Church History 2.9–2.14
Greek text: GCS 19.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 3 (1892), trans. B. Jackson.
Chapter 2
2.9GCS 19:121–123
τότε δὲ ὁ Κωνστάντιος, τὰ κατὰ τῶν ἐπισκόπων τυρευόμενα τῇ πείρᾳ μεμαθηκώς, ἐπέστειλεν Ἰθανασίῳ τῷ μεγάλῳ καὶ ἅπαξ καὶ δὶς καὶ μέντοι καὶ τρίς, προτρέπων ἐκ τῆς 'Βυπέρας ἐπανελθεῖν. ἐγὼ δὲ τὴν μέσην ἐπιστολὴν μικρὰν οὖσαν ἐνθήσω τῇ συγγραφῇ. Κωνστάντιος Νικητὴς Αὐγουστος Ἀθανασίῳ. Εἰ καὶ τὰ μάλιστα διὰ προτέρων γραμμάτων ἐδηλώσαμεν ὅπως ἀμερίμνως εἰς τὸ ἡμέτερον κομιτάτον παραγένῃ διὰ τὸ μάλιστα βούλεσθαι ἡμᾶς ἀποστεῖλαί σε εἰς τὰ ἴδια, ὅμως καὶ νῦν ταῦτα τὰ ᾿γράμματα πρὸς τὴν σὴν “στερρότητα δεδώκαμεν᾽ δι ὧν καὶ προ᾿τρεπόμεθα χωρίς τινος ἀπιστίας καὶ φόβου ἐπιβῆναί σε δημοσίοις ὐχήμασι καὶ σπουδάσαι πρὸς ἡμᾶς, ἵνα ὧν ἐπιθυμεῖς ἀπολαῦσαι δυνηθῆς. Οὕτως αὐτὸν ἐπανελθόντα εὐμενῶς τε εἶδε καὶ τὴν Ἀλεξανδρέων ἀπολαβεῖν ἐκκλησίαν ἐκέλευσεν. ἀλλ οἱ τότε παραδυναστεύοντες, τὴν Ἀρειανικὴν εἰσδεδεγμένοι νόσον, ἔφασκον χρῆναι τὸν Αθανάσιον μίαν παρασχεῖν ἐκκλησίαν τοῖς κοινωνεῖν οὐ βουλομένοις αὐτῷ. ταῦτα ἐκείνων μὲν τῷ βασιλεῖ, τοῦ δὲ βασιλέως πρὸς αὐτὸν εἰρηκότος, ἔφη δίκαιον εἶναι τοῖς βασιλέως προστάγμασιν εἴκειν, βούλεσθαι μέντοι καὶ αὐτὸς ἀπαγγεῖλαί τινα καὶ αἰτῆσαι. τοῦ δὲ βασιλέως ὑποσχομένου δώσειν ὁπὲερ ἂν αἰτήσοι προθύμως, δεῖσθαι ἔφη καὶ τοὺς ἐν Αντιοχείᾳ τοῖς τὰς ἐκκλησίας κατέχουσι κοινωνεῖν οὐ βουλομένους εὐχτηρίου νεώ, καὶ δίκαιον ἕνα καὶ τούτοις τῶν οἴκων παρασχεθῆναι τῶν θείων. ἐπειδὴ δὲ ἐπένευσε βασιλεὺς ὀρθὴν εἶναι καὶ δικαίαν ἐπιψηφίσας τὴν αἴτησιν, ἀντεῖπον οἱ τῆς αἱρετικῆς φάλαγγος προστατεύοντες, μηδετέροις χρῆναι παρασχεθῆναι τὰς ἐκκλησίας εἰπόντες. οὕτω τὸν ᾿θανάσιον θαυμάσας Κωνστάντιος ἀπέπεμψεν εἰς τὴν Ἀλεξάνδρειαν. ἐτεθνήκει δὲ ὁ Γρηγόριος, ὑπ αὐτῶν ἐκείνων ὃ δεξάμενος τὴν σφαγήν. θεασάμενοι δὴ οὖν τὸν νομέα θημοθοινίας ἐπετέλουν καὶ ἑορτὰς λαμπροτάτας, αὐτόν τε γεραίροντες καὶ τὸν θεὸν ἀνυμνοῦντες. Ἰλλὰ πάλιν σμικροῦ διεληλυθότος χρόνου Κώνοτας μὲν τοῦ βίου τὸ τέρμα κατείληφεν.
tote de ho Kōnstantios, ta kata tōn episkopōn tyreuomena tę̄ peirą memathēkōs, epesteilen Ithanasiǭ tǭ megalǭ kai hapax kai dis kai mentoi kai tris, protrepōn ek tēs 'Byperas epanelthein. egō de tēn mesēn epistolēn mikran ousan enthēsō tę̄ syngraphę̄. Kōnstantios Nikētēs Augoustos Athanasiǭ. Ei kai ta malista dia proterōn grammatōn edēlōsamen hopōs amerimnōs eis to hēmeteron komitaton paragenę̄ dia to malista boulesthai hēmas aposteilai se eis ta idia, homōs kai nyn tauta ta ᾿grammata pros tēn sēn “sterrotēta dedōkamen᾽ di hōn kai pro᾿trepometha chōris tinos apistias kai phobou epibēnai se dēmosiois ychēmasi kai spoudasai pros hēmas, hina hōn epithymeis apolausai dynēthēs. Houtōs auton epanelthonta eumenōs te eide kai tēn Alexandreōn apolabein ekklēsian ekeleusen. all hoi tote paradynasteuontes, tēn Areianikēn eisdedegmenoi noson, ephaskon chrēnai ton Athanasion mian paraschein ekklēsian tois koinōnein ou boulomenois autǭ. tauta ekeinōn men tǭ basilei, tou de basileōs pros auton eirēkotos, ephē dikaion einai tois basileōs prostagmasin eikein, boulesthai mentoi kai autos apangeilai tina kai aitēsai. tou de basileōs hyposchomenou dōsein hopeer an aitēsoi prothymōs, deisthai ephē kai tous en Antiocheią tois tas ekklēsias katechousi koinōnein ou boulomenous euchtēriou neō, kai dikaion hena kai toutois tōn oikōn paraschethēnai tōn theiōn. epeidē de epeneuse basileus orthēn einai kai dikaian epipsēphisas tēn aitēsin, anteipon hoi tēs hairetikēs phalangos prostateuontes, mēdeterois chrēnai paraschethēnai tas ekklēsias eipontes. houtō ton ᾿thanasion thaumasas Kōnstantios apepempsen eis tēn Alexandreian. etethnēkei de ho Grēgorios, hyp autōn ekeinōn ho dexamenos tēn sphagēn. theasamenoi dē oun ton nomea thēmothoinias epeteloun kai heortas lamprotatas, auton te gerairontes kai ton theon anymnountes. Illa palin smikrou dielēlythotos chronou Kōnotas men tou biou to terma kateilēphen.
Then Constantius, having learned by experience what was being plotted against the bishops, wrote to the great Athanasius once, twice, and even three times, urging him to return from the West. I shall insert the middle letter, which is short, in my history.
“Constantius Victor Augustus to Athanasius.
Although we made known in earlier letters that you should come without anxiety to our court, since we especially wish to send you back to your own see, nevertheless we have now given this letter too to your Constancy, by which we urge you, without any distrust or fear, to take the public carriages and hasten to us, so that you may obtain what you desire.”
When he had thus returned, the emperor received him kindly and ordered him to take back the church of the Alexandrians. But those who were then powerful at court, who had taken in the Arian disease, said that Athanasius ought to give one church to those who did not wish to be in communion with him. When they had said this to the emperor, and the emperor to him, he said it was right to yield to the emperor's commands, but that he too wished to report and request something. When the emperor promised to grant readily whatever he should ask, he said that those in Antioch who did not wish to be in communion with those who held the churches also needed a house of prayer, and that it was just that one of the divine houses should be given to them too. When the emperor assented, voting the request right and just, the patrons of the heretical phalanx objected, saying that the churches ought to be given to neither party. So Constantius, admiring Athanasius, sent him back to Alexandria. Gregory had died, having received his death at the hands of those very people. So when they saw their shepherd, they held public feasts and most splendid festivals, honouring him and praising God. But again, after a short time had passed, Constans reached the end of his life.
Notes and citation
Summary: Constantius repeatedly invites Athanasius to return and receives him kindly; when the Arian courtiers ask that Athanasius give one church at Alexandria to his opponents, he asks for one church at Antioch for the orthodox, and the Arians drop the request; Athanasius is welcomed back at Alexandria; Constans dies.
- Document: Constantius, second letter to Athanasius (346); also in Athanasius, Defence against the Arians 52 (published on this site).
- “Those in Antioch who did not wish to be in communion”: the Eustathians.
Extrabiblical texts: Athanasius, Apol. sec. 52 (Defence against the Arians; quotation)
Topics: Church office
Cite (SBL): Theodoret, Hist. eccl. 2.9 (GCS 19:121–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-9
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
2.10GCS 19:123–124
Κωνστάντιον δὲ οἱ ἄγοντες οὗπερ ἐβούλοντο ἀνέμνησαν τῆς Ἀθανασίου χάριν πρὸς τὸν ἀδελφὸν γεγενημένης διαφορᾶς. καὶ ὡς μικροῦ δεῖν τὰ τῆς φύσεως δεσμὰ διαρρήξαντες πόλεμον ἂν κατ᾽ ἀλλήλων ἐκίνησαν. τούτοις ὑπαχθεὶς ὁ Κωνστάντιος οὐκ ἐλαθῆναι μόνον ἀλλὰ καὶ σφαγῆναι τὸν θεῖον προσέταξ εν Ἰθανάσιον, καί τινα Σεβαστιανὸν ἐξέπεμψε στρατηγὸν μετὰ στρατιᾶς ὅτι μάλιστα πλείστης, ἃ ἀνελεῖν κελεύσας ὡς ἀλιτήριον. ὅπως δὲ καὶ οὗτος ἐπεστράτευσε κἀκεῖνος διέφυγεν, αὐτὸς ὁ ταῦτα πεπονθὼς καὶ παραδόξως σωθεὶς κάλλιον διηγήσεται. ἐν γὰρ τῇ τῆς φυγῆς Ἀπολογίᾳ ταῦτα διέξεισι" ν᾽ ξετασάτωσαν ὅμως καὶ τὸν τρόπον τῆς ἀναχωρήσεως καὶ τῆς ἀναχωρήσεως μανθανέτωσαν παρὰ τῶν ἰδίων. ἦσαν γὰρ Αρειανροὶ συνδραμοντες τοῖς στρατιώταις εἰς τὸ παροξύνειν αὐτοὺς καὶ ἀγνοοῦσι δεικνύναι ἡμᾶς. καὶ εἰ καὶ οὕτως ἀσυμπαθεῖς τυγχάνουσιν, ἀλλὰ κἂν ἀκούσοντες ἡρεμείτωσαν αἰσχυνόμενοι. νὺξ μὲν γὰρ ἤδη ἢν καὶ τοῦ λαοῦ τιρὲες ἐπαννύχιζον, προσδοκωμένης συνάξεως. ὁ δὲ στρατηλάτης ὅ ἐξαίφνης ἐπέστη μετὰ στρατιωτῶν πλέον πεντακισχιλίων, ἐχόντῶν ὑπλα καὶ ξίφη γυμνὰ καὶ τοξα καὶ βέλη καὶ ῥόπαλα, καθὰ καὶ πρότερον εἴρηται. καὶ τὴν μὲν ἐκκλησίαν αὐτὸς περιεκύκλωσε στήσας τοὺς στρατιώτας σύνεγγυς, οἰἐς μὴ δύνασθαί τινας ἐξελθόντας ἀπὸ "τῆς ἐκκλησίας παρελθεῖν αὐτούς. ἐγὼ δὲ ἄλογον ἡγούμενος ἐν "τοσαύτῃ συγχύσει καταλεῖψαι τοὺς λαοὺς καὶ μὴ μᾶλλον προκινδὺγεύειν αὐτῶν, καθεσθεὶς ἐπὶ τοῦ θρόνου προέτρεπον τὸν μὲν διάΧΟΡΟΨ ἀναγινώσκειν ψαλμόν, τοὺς δὲ λαοὺς ὑπακούειν ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦε, καὶ πάντας οὕτως ἀναχωρεῖν καὶ εἰς τοὺς οἴκους ἀπιέναι. ἀλλὰ τοῦ στρατηλάτου λοιπὸν ἐπεισελθόντος καὶ τῶν στρατιωτῶν περιλαβόντων τὸ ἱερατεῖον ἕνεκεν τοῦ συλλαβεῖν ἡμᾶς, οἱ μὲν εὐρεθέντες ἐκεῖ κληρικοὶ καὶ οἱ ἀπὸ τῶν λαῶν ἐβόων "καὶ ἠξίουν ἀναχωρεῖν ἤδη καὶ ἡμᾶς. ἐγὼ δὲ μᾶλλον ἀντέλεγον μὴ "πρότερον ἀναχωρήσειν εἰ μὴ πάντες χκαθ' ἕχαστον ὑπεξέλθοιεν. "ἀναστὰς οὖν καὶ προστάξας εὐχήν, οὕτως ἀντηξίουν ἀπιέναι τοὺς πᾶντας, βέλτιον εἶναι λέγων ἐμὲ κινδυνεύειν ἢ βλαβῆναί τινας ἐξ οὑμῶν. ἐξελθόντων τοίνυν τῶν πλείστων καὶ τῶν λοιπῶν ἐπαχολουθούντων, οἱ σὺν ἡμῖν ὄντες ἐκεῖ μοναχοὶ καί τινες τῶν κληρικῶν ἀνελθόντες εἵλκυσαν ἡμᾶς. καὶ οὕτως ἐπὶ μάρτυρι τῇ ἀληθείᾳ, τῶν στρατιωτῶν τῶν μὲν περιεστηκότων τὸ ἱερατεῖον τῶν δὲ περιερχομένων τὴν ἐκκλησίαν, διήλθομεν τοῦ κυρίου ὁδηγοῦντος καὶ αὐτοῦ -φυλάττοντος, καὶ λαθόντες αὐτοὺς ἀνεχωρήσαμεν δοξάζοντες μεγάλως αὐτὸν τὸν θεόν, ὅτι μήτε προδεδώκαμεν τὸν λαόν, ἀλλὰ καὶ προπέμψαντες αὐτούς, διασωθῆναι καὶ διαφυγεῖν τὰς χεῖρας τῶν ζητούντων ἠδυνήθημεν.
