Sophia Scriptura

To Dracontius (complete)

Athanasius of Alexandria · To Dracontius · ca. 355 · place unknown · 8 passages

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 1

1PG 25:524b

’Δπορῶ τί γράψω. ’Δρα γὰρ ὡς παραιτούμενον μέμψομαί σε, ἢ ὡς τὸν καιρὸν ὁρῶντα, καὶ κρυπτόμενον διά τὸν φόβον τῶν Ἰουδαίων ; Πλὴν εἲίτε ἄλλως, εἴτε οὕτως, ἄξιον μέμψεως τὸ παρὰ σοῦ γεγενημὲυ νον, ἀγαπητὶ Δρακόντιε. Οὐ γὰρ ἔπρεπε λαβόντα σε τὴν χάριν κρύπτεσθαι, οὐδὲ φρόνιμον ὄντα, διδόναι τοῖς ἄλλοις προφάσεις φυγῆς. Πολλοὶ γάρ ἀκούσαντες σκανδαλίζονταιο οὐχ ὡς ἀπλῶς τοῦτό σου ποιοῦντος, ἀλλὰ συνορῶν-τος τὸν καιρὸν, καὶ τὰς ἐπικειμένας θλίψεις τῇ Ἐκκλησία. Καὶ φοβοῦμαι μή, διὰ σαυτὸν φεύγων, διʼ ἄλλους εὑρεθῇς κινδυνεύων παρὰ τῷ Κυρίῳ. Εἰ γὰρ ὁ ἕνα τῶν μικρῶν σκανδαλίζων, ἕλοιτʼ ἂν μύλον ὀνικὸν περὶ τὸν τράχηλον αὐτοῦ κρεμασθῆναι, καὶ καταποντισθῆναι· τί ἃν πάθοις σὺ τοσούτοις γινόμενος σκάνδαλον; Καὶ γὰρ ἡ ἐκ παραδόξου γενομένη συμφωνία ἐν τῇ Ἀλεξανὸ δρὲων χώρᾳ, ἐν τῇ καταστάσει, ἐξ ἀνάγκης σχισθήσεται διὰ τὴν σήν ἀναχώρησινο καὶ ἡ ἐπισκοπή δὶ τῆς χώρας αὐτῆς ὑπὸ πολλῶν ἀρπαγήσεται καὶ πολλῶν οὐκ ὀρθῶν. ἀλλʼ ὧν οἶδας καὶ αὐτός, Καί ἐθνικοὶ δὲ οἱ ἐπαγγελλόμενοι Χριστιανοὶ γίνεσθαι ἐπὶ τῇ σῇ καταστάσει, ἁπομενοῦσιν Ἕλληνες, τῆς σῆς εὐλαβείας ἐξουθενούσης τήν δοθεῖσαν χάριν.

’Dporō ti grapsō. ’Dra gar hōs paraitoumenon mempsomai se, ē hōs ton kairon horōnta, kai kryptomenon dia ton phobon tōn Ioudaiōn ? Plēn eiite allōs, eite houtōs, axion mempseōs to para sou gegenēmeu non, agapēti Drakontie. Ou gar eprepe labonta se tēn charin kryptesthai, oude phronimon onta, didonai tois allois prophaseis phygēs. Polloi gar akousantes skandalizontaio ouch hōs aplōs touto sou poiountos, alla synorōn-tos ton kairon, kai tas epikeimenas thlipseis tę̄ Ekklēsia. Kai phoboumai mē, dia sauton pheugōn, diʼ allous heurethę̄s kindyneuōn para tǭ Kyriǭ. Ei gar ho hena tōn mikrōn skandalizōn, heloitʼ an mylon onikon peri ton trachēlon autou kremasthēnai, kai katapontisthēnai; ti han pathois sy tosoutois ginomenos skandalon? Kai gar hē ek paradoxou genomenē symphōnia en tę̄ Alexano dreōn chōrą, en tę̄ katastasei, ex anankēs schisthēsetai dia tēn sēn anachōrēsino kai hē episkopē di tēs chōras autēs hypo pollōn arpagēsetai kai pollōn ouk orthōn. allʼ hōn oidas kai autos, Kai ethnikoi de hoi epangellomenoi Christianoi ginesthai epi tę̄ sę̄ katastasei, hapomenousin Hellēnes, tēs sēs eulabeias exouthenousēs tēn dotheisan charin.

I am at a loss what to write. Shall I blame you for refusing, or for looking to the times and hiding for fear of the Jews? Either way, what you have done deserves blame, beloved Dracontius. For it was not fitting that you, having received the grace, should hide, nor that you, being a prudent man, should give others pretexts for flight. For many who hear of it are offended, not as though you had done this simply, but because you looked to the times and to the afflictions pressing upon the Church. And I fear that, fleeing for your own sake, you may be found in danger before the Lord on account of others. For if he who causes one of the little ones to stumble would rather have a great millstone hung about his neck and be drowned, what might you suffer, becoming a stumbling block to so many? For the agreement that came about so unexpectedly in the district of the Alexandrians over your appointment will of necessity be broken by your withdrawal; and the episcopate of the district itself will be seized by many, and many who are not orthodox, but men you know yourself. And the heathen who were promising to become Christians on your appointment will remain heathen, since your reverence despises the grace that was given.

Textual problem in this passage: see the notes.

John 20:19 (echo, medium confidence) · Matt 18:6 (allusion, high confidence)

Notes and citation

Summary: Athanasius rebukes Dracontius, a monk newly chosen bishop, for fleeing his appointment, and warns of the harm his flight will do.

  • Letter 49, to Dracontius (ca. 354–355), a monk elected bishop of Hermopolis Parva, who had fled to avoid consecration. “Fear of the Jews”: John 7:13; 20:19, applied figuratively. “Causes one of the little ones to stumble”: Matt 18:6. The scan ends this section with a few lines of Migne's footnotes (variant readings), removed by a logged correction.

Notes on the original text

  • Digital text corrected (Migne's footnotes (variant readings) leaked into the Greek column; removed): ασιν. φʼᾼῃς1ἰο., αὐτοῦ κυτασθῆναι, καταποντισθῆναι, τί ἅν πάθῇς. _ HERC, καὶ πολλῶν οὐκ ὀρθῶν, ἀλλʼ ᾧν οἶδας καὶ → .

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 1 (PG 25:524b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 2

