Nicene and Post-Nicene Fathers. Series 2. In 14 vols. Volume 04. Athanasius: Select Works and Letters

Grand Rapids, MI: Christian Classics Ethereal Library. (Год издания не указан). (В файле 1498 с.). With over twenty volumes, the Nicene and Post-Nicene Fathers is a momentous achievement. Originally gathered by Philip Schaff, the Nicene and Post-Nicene Fathers is a collection of writings by classical and medieval Christian theologians. The purpose of such a collection is to make their writings readily available. The entire work is divided into two series, each with fourteen volumes. The second series focuses on a variety of important Church Fathers, ranging from the fourth century to the eighth century. This particular volume contains a selection of works from St. Athanasius of Alexandria. St. Athanasius was a fourth century church father, who is well-known for his role in the Arian controversy. The Nicene and Post-Nicene Fathers are comprehensive in scope, and provide keen translations of instructive and illuminating texts from some of the great theologians of the Christian church. These spiritually enlightening texts have aided Christians for over a thousand years, and remain instructive and fruitful even today! Cover 1 About this book 2 Table of Contents 3 Title Page. 31 Editorial Preface. 32 Second Title Page. 33 Preface. 34 Prolegomena. 38 Literature. 38 Editions, &c. 38 Translations 41 Biographies. 42 History of the Period, and of the Arian Controversy. 44 History of Doctrine. 45 Patristic Monographs. 46 Life of St. Athanasius and Account of Arianism. 47 Early years, 298-319. 47 The Arian Controversy before Nicæa, 319-325. 51 The Council of Nicæa. 55 The situation after the Council of Nicæa. 63 Early years of his Episcopate. The Anti-Nicene reaction, 328-335. 100 The Council of Tyre and First Exile of Athanasius, 335-337. 105 Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian Intrigue. Rome and Sardica. (337-346). 110 The Golden Decade, 346-356. 122 The Third Exile, 356-362. 128 Athanasius under Julian and his successors; Fourth and Fifth Exiles. Feb. 21, 362, to Feb. 1, 366. 144 Last Years, Feb. 1, 366-May 2, 373. 152 Writings and Personal Characteristics of S. Athanasius. 155 List of Writings. 155 Athanasius as an Author. Style and Characteristics. 162 Personal characteristics (see Stanley's Eastern Church, Lect. vii.). 164 The Theology of S. Athanasius. 167 General Considerations. 167 Fundamental ideas of man and his redemption. 170 Fundamental Ideas of God, the World, and Creation. 175 Vehicles of Revelation; Scripture, the Church, Tradition. 177 Content of Revelation. God Three in One and the Incarnation. 184 Derivative Doctrines. Grace and the Means of Grace; The Christian Life; The Last Things. 188 Chronology and Tables. 191 Sources. 191 Principles and Method. 192 Applications. 193 General Chronological Table of the Life of S. Athanasius. 200 Synoptical Table of the Bishops of the Chief Sees. 208 Appendix. The Civil and Military Government of Egypt in the Lifetime of Athanasius. 212 Against the Heathen. (Contra Gentes.) 216 Introduction. 216 Contra Gentes. (Against the Heathen.) 221 Part I 221 Introduction:--The purpose of the book a vindication of Christian doctrine, and especially of the Cross, against the scoffing objection of Gentiles. The effects of this doctrine its main vindication. 221 Evil no part of the essential nature of things. The original creation and constitution of man in grace and in the knowledge of God. 223 The decline of man from the above condition, owing to his absorption in material things. 224 The gradual abasement of the Soul from Truth to Falsehood by the abuse of her freedom of Choice. 225 Evil, then consists essentially in the choice of what is lower in preference to what is higher. 226 False views of the nature of evil: viz., that evil is something in the nature of things, and has substantive existence. (a) Heathen thinkers: (evil resides in matter). Their refutation. (b) Heretical teachers: (Dualism). Refutation from Scripture. 227 Refutation of dualism from reason. Impossibility of two Gods. The truth as to evil is that which the Church teaches: that it originates, and resides, in the perverted choice of the darkened soul. 228 The origin of idolatry is similar. The soul, materialised by forgetting God, and engrossed in earthly things, makes them into gods. The race of men descends into a hopeless depth of delusion and superstition. 229 The various developments of idolatry: worship of the heavenly bodies, the elements, natural objects, fabulous creatures, personified lusts, men living and dead. The case of Antinous, and of the deified Emperors. 