made by the Son, we hasten as of bounden duty, in view of the injury resulting to the people from such blasphemy, to hand to your Piety the faith confessed at Nicæa; in order that thy religiousness may know what has been written with all accuracy, and how far wrong they are who teach contrary to it.

2. For know, most religious Augustus, that these things have been preached from time immemorial, and this faith the Fathers who met at Nicæa confessed; and to it have assented all the Churches in every quarter, both those in Spain, and Britain, and the Gauls, and all Italy and Dalmatia, Dacia and Moesia, Macedonia and all Greece, and in all Africa and Sardinia, and Cyprus and Crete, as well as Pamphylia, Lycia and Isauria, and those in Egypt and the Libyas, Pontus and Cappadocia, and those near at hand to us [4680] , and the Churches in the East, except a few who hold with Arius. For of all those above mentioned we have both learnt the opinion by experience, and we have letters. And you know, O most religious Augustus, that even if some few speak against this faith, they cannot create a demurrer [4681] , inasmuch as the whole world [4682] holds the Apostolic faith. For they having long been infected by the Arian heresy, now the more obstinately oppose the truth. And that your Piety may know, although you know already, yet we hasten to append the faith confessed by the Bishops at Nicæa. The faith then confessed at Nicæa by the Fathers is as follows:--  (To Jovian Concerning the Faith 1-2)

Such then, as we have above described, is the madness and daring of those men. But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the New Testament and the Old.  (Ad Adelphium 6)

Again, my brethren, is Easter come and gladness; 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 it then, even heavenly joy, with those saints who formerly proclaimed a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. Be ye therefore followers of me [3930] ,' he wrote to the Corinthians. Now the apostolic precept exhorts us all, for those commands which he sent to individuals, he at the same time enjoined upon every man in every place, for he was a teacher of all nations in faith and truth [3931] .' And, generally, the commands of all the saints urge us on similarly, as Solomon makes use of proverbs, saying, 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 [3932] .' For a just father brings up [his children] well, when he is diligent in teaching others in accordance with his own upright conduct, so that when he meets with opposition, he may not be ashamed on hearing it said, Thou therefore that teachest others, teachest thou not thyself [3933] ?' but rather, like the good servant, may both save himself and gain others; and thus, when the grace committed to him has been doubled, he may hear, Thou good and faithful servant, thou hast been faithful in a little, I will set thee over much: enter into the joy of thy Lord [3934] .'

2. Let us [3935] then, as is becoming, as at all times, yet especially in the days of the feast, be not hearers only, but doers of the commandments of our Saviour; that having imitated the behaviour of the saints, we may enter together into the joy of our Lord which is in heaven, which is not transitory, but truly abides; of which evil doers having deprived themselves, there remains to them as the fruit of their ways, sorrow and affliction, and groaning with torments. . . .

4. Now those who do not observe the feast, continue such as these even to the present day, feigning indeed and devising names of feasts [3947] , but rather introducing days of mourning than of gladness; For there is no peace to the wicked, saith the Lord [3948] .' And as Wisdom saith, Gladness and joy are taken from their mouth [3949] .' Such 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 [3950] , have received gospel words, and reckon as a general commandment that given to Timothy, which saith, Be thou an example to the believers in word, in conversation, in love, in faith, in purity [3951] .' So well do they keep the Feast, that even the unbelievers, seeing their order [3952] , may say, God is with them of a truth [3953] .' For as he who receives an apostle receives Him who sent him [3954] , 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, goes on to say, As I also of Christ [3955] .' For there were first our Saviour's own words, who from the height of His divinity, when conversing with His disciples, said, Learn of Me, for I am meek and lowly in heart, and ye shall find rest to your souls [3956] .' Then too when He poured water into a basin, and girded Himself with a towel, and washed His disciples' feet, He said to them, Know what I have done. Ye call Me Master and Lord, and ye say well, for so I 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 [3957] .'

5. Oh! my brethren, how shall we admire the loving-kindness of the Saviour? With what power, and with what a trumpet should a man cry out, exalting these His benefits! That not only should we bear His image, but should receive from Him an example and pattern of heavenly conversation; that as He hath begun, we should go on, that suffering, we should not threaten, being reviled, we should not revile again, but should bless them that curse, and in everything commit ourselves to God who judgeth righteously [3958] . For those who are thus disposed, and fashion themselves according to the Gospel, will be partakers of Christ, and imitators of apostolic conversation, on account of which they shall be deemed worthy of that praise from him, with which he praised the Corinthians, when he said, I praise you that in everything ye are mindful of me [3959] .' Afterwards, because there were men who used his words, but chose to hear them as suited their lusts, and dared to pervert them, as the followers of Hymenæus and Alexander, and before them the Sadducees, who as he said, having made shipwreck of faith,' scoffed at the mystery of the resurrection, he immediately proceeded to say, And as I have delivered to you traditions, hold them fast [3960] .' That means, indeed, that we should think not otherwise than as the teacher has delivered.