2PG 25:525a–525c

Ποία οὖν ἐπὶ τοῖς τοιούτοις ἀπολογία παρά σοῦ δοθήσεται; Ποίοις ἂν ἀπονίψασθαι καὶ ἀπομάξασθαι λόγοις τὰς τοιαύτας αἰτίας δυνήσῃ ; Πῶς θεραπεύσεις τοὺς διὰ σὲ πεσόντας καὶ σκανδαλιζομένους,Ἦ πῶς, μετὰ τὸ σχισθῆναι τήν εἰρήνην, συρῥάψαι ταύτην δυνήσῃ ;Ω ἀγαπητὶ Δρακόντιε, ἀντὶ χαρᾶς λύπην ἡμῖν πεποίηκας, ἀντὶ παραμυθίας στεναγμόν. Προσεδοκοῦμεν γὰρ παραμυθίαν ἔχειν σε μεθʼ ἡμῶν, καὶ νῦν βλέπομεν φεύγοντά σε, καὶ ὁρῶμεν, ὅτι κρινόμενος μὲν έλεγχθήσῃ, κινδυνεύων δὲ μεταμεληθήσῃ. Καὶ τίς φείσεται, ὡς 6 προφήτης εἴρηκεν, ἐπὶ σοί; Τίς ἀνακάμψει ἐπὶ σὲ είς εἰρήνην, ὁρῶν τοὺς ἀδελφοὺς, διʼ οὓς Χριστὸς ἀπέθανε, βλαβέντας ἐπὶ τῇ σῇ φυγῇ; Δεῖ γὰρ εἰδέναι σε καὶ μὴ ἀμφιβάλλειν, ὅτι πρὶν μὶν κατασταθῇς σαυτῷ ἔζης, κατασταθεὶς δὶ, οἷς κατεστάθης. Καὶ πρίν μὲν λάβῃς τήν τῆς ὶπισκοπῆς χάριν, οὐδεὶς ἐγίνωσκέ σε· γενόμενον δὲ λοιπὸν, οἱ λαοὶ προσδοκῶσι φέροντά σε τροφὴν αὐτοῖς, τὴν ἐκ τῶν Γραφῶν διδασκαλίαψ ὅταν τοίνυν οἱ προσδοκῶντες λιμώττωσι, σὺ δὲ σαυτὸν μόνον τρέφῃς, καὶ ἔλθῃ 6 Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἡμεῖς τε αύτῷ παραστῶμεν, ποίαν σχοίης ἀπολογίαν, ὁρῶντος αὐτοῦ τὰ ἵδια πρόβατα λιμώττοντα ; Εἰ μὲν γὰρ μὴ εἶλήφεις τὰ δηνάρια, οὐκ ἃν ἐμέμψατό σε. λαβόντα δὲ καὶ χώσαντα καὶ κρύψαντα, μέμψαιτʼ ἂν εἰκότως, λέγων ἐκεῖνα τὰ ῥή ματα, ἃ μὴ γένοιτο, κᾶν ἀκοῦσαι τὴν σὴν εὐλάβειαν ο Ἔδει σε βαλεῖν τὰ δηνάριά μου τοῖς τραπεζίταις, ἵνα ἐλθὼν κάγὼ παρʼ ἐκείνων ἀπαιτήσω.

Poia oun epi tois toioutois apologia para sou dothēsetai? Poiois an aponipsasthai kai apomaxasthai logois tas toiautas aitias dynēsę̄ ? Pōs therapeuseis tous dia se pesontas kai skandalizomenous,Ē pōs, meta to schisthēnai tēn eirēnēn, syrrhapsai tautēn dynēsę̄ ?Ō agapēti Drakontie, anti charas lypēn hēmin pepoiēkas, anti paramythias stenagmon. Prosedokoumen gar paramythian echein se methʼ hēmōn, kai nyn blepomen pheugonta se, kai horōmen, hoti krinomenos men elenchthēsę̄, kindyneuōn de metamelēthēsę̄. Kai tis pheisetai, hōs 6 prophētēs eirēken, epi soi? Tis anakampsei epi se eis eirēnēn, horōn tous adelphous, diʼ hous Christos apethane, blabentas epi tę̄ sę̄ phygę̄? Dei gar eidenai se kai mē amphiballein, hoti prin min katastathę̄s sautǭ ezēs, katastatheis di, hois katestathēs. Kai prin men labę̄s tēn tēs ipiskopēs charin, oudeis eginōske se; genomenon de loipon, hoi laoi prosdokōsi pheronta se trophēn autois, tēn ek tōn Graphōn didaskaliaps hotan toinyn hoi prosdokōntes limōttōsi, sy de sauton monon trephę̄s, kai elthę̄ 6 Kyrios hēmōn Iēsous Christos, hēmeis te autǭ parastōmen, poian schoiēs apologian, horōntos autou ta hidia probata limōttonta ? Ei men gar mē eilēpheis ta dēnaria, ouk han emempsato se. labonta de kai chōsanta kai krypsanta, mempsaitʼ an eikotōs, legōn ekeina ta rhē mata, ha mē genoito, kan akousai tēn sēn eulabeian o Edei se balein ta dēnaria mou tois trapezitais, hina elthōn kagō parʼ ekeinōn apaitēsō.

What defense, then, will you give for such things? With what words will you be able to wash off and wipe away such charges? How will you heal those who have fallen and been offended because of you? Or how will you be able to stitch the peace together again once it has been torn? O beloved Dracontius, instead of joy you have caused us grief, instead of comfort, groaning. For we expected to have you with us as a comfort, and now we see you fleeing, and we see that, when judged, you will be convicted, and, when in danger, you will repent. And who, as the prophet said, will spare you? Who will turn to you in peace, seeing the brothers for whom Christ died harmed by your flight? For you must know, and not doubt, that before you were appointed you lived for yourself, but once appointed, for those for whom you were appointed. And before you received the grace of the episcopate, no one knew you; but now that you have become a bishop, the people expect you to bring them food, the teaching from the Scriptures. When, then, those who expect it go hungry, and you feed yourself alone, and our Lord Jesus Christ comes and we stand before him, what defense would you have when he sees his own sheep starving? For if you had not received the money, he would not have blamed you; but having received it and buried it and hidden it, he would rightly blame you, speaking those words which God forbid your reverence should ever hear: “You ought to have put my money with the bankers, so that when I came I might demand it from them.”

Jer 15:5 (quotation, high confidence) · 1 Cor 8:11 (allusion, high confidence) · Matt 25:27 (quotation, high confidence) · Luke 19:23 (allusion, medium confidence)

Notes and citation

Summary: Athanasius tells Dracontius that a bishop lives for his people, and that hiding the gift is like burying the talent.

  • “Who will spare you?”: Jer 15:5. “The brothers for whom Christ died”: Rom 14:15; 1 Cor 8:11. “You ought to have put my money …”: Matt 25:27 (Luke 19:23).

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 2 (PG 25:525a–525c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 3