Kōnstantion de hoi agontes houper eboulonto anemnēsan tēs Athanasiou charin pros ton adelphon gegenēmenēs diaphoras. kai hōs mikrou dein ta tēs physeōs desma diarrēxantes polemon an kat᾽ allēlōn ekinēsan. toutois hypachtheis ho Kōnstantios ouk elathēnai monon alla kai sphagēnai ton theion prosetax en Ithanasion, kai tina Sebastianon exepempse stratēgon meta stratias hoti malista pleistēs, ha anelein keleusas hōs alitērion. hopōs de kai houtos epestrateuse kakeinos diephygen, autos ho tauta peponthōs kai paradoxōs sōtheis kallion diēgēsetai. en gar tę̄ tēs phygēs Apologią tauta diexeisi" n᾽ xetasatōsan homōs kai ton tropon tēs anachōrēseōs kai tēs anachōrēseōs manthanetōsan para tōn idiōn. ēsan gar Areianroi syndramontes tois stratiōtais eis to paroxynein autous kai agnoousi deiknynai hēmas. kai ei kai houtōs asympatheis tynchanousin, alla kan akousontes hēremeitōsan aischynomenoi. nyx men gar ēdē ēn kai tou laou tirees epannychizon, prosdokōmenēs synaxeōs. ho de stratēlatēs ho exaiphnēs epestē meta stratiōtōn pleon pentakischiliōn, echontōn hypla kai xiphē gymna kai toxa kai belē kai rhopala, katha kai proteron eirētai. kai tēn men ekklēsian autos periekyklōse stēsas tous stratiōtas synengys, oies mē dynasthai tinas exelthontas apo "tēs ekklēsias parelthein autous. egō de alogon hēgoumenos en "tosautę̄ synchysei kataleipsai tous laous kai mē mallon prokindygeuein autōn, kathestheis epi tou thronou proetrepon ton men diaChOROPs anaginōskein psalmon, tous de laous hypakouein hoti eis ton aiōna to eleos autoue, kai pantas houtōs anachōrein kai eis tous oikous apienai. alla tou stratēlatou loipon epeiselthontos kai tōn stratiōtōn perilabontōn to hierateion heneken tou syllabein hēmas, hoi men eurethentes ekei klērikoi kai hoi apo tōn laōn eboōn "kai ēxioun anachōrein ēdē kai hēmas. egō de mallon antelegon mē "proteron anachōrēsein ei mē pantes chkath' hechaston hypexelthoien. "anastas oun kai prostaxas euchēn, houtōs antēxioun apienai tous pantas, beltion einai legōn eme kindyneuein ē blabēnai tinas ex houmōn. exelthontōn toinyn tōn pleistōn kai tōn loipōn epacholouthountōn, hoi syn hēmin ontes ekei monachoi kai tines tōn klērikōn anelthontes heilkysan hēmas. kai houtōs epi martyri tę̄ alētheią, tōn stratiōtōn tōn men periestēkotōn to hierateion tōn de perierchomenōn tēn ekklēsian, diēlthomen tou kyriou hodēgountos kai autou -phylattontos, kai lathontes autous anechōrēsamen doxazontes megalōs auton ton theon, hoti mēte prodedōkamen ton laon, alla kai propempsantes autous, diasōthēnai kai diaphygein tas cheiras tōn zētountōn ēdynēthēmen.
Those who led Constantius wherever they wished reminded him of the quarrel that had arisen with his brother on account of Athanasius, and how they had very nearly broken the bonds of nature and stirred up war against each other. Led on by this, Constantius ordered the divine Athanasius not only to be driven out but also to be killed, and sent a general named Sebastian with a very large army, ordering him to kill him as a criminal. How the general marched against him and how he escaped, the man himself who suffered this and was unexpectedly saved will tell best. In his Defence of his Flight he relates the following:
“Let them nevertheless examine the manner of my withdrawal, and learn it from their own people. For Arians ran along with the soldiers to incite them and to point us out to those who did not know us. And if they are so unmoved, yet when they hear it let them at least keep quiet out of shame. It was already night, and some of the people were keeping vigil, since a celebration was expected. The general suddenly came upon us with more than five thousand soldiers, having arms, drawn swords, bows, arrows, and clubs, as has been said before. He surrounded the church, placing the soldiers close by, so that those who came out of the church could not pass them. Thinking it unreasonable to abandon the people in such confusion, and not rather to face the danger before them, I sat down on my throne and urged the deacon to read a psalm and the people to respond, ‘For his mercy endures for ever,’ and then all to withdraw and go home. But when the general had now burst in and the soldiers had surrounded the sanctuary to seize us, the clergy and some of the people who were there cried out and begged us to withdraw too. But I refused all the more, saying I would not withdraw before all had gone out one by one. So I stood up, ordered a prayer, and then asked all to depart, saying that it was better for me to be in danger than for any of you to be harmed. When most had gone out and the rest were following, the monks who were there with us and some of the clergy came up and drew us away. And so, the truth be my witness, while some of the soldiers stood around the sanctuary and others went round the church, we passed through, the Lord guiding and guarding us, and escaped unnoticed, greatly glorifying God that we had not betrayed the people, but, having first sent them away, had been able to be saved and to escape the hands of those who sought us.”
Ps 136:1 (135:1 LXX) (quotation, high confidence)
Notes and citation
Summary: After the death of Constans, Constantius, urged by the Arians, orders Athanasius to be killed and sends a general with troops; Theodoret quotes Athanasius's own account of how soldiers surrounded his church at night and how he escaped after the people had left.
- Theodoret names the general Sebastian here; in Athanasius and other sources the general who surrounded the church was Syrianus, and Sebastian was the officer of 2.11. The name is translated as printed.
- Quotation: Athanasius, Defence of His Flight 24 (published on this site as athanasius-apologia-fuga).
- The refrain is Ps 136:1 (LXX 135:1).
- The edition's apparatus notes OCR debris removed on page 123; no quotation appears to be cut here.