230 Similar human origin of the Greek gods, by decree of Theseus. The process by which mortals became deified. 232 The deeds of heathen deities, and particularly of Zeus. 234 Other shameful actions ascribed to heathen deities. All prove that they are but men of former times, and not even good men. 235 The folly of image worship and its dishonour to art. 236 Image worship condemned by Scripture. 237 The details about the gods conveyed in the representations of them by poets and artists shew that they are without life, and that they are not gods, nor even decent men and women. 238 Heathen arguments in palliation of the above: and (1) 'the poets are responsible for these unedifying tales.' But are the names and existence of the gods any better authenticated? Both stand or fall together. Either the actions must be defended or the deity of the gods given up. And the heroes are not credited with acts inconsistent with their nature, as, on this plea, the gods are. 239 The truth probably is, that the scandalous tales are true, while the divine attributes ascribed to them are due to the flattery of the poets. 241 Heathen defence continued. (2) 'The gods are worshipped for having invented the Arts of Life.' But this is a human and natural, not a divine, achievement. And why, on this principle, are not all inventors deified? 242 The inconsistency of image worship. Arguments in palliation. (1) The divine nature must be expressed in a visible sign. (2) The image a means of supernatural communications to men through angels. 243 But where does this supposed virtue of the image reside? in the material, or in the form, or in the maker's skill? Untenability of all these views. 245 The idea of communications through angels involves yet wilder inconsistency, nor does it, even if true, justify the worship of the image. 246 The image cannot represent the true form of God, else God would be corruptible. 247 The variety of idolatrous cults proves that they are false. 248 The so-called gods of one place are used as victims in another. 250 Human sacrifice. Its absurdity. Its prevalence. Its calamitous results. 251 The moral corruptions of Paganism all admittedly originated with the gods. 252 The refutation of popular Paganism being taken as conclusive, we come to the higher form of nature-worship. How Nature witnesses to God by the mutual dependence of all her parts, which forbid us to think of any one of them as the supreme God. This shewn at length. 253 But neither can the cosmic organism be God. For that would make God consist of dissimilar parts, and subject Him to possible dissolution. 255 The balance of powers in Nature shews that it is not God, either collectively, or in parts. 256 Part II 257 The soul of man, being intellectual, can know God of itself, if it be true to its own nature. 257 Proof of the existence of the rational soul. (1) Difference of man from the brutes. (2) Man's power of objective thought. Thought is to sense as the musician to his instrument. The phenomena of dreams bear this out. 258 (3) The body cannot originate such phenomena; and in fact the action of the rational soul is seen in its over-ruling the instincts of the bodily organs. 259 §33. The soul immortal. Proved by (1) its being distinct from the body, (2) its being the source of motion, (3) its power to go beyond the body in imagination and thought. 260 §34. The soul, then, if only it get rid of the stains of sin is able to know God directly, its own rational nature imaging back the Word of God, after whose image it was created. But even if it cannot pierce the cloud which sin draws over its vision, it is confronted by the witness of creation to God. 261 Part III 262 Creation a revelation of God; especially in the order and harmony pervading the whole. 262 This the more striking, if we consider the opposing forces out of which this order is produced. 264 The same subject continued. 265 The Unity of God shewn by the Harmony of the order of Nature. 266 Impossibility of a plurality of Gods. 267 The rationality and order of the Universe proves that it is the work of the Reason or Word of God. 268 The Presence of the Word in nature necessary, not only for its original Creation, but also for its permanence. 270 This function of the Word described at length. 271 Three similes to illustrate the Word's relation to the Universe. 272 The similes applied to the whole Universe, seen and unseen. 