Defence before Constantius 33–35
Greek text: PG 25.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 4 (1892).
Chapter 33
33PG 25:640a–640d
Ὀ τοῦ Θεοῦ Υἱὸς ὁ Κύριος καὶ Σωτὴρ ἡμῶν Ἰησοῦς Χριστὸς, ἅνθρωπνς γενόμενος διʼ ἡμᾶς, καὶ καταργήσας τὸν θάνατον, ἐλευθερώσας τε τὸ γένος ήμῶν ἀπὸ τῆς δουλείας τῆς φθορᾶς, ἐχαρίσατο πρὸς τοῖς ἄλλοις πᾶσι καὶ είκόνα τῆς τῶν ἀγγέλων ἁγιότητος ἔχειν ἡμᾶς ἐπὶ γῆς τὴν παρθενίαν. Τὰς γοῦν ταύτην ἐχούσας τὴν ἀρετὴν νύμφας τοῦ Χριστοῦ καλεῖν εἷʼωθεν ἡ καθολικὴ Ἐκκλησία. Ταύτας δὲ Ἕλληνες ὁρωντες, ὡς ναὸν οὔσας τοῦ Λόγου θαυμοὶζουσι παρʼ οὐδενὶ γὰρ ἀληθῶς τοῦτο τὸ σεμνὸν καὶ οὐράνιον ἐπάγγελμα κατορθοῦται ἢ παρὰ, μόνοις ἡμῖν τοῖς Χριστιανοῖς, Μάλιστα γὰρ καὶ τοῦτο μέγα τεκμήριόν ἐστι τοῦ παρʼ ἡμῖν εἶναι τὴν ὅντως καὶ ἀληθῆ θεοσέβειαν. Ταύτας πρὸ τῶν ἄλλων καὶ ὁ τῆς μακσρίας μνήμης ὁ εύσεβέστατός σου πατὴρ Κωνσταντῖνος ὁ Αὔγουστος ἐτίμα* ταύτας καὶ ἡ σὴ εύσέβεια γράφουσα πολλάκις τιμίας καὶ ἁγίας ὠνόμασεν. Ἀλλά νῦν οἳ. θαυμαστοὶ Ἀρειανοὶ οἱ καὶ ἡμᾶς διαβάλλοντες, διʼ οὓς καὶ πλεῖστοι τῶν ἐπισκόπων ἐπεβουλεύθησαν, ὑπουργοὺς ἔχοντες καὶ ὑπακούοντας αὐτοὺς τοὺς δικαστάς, ταύτας γυμνώσαντες, ἐποίησαν ἐπὶ τῶν καλουμένων έρμηταρίων κρεμασθῆναι, καὶ τοσοῦτον αὐτῶν τρίτον ἔξεσαν τὰς πλευρὰς, ὅσον οὐδὲ οἱ ἀληθῶς κακοῦργοι πώποτε πεπόνθασι. Πιλᾶτος μὶν οὖν, καθικετεύων τοῖς τότε Ἰουδαίοις, λόγχῃ μίαν πλευρὰν τοῦ Σωτῆρος ἔνυξεν· οὗτοι δὲ καὶ την μανίαν Πιλάτου νενικήκασιν, ὅτι μὴ μίαν, ἀλλʼ ἀμφοτέρας ἔξεσαν τὰ γὰρ μέλη τῶν παρθένων ἐξαιρέτως ἴδια τοῦ Σωτῆρός ἐστι. Πάντες μὶν οὖν, καὶἶ μόνον ἀπαγγελλόντων τινῶν, φρίττουσιν ἐπὶ,τῇ τοιαύτῃ ἀκοῇ · μόνοι δὲ οὗτοι οὐ μόνον οὐκ ἐφοβήθησαν γυμνοῦντες καὶ ξέοντες ἄχραντα μέλη, ἆ μόνῳ τῷ Σωτῆρι ἡμῶν τῷ Χριστῷ ἀνατεθείκασιν αἱ παρθένοι, ἀλλά καὶ τό γε χείριστον, ὀνειδιζόμενοι παρᾶ πάντων διὰ τὴν τοσαύτην ὠμότητα, ἀντὶ τοῦ ἐρυθριᾷν, προφασίζονται τοῦτο πρόσταγμα τῆς σῆς εὐσεβείας εἶναι ο οὕτως εἶσὶ πρὸς πάντα τολμηροὶ καὶ τήν προαίρεσιν πονηροί. Οὐδὲ γὰρ οὐδὲ ἐν τοῖς γενομένοις διωγμοῖς τοιοῦτον ἠκούσθη πραχθέν. Εἰ δὲ καὶ ἐγεγόνει ποτὲ τοιοῦτον, ἀλλʼ οὐκ ἔπρεπεν ἐπὶ σοῦ Χριστιανοῦ ὄντος οὔτε τὴν παρθενίαν τοσαύτην ὕβριν καὶ ἀτιμίαν παθεῖν, οὔτε τούτους τὴν ἑαυτῶν ὠμότητα εἷς τήν σήν εὐσέβειαν ἐπιρῥίπτειν· μόνοις γὰρ αἱρετικοῖς οἰκεῖον τὸ τοιοῦτον κακὸν, ἀσεβεῖν εἰς τὸν Υἱὸν τοῦ Θεοῦ,καὶ πλημμελεῖν κατὰ τῶν ἁγίων αὐτοῦ παρθένων.