3PG 25:525c–529b

Παρακαλῶ φεῖσαι σεαυτοῦ καὶ ἡμῶν· σαυτοῦ μὶν,ίνα μὴ κινδυνεύσῃςο ἡμῶν δὲ,ίνα μὴ λυπηθῶμεν ἐπὶ σοί. Φρόντιζε τῆς Ἐκκλησίαςξίνα μὴ διὰ σὶ πολλοι τῶν μικρῶν βλαβῶσι, καὶ οἱ ἄλλοι δὲ πρόφασιν λάβωσιν εἷς τὰ ἀναχωρεῖν. Εἰ μὲν οὗν τὸν καιρὸν ἐφοβήθης, καὶ καταπτήξας τσῦτο ἐποίησας, οὐκ ἀνδρικὸν τὸ φρόνημσο ἔδει γὰρ τὸν κατά Χριστόν ζῆλον ἐν τοῖς τοιούτοις ἐπιδείκνυσθαι, καὶ μᾶλλον ἐν ταῖς περιστάσεσι παρρησιάζεσθαι, λέγειν τε τὰ τοῦ μακαρίου Παύλου ῥήματα· Ἐν τούτοις πᾶσιν ὑπερνικῶμεν· καὶ μάλιστα, ὅτι οὐ πρέπειτῷ καιρῷ δουλεύειν, ἀλλὰ τῷ Κυρίῳ* εἶ δὲ τῶν Ἐκκλησιῶν ἡ διάταξις οὐκ ἀρέσκει σοι, οὐδὲ νομίζεις τὸ τῆς ἐπισκοπῆς λειτούργημα μισθὸν ἔχειν, ἀλλὰ καταφρονεῖν τοῖʼ) ταῦτα διαταξαμένου Σωτῆρος πεποίηκας σαυτόν· παρακαλῶ, μὴ τοιαῦτα λογίζου, μηδὲ ἀνέχου τῶν ταῦτα συμβουλευόντωνο ού γὰρ ἄξια Δρακοντίου ταῦτα. ’Δ γὰρ 6 Κύριος διὰ τῶν ἀποστόλων τετύπωκε, ταῦτα καλᾶ καὶ βέβαια μένει · ἡ δὲ τῶν ἀδελφῶν δειλία παύσεται. … Γραφᾶς,οόκ ἂν παρὰ ταύτας συνεβούλευον. Ὥρα γάρ αὐτοὺς καὶ τὸν Ἰερεμίαν καταμέμφεσθαι, καὶ τὸν μέγαν αἰτιᾶσθαι Μωσῆν, ὅτι την τούτων συμβουλὴν οὐκ ἤκουσαν, ἀλλὰ τὸν Θεὸν φοβηθέντες, τὴν διακονίαν ἐτέλεσαν, καὶ προφητεύοντες ἐτελειώθησαν. Καὶ γὰρ αὐτοὶ ἀποσταλέντες, καί λαβόντες ἤδη τὴν τῆς προφητείας χάριν, παρῃτήσαντο μὲν, ἐφοβήθησαν δὶ μετὰ ταῦτα, καὶ οὐκ ἐξουδένωσαν τὸν ἀποστείλαντα. Εἴτε τοίνυν ἰσχνόφωνος εἴ, καὶ βραὸύγλωσσος, ἀλλὰ φοβήθητι τὸν πλάσαντά σε Θεόν* εἴτε νεώτερον σαυτὸν λέγεις πρὸς τὸ κήρυγμα, ἀλλʼ εὐλαβοῦ τὸν γινώσκοντά σε πρὸ τοῦ πλασθῆναι· εἷʼτε λόγον δέδωκας (ὁ δὲ λόγος τοῖς ἁγίοις ὡς ὅρκος ἦν), ἀλλᾶ ἀνάγνωθι τὸν Ἰερεμίαν, πῶς καὶ αὐτὸς εἰρηκὼς, Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, ὕστερον δὲ φοβηθεὶς τὸ ἐν αὖτῷ πῦρ γενόμενον,οὗκέτι, ὡς εἷʼρηκε, πεποίηκεν, οὐδὲ ὡς προληφθεὶς τῷ ὅρκῳ ἐκρύβη· ἀλλά τὸν ἐγχειρίσαντα εὐλαβούμενος, τετελείωκε τὴν προφητείαν. Ἥ οὐκ οἶδας, ἆγαπητὲ, ὅτι καὶ Ἰωνᾶς φεύγων, γέγονε μὶν, ὡς γέγονε, μετά δὲ ταῦτα πάλιν προεφήτευσεν ;

Parakalō pheisai seautou kai hēmōn; sautou min,ina mē kindyneusę̄so hēmōn de,ina mē lypēthōmen epi soi. Phrontize tēs Ekklēsiasxina mē dia si polloi tōn mikrōn blabōsi, kai hoi alloi de prophasin labōsin heis ta anachōrein. Ei men houn ton kairon ephobēthēs, kai kataptēxas tsyto epoiēsas, ouk andrikon to phronēmso edei gar ton kata Christon zēlon en tois toioutois epideiknysthai, kai mallon en tais peristasesi parrēsiazesthai, legein te ta tou makariou Paulou rhēmata; En toutois pasin hypernikōmen; kai malista, hoti ou prepeitǭ kairǭ douleuein, alla tǭ Kyriǭ* ei de tōn Ekklēsiōn hē diataxis ouk areskei soi, oude nomizeis to tēs episkopēs leitourgēma misthon echein, alla kataphronein toiʼ) tauta diataxamenou Sōtēros pepoiēkas sauton; parakalō, mē toiauta logizou, mēde anechou tōn tauta symbouleuontōno ou gar axia Drakontiou tauta. ’D gar 6 Kyrios dia tōn apostolōn tetypōke, tauta kala kai bebaia menei ; hē de tōn adelphōn deilia pausetai. … Graphas,ook an para tautas synebouleuon. Hōra gar autous kai ton Ieremian katamemphesthai, kai ton megan aitiasthai Mōsēn, hoti tēn toutōn symboulēn ouk ēkousan, alla ton Theon phobēthentes, tēn diakonian etelesan, kai prophēteuontes eteleiōthēsan. Kai gar autoi apostalentes, kai labontes ēdē tēn tēs prophēteias charin, parę̄tēsanto men, ephobēthēsan di meta tauta, kai ouk exoudenōsan ton aposteilanta. Eite toinyn ischnophōnos ei, kai braouglōssos, alla phobēthēti ton plasanta se Theon* eite neōteron sauton legeis pros to kērygma, allʼ eulabou ton ginōskonta se pro tou plasthēnai; heiʼte logon dedōkas (ho de logos tois hagiois hōs horkos ēn), alla anagnōthi ton Ieremian, pōs kai autos eirēkōs, Ou mē onomasō to onoma Kyriou, hysteron de phobētheis to en autǭ pyr genomenon,houketi, hōs heiʼrēke, pepoiēken, oude hōs prolēphtheis tǭ horkǭ ekrybē; alla ton encheirisanta eulaboumenos, teteleiōke tēn prophēteian. Hē ouk oidas, agapēte, hoti kai Iōnas pheugōn, gegone min, hōs gegone, meta de tauta palin proephēteusen ?

I beseech you, spare yourself and us: yourself, lest you be in danger; us, lest we grieve over you. Take thought for the Church, lest many of the little ones be harmed because of you, and the others take a pretext for withdrawing. If you feared the times and did this out of cowardice, the thought is not manly; for you ought to show zeal according to Christ in such circumstances, and rather to speak boldly in difficulties, and to say the words of blessed Paul, “In all these things we are more than conquerors,” especially since we ought to serve not the time but the Lord. But if the ordering of the churches does not please you, and you do not think that the ministry of the episcopate has a reward, but have brought yourself to despise the Savior who ordained these things, I beseech you, do not think such things, nor tolerate those who counsel them; for these things are not worthy of Dracontius. For what the Lord ordained through the apostles remains good and sure; and the cowardice of the brothers will cease. … [5] … the Scriptures, they would not counsel contrary to them. For it is time for them to find fault with Jeremiah too and to accuse the great Moses, because they did not listen to such counsel, but, fearing God, fulfilled their ministry and were perfected in prophesying. For they too, when sent and having already received the grace of prophecy, at first declined, but afterwards feared, and did not despise him who sent them. Whether, then, you are weak of voice and slow of tongue, fear God who formed you; or if you say you are too young for preaching, revere him who knew you before you were formed; or if you have given your word (and to the saints a word was like an oath), read Jeremiah, how he too, having said, “I will not name the name of the Lord,” afterwards, fearing the fire that came to be in him, did not do as he had said, nor hide himself as bound by an oath, but, revering him who had entrusted it to him, completed his prophecy. Or do you not know, beloved, that Jonah too fled, and what happened to him happened, but afterwards he prophesied again?

Rom 8:37 (quotation, high confidence) · Rom 12:11 (allusion, medium confidence) · Exod 4:10 (allusion, high confidence) · Jer 1:6 (allusion, high confidence) · Jer 1:5 (allusion, high confidence) · Jer 20:9 (quotation, high confidence) · Jonah 1:3 (allusion, high confidence) · Jonah 3:4 (allusion, medium confidence)

Notes and citation

Summary: Athanasius urges Dracontius not to serve the times but the Lord, and points to Moses, Jeremiah and Jonah, who tried to refuse their calling but obeyed.