273 Conclusion. Doctrine of Scripture on the subject of Part I. 274 Doctrine of Scripture on the subject of Part 3. 276 Necessity of a return to the Word if our corrupt nature is to be restored. 278 The Incarnation of the Word. 279 Introduction. 279 On the Incarnation of the Word. 288 Introductory.--The subject of this treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of Creation, and that by the Word. The Father has saved the world by Him through Whom he first made it. 288 Erroneous views of Creation rejected. (1) Epicurean (fortuitous generation). But diversity of bodies and parts argues a creating intellect. (2.) Platonists (pre-existent matter.) But this subjects God to human limitations, making Him not a creator but a mechanic. (3) Gnostics (an alien Demiurge). Rejected from Scripture. 290 The true doctrine. Creation out of nothing, of God's lavish bounty of being. Man created above the rest, but incapable of independent perseverance. Hence the exceptional and supra-natural gift of being in God's Image, with the promise of bliss conditionally upon his perseverance in grace. 292 Our creation and God's Incarnation most intimately connected. As by the Word man was called from non-existence into being, and further received the grace of a divine life, so by the one fault which forfeited that life they again incurred corruption and untold sin and misery filled the world. 294 For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God. 296 The human race then was wasting, God's image was being effaced, and His work ruined. Either, then, God must forego His spoken word by which man had incurred ruin; or that which had shared in the being of the Word must sink back again into destruction, in which case God's design would be defeated. What then? was God's goodness to suffer this? But if so, why had man been made? It could have been weakness, not goodness on God's part. 297 On the other hand there was the consistency of God's nature, not to be sacrificed for our profit. Were men, then, to be called upon to repent? But repentance cannot avert the execution of a law; still less can it remedy a fallen nature. We have incurred corruption and need to be restored to the Grace of God's Image. None could renew but He Who had created. He alone could (1) recreate all, (2) suffer for all, (3) represent all to the Father. 298 The Word, then, visited that earth in which He was yet always present ; and saw all these evils. He takes a body of our Nature, and that of a spotless Virgin, in whose womb He makes it His own, wherein to reveal Himself, conquer death, and restore life. 299 The Word, since death alone could stay the plague, took a mortal body which, united with Him, should avail for all, and by partaking of His immortality stay the corruption of the Race. By being above all, He made His Flesh an offering for our souls; by being one with us all, he clothed us with immortality. Simile to illustrate this. 301 By a like simile, the reasonableness of the work of redemption is shewn. How Christ wiped away our ruin, and provided its antidote by His own teaching. Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought. 302 Second reason for the Incarnation. God, knowing that man was not by nature sufficient to know Him, gave him, in order that he might have some profit in being, a knowledge of Himself. He made them in the Image of the Word, that thus they might know the Word, and through Him the Father. Yet man, despising this, fell into idolatry, leaving the unseen God for magic and astrology; and all this in spite of God's manifold revelation of Himself. 304 For though man was created in grace, God, foreseeing his forgetfulness, provided also the works of creation to remind man of him. Yet further, He ordained a Law and Prophets, whose ministry was meant for all the world. Yet men heeded only their own lusts. 306 Here again, was God to keep silence? to allow to false gods the worship He made us to render to Himself? A king whose subjects had revolted would, after sending letters and messages, go to them in person. How much more shall God restore in us the grace of His image. This men, themselves but copies, could not do. Hence the Word Himself must come (1) to recreate, (2) to destroy death in the Body. 307 A portrait once effaced must be restored from the original. Thus the Son of the Father came to seek, save, and regenerate. No other way was possible. Blinded himself, man could not see to heal. The witness of creation had failed to preserve him, and could not bring him back. The Word alone could do so. But how? Only by revealing Himself as Man. 308 Thus the Word condescended to man's engrossment in corporeal things, by even taking a body. All man's superstitions He met halfway; whether men were inclined to worship Nature, Man, Demons, or the dead, He shewed Himself Lord of all these. 