O tou Theou Huios ho Kyrios kai Sōtēr hēmōn Iēsous Christos, hanthrōpns genomenos diʼ hēmas, kai katargēsas ton thanaton, eleutherōsas te to genos ēmōn apo tēs douleias tēs phthoras, echarisato pros tois allois pasi kai eikona tēs tōn angelōn hagiotētos echein hēmas epi gēs tēn parthenian. Tas goun tautēn echousas tēn aretēn nymphas tou Christou kalein heiʼōthen hē katholikē Ekklēsia. Tautas de Hellēnes horōntes, hōs naon ousas tou Logou thaumoizousi parʼ oudeni gar alēthōs touto to semnon kai ouranion epangelma katorthoutai ē para, monois hēmin tois Christianois, Malista gar kai touto mega tekmērion esti tou parʼ hēmin einai tēn hontōs kai alēthē theosebeian. Tautas pro tōn allōn kai ho tēs maksrias mnēmēs ho eusebestatos sou patēr Kōnstantinos ho Augoustos etima* tautas kai hē sē eusebeia graphousa pollakis timias kai hagias ōnomasen. Alla nyn hoi. thaumastoi Areianoi hoi kai hēmas diaballontes, diʼ hous kai pleistoi tōn episkopōn epebouleuthēsan, hypourgous echontes kai hypakouontas autous tous dikastas, tautas gymnōsantes, epoiēsan epi tōn kaloumenōn ermētariōn kremasthēnai, kai tosouton autōn triton exesan tas pleuras, hoson oude hoi alēthōs kakourgoi pōpote peponthasi. Pilatos min oun, kathiketeuōn tois tote Ioudaiois, lonchę̄ mian pleuran tou Sōtēros enyxen; houtoi de kai tēn manian Pilatou nenikēkasin, hoti mē mian, allʼ amphoteras exesan ta gar melē tōn parthenōn exairetōs idia tou Sōtēros esti. Pantes min oun, kaii monon apangellontōn tinōn, phrittousin epi,tę̄ toiautę̄ akoę̄ ; monoi de houtoi ou monon ouk ephobēthēsan gymnountes kai xeontes achranta melē, a monǭ tǭ Sōtēri hēmōn tǭ Christǭ anatetheikasin hai parthenoi, alla kai to ge cheiriston, oneidizomenoi para pantōn dia tēn tosautēn ōmotēta, anti tou erythriąn, prophasizontai touto prostagma tēs sēs eusebeias einai o houtōs eisi pros panta tolmēroi kai tēn proairesin ponēroi. Oude gar oude en tois genomenois diōgmois toiouton ēkousthē prachthen. Ei de kai egegonei pote toiouton, allʼ ouk eprepen epi sou Christianou ontos oute tēn parthenian tosautēn hybrin kai atimian pathein, oute toutous tēn heautōn ōmotēta heis tēn sēn eusebeian epirrhiptein; monois gar hairetikois oikeion to toiouton kakon, asebein eis ton Huion tou Theou,kai plēmmelein kata tōn hagiōn autou parthenōn.