Extrabiblical texts: Athanasius, Fug. 24 (Defence of His Flight; quotation)
Topics: Persecution, Church office
Cite (SBL): Theodoret, Hist. eccl. 2.10 (GCS 19:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-10
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
2.11GCS 19:125–128
Οὕτω τούτου τὰς μιαιφόνους ἐκείνων διαφυγόντος χεῖρας. Γεώργιος μὲν λύκος ἕτερος τῶν προβάτων ἐκείνων ἐπιστεύθη τὴν ἐξουσίαν, ὠμότερον δὲ λύκου παντὸς καὶ ἄρκτου καὶ παρδάλεως τοῖς προβάτοις ἐχρῆτο. τὰς μὲν γὰρ διὰ βίου τὴν παρθενίαν ὑπεσχημένας οὐ τὴν ᾿θανασίου μόνον ἀρνεῖσθαι κοινωνίαν ἀλλὰ καὶ τῶν πατέρων ἄναθεματίζειν τὴν πίστιν ἠνάγχαξε. σύνεργον δὲ τῆς ὠμότητος εἶχε Σεβαστιανόν τινα τῶν στρατιωτικῶν καταλόγων ἡγούμενον, ὃς ἐν μέσῃ τῇ πόλει πυρὰν ἀνάψας καὶ ταύτῃ τὰς παρθένους γυμνὰς παραστήσας ἀρνεῖσθαι τὴν πίστιν ἐκέλευεν. αἱ δὲ θέαμα δεινὸν ὁμοῦ “χαὶ ἐλεεινὸν πιστοῖς ὁμοῦ καὶ ἀπίστοις προκείμεναι, καὶ τὴν ἐσχάτην ἀτιμίαν τιμὴν μεγίστη ἐνόμιζον καὶ τὰς ὑπὲρ τῆς πίστεως μάστιγας ἀσμένως ὑπέμενον. καὶ ταῦτα δὲ σαφέστερον ὁ τούτων ποιμὴν διηγήσεται. Εἶτα ἐλθὼν τῇ Τεσσαρακοστῇ ὁ παρ᾽ αὐτῶν ἀποσταλεὶς ἐκ ῦ "Καππαδοκίας Γεώργιος ηὔξησεν ἃ παρ᾽ αὐτῶν μεμάθηκε κακά. μετὰ γὰρ τὰ ἕβδομα τοῦ Πάσχα παρθένοι εἰς δεσμωτήριον ἐβάλλοντο, ἐπίσκοποι ἤγοντο ὑπὸ στρατιωτῶν δεδεμένοι, ὀρφανῶν “καὶ χηρῶν "ἡρπάξοντο αἱ οἰκίαι, καὶ ἁρπαγαὶ καὶ ἔφοδοι κατὰ τῶν οἰκιῶν ἐγίροντο καὶ νυκτὸς Χριστιανοὶ κατεφέροντο, ἐπεσφραγίσθησαν οἰκίαι καὶ ἀδελφοὶ κληρικῶν ὑπὲρ τῶν ἀδελφῶν ἐκινδύνευον. καὶ δεινὰ μὲν ταῦτα, δεινότερα δὲ τὰ μετὰ ταῦτα τολμήματα. τῇ γὰρ ἑβδομάδι "μετὰ τὴν ἁγίαν Πεντηκοστὴν ὁ λαὸς νηστεύσας ἐξῆλθε περὶ τὸ κοιμητήριον εὐξασθαι, διὰ τὸ πάντας ἀποστρέφεσθαι τὴν πρὸς Ιεώργιον κοινωνίαν. ἀλλὰ τοῦτο μαθὼν ὁ παμπόνηρος αὐτὸς παροξύνει τὸν στρατηλάτην Σεβαστιανόν, λανιχαῖον ὄντα. καὶ "λοιπὸν αὐτὸς μετὰ πλήθους στρατιωτῶν ὅπλα καὶ ξίφη γυμνὰ καὶ τόξα καὶ βέλη φερόντων ὥρμησεν ἐν αὐτῇ τῇ κυριακῇ κατὰ τῶν λαῶν. καὶ ὀλίγους εὑρὼν εὐχομένους. (οἱ γὰρ πλεῖστοι λοιπὸν διὰ τὴν ὥραν ἀναχωρήσαντες ἦσαν), τοιαῦτα εἰργάσατο οἷα παρ᾽ αὐτῶν ἔπρεπεν ἀκούσαντα πρᾶξαι. πυρκαϊὰν γὰρ ἀνάψας καὶ στήσας παρθέγους παρὰ τὸ πῦρ, ἠνάγκαζε λέγειν ἑαυτὰς τῆς Ἀρείου πίστεως εἶναι. ὡς δὲ νικώσας αὐτὰς ἔβλεπε, γυμνώσας λοιπὸν οὕτως κατέχοψεν εἰς τὰ πρόσωπα, ὡς μετὰ χρόνον αὐτὰς μόλις ἐπιγνωσθῆναι. ἄνδρας δὲ κρατήσας τεσσαράκοντα καινοτέρῳ τρόπῳ κατέχοψεν. ῥάβδους γὰρ τὰς ἀπὸ τῶν φοινίκων (εὐθὺς τεμὼν) ἐν αὐταῖς ἐχούσας ἔτι τοὺς σχόλοπας, τὰ νῶτα τούτων οὕτως ἐξέδειρεν ὡς τινὰς μὲν πολλάκις χειρουργηθῆναι διὰ τοὺς ἀποπαγέντας ἐν αὐτοῖς σχόλοπας. τινὰς δὲ καὶ μὴ φέροντας ἀποθανεῖν. πᾶντας μὲν οὖν τοὺς περιλειφθέντας ἀθρόως καὶ τὰς παρθένους ἐξώρισαν εἰς τὴν μεγάλην Ὅασιν' τὰ δὲ σώματα τῶν τετελευτηκότων οὐδὲ τοῖς ἰδίοις κατὰ τὴν ἀρχὴν ἀποδοθῆναι πεποιήκασιν, ἀλλ ἔκρυψαν ὡς ἠθέλησαν, ἄταφα βαλόντες. ὑπὲρ τοῦ δοκεῖν αὐτοὺς λανθάνειν τὴν τοσαύτην ομότητα. πράττουσι δὲ τοῦτο πεπλανημένοι τῇ διανοίᾳ οἱ παράφρονες᾽ τῶν γὰρ οἰκείων τῶν τετελευτηκότων, χαιρόντων μὲν διὰ "τὴν ὁμολογίαν, ᾿θρηνούντων δὲ διὰ τὰ σώματα, μείζων ἐξηχεῖτο κατ᾽ αὐτῶν ὁ τῆς ὠμότητος ἔλεγχος. καὶ γὰρ εὐθὺς ἀπὸ τῆς Αἰγύπτου χκαὶ τῶν “ιβυῶν ἐξώρισαν μὲν ἐπισκόπους Ἰμμώνιον. Μούϊον, Γάϊον, -Φίλωνα, Ἑρμῆν, Πλήνιον, Ψενόσιριν, Νειλάμμονα, ἅγαθον, ᾿Μνάγαμτφον, δίάρκον, ᾿μμώνιον ἕτερον, Μάρκον ἕτερον, Δρακόντιον, ᾿δέλφιον, Αθηνόδωρον, καὶ πρεσβυτέρους Ἱέρακα καὶ Διόσκορον. καὶ οὕτω πικρῶς ἤλασαν αὐτοὺς ὡς τινὰς μὲν αὐτῶν ἐν ταῖς ὁδοῖς, τινὰς δὲ -ἐν αὐτῷ τῷ ἐξορισμῷ ἀποθανεῖν. ἐφυγάδευσαν δὲ ἐπισκόπους πλείους τριάκοντα. σπουδὴ γὰρ ἦν αὐτοῖς κατὰ τὸν Ἀχαάβ, εἰ δυνατόν, ἐξᾶραι τὴν ἀλήθειαν. Καὶ παραμυθητικοὺς δὲ λόγους ταῖς παρθένοις ἐκείναις αὲ τὰ ὅ παγχάλεπα ἐκεῖνα ὑπέμειναν γράφων, καὶ ταῦτα ἐντέθ εἰκε’ Διὰ τοῦτο μηδὲ γινέσθω τις ὑμῶν περίλυπος, εἰ καὶ θαπτομέναις ὑμῖν φθονοῦσιν οἱ δυσσεβεῖς καὶ κωλύουσι τὰς ἐκφοράς. καὶ μέχρε γὰρ τούτων ἡ καταστροφὴ τῶν ἈΔρειανῶν ἔφθασε᾽ καὶ τὰς μὲν πύλας κλείουσι, περὶ δὲ τὰ μνήματα οἧς δαίμονες καθέζονται, να μή τις τῶν ἀπογενομένων ἀποτεθῆῇ.
Houtō toutou tas miaiphonous ekeinōn diaphygontos cheiras. Geōrgios men lykos heteros tōn probatōn ekeinōn episteuthē tēn exousian, ōmoteron de lykou pantos kai arktou kai pardaleōs tois probatois echrēto. tas men gar dia biou tēn parthenian hypeschēmenas ou tēn ᾿thanasiou monon arneisthai koinōnian alla kai tōn paterōn anathematizein tēn pistin ēnanchaxe. synergon de tēs ōmotētos eiche Sebastianon tina tōn stratiōtikōn katalogōn hēgoumenon, hos en mesę̄ tę̄ polei pyran anapsas kai tautę̄ tas parthenous gymnas parastēsas arneisthai tēn pistin ekeleuen. hai de theama deinon homou “chai eleeinon pistois homou kai apistois prokeimenai, kai tēn eschatēn atimian timēn megistē enomizon kai tas hyper tēs pisteōs mastigas asmenōs hypemenon. kai tauta de saphesteron ho toutōn poimēn diēgēsetai. Eita elthōn tę̄ Tessarakostę̄ ho par᾽ autōn apostaleis ek y "Kappadokias Geōrgios ēuxēsen ha par᾽ autōn memathēke kaka. meta gar ta hebdoma tou Pascha parthenoi eis desmōtērion eballonto, episkopoi ēgonto hypo stratiōtōn dedemenoi, orphanōn “kai chērōn "hērpaxonto hai oikiai, kai harpagai kai ephodoi kata tōn oikiōn egironto kai nyktos Christianoi katepheronto, epesphragisthēsan oikiai kai adelphoi klērikōn hyper tōn adelphōn ekindyneuon. kai deina men tauta, deinotera de ta meta tauta tolmēmata. tę̄ gar hebdomadi "meta tēn hagian Pentēkostēn ho laos nēsteusas exēlthe peri to koimētērion euxasthai, dia to pantas apostrephesthai tēn pros Ieōrgion koinōnian. alla touto mathōn ho pamponēros autos paroxynei ton stratēlatēn Sebastianon, lanichaion onta. kai "loipon autos meta plēthous stratiōtōn hopla kai xiphē gymna kai toxa kai belē pherontōn hōrmēsen en autę̄ tę̄ kyriakę̄ kata tōn laōn. kai oligous heurōn euchomenous. (hoi gar pleistoi loipon dia tēn hōran anachōrēsantes ēsan), toiauta eirgasato hoia par᾽ autōn eprepen akousanta praxai. pyrkaïan gar anapsas kai stēsas parthegous para to pyr, ēnankaze legein heautas tēs Areiou pisteōs einai. hōs de nikōsas autas eblepe, gymnōsas loipon houtōs katechopsen eis ta prosōpa, hōs meta chronon autas molis epignōsthēnai. andras de kratēsas tessarakonta kainoterǭ tropǭ katechopsen. rhabdous gar tas apo tōn phoinikōn (euthys temōn) en autais echousas eti tous scholopas, ta nōta toutōn houtōs exedeiren hōs tinas men pollakis cheirourgēthēnai dia tous apopagentas en autois scholopas. tinas de kai mē pherontas apothanein. pantas men oun tous perileiphthentas athroōs kai tas parthenous exōrisan eis tēn megalēn Hoasin' ta de sōmata tōn teteleutēkotōn oude tois idiois kata tēn archēn apodothēnai pepoiēkasin, all ekrypsan hōs ēthelēsan, atapha balontes. hyper tou dokein autous lanthanein tēn tosautēn omotēta. prattousi de touto peplanēmenoi tę̄ dianoią hoi paraphrones᾽ tōn gar oikeiōn tōn teteleutēkotōn, chairontōn men dia "tēn homologian, ᾿thrēnountōn de dia ta sōmata, meizōn exēcheito kat᾽ autōn ho tēs ōmotētos elenchos. kai gar euthys apo tēs Aigyptou chkai tōn “ibyōn exōrisan men episkopous Immōnion. Mouïon, Gaïon, -Philōna, Hermēn, Plēnion, Psenosirin, Neilammona, hagathon, ᾿Mnagamtphon, diarkon, ᾿mmōnion heteron, Markon heteron, Drakontion, ᾿delphion, Athēnodōron, kai presbyterous Hieraka kai Dioskoron. kai houtō pikrōs ēlasan autous hōs tinas men autōn en tais hodois, tinas de -en autǭ tǭ exorismǭ apothanein. ephygadeusan de episkopous pleious triakonta. spoudē gar ēn autois kata ton Achaab, ei dynaton, exarai tēn alētheian. Kai paramythētikous de logous tais parthenois ekeinais ae ta ho panchalepa ekeina hypemeinan graphōn, kai tauta enteth eike’ Dia touto mēde ginesthō tis hymōn perilypos, ei kai thaptomenais hymin phthonousin hoi dyssebeis kai kōlyousi tas ekphoras. kai mechre gar toutōn hē katastrophē tōn ADreianōn ephthase᾽ kai tas men pylas kleiousi, peri de ta mnēmata hoēs daimones kathezontai, na mē tis tōn apogenomenōn apotethēę̄.