  • In the scan this section is interrupted after “will cease” by pages of another work: passages of the letters of the council of Sardica preserved in the Defence against the Arians (from ch. 37 and ch. 45), which were removed by a logged correction. The rest of chapter 3, all of chapter 4 and the beginning of chapter 5 of this letter are lost; the scan resumes in the middle of a sentence (marked [5] …). “In all these things we are more than conquerors”: Rom 8:37. “Serve not the time but the Lord”: Rom 12:11, in the reading καιρῷ/κυρίῳ. Moses slow of tongue: Exod 4:10. Jeremiah too young, known before he was formed: Jer 1:5–6. “I will not name the name of the Lord”: Jer 20:9. Jonah: Jonah 1:3; 3:1–4.

Notes on the original text

  • Digital text corrected (pages of the Defence against the Arians (letters of the council of Sardica, chs. 37 and 45), bound into this place in the scan, removed; the text of this letter between the two points is lost): πη, 37. παρόντες ἐλέγξαι δυνηθῶσινο ἀλλʼ οὐκ ἦλθον κληθέντες, καθάπερ προείπομεν, δεικνύντες καὶ ἐκ τού· των τὴν συκοφαντίαν ἑαυτῶν, καὶ μονονουχὶ τὴν ἐπιβουλὴν καὶ συσκευὴν, ῆν πεποιήκασι, βοῶντες διὰ τῆς παραιτήσεως. Οἱ γὰρ θαρροῦντες οἷς λέγουσι, τούτοις καὶ είς πρόσωπον συστῆναι δύνανται. Ἐπειδὴ δὲ οὐκ ἀπήντησαν, νομίζομεν λοιπὸν μηδένα ἀγνοεῖν, 45. Ἕφυγον γὰρ, ἀγαπητοὶ ἀδελφοὶ, ού μόνον διὰ τὴν τούτων συκοφαντίαν, ἀλλʼ ὅτι καὶ τοὺς ἐπὶ διαφόροις ἐγκαλοῦντας αὐτοῖς ἐθεώρουν ἀπαντήσαντας δεσμὰ γὰρ ἦν καὶ σίδηρα προφερόμενα, ἀπʼ ἐξοριστίας ἐπανελθόντες ἄνθρωποι, καὶ παρά τῶν ἔτι κατἐχομένων εἰς ἐξοριστίαν, ἐλθόντες ἦσαν συλλειτουργοὶ συγγενεῖς · καὶ φίλοι δὲ τῶν διʼ αὑτῶν ἀποθανόντων παρεγένοντοο καὶ τὸ μέγιστον, ἐπίσκοποι παρῆσαν, ὧν 6 μὲν τά σίδηρα καὶ τὰς ἁλύσεις προέφερεν, ἃς διʼ αὐτοὺς ἐφόρεσεν, οἱ δὲ τὸν ἐκ τῆς διαβολῆς αὐτῶν θάνατον ἐμαρτύραντο. Ei; τοσοῦ·τον γὰρ ἔφθασαν ἀπονοίας, ὼς καὶ ἐπισκόπους ἐπιχειο ρεῖν ἀνελεῖν, καὶ ἀνεῖλον ἂν, εἰ μὴ ἐξέφυγον τὰς χεῖρας αὐτῶν· ἀπέθανεν οὖν 6 συλλειτουργδς ἡμῶν 6 μακαρίτης Θεόδουλος φεύγων αὐτῶν τὴν διαβολὴν, κεκέλευστο γάρ ἐκ διαβολῆς αὐτῶν ἀποθανεῖν. Ἄλλοι δέ πληγὰς ξιφῶν ἐπεδείκνυντοο ἄλλοι δέ λιμὸν ὑπο· μεμενηκέναι παρʼ αὐτῶν ἀπωδύροντο· καὶ ταῦτα οὐχ οἱ τυχόντες ἐμαρτύρουν ἄνθρωποι, ἀλλʼ Ἐκκλησίαι ὅλαι ἦσαν, ὑπὲρ ὧν oi ἀπαντήσαντες καὶ πρεο σβεύοντες ἐδίδασκον, στρατιώτας ξιφήρεις, ὄχλους μετά ῥοπάλων, δικαστῶν ἀπειλὰς, πλαστῶν γραμμάτων ὑποόολάς. Ἀνεγνώσθη γὰρ γράμματα τῶν περὶ Θεόγνιον πλαττομένων κατὰ τῶν συλλειρ τουργῶν ἡμῶν Ἀθανασίου, καὶ Μαρκέλλου, καὶ Ἀσκληπᾶ, ἵνα καλ βασιλέας κατʼ αὐτῶν κινήσωσι· καὶταῦτα ἤλεγξαν οἱ γενόμενοι τότε διάκονοι Θεογνίου. Πρὸς τούτων, παρθένων γυμνώσεις, ἐμπρησμοὺς Ἐκκλησιῶν, φυλακὰς κατὰ τῶν λειτουργῶν, καὶ ταῦτα πάντα διʼ οὐδὲν ἓτερον, ἢ διά τὴν δυσώνυμον αἵρεσιν τῶν ’Λρειομανιτῶψ οἱ γὰρ παραι- → … .

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 3 (PG 25:525c–529b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 6

6PG 25:529b–529d

Μή τοίνυν ἄλλα παρᾶ ταῦτα συμβουλεύου. Μᾶλλον γὰρ ἡμῶν οἶδεν ὁ Κύριος τὰ ἡμῶν, καὶ οἶδε τίσιν ἐγχειρίζει τὰς ἑαυτοῦ Ἐκκλησίας. Κᾶν γὰρ μὴ ἄξιός τις τυγχάνῃ, ἀλλὰ μή πρὸς τὸν πρότερον βίον ἀποβλεπέτω, ἀλλὰ την διακονίαν ἐκτελείτω· ’ίνα μή πρὸς τῷ βίῳ καὶ τήν ἐκ τῆς ἀμελείας κατάραν ἀπενέγκηται. Ἀρα γὰρ, άγαπητὶ Δρακόντιε, ταῦτα γινώσκων καὶ συνετὸς τυγχάνων, οὗ κατανύττῃ την ψυχήν ; Οὑ φροντίζεις μή ἀπόληταί τις τῶν ἐγχειρισοι ξʼοὐ φλέγῃὴ ὡς διπὸ πυρὸς τοῦ-συνειδότος ; Οὐ φοβῇ τὴν ἡμέραν τῆς κρίσεως, ἐν οὖδεὶς τῶν συμβουλευόντων νῦν ἐκεῖ γενήσεται βοηθός; Ἕκαστος γὰρ τῶι ἐγχειρισθέντων αὖτῷ καὶ λόγον ἀποδώσει. Ῥί γὰρ ὤνησε τὸν κρύψαντα τὸ δηνάριον ἠ πρόφασις; Ἦ τί ὠφέλησε τὸν Ἀδάμ εἰρηκότα, Ἡ γυνή με ἠπάτησεν; ’Δγαπητέ Δρακόντιε, εἰ καὶ ἀληθῶς ἀσθενὴς τυγχάνεις, ἀλλὰ ἀναλαβεῖν σε τὴν φροντίδα πρέπει, ’ίνα μή, τῆς Ἐκκλησίας ἐρήμου τυγχανούσης. οἳ ἐχθροῖ ταύτην βλάψωσι, πρόφασιν εὑρόντες τὴν σʼἧν φυγήν. Πρέπει σε ἀναζώσασθαι, ἵνα μὴ μόνους ἡμᾶς ἀφῇς ἐν τῷ ἀγῶνιο πρέπει σε συγκαμεῖν, ’ἕνα μετὰ πάντων καὶ τὸν μισθὸν ἆπολάβῃς.