6. For not only in outward form did those wicked men dissemble, putting on as the Lord says sheep's clothing, and appearing like unto whited sepulchres; but they took those divine words in their mouth, while they inwardly cherished evil intentions. And the first to put on this appearance was the serpent, the inventor of wickedness from the beginning--the devil,--who, in disguise, 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, and receiving them as the traditions of men, err, because they do not rightly know them nor their [3961] power. Therefore Paul justly praises the Corinthians [3962] , 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 [3963] .' For they changed the commandments they received from God after their own understanding, preferring to observe the traditions of men. And about 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 be accursed [3964] .'

   7. 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 the opposite direction have nothing better than to eat, and think their end is that they shall cease to be, and they say, Let us eat and drink, for to-morrow we die [3965] .' Therefore blessed Luke reproves the  inventions of men, and hands down the narrations of the saints, saying in the beginning of the Gospel, Since many have presumed 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 [3966] .' For as each of the saints has received, that they impart without alteration, for the confirmation of  the doctrine of the mysteries. Of these the (divine) word would have us disciples, and these should of right be our teachers, and to them only is it necessary to give heed, for of them only is the word faithful and worthy of all acceptation [3967] ;' these not being disciples because they heard from others, but being eye-witnesses and ministers of the Word, that which they had heard from Him have they handed down.

Now some have related the wonderful signs performed by our Saviour, and preached His eternal Godhead. And others have written of His being born in the flesh of the Virgin, and have proclaimed the festival of the holy passover, saying, Christ our Passover is sacrificed [3968] ;' so that we, individually and collectively, and all the churches in the world may remember, as it is written, That Christ rose from the dead, of the seed of David, according to the Gospel [3969] .' And let us not forget that which Paul delivered, declaring it to the Corinthians; I mean His resurrection, whereby He destroyed him that had the power of death, that is, the devil [3970] ;' 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 instead of mourning, in this holy joy of Easter, which being continually in our hearts, we always rejoice, as Paul commanded; We pray without ceasing; in everything we give thanks [3971] .' So we are not remiss in giving notice of its seasons, as we have received from the Fathers. Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto Him, and being followers of the saints, we shall make our praise in the Lord all the day [3972] ,' as the Psalmist says. So, when we rightly keep the feast, we shall be counted worthy of that joy which is in heaven.

8. We begin the fast of forty days on the 13th of the month Phamenoth (Mar. 9). After we have given ourselves to fasting in continued succession, let us begin the holy Paschal [3973] week on the 18th of the month Pharmuthi (April 13). Then resting on the 23rd 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, wholly rejoicing and exulting in Christ Jesus our Lord, through Whom to the Father be glory and dominion in the Holy Ghost, for ever and ever. Amen.  (Festal Letter 2:1-8)

3. In proceeding to make mention of these things, I shall adopt, to commend my undertaking, the pattern of Luke the Evangelist, saying on  my own account: Forasmuch as some have taken in hand [4543] ,' to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set 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 condemn those who have led him astray; and that he who has continued stedfast in purity may again rejoice, having these things brought to his remembrance.

4. There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of 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 these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second [4544] are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and [4545] the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.

5. Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, 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; then 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. And besides, the Revelation of John.

6. These are fountains of salvation, that they who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these the Lord put to shame the Sadducees, and said, Ye do err, not knowing the Scriptures.' And He reproved the Jews, saying, Search the Scriptures, for these are they that testify of Me [4546] .'

7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.  (Festal Letter 39:3-7)

One day when he had gone forth because all the monks had assembled to him and asked to hear words from him, he spoke to them in the Egyptian tongue as follows: The Scriptures are enough for instruction [1019] , but it is a good thing to encourage one another in the faith, and to stir up with words.  (Life of Anthony 16)