When he had thus escaped their murderous hands, George, another wolf, was entrusted with authority over those sheep, and he treated the sheep more cruelly than any wolf, bear, or leopard. He compelled the women who had vowed lifelong virginity not only to renounce communion with Athanasius but also to anathematize the faith of the fathers. He had as an accomplice of his cruelty a certain Sebastian, a commander of the military rolls, who lit a pyre in the middle of the city, stood the virgins naked beside it, and ordered them to deny the faith. They, set before believers and unbelievers alike as a spectacle both terrible and pitiable, considered the utmost dishonour the greatest honour and gladly endured the lashes for the faith. Their shepherd will relate this more clearly:
“Then George, sent by them from Cappadocia, came in Lent and increased the evils he had learned from them. For after the week of Pascha virgins were thrown into prison, bishops were led in chains by soldiers, the houses of orphans and widows were plundered, robberies and attacks on houses took place, Christians were carried off at night, houses were sealed, and brothers of clergy were in danger on account of their brothers. These things were terrible; but more terrible still were the deeds dared after them. In the week after holy Pentecost the people, having fasted, went out to the cemetery to pray, because all turned away from communion with George. Learning of this, that utterly wicked man incited the general Sebastian, a Manichaean. And he, with a crowd of soldiers carrying arms, drawn swords, bows, and arrows, rushed upon the people on the Lord's day itself. Finding few praying (for most had already withdrawn because of the hour), he did such things as befitted one who had listened to them. Lighting a fire and standing virgins by the fire, he tried to force them to say that they were of the faith of Arius. When he saw that they were victorious, he stripped them and beat them on their faces so that for a long time afterwards they could hardly be recognized. Seizing forty men, he beat them in a novel way: cutting rods from palm trees with the thorns still on them, he so flayed their backs that some had to undergo repeated surgery because of the thorns broken off in them, and some, unable to bear it, died. All who survived, together with the virgins, they banished to the Great Oasis. The bodies of the dead they did not even give back to their own people at first, but hid them as they pleased, throwing them out unburied, so as to seem to conceal such great cruelty. The madmen do this with deluded minds; for since the relatives of the dead rejoiced at their confession but mourned over their bodies, the proof of their cruelty resounded against them all the more. Moreover, they at once banished from Egypt and the Libyas the bishops Ammonius, Muis, Gaius, Philo, Hermes, Plenius, Psenosiris, Nilammon, Agathus, Anagamphus, Marcus, another Ammonius, another Marcus, Dracontius, Adelphius, and Athenodorus, and the presbyters Hierax and Dioscorus; and they drove them so harshly that some of them died on the roads and some in exile itself. They put to flight more than thirty bishops. For their zeal, like Ahab's, was to root out the truth if possible.”
Writing words of consolation to those virgins who had endured those terrible sufferings, he included this too:
“Therefore let none of you be grieved, even if the impious grudge you burial and prevent the funerals. For the perversity of the Arians has gone even this far: they shut the gates and sit about the tombs like demons, so that none of the departed may be laid to rest.”
1 Kgs 19:10 (allusion, medium confidence)
Notes and citation
Summary: George of Cappadocia, installed in place of Athanasius, persecutes the orthodox of Alexandria with the help of the Manichaean general Sebastian; Theodoret quotes Athanasius's account of virgins beaten, men flayed with thorned palm rods, bishops exiled, and the denial of burial to the dead.
- First quotation: Athanasius, Defence of His Flight 6–7 (published on this site as athanasius-apologia-fuga). Second quotation: a fragment of a lost letter of Athanasius to virgins.
- Ahab: compare 1 Kgs 18:4 and 19:10 (the destruction of the prophets).
- Theodoret's description of Sebastian as a Manichaean comes from Athanasius; translated as written.
Extrabiblical texts: Athanasius, Fug. 6-7 (Defence of His Flight; quotation)
Topics: Persecution, Martyrdom, Heresy
Cite (SBL): Theodoret, Hist. eccl. 2.11 (GCS 19:125–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-11
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
2.12GCS 19:128–131
Ταῦτα μὲν οὖν καὶ τὰ προσόμοια τούτοις ὁ Γεώργιος ἐν ᾿άλεξαὁρείᾳ εἰργάξετο. ὁ δὲ θεῖος ᾿᾿θανάσιος οὐδὲν χωρίον ὀχυρὸν ἐνόμιζεν εἰς ἀσφάλειαν, τοῦ βασιλέως ἢ ζῶντα ἀχθῆναι προστεταχότος ἢ τεθνεῶτος χομισθῆναί οἱ τὴν κεφαλὴν καὶ μισθὸν τῷ τοῦτο δρῶντι ὑπισχνουμένου ὅτι μάλιστα πλεῖστον. Αὐτὸς δὲ δὴ ὁ Κωνστάντιος,,Μιαγνεντίου μετὰ τὴν Κώνσταντος τελευτὴν τῆς Ἑσπέρας κεκρατηκότος, ἐπὶ τὴν Εὐρώπην ἐξώρμησε, κατὰ τῆς ἐκείρου τυραννίδος στρατεύων. ἀλλ᾽ οὐδὲ ὃ χαλεπὸς αὗτος πόλεμος τὸν κατὰ τῶν ἐκκλησιῶν κατέλυσε πόλεμον" πείθουσι γὰρ δὴ τὸν πάντα ῥᾳδίως πειθόμενον καὶ τὴν αἱρετικὴν εἰσδεξάμενον νόσον, εἰς Πιεδιόλανον (πόλις δὲ αὕτη τῆς Ἰταλίας) σύνοδον συναγεῖραι, καὶ πρῶτον μὲν τοὺς συνεληλυθότας ἅπαντας ἀναγχάσαι τῇ παρὰ τῶν ἀδίκων ἐκείνων δικαστῶν ἐν Τύρῳ γεγενημένῃ καθαιρέσει συνθέσθαι, εἶθ᾽ οὕτως Ἀθανασίου τῶν ἐκκλησιῶν ἐξελαθέντος ἑτέραν πίστεως ἐχθέσθαι διδασκαλίαν. ἀλλὰ συνῆλθον μὲν τὰ βασιλικὰ δεξάμενοι γράμματα, οὐδέτερον δὲ δρᾶσαι τῶν εἰρημένων ἠνέσχοντο, ἀλλ᾽ ἄντικρυς παρόντα τὸν βασιλέα διελέγξαντες ος ἄδικα παρεγγυῶντα καὶ δυσσεβῆ, καὶ τῶν ἐκκλησιῶν ἐξηλάθησαν καὶ τὰς τῆς οἰκουμένης ἐσχατιὰς οἰκεῖν χατεκρίθησαν. καὶ τοῦτο δὲ πάλιν ᾿4θανάσιος ὃ θαυμάσιος ἐν ἐκείνῃ τῇ Ἀπολογίᾳ συγγέγραφε. Τίς τοσοῦτον δύναται μνημονεῦσαι ὅσον ἐκεῖνοι πεποιήκασιν; ἄρτι γὰρ εἰρήνην ἐχουσῶν τῶν ἐκκλησιῶν καὶ τῶν λαῶν εὐχομένων ἐν ταῖς συνάξεσιν, ὁ μὲν ἐπίσκοπος τῆς Ῥώμης Λιβέριος καὶ Παυλῖνος ὁ τῆς μητροπόλεως τῶν Γαλλίων καὶ Διονύσιος ὁ τῆς μητροπόλεως ντῆς Ἰταλίας καὶ Πουχίφερ ὁ τῆς μητροπόλεως τῶν κατὰ Σαρδανίαν γήσωον καὶ Εὐσέβιος ἀπὸ τῆς Ἰταλίας, οἱ πάντες ἐπίσκοποι ἀγαθοὶ καὶ τῆς ἀληθείας κήρυκες, ἁρπάξονται καὶ ἐξορίζονται᾽ πρόφασιν οὐδεμίαν ἔχοντες ἢ ὅτι μὴ συνέθεντο τῇ Ἀρειανῇ αἱρέσει μηδὲ ὑπέτγράψαν αὐτοῖς καθ' ἡμῶν ἐν αἷς ἔπραξαν συκοφαντίαις. περὶ γὰρ τοῦ μεγάλου κεὼ εὐγηροτάτου καὶ ὁμολογητοῦ ἀληθῶς Ὁσίου περιττόν ἐστεν ἐμὲ καὶ λέγειν" ἴσως γὰρ ἐγνώσθη πᾶσιν ὅτι καὶ τοῦτον ἔξορισθῆναι πεποιήκασιν, οὐ γὰρ ἄσημος ἀλλὰ καὶ πάντων μάλιστα περιφανὴς ὁ γέρων. ποίας γὰρ οὐχ ἡγήσατο συνόδου καὶ λέγων ὀρθῶς οὐ πάντας ἔπεισε; ποία ἐκκλησία τῆς τούτου προστασίας οὐχ ἔχει μνήματα κάλλιστα; τίς ὀδυρόμενός ποτε προσελθὼν αὐτῷ οὐ ᾽χαίρον ἀπῆλθεν ἀπ᾽ αὐτοῦ; τίς ἤτησε δεόμενος γχαὶ οὐκ ἀνεχώρησε τυχὼν ὧν ἠθέλησεν; καὶ ὅμως κεὼ κατὰ τούτου τετολμήκασιν, ὅτι καὶ οὗτος εἰδὼς ἃς ποιοῦσι διὰ τὴν ἀσέβειαν αὐτῶν συκοφαντίας οὐχ ὑπέγραψε ταῖς καθ’ ἡμῶν ἐπιβουλαῖς. Ὁποῖα μὲν δὴ κατὰ τῶν ἁγίων ἐκείνων ἀνδρῶν ἐτολμήθη, τὰ συγγεγραμμένα διδάσκει" ὁπόσα δὲ καὶ ἄλλοις ἐπεβούλευσαν πλείστοις οἱ τῆς ᾿Δρειανικῆς φάλαγγος προστατεύοντες, πάλιν ὁ θεῖος οὗτος ἀνὴρ ἐν τῷδε διηγήσατο τῷ συγγράμματι. Τίνα γὰρ ποτε διώκοντες καὶ χαταλαβοντες οὐχ υβρισαν ὡς ἠθέλησαν; τίνα ζητοῦντες καὶ εὑρόντες οὐχ οὕτως διέθηχαν ὡς ἢ τελευτῆσαι κακῶς ἢ λωβηθῆναι πανταχόθεν; ἃ γὰρ οἱ δικασταὶ δοκοῦσι ποιεῖν, ταῦτα ἐκείνων ἐστὶν ἐνεργήματα᾽ καὶ μᾶλλον οὗτοι τῆς ἐκείνων προαιρέσεως καὶ πονηρίας εἰσὶν ὑπηρέται. ποῖος τοίνυν τόπος οὐκ ἔχει τῆς κακίας αὐτῶν ὑπόμνημα; τίνα φρονοῦντα κατ᾽ οαὐτῶν οὐ συνεσκευάσαντο, πλασάμενοι προφάσεις κατὰ τὴν Ἰεζάβελ; ποία νῦν ἐκκλησία οὐ θρηνεῖ διὰ τὰς ἐκείνων ἐπιβουλάς; Ἀντιόχεια μὲὰν δι’ Εὐστάθιον τὸν ὁμολογητὴν καὶ ὀρθόδοξον, Βαλανέαι δὲ δι᾽ Εὐφρατίωνα, καὶ Πάλτος μὲν καὶ Ἀντάραδος διὰ Κυμάτιον καὶ Καρτέριον, ἡ δὲ Ἀδριανούπολις δι’ Πὺύτρόπιον τὸν φιλόχριστον καὶ τὸν μετ᾽ αὐτὸν Λούκιον, τὸν πολλάκις παρ᾽ αὐτῶν καὶ ἁλύσεις φορέ"σαντα καὶ οὕτως ἀποθανόντα, καὶ ἄγκυρα μὲν διὰ λΙάρκελλον, Βέροια ὐὲ διὰ Κῦρον καὶ Γάζα δι᾿ Ἀσκληπᾶν. τούτους γὰρ πολλὰ πρότερον εὐβρίσαντες, καὶ ἐξορισθῆναι πεποιήκασιν οἱ δόλιοι. Θεόδουλον δὲ καὶ "Ὀλύμπιον ἀπὸ τῆς Θράκης ὄντας καὶ ἡμᾶς καὶ πρεσβυτέρους ἡμετέῬροῦς οὕτως ἐποίησαν ζητηθῆναι, ὡς εἰ εὐρεθείημεν κεφαλῆς ὕποστῆναι τιμωρίαν καὶ τάχα ἂν ἀπεθάνομεν οὕτως, εἰ μὴ παρὰ γνώμην αὐτῶν ἐφύγομεν καὶ τότε. τοιαῦτα γάρ ἐστι τὰ μὲν κατὰ τῶν περὶ Ὀλύμπιον πρὸς τὸν ἀνθύπατον Δονάτον. τὰ δὲ καθ' ἡμῶν πρὸς Φιλάγριον δοθέντα γράμματα. Ταῦτα τῆς δυσσεβοῦς συμμορίας τὰ κατὰ τῶν ἁγίων τολμήματα. Ὅσιος ὁὲ οὗτος Κορδούβης ἐπίσκοπος ἦν, καὶ ἐν τῇ μεγάλῃ διαπρέψας κατὰ Νίκαιαν συνόδῳ καὶ τῶν ἐν Σαρδικῇ συνεληλυθότων προτεύσας. ᾿ Ἐγὼ δέ γε Λιβερίου τοῦ πανευφήμου τὴν ὑπὲρ τῆς ἀληθείας παρρησίαν καὶ τοὺς ἀξιαγάστους λόγους οἷς ἐχρήσατο πρὸς Κωνστάντιον ἐνθεῖναι βούλομαι τῇ συγγραφῇ. ἀνάγραπτοι γὰρ παρὰ τῶν τηνικαῦτα φιλοθέων γεγένηνται, ὡς ἱκανοὶ παραθῆξαι καὶ διεγεῖραι πρὸς ζῆλον τῶν θείων τοὺς ἐραστάς. οὗτος δὲ μετὰ Ἰούλιον, ὡς Σίλβεστρον διεδέξατο, τὴν Ῥωμαίων ἴθυνεν ἐκκλησίαν.