Mē toinyn alla para tauta symbouleuou. Mallon gar hēmōn oiden ho Kyrios ta hēmōn, kai oide tisin encheirizei tas heautou Ekklēsias. Kan gar mē axios tis tynchanę̄, alla mē pros ton proteron bion apoblepetō, alla tēn diakonian ekteleitō; ’ina mē pros tǭ biǭ kai tēn ek tēs ameleias kataran apenenkētai. Ara gar, agapēti Drakontie, tauta ginōskōn kai synetos tynchanōn, hou katanyttę̄ tēn psychēn ? Hou phrontizeis mē apolētai tis tōn encheirisoi xʼou phlegę̄ē hōs dipo pyros tou-syneidotos ? Ou phobę̄ tēn hēmeran tēs kriseōs, en oudeis tōn symbouleuontōn nyn ekei genēsetai boēthos? Hekastos gar tōi encheiristhentōn autǭ kai logon apodōsei. Rhi gar ōnēse ton krypsanta to dēnarion ē prophasis? Ē ti ōphelēse ton Adam eirēkota, Hē gynē me ēpatēsen? ’Dgapēte Drakontie, ei kai alēthōs asthenēs tynchaneis, alla analabein se tēn phrontida prepei, ’ina mē, tēs Ekklēsias erēmou tynchanousēs. hoi echthroi tautēn blapsōsi, prophasin heurontes tēn sʼhēn phygēn. Prepei se anazōsasthai, hina mē monous hēmas aphę̄s en tǭ agōnio prepei se synkamein, ’hena meta pantōn kai ton misthon apolabę̄s.

Do not, then, take counsel contrary to this. For the Lord knows our affairs better than we do, and knows to whom he entrusts his churches. For even if someone is not worthy, let him not look to his former life, but let him fulfill the ministry, lest, besides his life, he incur also the curse for neglect. Are you not, beloved Dracontius, knowing these things and being intelligent, pricked in your soul? Are you not anxious lest any of those entrusted to you perish? Are you not burned as by the fire of conscience? Do you not fear the day of judgment, on which none of those who now counsel you will be there to help? For each will also give account of those entrusted to him. What did his pretext profit the man who hid the money? Or what did it profit Adam to say, “The woman deceived me”? Beloved Dracontius, even if you are truly weak, yet it is fitting that you take up the charge, lest, the Church being left desolate, the enemies harm it, finding your flight a pretext. It is fitting that you gird yourself, lest you leave us alone in the contest; it is fitting that you labor with us, so that with all you may also receive the reward.

Jer 48:10 (allusion, medium confidence) · Heb 13:17 (allusion, medium confidence) · Matt 25:25 (allusion, high confidence) · Gen 3:13 (quotation, high confidence)

Notes and citation

Summary: Athanasius urges Dracontius to fear the judgment and take up the charge entrusted to him.

  • The curse for neglect: Jer 48:10 (“cursed is he who does the work of the Lord negligently”). Giving account: Heb 13:17. The hidden money: Matt 25:25. “The woman deceived me”: Gen 3:13.

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 6 (PG 25:529b–529d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-6). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 7

7PG 25:529d–532b

Σπεῦδει τοιγαροῦν, ἂγαπητὶ, μηκέτι βραδύνων, μηδὲ ἀνέχουιτῷν σε κωλυοντων, ἀλλὰ τοῦ δεδωκότος ινδήσθητι· καὶ διῦρο πρὸς ἡμᾶς τοὺς ἀγαπῶντάς σε, τοὺς συμβουλεύοντάς σοι τὰ τῶν Γραφῶν, ’ἱνα καὶ παρʼήμῶν προπεμφθῇς, καὶ λειτουργῶν έν ταῖς Ἐκκλησίαις μνημονεύσῃς καὶ ὑπὶρ 06 γὰρ σὺ μόνος ἐκ μοναχῶν κατεστάθης, οὐδὲ σὺ μόνος προέστης μοναστηρίου, ἢ μόνος ὑπὸ μοναχῶν ἠγαπήθης· ἀλλʼ οἶδας, ὅτι καί Σεραπίων μοναχός ἐστι, καὶ τόσων μοναχῶν προέστη· οὐκ ἔλαθέ σε, πόσων μοναχῶν πατὴρ γέγονεν ’Δπολλώς. οἶδας ’Δγάθωνα, καὶ ούκ ἀγνοεῖς ’Δρίστωνα- μνημονεύεις ’Δμμωνίου, τοῦ μετὰ Σαραπίωνος ἀποδημήσαντος · ἴσως δὲ ἤκουσας καὶ περὶ Μουίτου ἐν τῇ ἅνω Θηβαίδι, καὶ δύνάσαι μαθεῖν περί Παύλου τοῦ έν τῷ Λατῷ. καὶ περὶ ἄλλων πολλῶν. Καὶ ὅμως οὗτοι, κατασταθέντες, οὐκ ἀντειρήκασιν, ἀλλʼ ’ἔχοντες τύπον τὸν Ἐλισσαῖον, καὶ εῗδότες τὰ κατὰ Ἑλίαν, μαθόντες τε τὰ κατὰ τοὺς μαθητὰς καὶ ἀποστόλους, ἀντελάβοντο τῆς φροντίδος, καὶ ού κατεφρόνησαν τῆς λειτουργίας,καὶ οὔτε χείρους ἑαυτῶν γεγόνασιν, ἀλλὰ καὶ μᾶλλον τοῦ καμάτου τὸν μισθὸν προσδοκῶσι, προκόπτοντες καὶ προκόπτειν ἄλλους νουθετοῦντες. Πόσους ἀπὸ τῶν εἰδώλων ἐπέστρεψαν ; Πόσους ἀπὸ τῆς δαιμονιώδους συνηθείας ἔπαυσαν νουθετοῦντες; Πόσους παρέστησαν τῷ Κυρίῳ δούλους, ὥστε καὶ τοὺς δρῶντας τὰ σημεῖα ταῦτα βλέποντας θαυμάζειν ; Ἣ οὐχὶ μέγα σημεῖον κόρην ποιῆσαι παρθενεύειν, καὶ νεώτερον ἐγκρατεύεσθαι, καὶ είδωλολάτρην ἐπιγνῶναι τὸν Χριστόν;

Speudei toigaroun, agapēti, mēketi bradynōn, mēde anechouitǭn se kōlyontōn, alla tou dedōkotos indēsthēti; kai diyro pros hēmas tous agapōntas se, tous symbouleuontas soi ta tōn Graphōn, ’hina kai parʼēmōn propemphthę̄s, kai leitourgōn en tais Ekklēsiais mnēmoneusę̄s kai hypir 06 gar sy monos ek monachōn katestathēs, oude sy monos proestēs monastēriou, ē monos hypo monachōn ēgapēthēs; allʼ oidas, hoti kai Serapiōn monachos esti, kai tosōn monachōn proestē; ouk elathe se, posōn monachōn patēr gegonen ’Dpollōs. oidas ’Dgathōna, kai ouk agnoeis ’Dristōna- mnēmoneueis ’Dmmōniou, tou meta Sarapiōnos apodēmēsantos ; isōs de ēkousas kai peri Mouitou en tę̄ hanō Thēbaidi, kai dynasai mathein peri Paulou tou en tǭ Latǭ. kai peri allōn pollōn. Kai homōs houtoi, katastathentes, ouk anteirēkasin, allʼ ’echontes typon ton Elissaion, kai eïdotes ta kata Helian, mathontes te ta kata tous mathētas kai apostolous, antelabonto tēs phrontidos, kai ou katephronēsan tēs leitourgias,kai oute cheirous heautōn gegonasin, alla kai mallon tou kamatou ton misthon prosdokōsi, prokoptontes kai prokoptein allous nouthetountes. Posous apo tōn eidōlōn epestrepsan ? Posous apo tēs daimoniōdous synētheias epausan nouthetountes? Posous parestēsan tǭ Kyriǭ doulous, hōste kai tous drōntas ta sēmeia tauta blepontas thaumazein ? Hē ouchi mega sēmeion korēn poiēsai partheneuein, kai neōteron enkrateuesthai, kai eidōlolatrēn epignōnai ton Christon?