310 He came then to attract man's sense-bound attention to Himself as man, and so to lead him on to know Him as God. 311 How the Incarnation did not limit the ubiquity of the Word, nor diminish His Purity. (Simile of the Sun.) 312 How the Word and Power of God works in His human actions: by casting out devils, by Miracles, by His Birth of the Virgin. 313 Man, unmoved by nature, was to be taught to know God by that sacred Manhood, Whose deity all nature confessed, especially in His Death. 315 None, then, could bestow incorruption, but He Who had made, none restore the likeness of God, save His Own Image, none quicken, but the Life, none teach, but the Word. And He, to pay our debt of death, must also die for us, and rise again as our first-fruits from the grave. Mortal therefore His Body must be; corruptible, His Body could not be. 316 Death brought to nought by the death of Christ. Why then did not Christ die privately, or in a more honourable way? He was not subject to natural death, but had to die at the hands of others. Why then did He die? Nay but for that purpose He came, and but for that, He could not have risen. 318 But why did He not withdraw His body from the Jews, and so guard its immortality? (1) It became Him not to inflict death on Himself, and yet not to shun it. (2) He came to receive death as the due of others, therefore it should come to Him from without. (3) His death must be certain, to guarantee the truth of His Resurrection. Also, He could not die from infirmity, lest He should be mocked in His healing of others. 320 Necessity of a public death for the doctrine of the Resurrection. 321 Further objections anticipated. He did not choose His manner of death; for He was to prove Conqueror of death in all or any of its forms: (simile of a good wrestler). The death chosen to disgrace Him proved the Trophy against death: moreover it preserved His body undivided. 322 Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the “Prince of the powers of the air” in His own region, clearing the way to heaven and opening for us the everlasting doors. 323 Reasons for His rising on the Third Day. (1) Not sooner for else His real death would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to keep His disciples too long in suspense, nor (c) to wait till the witnesses of His death were dispersed, or its memory faded. 325 The change wrought by the Cross in the relation of Death to Man. 326 This exceptional fact must be tested by experience. Let those who doubt it become Christians. 327 Here then are wonderful effects, and a sufficient cause, the Cross, to account for them, as sunrise accounts for daylight. 328 The reality of the resurrection proved by facts: (1) the victory over death described above: (2) the Wonders of Grace are the work of One Living, of One who is God: (3) if the gods be (as alleged) real and living, a fortiori He Who shatters their power is alive. 329 If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demons are by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ. 330 But who is to see Him risen, so as to believe? Nay, God is ever invisible and known by His works only: and here the works cry out in proof. If you do not believe, look at those who do, and perceive the Godhead of Christ. The demons see this, though men be blind. Summary of the argument so far. 331 Unbelief of Jews and scoffing of Greeks. The former confounded by their own Scriptures. Prophecies of His coming as God and as Man. 332 Prophecies of His passion and death in all its circumstances. 333 Prophecies of the Cross. How these prophecies are satisfied in Christ alone. 334 Prophecies of Christ's sovereignty, flight into Egypt, &c. 336 Psalm xxii. 16, &c. Majesty of His birth and death. Confusion of oracles and demons in Egypt. 337 Other clear prophecies of the coming of God in the flesh. Christ's miracles unprecedented. 339 Do you look for another? But Daniel foretells the exact time. Objections to this removed. 341 Argument (1) from the withdrawal of prophecy and destruction of Jerusalem, (2) from the conversion of the Gentiles, and that to the God of Moses. What more remains for the Messiah to do, that Christ has not done? 342 Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? for a human body is a part of the same whole. 