Tauta men oun kai ta prosomoia toutois ho Geōrgios en ᾿alexaoreią eirgaxeto. ho de theios ᾿᾿thanasios ouden chōrion ochyron enomizen eis asphaleian, tou basileōs ē zōnta achthēnai prostetachotos ē tethneōtos chomisthēnai hoi tēn kephalēn kai misthon tǭ touto drōnti hypischnoumenou hoti malista pleiston. Autos de dē ho Kōnstantios,,Miagnentiou meta tēn Kōnstantos teleutēn tēs Hesperas kekratēkotos, epi tēn Eurōpēn exōrmēse, kata tēs ekeirou tyrannidos strateuōn. all᾽ oude ho chalepos hautos polemos ton kata tōn ekklēsiōn katelyse polemon" peithousi gar dē ton panta rhądiōs peithomenon kai tēn hairetikēn eisdexamenon noson, eis Piediolanon (polis de hautē tēs Italias) synodon synageirai, kai prōton men tous synelēlythotas hapantas ananchasai tę̄ para tōn adikōn ekeinōn dikastōn en Tyrǭ gegenēmenę̄ kathairesei synthesthai, eith᾽ houtōs Athanasiou tōn ekklēsiōn exelathentos heteran pisteōs echthesthai didaskalian. alla synēlthon men ta basilika dexamenoi grammata, oudeteron de drasai tōn eirēmenōn ēneschonto, all᾽ antikrys paronta ton basilea dielenxantes os adika parengyōnta kai dyssebē, kai tōn ekklēsiōn exēlathēsan kai tas tēs oikoumenēs eschatias oikein chatekrithēsan. kai touto de palin ᾿4thanasios ho thaumasios en ekeinę̄ tę̄ Apologią syngegraphe. Tis tosouton dynatai mnēmoneusai hoson ekeinoi pepoiēkasin? arti gar eirēnēn echousōn tōn ekklēsiōn kai tōn laōn euchomenōn en tais synaxesin, ho men episkopos tēs Rhōmēs Liberios kai Paulinos ho tēs mētropoleōs tōn Galliōn kai Dionysios ho tēs mētropoleōs ntēs Italias kai Pouchipher ho tēs mētropoleōs tōn kata Sardanian gēsōon kai Eusebios apo tēs Italias, hoi pantes episkopoi agathoi kai tēs alētheias kērykes, harpaxontai kai exorizontai᾽ prophasin oudemian echontes ē hoti mē synethento tę̄ Areianę̄ hairesei mēde hypetgrapsan autois kath' hēmōn en hais epraxan sykophantiais. peri gar tou megalou keō eugērotatou kai homologētou alēthōs Hosiou peritton esten eme kai legein" isōs gar egnōsthē pasin hoti kai touton exoristhēnai pepoiēkasin, ou gar asēmos alla kai pantōn malista periphanēs ho gerōn. poias gar ouch hēgēsato synodou kai legōn orthōs ou pantas epeise? poia ekklēsia tēs toutou prostasias ouch echei mnēmata kallista? tis odyromenos pote proselthōn autǭ ou ᾽chairon apēlthen ap᾽ autou? tis ētēse deomenos nchai ouk anechōrēse tychōn hōn ēthelēsen? kai homōs keō kata toutou tetolmēkasin, hoti kai houtos eidōs has poiousi dia tēn asebeian autōn sykophantias ouch hypegrapse tais kath’ hēmōn epiboulais. Hopoia men dē kata tōn hagiōn ekeinōn andrōn etolmēthē, ta syngegrammena didaskei" hoposa de kai allois epebouleusan pleistois hoi tēs ᾿Dreianikēs phalangos prostateuontes, palin ho theios houtos anēr en tǭde diēgēsato tǭ syngrammati. Tina gar pote diōkontes kai chatalabontes ouch ybrisan hōs ēthelēsan? tina zētountes kai heurontes ouch houtōs diethēchan hōs ē teleutēsai kakōs ē lōbēthēnai pantachothen? ha gar hoi dikastai dokousi poiein, tauta ekeinōn estin energēmata᾽ kai mallon houtoi tēs ekeinōn proaireseōs kai ponērias eisin hypēretai. poios toinyn topos ouk echei tēs kakias autōn hypomnēma? tina phronounta kat᾽ oautōn ou syneskeuasanto, plasamenoi prophaseis kata tēn Iezabel? poia nyn ekklēsia ou thrēnei dia tas ekeinōn epiboulas? Antiocheia mean di’ Eustathion ton homologētēn kai orthodoxon, Balaneai de di᾽ Euphratiōna, kai Paltos men kai Antarados dia Kymation kai Karterion, hē de Adrianoupolis di’ Pyytropion ton philochriston kai ton met᾽ auton Loukion, ton pollakis par᾽ autōn kai halyseis phore"santa kai houtōs apothanonta, kai ankyra men dia lIarkellon, Beroia ye dia Kyron kai Gaza di᾿ Asklēpan. toutous gar polla proteron eubrisantes, kai exoristhēnai pepoiēkasin hoi dolioi. Theodoulon de kai "Olympion apo tēs Thrakēs ontas kai hēmas kai presbyterous hēmeteRhrous houtōs epoiēsan zētēthēnai, hōs ei euretheiēmen kephalēs hypostēnai timōrian kai tacha an apethanomen houtōs, ei mē para gnōmēn autōn ephygomen kai tote. toiauta gar esti ta men kata tōn peri Olympion pros ton anthypaton Donaton. ta de kath' hēmōn pros Philagrion dothenta grammata. Tauta tēs dyssebous symmorias ta kata tōn hagiōn tolmēmata. Hosios hoe houtos Kordoubēs episkopos ēn, kai en tę̄ megalę̄ diaprepsas kata Nikaian synodǭ kai tōn en Sardikę̄ synelēlythotōn proteusas. ᾿ Egō de ge Liberiou tou paneuphēmou tēn hyper tēs alētheias parrēsian kai tous axiagastous logous hois echrēsato pros Kōnstantion entheinai boulomai tę̄ syngraphę̄. anagraptoi gar para tōn tēnikauta philotheōn gegenēntai, hōs hikanoi parathēxai kai diegeirai pros zēlon tōn theiōn tous erastas. houtos de meta Ioulion, hōs Silbestron diedexato, tēn Rhōmaiōn ithynen ekklēsian.
These and similar things George did in Alexandria. The divine Athanasius considered no place secure enough for safety, since the emperor had ordered that he be brought either alive or, if dead, that his head be brought to him, and promised a very large reward to whoever did this.
Constantius himself, since Magnentius had seized the West after the death of Constans, set out for Europe to make war against his usurpation. But even this hard war did not end the war against the churches. For they persuaded him, who was easily persuaded in everything and had taken in the heretical disease, to assemble a synod at Milan (a city of Italy), and first to compel all who came together to agree to the deposition carried out at Tyre by those unjust judges, and then, when Athanasius had thus been driven from the churches, to set out another statement of faith. They came together on receiving the imperial letters, but would not consent to do either of these things; on the contrary, they openly refuted the emperor to his face as commanding what was unjust and impious, and they were driven from their churches and condemned to live at the ends of the earth. The admirable Athanasius has recorded this too in that Defence:
“Who can recount all that they have done? For while the churches were just at peace and the people were praying in the assemblies, Liberius, bishop of Rome, Paulinus of the metropolis of the Gauls, Dionysius of the metropolis of Italy, Lucifer of the metropolis of the islands of Sardinia, and Eusebius of Italy, all of them good bishops and heralds of the truth, were seized and banished, for no other reason than that they did not agree to the Arian heresy nor sign the slanders they had contrived against us. As for the great, venerable, and truly confessor Hosius, it is superfluous for me even to speak; for perhaps it has become known to all that they had him too banished; for the old man is not obscure but the most celebrated of all. What synod did he not lead, and, speaking rightly, persuade all? What church does not have the finest memorials of his patronage? Who ever came to him in sorrow and did not go away from him rejoicing? Who asked him in need and did not leave having obtained what he wished? And yet they dared even against him, because he too, knowing the slanders they make on account of their impiety, did not sign the plots against us.”
What was dared against those holy men the writings teach; how many plots the patrons of the Arian phalanx laid against very many others too, this divine man again relates in this same work:
“Whom did they ever pursue and catch without insulting him as they pleased? Whom did they seek and find without so treating him that he either died miserably or was maimed in every way? For what the judges seem to do are their workings; and these are rather the servants of their will and wickedness. What place, then, has no memorial of their malice? Whom that thought otherwise than they did not they ruin, inventing pretexts as Jezebel did? What church does not now mourn on account of their plots? Antioch for Eustathius the confessor and orthodox; Balaneae for Euphration; Paltus and Antaradus for Cymatius and Carterius; Adrianople for Eutropius, the lover of Christ, and his successor Lucius, who often wore chains at their hands and so died; Ancyra for Marcellus, Beroea for Cyrus, Gaza for Asclepas. These the crafty men first insulted greatly and then had banished. Theodulus and Olympius, who were from Thrace, and us and our presbyters, they caused to be sought in such a way that, if we were found, we should undergo capital punishment; and perhaps we would have died in this way, had we not fled then too, against their purpose. For such were the letters given to the proconsul Donatus against Olympius and his companions, and to Philagrius against us.”
These were the acts of daring of the impious gang against the saints. This Hosius was bishop of Cordoba; he had been distinguished at the great synod of Nicaea and had presided over those who came together at Sardica. I wish to insert in my history the boldness on behalf of the truth of the all-praiseworthy Liberius and the admirable words he used to Constantius. For they were recorded by the God-loving men of the time, as able to sharpen and rouse the lovers of divine things to zeal. He governed the church of the Romans after Julius, who had succeeded Silvester.