The Son of God, our Lord and Savior Jesus Christ, having become man for our sake, and having abolished death and set our race free from the bondage of corruption, granted us, besides all else, to have on earth in virginity an image of the holiness of the angels. Those, then, who have this virtue the catholic Church is accustomed to call brides of Christ. And the pagans, seeing them, admire them as temples of the Word; for truly this solemn and heavenly profession is achieved nowhere but among us Christians alone; and this especially is a great proof that the real and true godliness is among us. These your most pious father of blessed memory, Constantine Augustus, honored above others; these your piety too, in writing, has often called honorable and holy. But now the admirable Arians, who slander us too, and through whom very many bishops have been plotted against, having the judges themselves as their servants and obedient to them, stripped these virgins and had them hung on the so-called hermetaria, and tore their sides three times, so much as not even real criminals have ever suffered. Pilate, then, to gratify the Jews of that time, pierced one side of the Savior with a spear; but these men have surpassed even the madness of Pilate, in that they tore not one but both sides; for the members of virgins belong especially to the Savior. All shudder at hearing such a thing, even when only some report it; but these men alone not only did not fear to strip and tear undefiled members which virgins have dedicated to our Savior Christ alone, but, worst of all, when reproached by all for such cruelty, instead of blushing they allege that it is an order of your piety; so daring are they in everything, and so wicked in purpose. For nothing of the kind was heard to have been done even in the persecutions. And even if such a thing had ever happened, it was not fitting under you, who are a Christian, either that virginity should suffer such outrage and dishonor or that these men should throw their own cruelty on your piety; for such evil belongs to heretics alone: to be impious toward the Son of God and to sin against his holy virgins.
Textual problem in this passage: see the notes.
Rom 8:21 (allusion, high confidence) · John 19:34 (allusion, high confidence)
Notes and citation
Summary: Athanasius describes how the Arians, with the judges’ help, stripped and tortured consecrated virgins, outdoing Pilate’s cruelty, and blamed it on the emperor.
- The hermetaria were apparently wooden frames or posts used for torture; the word is rare and its exact sense uncertain. “Three times” (τρίτον) is as printed; it may be a corruption. “The bondage of corruption”: Rom 8:21. The Gospel names a soldier as the one who pierced Christ’s side (John 19:34); Athanasius attributes the act to Pilate as the one responsible.
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 33 (PG 25:640a–640d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/33/#p-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 34
34PG 25:640d–641b
Τοιούτων δὲ πάλιν καὶ τοσούτων γενομένων παρὰ τῶν Ἀρειανῶν, οὐκ ἐσφάλην ἄρα πεισθεὶς τῇ θείᾳ Γραφῇ λεγούσῃο Ἀλλʼ ἀποκρύβηθι μικρὸν ὅσον ὅσον, ἕως παρέλθῃὴ ὀργὴ Κυρίου. Καὶ αὕτη γάρ μοι πάλιν πρόφασις γέγονε τῆς ἀναχωρήσεως, θεοφιλέστατε Αὕγουστε, καὶ οὐ παρῃτησάμην οὗτε εἷς τήν ἔρημον ἀπελθεῖν, οὔτε, εἷ ἀνάγκη γένοιτο, διὰ σαργάνης ἀπὸ τείχους χαλασθῆναι. Πάντα γάρ ὑπέμεινα, καὶ Θηρίοις συνῴκησα, καὶ ὑμᾶς περιελθεῖν, ἐκδεχόμενος τούτων τῶν λόγων καιρὸν, καὶ θαρῥῶν, ὅτι οἱ μὲν διαβάλλοντες καταγνωσθήσονται, ἡ δὲ σὴ φιλανθρωπία δειχθήσεται.ᾯ μακάριε καὶ θεοφιλέστατε Δῦγουστε, τί ἐβούλου; ἐλθεῖν με φλεγμαινόκτων καὶ ζητούντων ἀποκτεῖναι τῶν συκοφαντούντων ἡμᾶς, ἢ κατά τὸ γεγραμμένον, ἀπεκρυβῆναι μικρὸν, ’ίνα ἐν τῷ τοσούτῳ διαστήματι οἱ μὲν συκοφάνται καταγνωσθῶσιν αἱρετικοὶ, ἡ δὲ σὴ φιλανθρωπία δειχθήσεταις Τί δὲ, ὦ βασιλεῦ, ἐβούλου με ὀφθῆναι τοῖς σοῖς δικασταῖς, ἵνα, εί καὶ σὺ μέχρι μόνης ἀπειλῆς ἔγραψας, ἐκεῖνοι μή νοοῦντες τήν σὴν διάνοιαν, ἔχοντες δὲ τοὺς Ἀρειανοὺς παροξύνοντας αὐτοὺς, ἐκ τῶν σου γραμμάτων ἀποκτείνωσι, καὶ είς σὲ τὸν φόνον ἀναθῶνται διά τά γράμματας Οὐκ ἔπρεπεν οὔτε ἐμὲ αὐτομολεῖν, καὶ εἰς αʼίματα ἐμαυτδν ἀποδιδόναι, οὔτε σε φιλόχριστον ὅντα βασιλέα ἐπὶ φόνοις Χριστιανῶν, καὶ ταῦτα ἐπισκόπων, ἐπιγράφεσθαι.