Hasten, then, beloved, delaying no longer, and do not tolerate those who hinder you, but remember him who gave you the grace; and come to us who love you and counsel you what is in the Scriptures, so that you may be sent forth by us as well, and, ministering in the churches, may remember us too. For you are not the only one appointed from among the monks, nor the only one who presided over a monastery, nor the only one loved by monks; but you know that Serapion too is a monk, and presided over so many monks; you are not unaware of how many monks Apollos has been father; you know Agathon, and you are not ignorant of Ariston; you remember Ammonius, who went abroad with Serapion; perhaps you have heard also of Muitus in the Upper Thebaid, and you can learn about Paul at Latopolis, and about many others. And yet these, when appointed, did not refuse; but, having Elisha as a pattern, knowing what concerned Elijah, and having learned about the disciples and apostles, they took up the charge and did not despise the ministry; nor have they become worse than themselves, but rather they expect the reward of their labor, advancing themselves and exhorting others to advance. How many have they turned from idols? How many have they stopped from demonic habits by their admonitions? How many have they presented as servants to the Lord, so that even those who see these signs marvel? Or is it not a great sign to make a girl live as a virgin, a young man live in continence, and an idolater come to know Christ?

Textual problem in this passage: see the notes.

1 Kgs 19:19 (allusion, medium confidence)

Notes and citation

Summary: Athanasius reminds Dracontius of other monks who became bishops, served well, and turned many to Christ.

  • The monk-bishops named include Serapion of Thmuis, to whom Athanasius wrote the Letters to Serapion. Latopolis renders “ἐν τῷ Λατῷ”. Elisha's call: 1 Kgs 19:19–21. A few letters are lost in the scan after “may remember us too”.

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 7 (PG 25:529d–532b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-7). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 8

8PG 25:532b

Μὴ τοίνυν κωλυέτωσάν σε μοναχοὶ, ὡς μόνον ἐκ μοναχῶν κατασταθέντα, μηδὶ σὺ προφασίζου, ὡς χείρων σεαυτοῦ ἐσόμενος · δύνασαι γὰρ καὶ κα- Αίων γενέσθαι μιμούμενος τὸν Παῦλον, ζηλῶν τῶν ἁγίων τὰς πράξεις. Οἶδας γὰρ, ὅτι οἱ τοιοῦτοι, οἰκονόμοι τῶν μυστηρίων κατασταθέντες, μᾶλλον κατὰ σκοπὸν ἐδίωκον είς τὸ βραβεῖον τῆς ἅνω κλήσεως, Πότε Παῦλος ἐμαρτύρησε, καὶ τὸν στέφανον λαβεῖν προσεδόκησεν, εἰ μὴ ὅτε ἀπεστάλη διδάσκειν; Πότε Πέτρος ὡμολόγησεν, εί μὴ ὅτε εὐηγγελίζετο, καὶ ἁλιεὺς ἀνθρώπων γέγονες Πότε Ἠλίας ἀνελήφθη, εἰ μὴ ὅτε πᾶσαν τὴν προφητείαν ἐπλήρωσε ; Πότε Ἐλισσαῖος ἐν πνεύματι ἔσχε διπλᾶ, εί μή ὅτε πάντα καταλιπὼν ἠκολούθησε τῷ Ἦλίᾳ; Διὰ τί δὲ καὶ ἐξελέξατο μαθητὰς ὁ Σωτὴρ, εὶ μὴ ’ίνα καὶ ἀποστείλῃ ς

Mē toinyn kōlyetōsan se monachoi, hōs monon ek monachōn katastathenta, mēdi sy prophasizou, hōs cheirōn seautou esomenos ; dynasai gar kai ka- Aiōn genesthai mimoumenos ton Paulon, zēlōn tōn hagiōn tas praxeis. Oidas gar, hoti hoi toioutoi, oikonomoi tōn mystēriōn katastathentes, mallon kata skopon ediōkon eis to brabeion tēs hanō klēseōs, Pote Paulos emartyrēse, kai ton stephanon labein prosedokēsen, ei mē hote apestalē didaskein? Pote Petros hōmologēsen, ei mē hote euēngelizeto, kai halieus anthrōpōn gegones Pote Ēlias anelēphthē, ei mē hote pasan tēn prophēteian eplērōse ? Pote Elissaios en pneumati esche dipla, ei mē hote panta katalipōn ēkolouthēse tǭ Ēlią? Dia ti de kai exelexato mathētas ho Sōtēr, ei mē ’ina kai aposteilę̄ s

Let not the monks, then, hinder you, as though you were the only one appointed from among the monks; nor make the excuse yourself that you will become worse than you are; for you can even become better, imitating Paul and emulating the deeds of the saints. For you know that such men, appointed stewards of the mysteries, pressed on all the more toward the goal, for the prize of the upward call. When did Paul bear witness and expect to receive the crown, if not when he was sent to teach? When did Peter confess, if not when he was preaching the gospel and had become a fisher of men? When was Elijah taken up, if not when he had fulfilled all his prophecy? When did Elisha have a double portion in the spirit, if not when he had left all and followed Elijah? And why did the Savior choose disciples, if not that he might also send them out …

Textual problem in this passage: see the notes.

1 Cor 4:1 (allusion, high confidence) · Phil 3:14 (quotation, high confidence) · 2 Tim 4:8 (allusion, high confidence) · Matt 4:19 (allusion, high confidence) · 2 Kgs 2:11 (allusion, high confidence) · 2 Kgs 2:9 (allusion, high confidence) · 1 Kgs 19:21 (allusion, medium confidence) · Mark 3:14 (allusion, medium confidence)

Notes and citation

Summary: Athanasius argues that the saints grew in holiness precisely by fulfilling the ministries to which they were sent.

  • Stewards of the mysteries: 1 Cor 4:1. “Toward the goal …”: Phil 3:14. Paul's crown: 2 Tim 4:7–8. Fisher of men: Matt 4:19. Elijah taken up: 2 Kgs 2:11; Elisha's double portion: 2 Kgs 2:9. The section breaks off at the foot of a column; the following lines are lost in the scan.