344 His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself. 345 He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves. 347 As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.) 349 Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts. 351 Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform. 352 The numerous oracles,--fancied apparitions in sacred places, &c., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness,--men of little intellect have infused into the multitudes of the churches the principle of a supernatural life. 353 Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demons and magic. Christ by His Power shews Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God. 355 His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, &c. 357 Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend. 358 The new virtue of continence. Revolution of Society, purified and pacified by Christianity. 359 Wars, &c., roused by demons, lulled by Christianity. 360 The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man. 361 The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold. 362 Summary of foregoing. Cessation of pagan oracles, &c.: propagation of the faith. The true King has come forth and silenced all usurpers. 363 Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment. 364 Above all, so live that you may have the right to eat of this tree of knowledge and life, and so come to eternal joys. Doxology. 365 Deposition of Arius. (Depositio Arii.) 366 Introduction. 366 Deposition of Arius. 368 Letter of Eusebius. (Epistola Eusebii.) 377 Introduction. 377 Letter of Eusebius. (Epistola Eusebii.) 378 Excursus A. 385 Statement of Faith. (Expositio Fidei.) 392 Introduction. 392 Expositio Fidei. (Statement of Faith.) 394 On Luke x. 22. (Illud Omnia, &c.) 397 Introduction. 397 Illud Omnia, &c. (On Luke x. 22.) 398 This text refers not to the eternal Word but to the Incarnate. 398 Sense in which, and end for which all things were delivered to the Incarnate Son. 399 By 'all things' is meant the redemptive attributes and power of Christ. 401 The text John xvi. 15, shews clearly the essential relation of the Son to the Father. 402 The same text further explained. 403 The Trisagion wrongly explained by Arians. Its true significance. 404 Encyclical Letter. (Epistola Encyclica.) 405 Introduction. 405 Epistola Encyclica. (Encyclical Letter.) 407 Circular Letter. 407 Violent and Uncanonical Intrusion of Gregory. 409 Outrages which took place at the time of Gregory's arrival. 411 Outrages on Good Friday and Easter Day, 339. 413 Retirement of Athanasius, and tyranny of Gregory and Philagrius. 414 All the above illegalities were carried on in the interest of Arianism. 416 Appeal to the bishops of the whole Church to unite against Gregory. 417 Defence Against the Arians. (Apologia Contra Arianos.) 419 Introduction. 419 Apologia Contra Arianos. (Defence Against the Arians.) 424 Part I 424 Introduction. 424 Letter of Julius to the Eusebians at Antioch. 443 Letters of the Council of Sardica to the Churches of Egypt and of Alexandria, and to all Churches. 459 Imperial and Ecclesiastical Acts in Consequence of the Decision of the Council of Sardica. 475 Part II 482 Documents connected with the charges of the Meletians against S. Athanasius. 482 Documents connected with the Council of Tyre. 493 Additional Note on Apol. C. Arianos, §50. 512 Defence of the Nicene Definition. (De Decretis.) 515 Introduction. 515 De Decretis. (Defence of the Nicene Definition.) 517 Introduction. The complaint of the Arians against the Nicene Council; their fickleness; they are like Jews; their employment of force instead of reason. 517 Conduct of the Arians towards the Nicene Council. Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians. 521 Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. 525 Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him. 537 Defence of the Council's Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense. 542 Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen. 553 On the Arian Symbol “Unoriginate.” This term afterwards adopted by them; and why; three senses of it. A fourth sense. Unoriginate denotes God in contrast to His creatures, not to His Son; Father the scriptural title instead; Conclusion. 560 Defence of Dionysius. (De Sententia Dionysii.) 567 Introduction. 567 De Sententia Dionysii. (Defence of Dionysius.) 571 Life of Antony. (Vita Antoni.) 590 Introduction. 590 Life of Antony. (Vita Antoni.) 600 Prologue. 600 Preface. 602 Birth and beginnings of Antony. 604 His early ascetic life. 605 Early conflicts with the devil. 