Toioutōn de palin kai tosoutōn genomenōn para tōn Areianōn, ouk esphalēn ara peistheis tę̄ theią Graphę̄ legousę̄o Allʼ apokrybēthi mikron hoson hoson, heōs parelthę̄ē orgē Kyriou. Kai hautē gar moi palin prophasis gegone tēs anachōrēseōs, theophilestate Haugouste, kai ou parę̄tēsamēn houte heis tēn erēmon apelthein, oute, hei anankē genoito, dia sarganēs apo teichous chalasthēnai. Panta gar hypemeina, kai Thēriois synǭkēsa, kai hymas perielthein, ekdechomenos toutōn tōn logōn kairon, kai tharrhōn, hoti hoi men diaballontes katagnōsthēsontai, hē de sē philanthrōpia deichthēsetai.Hǭ makarie kai theophilestate Dygouste, ti eboulou? elthein me phlegmainoktōn kai zētountōn apokteinai tōn sykophantountōn hēmas, ē kata to gegrammenon, apekrybēnai mikron, ’ina en tǭ tosoutǭ diastēmati hoi men sykophantai katagnōsthōsin hairetikoi, hē de sē philanthrōpia deichthēsetais Ti de, ō basileu, eboulou me ophthēnai tois sois dikastais, hina, ei kai sy mechri monēs apeilēs egrapsas, ekeinoi mē noountes tēn sēn dianoian, echontes de tous Areianous paroxynontas autous, ek tōn sou grammatōn apokteinōsi, kai eis se ton phonon anathōntai dia ta grammatas Ouk eprepen oute eme automolein, kai eis aʼimata emautdn apodidonai, oute se philochriston honta basilea epi phonois Christianōn, kai tauta episkopōn, epigraphesthai.
Since, then, such and so many things were done again by the Arians, was I not right to obey the divine Scripture that says, “Hide yourself for a little while, until the wrath of the Lord passes by”? For this too was a reason for my withdrawal, most God-loving Augustus; and I did not refuse either to go away into the desert or, if need arose, to be let down from the wall in a basket. For I endured everything, and lived among wild beasts, … awaiting the time for these words, and confident that the false accusers would be condemned and your humanity would be shown. O blessed and most God-loving Augustus, what did you want? That I should come while my false accusers were inflamed and seeking to kill me, or, as it is written, that I should hide a little, so that in the meantime the false accusers might be condemned as heretics and your humanity be shown? What, O emperor, did you want? That I should appear before your judges, so that, even if you wrote only as a threat, they, not understanding your intention, but having the Arians to incite them, might kill me on the strength of your letters and lay the murder on you because of the letters? It was not fitting either for me to desert to my enemies and give myself up to bloodshed, or for you, a Christ-loving emperor, to have the murders of Christians, and these bishops, written against your name.
Textual problem in this passage: see the notes.