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 8 (PG 25:532b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-8). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 9

9PG 25:532b–533b

Ὅθεν, τούτους ἔχων τύπον, ἀγαπητὶ Δρακόντιε, μὴ λέγε, μηδὲ πείθου τοῖς λέγουσιν ἁμαρτίας εἶναι πρόφασιν τήν ἐπισκοπὴν, μηδὲ ὅτι ἐκ ταύτης tem z'os ἁμαρτάνειν ent: -ἓέέσὲι ’,δέκα ιιιἑέ σκοπον ὄντα σε πεινᾷν, καὶ διψῆν, ὡς ὁ Παῦλος δύνασαι μὴ πιεῖν οἶνον, ὡς ὁ Τιμόθεος· καὶ νηστεύειν καὶ αὐτὸς συνεχῶς, ὡς ὁ Παῦλος ἐποίει· ἵνα κατʼ ἐκεῖνον οὕτως νηστεύων, χορτάζῃς ἄλλους ἐν τοῖς λόγοις, καὶ διψῶν ἐν τῷ μὴ πιεῖν, ποτίζῃς ἄλλους διδάσκων, Μὴ οὖν ταῦτα προβαλλέτωσαν οἱ συμβουλεύοντες σοι. Οἴδαμεν γὰρ καὶ ἐπισκόπους νηστεύοντας, καὶ μοναχοὺς ἐσθίοντας. οἷδαμεν καὶ ἐπισκόπους μὴ πίνοντας οἶνον, μοναχοὺς δὲ πίνοντας· οἴδαμεν καὶ σημεῖα ποιοῦντας ἐπισκόπους, μοναχοὺς δὲ μὴ ποιοῦντας. Πολλοὶ δὲ τῶν ἐπισκόπων οὖδὶ γεγαμήκασι, μοναχοὶ δὲ πατέρες τέκνων γεγόνασιν· ὥσπερ καὶ ἐπισκόπους πατέρας τέκνων, καὶ μοναχοὺς ἐξ ὁλοκλήρου γένους τυγχάνοντας.Καὶ πάλιν οἴδαμεν κληρικοὺς πεινῶντας, μοναχοὺς δὲ νηκεκώλυται. Ἀλλά πανταχοῦ τις ἀγωνιζέσθω· καὶ γὰρ ὁ στέφανος οὗ κατᾶ τόπον, ἀλλά κατὰ τήν πρᾶξιν ἀποδίδοται.

Hothen, toutous echōn typon, agapēti Drakontie, mē lege, mēde peithou tois legousin hamartias einai prophasin tēn episkopēn, mēde hoti ek tautēs tem z'os hamartanein ent: -heeesei ’,deka iiiee skopon onta se peinąn, kai dipsēn, hōs ho Paulos dynasai mē piein oinon, hōs ho Timotheos; kai nēsteuein kai autos synechōs, hōs ho Paulos epoiei; hina katʼ ekeinon houtōs nēsteuōn, chortazę̄s allous en tois logois, kai dipsōn en tǭ mē piein, potizę̄s allous didaskōn, Mē oun tauta proballetōsan hoi symbouleuontes soi. Oidamen gar kai episkopous nēsteuontas, kai monachous esthiontas. hoidamen kai episkopous mē pinontas oinon, monachous de pinontas; oidamen kai sēmeia poiountas episkopous, monachous de mē poiountas. Polloi de tōn episkopōn oudi gegamēkasi, monachoi de pateres teknōn gegonasin; hōsper kai episkopous pateras teknōn, kai monachous ex holoklērou genous tynchanontas.Kai palin oidamen klērikous peinōntas, monachous de nēkekōlytai. Alla pantachou tis agōnizesthō; kai gar ho stephanos hou kata topon, alla kata tēn praxin apodidotai.

Therefore, having these as your pattern, beloved Dracontius, do not say, nor believe those who say, that the episcopate is an occasion of sin, nor that from it … to sin. … you, being a bishop, can hunger and thirst, as Paul did; you can drink no wine, as Timothy; and you can fast continually yourself, as Paul used to do; so that, fasting like him, you may feed others with your words, and, thirsting by not drinking, you may give others drink by teaching. So let those who counsel you not put these things forward. For we know bishops who fast and monks who eat; we know bishops who do not drink wine and monks who do; we know bishops who work signs and monks who do not. And many of the bishops have not even married, while monks have become fathers of children; just as we know bishops who are fathers of children, and monks who are of a whole family. And again we know clergy who hunger, and monks who … is forbidden. But let a man strive everywhere; for the crown is given not according to place but according to action.

Textual problem in this passage: see the notes.

2 Cor 11:27 (allusion, high confidence) · 1 Tim 5:23 (allusion, high confidence) · 2 Cor 6:5 (allusion, medium confidence) · 1 Cor 9:25 (echo, low confidence)

Notes and citation

Summary: Athanasius answers the claim that the episcopate leads to sin: bishops can be as ascetic as monks, and the crown depends on deeds, not on place.

  • Two passages are unreadable or lost in the scan (marked …): after “nor that from it”, and after “clergy who hunger, and monks who”. Hunger and thirst: 2 Cor 11:27; Timothy and wine: 1 Tim 5:23; fasting: 2 Cor 6:5; 11:27. The statement that some bishops were married and fathers is Athanasius's own, as a matter of fact in his time.

Topics: Church office, Fasting

Cite (SBL): Athanasius, Ep. Drac. 9 (PG 25:532b–533b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-9). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.

Chapter 10

10PG 25:533b–536d

Οὐκοῦν μή ἀνέχου τῶν ἕτερα παρὰταῦτα συμβους λευόντων, ἀλλὰ μᾶλλον ἐπείγου, καὶ μὴ μέλλε· μάλιστα ὅτι καὶ ἡ ἁγία ἐορτή ἐγγίζει,“ίνα μὴ χωρὶς σοῦ οἾ. λαοὶ τὴν ἑορτὴν ποιήσωσι, καὶ μέγαν κίνδυνον ἐπισπάσῃ κατὰ σαυτοῦ. Τίς γὰρ αὐτοῖς εύαγγελίσεται τὸ Πάσχα μὴ παρόντος σου ; Τίς αὐτοῖς τὴν ἡμέραν ἀναγγελεῖ τῆς ἀναστάσεως, κρυπτομένου σου; Τίς αὐτοῖς συμβουλεύσει δεόντως ἑορτάζειν, φεύγοντάς σου ; Ὢ πόσοι μὲν ὠφεληθήσονταιπαραγενομένουʼσου, πόσοι δὲ βλαβήσονται φεύγοντάς σου i Καὶ τίς ἐπὶ τούτοις ἀποδέξεται σε ;Καὶ διὰ τί σκοπῆς, αὐτοὶ θέλοντες ἔχειν πρεσβυτέρους; Εἰ γὰρ φαῦλος τυγχάνεις, μὴ συνέστωσάν σοι· εἷ δὲ ἐπιτήδειον εἶναί σε ἐπιγινώσκουσι, μή φθονείτωσαν τοῖς ἄλλοις εί γὰρ τό διδάσκειν καὶ προΐστασθαι πρόφασίς ἐστιν ἁμαρτίας κατʼ ἐκείνους, μὴ διδασκέσθωσαν αὐτοὶ, μηδὲ πρεσβυτέρους ἐχέτωσαν, ’ίνα μή χείρους ἱαυτῶν γένωνται αὐτοί τε καὶ οἱ διδάσκοντες αὐτούς. Ἀλλὰ μή πρόσεχε τούτοις τοῖς ἀνθρωπίνοις ῥήμασι, μηδὲ. ἀνέχου τῶν ταῦτα συμβουλευόντων, καθὰ ποΛλάκις προεῖπον ’ σπεῦδε δὲ μᾶλλον καὶ ἐπίστρεφε πρὸς τὸν Κύριον, ἵνα, τῶν προβάτων αὐτοῦ φροντίζων, μνημονεύσῃς καὶ ἡμῶν. Τούτου δὶ χάριν προετρεψάμην ἐλθεῖν τοὺς ἀγαπητοὺς ἡμῶν Ἰέρακα τὸν πρεσβύτερον, καὶ Μάξιμον τὸν ἀναγνώστην· ’ίνα καί διὰ λόγων σε προτρέψωνται, καί μαθεῖν δυνηθῇς ἐκ τούτου τήν τε διάθεσιν ἣν ἔχων ἔγραψα, κῗῖδτὸν ἐκ τοῦ ἀντιλέγειν τῇ ἐκκλησιαστικῇ διατάξει κν υνον.