1 Kgs 21:8–13 (allusion, high confidence)
Notes and citation
Summary: With a price on Athanasius's head, Constantius, while campaigning against Magnentius, has a synod at Milan demand the condemnation of Athanasius; the bishops who refuse, including Liberius of Rome and Hosius, are exiled, and Theodoret quotes Athanasius's lists of bishops persecuted by the Arian party, then introduces Liberius's dialogue with the emperor.
- The section opens with Theodoret's transitional sentences on George and on the price set on Athanasius's head, which NPNF places at the end of its chapter 11; they are kept here as printed.
- Quotations: Athanasius, Defence of His Flight 4–5 and 3 (published on this site as athanasius-apologia-fuga).
- Jezebel's pretexts: 1 Kgs 21 (Naboth).
Extrabiblical texts: Athanasius, Fug. 3-5 (Defence of His Flight; quotation)
Topics: Persecution, Church office, Heresy
Cite (SBL): Theodoret, Hist. eccl. 2.12 (GCS 19:128–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-12
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
2.13GCS 19:131–136
Κωνστάντιος βασιλεὺς εἶπεν" Ἡμεῖς, καὶ διὰ τὸ Χριστιανόν σε εἶναι καὶ ἐπίσκοπον τῆς ἡμετέρας πόλεως. ἄξιον ἐκρίναμεν καὶ τοῦτο -μεταστειλάμενοι παραινοῦμέν σοι τῆς ἀπορρήτου ἀπονοίας τοῦ ἀνοσίου Αθανασίου τὴν κοινωνίαν ἀρνήσασθαι. τοῦτο γὰρ ἡ οἰκουμένη εὖ ἔχειν ἐδοκίμασε συνόδου τε ψηφίσματι ἀλλότριον τῆς ἐκκλησιαστικῆς κοινωνίας ἔχρινε.ς Τιβέριος ἐπίσκοπος εἰπεν᾽ Βασιλεῦ, τὰ ἐκκλησιαστικὰ κρίματα μετὰ πολλῆς δικαιοκρισίας γίνεσθαι ὀφείλει. διόπερ εἰ δοκεῖ σου τῇ -εὐσεβείᾳ, κριτήριον συσταθῆναι κέλευσον᾽ καὶ εἰ ὀφθείη Ἀθανάσιος ἄξιος καταδίκης, τότε κατὰ τὸν τῆς ἐκκλησιαστικῆς ἀκολουθίας ντύπον ἐξενεχθήσεται ἡ κατ᾽ αὐτοῦ φῆφος. οὐδὲ γὰρ οἷόν τε κατα-ψηφίσασθαι ἀνδρὸς ὃν οὐχ ἐχρίναμεν.ς Κωνοτάντιος ὁ βασιλεὺς εἶπεν" Πᾶσα ἡ οἰκουμένη κατεψηφίσατο περὶ τῆς ἀνοσιότητος αὐτοῦ, καὶ οἰἐς ἐξ ἀρχῆς τὸν καιρὸν διαπαίζει. Διβέριος ἐπίσκοπος εἶπεν" ΥὍσοι ὑπέγραψαν, οὐχ αὐτόπται τῶν γεγενημένων ἤσαν, ἀλλὰ διὰ δόξαν καὶ φόβον καὶ ἀτιμίαν τὴν παρὰ σοῦ. Ὁ βασιλεύς" 17ὶ ἐστι δόξα καὶ φόβος καὶ ἀτιμία; “Διβέριος" Ὅσοι τὴν δόξαν τοῦ θεοῦ οὐκ ἀγαπῶσι, τὰς παρὰ σοῦ "μᾶλλον δωρεὰς προτιμήσαντες, ὃν μὴ ταῖς ὄψεσιν εἶδον οὐ κρίναντες "κατέχριναν" ὅπερ ἐστὶν ἀλλότριον Χριστιανῶν. Ὁ βασιλεύς" Καίτοι κέκριται κατὰ πρόσωπον ἐν τῇ γενομένῃ νσυνόδῳ ἐν Τύρῳ, καὶ ἐν τῇ συνόδῳ κατεψηφίσαντο πάντες οἱ ἐπίόχοποι τῆς οἰκουμένης. Λιβέριος" Οὐδέ ποτε κατὰ πρόσωπον κέκριται ὁ ἄνθρωπος" ὅσοι γὰρ τότε συνελθόντες κατεψηφίσαντο αὐτοῦ, ἀναχωρήσαντος ᾿4θανασίου ἐκ τοῦ κριτηρίου, κατεψηφίσαντο. Εὐσέβιος ὃ εὐνοῦχος εἶπεν Ἐν τῇ συνόδῳ τῇ κατὰ Νίκαιαν ἀλλότριος τῆς καθολικῆς πίστεως ἀπεδείχθη. Διβέριος᾽ Πέντε μόνοι ἐπέχριναν τῶν συμπλευσάντων αὐτῷ ἐν τῷ Μαρεώτῃ, οὖς ἀπέστειλα κατὰ τοῦ ἐγχαλουμένου συστήσασθαι κατ᾽ αὐτοῦ ὑπομνήματα. ἀπὸ τούτων τοίνυν τῶν ἀποσταλέντων οἱ δύο τεθνήχασι, Θεογόνιος καὶ Θεόδωρος, οἱ δὲ λοιποὶ τρεῖς ζῶσι. τουτέστι δίάρις καὶ Οὐάλης καὶ Οὐρσάκιος. ἀπὸ τούτων τῶν ἀποσταλέντων, κατὰ Σαρδικὴν τοῦ πράγματος τούτου ἕνεκα συνεκροτεῖτο ψῆφος" οἱ ἐν τῇ συνόδῳ βιβλία. ἐπιδεδώκασι, συγγνώμην αἰτοῦντες ἐφ᾽ οἷς ἐν τῷ “Μαρεώτῃ κατὰ συκοφαντίαν ἐκ μονομεροῦς ᾿συνεστήσαντο κατὰ Ἀθανασίου ὑπομνήματα" ἅτινα βιβλία αὐτῶν νῦν ἔχομεν μετὰ χεῖρας. τίνι τούτων δεῖ πείθεσθαι ἡμᾶς, βασιλεῦ. κοινωνεῖν, τοῖς πρότερον χαταψηφισαμένοις καὶ ἐκ δευτέρου συγ"γνώμην αἰτήσασιν ἢ τοῖς νῦν τούτων καταψηφισαμένοις; ᾿Ἐπίχτητος ἐπίσκοπος εἶπεν" Βασιλεῦ, οὐ πίστεως ἕνεχεν σήμερον οὐδὲ κριμάτων ἐκκλησιαστικῶν ἀντιποιούμενος Λιβέριος τὸν λόγον ποιεῖται, ἀλλ᾽ ἵνα τοῖς ἐν Ῥώμῃ συγκλητικοῖς καυχήσηται, οἰς συλλογισάμενος τὸν βασιλέα. Ὁ βασιλεὺς εἶπε “ιβερίῳ᾽ Πόστον εἶ μέρος τῆς οἰκουμένης, ὅτι σὺ μόνος συναίρῃ ἀνθρώπῳ ἀνοσίῳ καὶ τῆς οἰκουμένης τὴν εἰρήνην καὶ ὅλου τοῦ κόσμου λύεις;ς “Διβέριος" Οὐ διὰ τὸ ἐμὲ μόνον εἶναι ὁ τῆς πίστεως ἐλαττοῦται λύόγος᾽ καὶ γὰρ κατὰ τὸ παλαιὸν τρεῖς μόνοι εὑρίσκονται ἀντιστάντες προστάξει.- Εὐσέβιος εὐνοῦχος εἶπεν Τὸν βασιλέα ἡμῶν Ναβουχοδονόσορ ἐποίησας. “ιβέριος᾽ Οὐχί, ἀλλ᾽ οὕτως ἀλόγως καταδιχάξεις ἄνθρωπον ὃν οὐχ ἐκρίναμεν. ἀλλὰ καὶ ἐγὼ. ἀξιῶ πρότερον οἰκουμενικὴν ὑπογραφὴν προχειρίσαι βεβαιοῦσαν τὴν πίστιν τὴν κατὰ Νίκαιαν ἐχτεθεῖσαν, ἵν οὕτως ἀνακληθέντων τῶν ἀδελρῶν ἡμῶν ἀπὸ τοῦ ἐξορισμοῦ καὶ ἀποχατασταθέντων τοῖς ἰδίοις τόποις, εἰ ὀφθείησαν οἱ νῦν θορύβους ἐγγεννῶντες ταῖς ἐκκλησίαις συγκατατιθέμενοι τῇ ἀποστολικῇ πίστει, τότε ἐπὶ τὴν ᾿᾿λεξανδρέων οἱ πάντες ἀπαντή"σαντες, ἔνθα ὃ ἐγκαλούμενος καὶ οἱ ἐγκαλοῦντές εἰσι καὶ ὁ ἀντιποιούμενος αὐτῶν, ἐξετάσαντες τὰ περὶ αὐτῶν συμπεριενεχθῶμεν. Ἐπίκτητος ἐπίσκοπος εἶπεν" ᾽.41λ᾽ ὁ δρόμος τῶν δημοσίων οὐχ οὐποστήσεται τὴν χρείαν τῆς τῶν ἐπισκόπων παρόδου. “ιβέριος" Οὐ χρείαν ἔχει τὰ ἐκκλησιαστικὰ δημοσίου δρόμου" αἱ γὰρ ἐκκλησίαι ἱκαναί εἰσιν ἕως τῆς θαλάσσης διαπέμψασθαι τοὺς ἑξαυτῶν ἐπισκόπους. Ὁ βασιλεύς" Ἱὰ ἤδη τύπον ἐσχηκότα ἀναλύεσθαι οὐ δυνατόν ἐστι᾿ τῶν γὰρ πλειόνων ἐπισκόπων ἡ ψῆφος ἰσχύειν ὀφείλει. σὺ μόνος εἶ ὃ ἀντιποιούμενος τῆς φιλίας τοῦ ἀνοσίου ἐκείνου. “ιβέριος εἶπεν" Βασιλεῦ, οὐδέ ποτε ἠκούσαμεν, μὴ παρόντος τοῦ ἐγκαλουμένου, κριτοῦ ἀνοσιότητα καταγγέλλοντος, ἰδίαν ἔχθοαν εἰσφέτροντος πρὸς τὸν ἄνθρωπον. Ὁ βασιλεύς" Πάντας μὲν κοινῶς ἠδίκησεν, οὐδένα δὲ οὕτως οἧς ἐμέ. ὅστις μὴ ἀρχεσθεὶς ἐπὶ τῇ ἀπωλείᾳ τοῦ μειζοτέρου μου ἀδελ᾿φοῦ, οὐδὲ τὸν μακαρίτην Κώνσταντα ἐπαύσατο παροξ νων εἰς ἡμετέραν ἔχθραν, εἰ μὴ ἡμεῖς πλείονι ἡμερότητι ὑπηνέγχαμεν τὴν τοῦ παροξύνοντος καὶ τοῦ παροξυνομένου δοπήν. οὐδὲν δέ μοι προχωρῆσαι τοιοῦτον κατόρθωμα, οὐδὲ τὸ κατὰ Μαγνέντιον καὶ Σιλβανόν, ος τοῦ μιαροῦ ἐκείνου περιαιρουμένου τῶν ἐκκλησιαστικῶν πραγμάτον. Διβέριος" "ὴ διὰ τῶν ἐπισκόπων ἀμύνου τὴν ἔχθραν, βασιλεῦ. αἱ γὰρ χεῖρες τῶν ἐκκλησιαστικῶν εἰς τὸ ἁγιάξειν εὐκαιρεῖν ὀφείλουσιν. ὅθεν, εἴ σοι δοκεῖ, κέλευσον ἀνακληθῆναι τοὺς ἐπισκόπους "εἰς τοὺς ἰδίους τόπους. καὶ εἰ ὀφθείησαν ὁμόφρονες τοῦ σήμερον "ἀντιποιουμένου τῆς κατὰ δίκαιαν ἐχτεθείσης ὀρθοδόξου πίστεος, τότε συνελθόντες ἐπὶ τὸ αὐτὸ ἴδοιεν ὑπὲρ εἰρήνης τοῦ κόσμου, ἵνα μὴ τὸν μὴ ἁμαρτήσαντα ἄνδρα χαραχθῆναι δοκιμασθῇ. Ὁ βασιλεύς" Ὲν ἐστι τὸ ζητούμενον. βούλομαι γάρ σε ἀσπασάμερον τὴν πρὸς τὰς ἐκκλησίας κοινογνίαν πάλιν εἰς τὴν Ῥώμην ἀπο-στεῖλαι. διὰ τοῦτο πείσθητι τῇ εἰρήνῃ καὶ ὑπογράψας ὑπόστρεψον εἰς τὴν Ῥώμην. Διβέριος" Ἤδη τοῖς ἀδελφοῖς τοῖς ἐν Ῥώμῃ ἀπεταξάμην. μείζους γάρ εἰσιν οἱ ἐκκλησιαστικοὶ θεσμοὶ τῆς ἐν Ῥώμῃ διατριβῆς.ς Ὁ βασιλεύς" Οὐχοῦν τριῶν ἡμερῶν ἔχεις σκέψεως διάστημα" εἰ βούλει, ὑπογράψας ὑπόστρεψον εἰς τὴν Ῥώμην, ἐννόησον ἐν ποίῳ τόπῳ μετατεθῆναι βούλει. “ιβέριος" Τὸ τῶν τριῶν ἡμερῶν διάστημα οὐ μετατίθησι λογισμόν᾽ ὅθεν ὅπου βούλει ἀπόστειλόν με.- Ὁ βασιλεύς, μετὰ δύο ἡμέρας κριθέντος “ιβερίου καὶ μὴ μετατεθέντος τοῦ λογισμοῦ, εἶπεν ἐξορισθῆναι εἰς τὴν Βέροιαν τῆς Θρᾴκης. ἐκβάντος δὲ Λιβερίου, ὃ βασιλεὺς ἀπέστειλεν αὐτῷ πεντακοσίους ὅλοχοτίνους εἰς δαπάνας. ΛΔιβέριος εἶπε τῷ προσκομίσαντι" ἄπελθε, δὸς αὐτὰ τῷ βασιλεῖ" χρείαν γὰρ. ἔχει δοῦναι τοῖς στρατιώταις αὐτοῦκ. ὁμοίως ἡ βασίλισσα ἔπεμψεν αὐτῷ τὰ αὐτά. Λιβέριος εἶπεν" ἀπόδος αὐτὰ τῷ βασιλεῖ" χρείαν γὰρ αὐτῶν ἔχει εἰς τὴν τῶν στρατιωτῶν ἐξοδίασιν. ἐὰν δὲ μὴ χρείαν ἔχῃ ὃ βασιλεύς, δότω αὐτὰ ΑΙὐξεντίῳ καὶ Ἐπιχτήτῳ᾽ χρείαν γὰρ ἔχουσιν αὐτῶνε. οἧὃς δὲ παρ᾽ αὐτῶν οὐχ ἔλαβεν, Εὐσέβιος ὁ εὐνοῦχος προσφέρει αὐτῷ ἑτέρους. Διβέριος δὲ εἶπεν αὐτῷ: τὰς ἐκκλησίας τῆς οἰκουμένης ἠρήμωσας, καὶ ὡς καταδίκῳ ἐλεημοσύνην μοι προσφέρεις; ἄπελθε, πρῶτον γενοῦ Χριστιανόςς. καὶ μετὰ τρεῖς ἡμέρας μηδὲν δεξάμενος ἐξωρίσθη.