Isa 26:20 (quotation, high confidence) · 2 Cor 11:33 (allusion, high confidence) · Acts 9:25 (allusion, medium confidence)
Notes and citation
Summary: Athanasius justifies his concealment by Scripture, arguing that appearing before the emperor’s judges would only have let the Arians kill him and lay the blame on the emperor.
- “Hide yourself for a little while …”: Isa 26:20. Let down from the wall in a basket: 2 Cor 11:33 (Acts 9:25). The words after “lived among wild beasts” (καὶ ὑμᾶς περιελθεῖν) are corrupt in the scan and left untranslated (“…”).
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 34 (PG 25:640d–641b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/33/#p-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 35
35PG 25:641b–641d
Οὐκοῦν βέλτιον γέγονε τὸ κρυβῆναι, καὶ τοῦ· τον ἐκδέξασθαι τὸν καιρόν. Ναὶ οἶδα, ὅτι καὶ σὺ γινώσκων τὰς θείας Γραφάς, ἐπινεύεις, καὶ ἀποδέχῃ με τοῦτο πράξαντα. Ἰδοὺ γοῦν, τῶν παροξυνόντων πεπαυμένων, πέφηνεν ἡ σή θεοσεβὴς ἀνεξικακία, καὶ δέδεικται πᾶσιν, ὅτι μηδέ τὴν ἀρχὴν ἐδίωκες σὺ τοὺς Χριστιανοὺς · ἀλλʼ ἐκεῖνοι ἦσαν οἱ τὰς ἐκκλησίας ἐρημώσαντες, τίνα τὴν ἰδίαν ἀσέβειαν ἐπισπείρωσι πανταχοῦ, διʼ καὶ ἡμεῖς, εἰ μὴ ἦμεν φυγόντες, πάλαι ἄν ἐπεβουλεύθημεν παρʼ αὐτῶν. 0i γὰρ τοιαύτας διαβολάς εἰπεῖν κατʼ ἐμοῦ μὴ παραιτησάμενοι παρά τηλικούτῳ Αὐγούστῳ, οἱ τοιαῦτα κατʼ ἐπισκόπων καί παρθένων ἐπιχειρήσαντες, εὔδηλον ὡς καὶ τὸν ἡμῶν θάνατον ἐθήρευον. Ἀλλά χάρις τῷ Κυρίῳ τῷ τήν βασιλεὶαν σοι δεδωκότι ο πάντες γὰρ ἐπιστώσαντο περί τε τῆς σῆς φιλανθρωπίας καὶ τῆς ἐκείνων πονηρίας, ἧς ἕνεκα καὶ κατά τήν ἀρχὴν ἔφυγον, ’ίνα ταῦτα ἐγὼ μέν τοι προσφωνήσω, σὺ δὲ εὕρῃς τίνα φιλανθρωπεύσῃ. Παρακαλῶ τοίνυν, ἐπειδὴ καὶ γέγραπταιο Ἀπόκρισις ὑποπίπτουσα ἀποστρέφει ὀργήν · καί,Δεκτοὶ βασιλεῖ λογισμοὶ δίκαιοι ' δεξάμενος καὶ ταύτην τήν ἀπολογίαν, ἀπόδος ταῖς πατρίσι καὶ ταῖς Ἐκκλησίαις πάντας τοὺς ἐπισκόπους καὶτοὺς ἄλλους κληρικοὺς,ίνα τῶν μὲν διαβαλλόντων ἡ πονηρία δειχθῇ, σὺ δὲ καὶ νῦν καὶ ἐν ἡμέρᾳ κρίσεως ἔχῃς παρρησίαν εἷʼπεῖν τῷ Κυρίῳ καὶ Σωτῆρι ἡμῶν καὶ παμβασιλεῖ Ἰησοῦ Χριστῷʼ Οὐδένα τῶν σῶν ἀπώλεσαʼ ἀλλʼ o't μέν ἐπιβουλεύσαντες πᾶσιν οὗτοί εἰσιν · ἐγὼ δέ ἐπὶ μῖεν τοῖς τετελευτηκόσι, καὶ ταῖς ξεσθείσαις παρθένοις, τοῖς τε ἄλλοις τοῖς κατὰ τῶν Χριστιανῶν γενομένοις ἠχθέσθην · τοὺς δὲ ἐξορισθέντας ἐπανήγαγον καὶ ἀποδέδωκα ταῖς ἰδίαις Ἐκκλησίαις.