Oukoun mē anechou tōn hetera paratauta symbous leuontōn, alla mallon epeigou, kai mē melle; malista hoti kai hē hagia eortē engizei,“ina mē chōris sou oI. laoi tēn heortēn poiēsōsi, kai megan kindynon epispasę̄ kata sautou. Tis gar autois euangelisetai to Pascha mē parontos sou ? Tis autois tēn hēmeran anangelei tēs anastaseōs, kryptomenou sou? Tis autois symbouleusei deontōs heortazein, pheugontas sou ? Ō posoi men ōphelēthēsontaiparagenomenouʼsou, posoi de blabēsontai pheugontas sou i Kai tis epi toutois apodexetai se ?Kai dia ti skopēs, autoi thelontes echein presbyterous? Ei gar phaulos tynchaneis, mē synestōsan soi; hei de epitēdeion einai se epiginōskousi, mē phthoneitōsan tois allois ei gar to didaskein kai proïstasthai prophasis estin hamartias katʼ ekeinous, mē didaskesthōsan autoi, mēde presbyterous echetōsan, ’ina mē cheirous hiautōn genōntai autoi te kai hoi didaskontes autous. Alla mē proseche toutois tois anthrōpinois rhēmasi, mēde. anechou tōn tauta symbouleuontōn, katha poLlakis proeipon ’ speude de mallon kai epistrephe pros ton Kyrion, hina, tōn probatōn autou phrontizōn, mnēmoneusę̄s kai hēmōn. Toutou di charin proetrepsamēn elthein tous agapētous hēmōn Ieraka ton presbyteron, kai Maximon ton anagnōstēn; ’ina kai dia logōn se protrepsōntai, kai mathein dynēthę̄s ek toutou tēn te diathesin hēn echōn egrapsa, kïidton ek tou antilegein tę̄ ekklēsiastikę̄ diataxei kn ynon.

Do not, then, tolerate those who counsel otherwise, but rather make haste and do not delay, especially since the holy feast is drawing near, lest the people keep the feast without you, and you bring great danger upon yourself. For who will announce Easter to them if you are not present? Who will proclaim to them the day of the resurrection if you are hiding? Who will counsel them to keep the feast fittingly if you flee? O how many will be helped if you are present, and how many harmed if you flee! And who will approve of you for this? And why do they … you against the episcopate, when they themselves wish to have presbyters? For if you are bad, let them not associate with you; but if they recognize that you are fit, let them not begrudge you to the others. For if teaching and presiding is an occasion of sin according to them, let them not be taught themselves, nor have presbyters, lest they themselves and those who teach them become worse than themselves. But do not heed these human words, nor tolerate those who counsel this, as I have often said before; but rather make haste and return to the Lord, so that, taking care of his sheep, you may remember us too. For this reason I urged our beloved Hierax the presbyter and Maximus the reader to come, so that they may exhort you by word too, and you may learn from this both the disposition with which I have written and the danger of opposing the ordering of the Church.

John 21:16 (echo, low confidence)

Notes and citation

Summary: Athanasius urges Dracontius to return before Easter, and sends Hierax and Maximus to persuade him.

  • A garbled phrase after “And why” (Καὶ διὰ τί σκοπῆς) is marked …; the sense is “why do they advise you against the episcopate”. The scan then runs on into part of the synodal letter of the council of Sardica (preserved in the Defence against the Arians, ch. 47), which was removed by a logged correction; the closing greeting of this letter, if there was one, is lost.

Notes on the original text

  • Digital text corrected (part of the synodal letter of Sardica (Defence against the Arians 47), bound into this place in the scan, removed): ἐπισκόπου τὴν καθαρότητα, καὶ τοῦτον μὲν ἔχειν ὲπὶσκοπον καὶ προσδοκᾷν · τοὺς δὲ είς τὰς Ἐκκλησίας αὐτῶν ἐπελθόντας δίκην λύκων, Γρηγόριον τὸν ὲν Ἀλεξανδρείᾳ, Βασίλειον τὸν ὲν Ἂγκύρᾳ, καὶ Κυῐνι τιανὺν τὸν ὲν Γάζῃ, τούτους μηδὲ ἐπισκόπους ὀνομάζειν, μηδὲ ὅλως κοινωνίαν τινὰ πρὸς αὐτοὺς νὲχειν, μηδὲ δέχεσθαί τινα παρὰ τούτων γράμματα, μηδὲ γράφειν πρὸς αὐτούς· τοὺς δέ γε περὶ Θεόδωο ρον,καὶ Νάρκισσον,καὶ ’Λκάκιον, καὶ Στέφανον, καὶ Οὑρσάκιον, καὶ Οὐάλεντα, κα). Μηνόφαντον, καὶ Γεώργιον, εἰ καὶ φοβηθεὶς μὴ παρεγένετο ἀπὸ τῆς ἑῴας, ὅμως διὰ τὺ ἀπὸ τοῦ μακαρίτου Ἀλεξάνδρου καθῃρῆσθαι αὑτὸν, καὶ διὰ τὸ εἶναι καὶ αὑτὸν καὶ τούτους τῆς Ἀρείου μανίας, καὶ διὰ τὰ ἐπενεχθέντα αὐτοῖς ὲγκλή ματα, τούτους παμψηφὶ καθεῖλεν ὴ ἁγία σύνοδος ἀπὸ τῆς ἐπισκοπῆς. Καὶ ἐκρίναμεν μὴ μόνον αὐτοὺς ἐπισκόπους μὴ εἶναι, ἀλλὰ μηδὲ κοινωνίας μετὰ τῶν πιστῶν αὐτοὺς καταξιοῦσθαι. Τοὺς γὰρ χωρίζοντας τὸν Υὶὺν, καὶ ἀπαλλοτριοῦντας τὸν Λόγον ἀπὸ τοῦ Πατρὺς, χωρίζεσθαι τῆς Καθολικῆς Ἐκκλησίας προσήκει, καὶ ἀλλοτρίους εἶναι τοῦ Χριστιανῶν ὀνόματος. Ἔστωσαν τοίνυν ὑμῖν ἀνάθεμα, διὰ τὸ κεκαπηλευκὲναι τὸν λόγον τῆς ἀληθείας ἀποστολικόν ἐστι τὸ παράγγελμα ν El τις ἡμᾶς εὐαγγελίζεται παρʼ ὃ παρελάβετε. ἀνάθεμα ἔστω. Τούτοις μηδένα κοινωνεῖν παραγγείλατε· οὐδεμία γὰρ κοινωνία φωτὶ πρὸς σκότος · τούτους πάντας μακρὰν ποιεῖτε· οὐδεμία γὰρ συμφωνία Χριστῷ πρὸς Βελίαρ. Καὶ φυλάξασθε, ἀγαπητοὶ, μήτε γράφειν πρὸς αὐτοὺς, μήτε γράμματα παρʼ αὐτῶν δέχεσθαι. Σπουδάσατε δὲ μᾶλλον καὶ ὑμεῖς, ἀδελφοὶ καὶ συλλειτουργοι, ὼς τῷ πνεύματι παρόντες τῇ συνόδῳ ἡμῶν, συνεπιψηφίσασθαι διʼ ὑπογραφῆς ὑμετέρας, ὑπὲρ τοῦ παρὰ πάντων τῶν πανταχοῦ σνλλειτουργῶν τὴν ὁμοφωνίαν διασώζεσθαι. Ἡ Οεία πρόνοια καθωσιωμένους ὑμᾶς καὶ εὐθυμοῦντας διαφυλάττοι, → .

Topics: Church office

Cite (SBL): Athanasius, Ep. Drac. 10 (PG 25:533b–536d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-epistula-dracontium/1/#p-10). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 25–26 scan text; compared in full afterwards with NPNF² 4.