Kōnstantios basileus eipen" Hēmeis, kai dia to Christianon se einai kai episkopon tēs hēmeteras poleōs. axion ekrinamen kai touto -metasteilamenoi parainoumen soi tēs aporrētou aponoias tou anosiou Athanasiou tēn koinōnian arnēsasthai. touto gar hē oikoumenē eu echein edokimase synodou te psēphismati allotrion tēs ekklēsiastikēs koinōnias echrine.s Tiberios episkopos eipen᾽ Basileu, ta ekklēsiastika krimata meta pollēs dikaiokrisias ginesthai opheilei. dioper ei dokei sou tę̄ -eusebeią, kritērion systathēnai keleuson᾽ kai ei ophtheiē Athanasios axios katadikēs, tote kata ton tēs ekklēsiastikēs akolouthias ntypon exenechthēsetai hē kat᾽ autou phēphos. oude gar hoion te kata-psēphisasthai andros hon ouch echrinamen.s Kōnotantios ho basileus eipen" Pasa hē oikoumenē katepsēphisato peri tēs anosiotētos autou, kai oies ex archēs ton kairon diapaizei. Diberios episkopos eipen" HyOsoi hypegrapsan, ouch autoptai tōn gegenēmenōn ēsan, alla dia doxan kai phobon kai atimian tēn para sou. Ho basileus" 17i esti doxa kai phobos kai atimia? “Diberios" Hosoi tēn doxan tou theou ouk agapōsi, tas para sou "mallon dōreas protimēsantes, hon mē tais opsesin eidon ou krinantes "katechrinan" hoper estin allotrion Christianōn. Ho basileus" Kaitoi kekritai kata prosōpon en tę̄ genomenę̄ nsynodǭ en Tyrǭ, kai en tę̄ synodǭ katepsēphisanto pantes hoi epiochopoi tēs oikoumenēs. Liberios" Oude pote kata prosōpon kekritai ho anthrōpos" hosoi gar tote synelthontes katepsēphisanto autou, anachōrēsantos ᾿4thanasiou ek tou kritēriou, katepsēphisanto. Eusebios ho eunouchos eipen En tę̄ synodǭ tę̄ kata Nikaian allotrios tēs katholikēs pisteōs apedeichthē. Diberios᾽ Pente monoi epechrinan tōn sympleusantōn autǭ en tǭ Mareōtę̄, ous apesteila kata tou enchaloumenou systēsasthai kat᾽ autou hypomnēmata. apo toutōn toinyn tōn apostalentōn hoi dyo tethnēchasi, Theogonios kai Theodōros, hoi de loipoi treis zōsi. toutesti diaris kai Oualēs kai Oursakios. apo toutōn tōn apostalentōn, kata Sardikēn tou pragmatos toutou heneka synekroteito psēphos" hoi en tę̄ synodǭ biblia. epidedōkasi, syngnōmēn aitountes eph᾽ hois en tǭ “Mareōtę̄ kata sykophantian ek monomerous ᾿synestēsanto kata Athanasiou hypomnēmata" hatina biblia autōn nyn echomen meta cheiras. tini toutōn dei peithesthai hēmas, basileu. koinōnein, tois proteron chatapsēphisamenois kai ek deuterou syg"gnōmēn aitēsasin ē tois nyn toutōn katapsēphisamenois? ᾿Epichtētos episkopos eipen" Basileu, ou pisteōs henechen sēmeron oude krimatōn ekklēsiastikōn antipoioumenos Liberios ton logon poieitai, all᾽ hina tois en Rhōmę̄ synklētikois kauchēsētai, ois syllogisamenos ton basilea. Ho basileus eipe “iberiǭ᾽ Poston ei meros tēs oikoumenēs, hoti sy monos synairę̄ anthrōpǭ anosiǭ kai tēs oikoumenēs tēn eirēnēn kai holou tou kosmou lyeis?s “Diberios" Ou dia to eme monon einai ho tēs pisteōs elattoutai lyogos᾽ kai gar kata to palaion treis monoi heuriskontai antistantes prostaxei.- Eusebios eunouchos eipen Ton basilea hēmōn Nabouchodonosor epoiēsas. “iberios᾽ Ouchi, all᾽ houtōs alogōs katadichaxeis anthrōpon hon ouch ekrinamen. alla kai egō. axiō proteron oikoumenikēn hypographēn procheirisai bebaiousan tēn pistin tēn kata Nikaian echtetheisan, hin houtōs anaklēthentōn tōn adelrōn hēmōn apo tou exorismou kai apochatastathentōn tois idiois topois, ei ophtheiēsan hoi nyn thorybous engennōntes tais ekklēsiais synkatatithemenoi tę̄ apostolikę̄ pistei, tote epi tēn ᾿᾿lexandreōn hoi pantes apantē"santes, entha ho enkaloumenos kai hoi enkalountes eisi kai ho antipoioumenos autōn, exetasantes ta peri autōn symperienechthōmen. Epiktētos episkopos eipen" ᾽.41l᾽ ho dromos tōn dēmosiōn ouch oupostēsetai tēn chreian tēs tōn episkopōn parodou. “iberios" Ou chreian echei ta ekklēsiastika dēmosiou dromou" hai gar ekklēsiai hikanai eisin heōs tēs thalassēs diapempsasthai tous hexautōn episkopous. Ho basileus" Hia ēdē typon eschēkota analyesthai ou dynaton esti᾿ tōn gar pleionōn episkopōn hē psēphos ischyein opheilei. sy monos ei ho antipoioumenos tēs philias tou anosiou ekeinou. “iberios eipen" Basileu, oude pote ēkousamen, mē parontos tou enkaloumenou, kritou anosiotēta katangellontos, idian echthoan eisphetrontos pros ton anthrōpon. Ho basileus" Pantas men koinōs ēdikēsen, oudena de houtōs hoēs eme. hostis mē archestheis epi tę̄ apōleią tou meizoterou mou adel᾿phou, oude ton makaritēn Kōnstanta epausato parox nōn eis hēmeteran echthran, ei mē hēmeis pleioni hēmerotēti hypēnenchamen tēn tou paroxynontos kai tou paroxynomenou dopēn. ouden de moi prochōrēsai toiouton katorthōma, oude to kata Magnention kai Silbanon, os tou miarou ekeinou periairoumenou tōn ekklēsiastikōn pragmaton. Diberios" "ē dia tōn episkopōn amynou tēn echthran, basileu. hai gar cheires tōn ekklēsiastikōn eis to hagiaxein eukairein opheilousin. hothen, ei soi dokei, keleuson anaklēthēnai tous episkopous "eis tous idious topous. kai ei ophtheiēsan homophrones tou sēmeron "antipoioumenou tēs kata dikaian echtetheisēs orthodoxou pisteos, tote synelthontes epi to auto idoien hyper eirēnēs tou kosmou, hina mē ton mē hamartēsanta andra charachthēnai dokimasthę̄. Ho basileus" En esti to zētoumenon. boulomai gar se aspasameron tēn pros tas ekklēsias koinognian palin eis tēn Rhōmēn apo-steilai. dia touto peisthēti tę̄ eirēnę̄ kai hypograpsas hypostrepson eis tēn Rhōmēn. Diberios" Ēdē tois adelphois tois en Rhōmę̄ apetaxamēn. meizous gar eisin hoi ekklēsiastikoi thesmoi tēs en Rhōmę̄ diatribēs.s Ho basileus" Ouchoun triōn hēmerōn echeis skepseōs diastēma" ei boulei, hypograpsas hypostrepson eis tēn Rhōmēn, ennoēson en poiǭ topǭ metatethēnai boulei. “iberios" To tōn triōn hēmerōn diastēma ou metatithēsi logismon᾽ hothen hopou boulei aposteilon me.- Ho basileus, meta dyo hēmeras krithentos “iberiou kai mē metatethentos tou logismou, eipen exoristhēnai eis tēn Beroian tēs Thrąkēs. ekbantos de Liberiou, ho basileus apesteilen autǭ pentakosious holochotinous eis dapanas. LDiberios eipe tǭ proskomisanti" apelthe, dos auta tǭ basilei" chreian gar. echei dounai tois stratiōtais autouk. homoiōs hē basilissa epempsen autǭ ta auta. Liberios eipen" apodos auta tǭ basilei" chreian gar autōn echei eis tēn tōn stratiōtōn exodiasin. ean de mē chreian echę̄ ho basileus, dotō auta AIyxentiǭ kai Epichtētǭ᾽ chreian gar echousin autōne. hoēos de par᾽ autōn ouch elaben, Eusebios ho eunouchos prospherei autǭ heterous. Diberios de eipen autǭ: tas ekklēsias tēs oikoumenēs ērēmōsas, kai hōs katadikǭ eleēmosynēn moi prosphereis? apelthe, prōton genou Christianoss. kai meta treis hēmeras mēden dexamenos exōristhē.
