To Rufinianus (complete)

You write as befits a beloved son to a father; so when you came near me through your letter I embraced you, Rufinianus, most longed-for of all to me. And I, though able to write to you as to a son, at the beginning, in the middle and at the end, refrained, so that your commendation and testimony might not be known from letters. For you are my letter, as it is written, known and read in the heart. So believe that I am so disposed toward you, and believe it. I greet you and urge you to write; for you gladden me not a little but greatly by doing so. And since, in a manner honorable and befitting the Church (for this again befits your reverence), you asked about those who were carried away by force but were not corrupted by false belief, and wished me to write what was decided about them in the councils and everywhere, know, my most longed-for lord, that at first, when the violence had ceased, a council was held, with bishops present from the regions abroad; one was held also by our fellow ministers who dwell in Greece, and no less by those in Spain and Gaul; and what was decided here was decided everywhere: that those who had fallen and had been champions of the impiety should be pardoned if they repented, but not be given a place in the clergy; but that those who were not authors of the impiety, but were carried away by necessity and force, should be given pardon and keep their place in the clergy, especially since they offered a plausible defense, and it seemed that this had happened in a way by economy. For they assured us that they had not been changed into impiety; but, lest certain most impious men be appointed and corrupt the churches, they chose rather to go along with the violence and bear the burden than that the people should perish. In saying this they seemed to us to speak plausibly, since they also pleaded the example of Aaron, the brother of Moses, who in the wilderness went along with the people's transgression, but had as his defense that the people might not turn back to Egypt and remain in idolatry. And indeed the reasoning appeared sound, that by staying in the wilderness they could cease from impiety, but if they entered Egypt they would be worn down and increase the impiety in themselves. For these reasons the allowance regarding the clergy has been made; and to those who were deceived and suffered violence pardon is given. I make this known to your piety too, confident that your piety will accept what was decided and will not condemn those who met for such leniency. But be pleased to read this to the clergy and the people under you, so that they too, knowing it, may not blame you for being so disposed toward such men. For it would have been unfitting for me to write, since your reverence can both report our disposition toward them and supply everything that is lacking. Thanks be to the Lord, who has filled you with all speech and all knowledge. Let those who repent, then, openly anathematize, naming them, the heterodoxy of Eudoxius and Euzoius; for these, champions of the Arian heresy, blaspheming henceforth, have written him down as a creature. And let them confess the faith confessed by the Fathers at Nicaea, and prefer no other council to this council. Greet the brotherhood with you; the brotherhood with us greets you in the Lord.