To my Lord, beloved brother, and most-longed-for fellow-minister Epictetus [4700] , Athanasius greeting in the Lord. I thought that all vain talk of all heretics, many as they may be, had been stopped by the Synod which was held at Nicæa. For the Faith there confessed by the Fathers according to the divine Scriptures is enough by itself at once to overthrow all impiety, and to establish the religious belief in Christ. For this reason at the present time, at the assembling of  diverse synods, both in Gaul and Spain, and great Rome [4701] , all who came together, as though moved by one spirit, unanimously anathematised those who still were secretly holding with Arius, namely Auxentius of Milan, Ursacius, Valens, and Gaius of Pannonia. And they wrote everywhere, that, whereas the above-said were devising the names of synods to cite on their side, no synod should be cited in the Catholic Church save only that which was held at Nicæa, which was a monument of victory over all heresy, but especially the Arian, which was the main reason of the synod assembling when it did. How then, after all this, are some attempting to raise doubts or questions? If they belong to the Arians, this is not to be wondered at, that they find fault with what was drawn up against themselves, just as the Gentiles when they hear that the idols of the heathen are silver and gold, the work of men's hands [4702] ,' think the doctrine of the divine Cross folly. But if those who desire to reopen everything by raising questions belong to those who think they believe aright, and love what the fathers have declared, they are simply doing what the prophet describes, giving their neighbour turbid confusion to drink [4703] , and fighting about words to no good purpose, save to the subversion of the simple.

2. I write this after reading the memoranda submitted by your piety, which I could wish had not been written at all, so that not even any record of these things should go down to posterity. For who ever yet heard the like? Who ever taught or learned it? For from Sion shall come forth the law of God, and the word of the Lord from Jerusalem [4704] ;' but whence came forth this? What lower region has vomited the statement that the Body born of Mary is coessential with the Godhead of the Word? or that the Word has been changed into flesh, bones, hair, and the whole body, and altered from its own nature? Or who ever heard in a Church, or even from Christians, that the Lord wore a body putatively, not in nature; or who ever went so far in impiety as to say and hold, that this Godhead, which is coessential with the Father, was circumcised and became imperfect instead of perfect; and that what hung upon the tree was not the body, but the very creative Essence and Wisdom? Or who that hears that the Word transformed for Himself a passible body, not of Mary, but of His own Essence, could call him who said this a Christian? Or who devised this abominable impiety, for it  to enter even his imagination, and for him to say that to pronounce the Lord's Body to be of Mary is to hold a Tetrad instead of a Triad in the Godhead? Those who think thus, saying that the Body of the Saviour  which He put on from Mary, is of the Essence of the Triad. Or whence  again have certain vomited an impiety as great as those already mentioned; saying namely, that the body is not newer than the Godhead of the Word, but was coeternal with it always, since it was compounded of the Essence of Wisdom. Or how did men called Christians venture even to doubt whether the Lord, Who proceeded from Mary, while Son of God by Essence and Nature, is of the seed of David according to the flesh [4705] , and of the flesh of the Holy Mary? Or who have been so venturesome as to say that Christ Who suffered in the flesh and was crucified is not Lord, Saviour, God, and Son of the Father [4706] ? Or how can they wish to be called Christians who say that the Word has descended upon a holy man as upon one of the prophets, and has not Himself become man, taking the body from Mary; but that Christ is one person, while the Word of God, Who before Mary and before the ages was Son of the Father, is another? Or how can they be Christians who say that the Son is one, and the Word of God another?

3. Such were the contents of the memoranda; diverse statements, but one in their sense and in their meaning; tending to impiety. It was for these things that men who make their boast in the confession of the fathers drawn up at Nicæa were disputing and quarrelling with one another. But I marvel that your piety suffered it, and that you did not stop those who said such things, and propound to them the right faith, so that upon hearing it they might hold their peace, or if they opposed it might be counted as heretics. For the statements are not fit for Christians to make or to hear, on the contrary they are in every way alien from the Apostolic teaching. For this reason, as I said above, I have caused what they say to be baldly inserted in my letter, so that one who merely hears may perceive the shame and impiety therein contained. And although it would be right to denounce and expose in full the folly of those who have had such ideas, yet it would be a good thing to close my letter here and write no more. For what is so manifestly shewn to be evil, it is not necessary to waste time in exposing further, lest contentious persons think the matter doubtful. It is enough merely to answer such things as follows: we are content with the fact that this is not the teaching of the Catholic Church, nor did the fathers hold this. But lest the inventors of evil things [4707] ' make entire silence on our part a pretext for shamelessness, it will be well to mention a few points from Holy Scripture, in case they may  even thus be put to shame, and cease from these foul devices.  (To Epictetus 1-3)

Part Three: Origen, St. Cyril of Jerusalem, and Part Five: St. John Chrysostom

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Published on the feast of St. Thomas More, my patron saint, and also of St. John Fisher and St. Paulinus of Nola