607 Details of his life at this time (271-285?) 609 His life in the tombs, and combats with demons there. 611 He goes to the desert and overcomes temptations on the way. 613 How Antony took up his abode in a ruined fort across the Nile, and how he defeated the demons. His twenty years' sojourn there. 614 How he left the fort, and how monasticism began to flourish in Egypt. Antony its leader. 615 His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan. 616 The growth of the monastic life at this time (about A.D. 305). 630 How Antony renewed his ascetic endeavours at this time. 631 How he sought martyrdom at Alexandria during the Persecution (311). 632 How he lived at this time. 633 How he delivered a woman from an evil spirit. 634 How at this time he betook himself to his 'inner mountain.' 635 How he there combated the demons. 637 Of the miraculous spring, and how he edified the monks of the 'outer' mountain, and of Antony's sister. 638 How humanely he counselled those who resorted to him. 639 Of the case of Fronto, healed by faith and prayer. 641 Of a certain virgin, and of Paphnutius the confessor. 642 Of the two brethren, and how one perished of thirst. 643 Of the death of Amun, and Antony's vision thereof. 644 Of Count Archelaus and the virgin Polycration. 645 Strange tales of the casting out of demons. 646 Of Antony's vision concerning the forgiveness of his sins. 647 Of the passage of souls, and how some were hindered of Satan. 648 How Antony reverenced all ordained persons. 649 How he rejected the schism of Meletius and the heresies of Manes and Arius. 650 How he confuted the Arians. 651 How he visited Alexandria, and healed and converted many, and how Athanasius escorted him from the city. 652 How he reasoned with divers Greeks and philosophers at the 'outer' mountain. 653 How he confuted the philosophers by healing certain vexed with demons. 657 How the Emperors wrote to Antony, and of his answer. 658 How he saw in a vision the present doings of the Arians. 659 That his healings were done by Christ alone, through prayer. 661 How wisely he answered a certain duke. 662 Of the Duke Balacius, and how, warned by Antony, he met with a miserable end. 663 How he bore the infirmities of the weak, and of his great benefits to all Egypt. 664 Of his discernment, and how he was a counsellor to all. 665 How, when now 105 years old, he counselled the monks, and gave advice concerning burial. 666 Of his sickness and his last will. 667 Of Antony's death. 668 How Antony remained hale until his death, and how the fame of him filled all the world. 669 The end. 670 Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) 671 Introduction. 671 To the Bishops of Egypt. 673 Chapter I 673 Chapter II 684 Apology to the Emperor. (Apologia Ad Constantium.) 697 Introduction. 697 Apology to the Emperor. (Apologia Ad Constantium.) 700 Defence Before Constantius 700 The first charge, of setting Constans against Constantius. 701 He never saw Constans alone. 702 The movements of Athanasius refute this charge. 704 No possible time or place for the alleged offence. 705 The second charge, of corresponding with Magnentius. 706 This charge utterly incredible and absurd. 707 Disproof of It. 708 Athanasius could not write to one who did not even know him. 709 His loyalty towards Constantius and his brother. 710 Challenge to the accusers as to the alleged letter. 711 Truth the defence of Thrones. 712 This charge rests on forgery. 713 The third charge, of using an undedicated Church. 714 Want of room the cause, precedent the justification. 715 Better to pray together than separately. 716 Better to pray in a building than in the desert. 717 Prayers first do not interfere with dedication afterwards. 718 Fourth charge, of having disobeyed an Imperial order. 719 History of his disobeying it. 720 Section 21 721 Arrivals of Diogenes and of Syrianus. 722 A copy of the letter as follows: 723 Why Athanasius did not obey the Imperial Order. 724 The irruption of Syrianus. 725 How Athanasius acted when this took place. 726 Athanasius leaves Alexandria to go to Constantius, but is stopped by the news of the banishment of the Bishops. 727 The news of the intrusion of George. 728 Athanasius has heard of his own proscription. 729 A copy of the letter of Constantius against Athanasius. 730 Letter of Constantius to the Ethiopians against Frumentius. 732 He defends his Flight. 734 Conduct of the Arians towards the consecrated Virgins. 736 He expostulates with Constantius. 737 Section 35 738 Defence of His Flight. (Ap