Oukoun beltion gegone to krybēnai, kai tou; ton ekdexasthai ton kairon. Nai oida, hoti kai sy ginōskōn tas theias Graphas, epineueis, kai apodechę̄ me touto praxanta. Idou goun, tōn paroxynontōn pepaumenōn, pephēnen hē sē theosebēs anexikakia, kai dedeiktai pasin, hoti mēde tēn archēn ediōkes sy tous Christianous ; allʼ ekeinoi ēsan hoi tas ekklēsias erēmōsantes, tina tēn idian asebeian epispeirōsi pantachou, diʼ kai hēmeis, ei mē ēmen phygontes, palai an epebouleuthēmen parʼ autōn. 0i gar toiautas diabolas eipein katʼ emou mē paraitēsamenoi para tēlikoutǭ Augoustǭ, hoi toiauta katʼ episkopōn kai parthenōn epicheirēsantes, eudēlon hōs kai ton hēmōn thanaton ethēreuon. Alla charis tǭ Kyriǭ tǭ tēn basileian soi dedōkoti o pantes gar epistōsanto peri te tēs sēs philanthrōpias kai tēs ekeinōn ponērias, hēs heneka kai kata tēn archēn ephygon, ’ina tauta egō men toi prosphōnēsō, sy de heurę̄s tina philanthrōpeusę̄. Parakalō toinyn, epeidē kai gegraptaio Apokrisis hypopiptousa apostrephei orgēn ; kai,Dektoi basilei logismoi dikaioi ' dexamenos kai tautēn tēn apologian, apodos tais patrisi kai tais Ekklēsiais pantas tous episkopous kaitous allous klērikous,ina tōn men diaballontōn hē ponēria deichthę̄, sy de kai nyn kai en hēmerą kriseōs echę̄s parrēsian heiʼpein tǭ Kyriǭ kai Sōtēri hēmōn kai pambasilei Iēsou Christǭʼ Oudena tōn sōn apōlesaʼ allʼ o't men epibouleusantes pasin houtoi eisin ; egō de epi mien tois teteleutēkosi, kai tais xestheisais parthenois, tois te allois tois kata tōn Christianōn genomenois ēchthesthēn ; tous de exoristhentas epanēgagon kai apodedōka tais idiais Ekklēsiais.
It was better, then, to hide and to await this time. Yes, I know that you too, knowing the divine Scriptures, assent and approve of my having done this. See, at any rate: now that those who incited you have ceased, your godly forbearance has appeared, and it has been shown to all that you were not persecuting the Christians at all; but it was they who laid the churches waste, that they might sow their own impiety everywhere; on account of which we too, had we not fled, would long ago have been plotted against by them. For those who did not shrink from making such slanders against me before so great an Augustus, who attempted such things against bishops and virgins, were plainly hunting for our death too. But thanks be to the Lord who has given you the kingdom; for all are convinced both of your humanity and of their wickedness, on account of which I fled at the beginning, so that I might address this to you and you might find someone to show humanity to. I beg you, therefore, since it is written, “A submissive answer turns away wrath,” and, “Righteous reasonings are acceptable to a king”: receive this defense too, and restore all the bishops and the other clergy to their homelands and their churches, so that the wickedness of the slanderers may be shown, and you may have boldness, both now and in the day of judgment, to say to our Lord and Savior and King of all, Jesus Christ: “I have lost none of yours; but these are the ones who plotted against all; and I was grieved at those who died, and at the virgins who were torn, and at the other things done against the Christians; and I have brought back the exiles and restored them to their own churches.”
Prov 15:1 (quotation, high confidence) · Prov 16:13 (quotation, high confidence) · John 18:9 (echo, medium confidence)
Notes and citation
Summary: Athanasius concludes by asking Constantius to accept his defense and restore the exiled bishops and clergy, so that he may give a good account to Christ at the judgment.
- “A submissive answer …”: Prov 15:1 (LXX). “Righteous reasonings …”: Prov 16:13 (LXX). “I have lost none of yours”: cf. John 18:9.
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 35 (PG 25:641b–641d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/33/#p-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.