The emperor Constantius said: “Because you are a Christian and bishop of our city, we have thought it right to send for you and to urge you to renounce communion with the unspeakable madness of the unholy Athanasius. For the world has approved this as right and by the decree of a synod has judged him a stranger to the communion of the church.”
Bishop Liberius said: “Emperor, ecclesiastical judgments ought to be made with great justice. Therefore, if it pleases your Piety, order a tribunal to be set up; and if Athanasius is seen to deserve condemnation, then the sentence against him will be pronounced according to the form of ecclesiastical procedure. For it is not possible to condemn a man whom we have not judged.”
The emperor Constantius said: “The whole world has condemned his unholiness, and he, as from the beginning, is making a mockery of the time.”
Bishop Liberius said: “Those who signed were not eyewitnesses of what happened, but signed for the sake of glory, and from fear, and to avoid disgrace at your hands.”
The emperor: “What do you mean by glory, fear, and disgrace?”
Liberius: “Those who do not love the glory of God, preferring your gifts, have condemned without judging a man whom they have not seen with their eyes; which is foreign to Christians.”
The emperor: “But he was tried face to face at the synod held at Tyre, and at that synod all the bishops of the world condemned him.”
Liberius: “The man has never been tried face to face; those who came together then condemned him after Athanasius had withdrawn from the tribunal.”
Eusebius the eunuch said: “At the synod of Nicaea he was shown to be a stranger to the catholic faith.”
Liberius: “Only five of those who sailed to the Mareotes, who were sent to draw up records against the accused, passed judgment against him. Of those who were sent, two have died, Theognis and Theodore; the other three are alive, namely Maris, Valens, and Ursacius. Against those who were sent a sentence was passed at Sardica on this account; they presented petitions to the synod asking pardon for the records they had drawn up slanderously, on one side only, against Athanasius in the Mareotes; and we now have their petitions in our hands. Which of them ought we to believe, emperor, and with which be in communion: with those who first condemned him and then asked pardon, or with those who now condemn them?”
Bishop Epictetus said: “Emperor, Liberius is not speaking today for the sake of the faith or in defence of ecclesiastical judgments, but so that he may boast to the senators in Rome that he has argued down the emperor.”
The emperor said to Liberius: “What part of the world are you, that you alone side with an unholy man and break up the peace of the world and of the whole universe?”
Liberius: “The cause of the faith is not diminished because I am alone. For in ancient times too only three are found who resisted a command.”
Eusebius the eunuch said: “You have made our emperor a Nebuchadnezzar.”
Liberius: “No; but you condemn so unreasonably a man whom we have not judged. I ask first that a general signature be put forward confirming the faith set forth at Nicaea, so that, our brothers being thus recalled from exile and restored to their own places, if those who are now stirring up disturbances in the churches are seen to agree with the apostolic faith, we may then all meet at Alexandria, where the accused and the accusers are, and the one who defends them, and having examined the matters concerning them, come to an agreement.”
Bishop Epictetus said: “But the public post will not bear the need of transporting the bishops.”
Liberius: “Church affairs have no need of the public post; the churches are able to send their own bishops as far as the sea.”
The emperor: “What has already been settled cannot be undone; the vote of the majority of the bishops must prevail. You alone are the one who defends the friendship of that unholy man.”
Liberius said: “Emperor, we have never heard of a judge charging the accused with unholiness in his absence, as though bringing in a private enmity against the man.”
The emperor: “He wronged all in common, but none as much as me. Not content with the destruction of my elder brother, he never ceased to incite the blessed Constans to enmity against us, had we not with greater gentleness borne the weight both of the inciter and of the incited. No success has given me so much pleasure, not even that against Magnentius and Silvanus, as the removal of that foul man from church affairs.”
Liberius: “Do not avenge your enmity by means of bishops, emperor; for the hands of churchmen ought to be free for sanctifying. Therefore, if it pleases you, order the bishops to be recalled to their own places; and if they are seen to be of one mind with him who today defends the orthodox faith set forth at Nicaea, then let them come together and see to the peace of the world, so that a man who has done no wrong may not be marked out as condemned.”
The emperor: “One thing is sought. I wish to send you back to Rome once you have embraced communion with the churches. Therefore yield for the sake of peace, sign, and return to Rome.”
Liberius: “I have already taken leave of the brothers in Rome. For the laws of the church are of greater weight than living in Rome.”
The emperor: “Then you have three days' space for consideration. If you wish, sign and return to Rome; if not, consider to what place you wish to be moved.”
Liberius: “The space of three days does not change a judgment. So send me wherever you wish.”
After two days, when Liberius had been tried and had not changed his mind, the emperor ordered him to be banished to Beroea in Thrace. When Liberius had gone out, the emperor sent him five hundred gold pieces for expenses. Liberius said to the one who brought them: “Go, give them to the emperor; he needs them to give to his soldiers.” The empress likewise sent him the same amount. Liberius said: “Give them back to the emperor; he needs them for paying the soldiers. And if the emperor does not need them, let him give them to Auxentius and Epictetus; for they need them.” When he did not take it from them, Eusebius the eunuch offered him other money. Liberius said to him: “You have laid waste the churches of the world, and you offer me alms as to a condemned man? Go away; first become a Christian.” And after three days, having accepted nothing, he was banished.
Textual problem in this passage: see the notes.
Dan 3:16–18 (allusion, high confidence)
Notes and citation
Summary: Theodoret gives the record of Liberius of Rome's dialogue with Constantius, in which Liberius refuses to condemn Athanasius unheard, asks that the Nicene faith be confirmed and a fair hearing held at Alexandria, refuses the emperor's money, and is exiled to Beroea in Thrace.
- Document: a record of the conversation between Constantius and Liberius (355), preserved only by Theodoret; the heading in the printed text, introducing the dialogue, is not repeated here.
- “Only three ... resisted a command”: the three young men in Dan 3.
- “My elder brother”: Constantine II, whose death Constantius here blames on Athanasius; the charge is the emperor's own.
- OCR debris (apparatus and marginal matter) has been removed in two places (logged). In the emperor's last speech the printed text has a variant (προχειρίσαι / προχωρῆσαι); translated as “has given me so much pleasure,” by sense.
- Auxentius is the Arian bishop of Milan; Epictetus was bishop of Centumcellae.
Notes on the original text
- Digital text corrected (OCR debris (apparatus variant and marginal matter) inside the clause removed; apparatus line run into the text by the OCR removed): Θράῴκης Α ἨἩΝΩ -αβθΘ) τον Β᾽0- ΕΥ̓ΒΟ) τες Τ ἐχβάντος → Θρᾴκης. ἐκβάντος; προχειρίσαι Δ5 προχωρῆσαι γι}, ργοζογγὶ Οα585. κατὰ Νίχαιαν) ἐν νιτοιοῦτον → προχωρῆσαι τοιοῦτον.
Topics: Church office, Persecution, Heresy
Cite (SBL): Theodoret, Hist. eccl. 2.13 (GCS 19:131–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-13
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.
2.14GCS 19:136–137
Ὁ μὲν δὴ νικηφόρος τῆς ἀληθείας ἀγωνιστὴς τὴν Θράκην ὡς 1ϊ προσετάχθη κατέλαβεν. δύο δὲ διεληλυθότων ἐτῶν, ὁ μὲν Κωνστάντιος εἰς τὴν Ῥώμην ἀφίκετο αἱ δὲ τῶν ἐν τέλει καὶ ἀξιωμάτων ὁμόζυγοι τοὺς ἄνδρας ἐλιπάρουν ἱκετεῦσαι τὸν Κωνστάντιον ἀποδοῦναι τὸν νομέα τῇ ποίμνῃ, φάσκουσαι εἰ μὴ πείσαιεν, αὐτοὺς μὲν καταλείψειν, πρὸς δὲ τὸν μέγαν ἐκεῖνον δραμεῖσθαι ποιμένα. οἱ δὲ ἔφασαν δεδιέναι τὸν βασιλέως θυμόν᾽ νἄνδρας γὰρ ὄντας οὐδεμιᾶς ἴσως ἀξιώσει συγγνώμης, ὑμῖν δὲ ἀντιβολούσαις φειδοῦς δήπουθεν μεταδώσει καὶ δυοῖν θάτερον, ἢ τὴν ἱκετηρίαν δέξεται, ἢ μὴ πειθόμενος ἀπαθεῖς ἀποπέμψεις. ταύτην δεξάμεναι τὴν εἰσήγησιν αἱ ἀξιέπαινοι γυναῖκες μετὰ τῆς συνήθους πολυτελείας προσῆλθον τῷ βασιλεῖ, ὅπως περιφανεῖς ἐκ τῆς ἐσθῆτος ὑπολαβὼν αἰδοῦς αὐτὰς καὶ φειδοῦς ὀξιώσῃ. οὕτω δὲ προσελθοῦσαι ἱκέτευον οἰκτεῖραι πόλιν τοσαύτην ποιμένος ἐστερημένη καὶ ταῖς τῶν λύκων ἐπιβουλαῖς εὐάλωτον γενομένην. ὁ δὲ ἔφη μὴ δεῖσθαι νομέως ἑτέρου τὴν πόλιν. ποιμένα δὲ ἔχειν προμηθεῖσθαι δυνάμενον. καὶ γὰρ ἐκεχειροτόνητο μετὰ τὸν μέγαν Διβέριον τῶν διακόνων τις τῶν ἐκείνου (Φίλιξ ὄνομα τούτῳ ἢν), ὃς τὴν μὲν ἐχτεθεῖσαν ἐν Νικαίᾳ πίστιν ἄσυλον διεφύλαττε, τοῖς δέ γὲ διαφθείρουσι ταύτην ἀδεῶς ἐκοινώνει. οὐδεὶς μέντοι τῶν οἰκούντων τὴν Ῥώμην εἰς εὐκτήριον εἰσελήλυθεν οἶκον ἔνδον ὄντος ἐκείνου τοῦτο δὲ καὶ αἱ γυναῖκες ἔφασαν ἐκεῖναι τῷ βασιλεῖ. οὗ δὴ χάριν ἐπιχαμφθεὶς προσέταξε μὲν τὸν πάντα ἄριστον ἐκεῖνον ἐπανελθεῖν, κοινῇ δὲ ἀμφοτέρους τὴν ἐκκλησίαν ἰθύνειν. τούτων ἐν τῷ ἱπποδρόμῳ τῶν γραμμάτων ἀναγνωσθέντων, ἐξεβόησε τὸ πλῆθος, δικαίαν εἶναι λέγον τοῦ βασιλέως τὴν ψῆφον" διχῆ γὰρ διηῃρῆσθαι τοὺς θεατὰς ἀπὸ τῶν χροιῶν τὰς ἐπωνυμίας ἔχοντας, καὶ χρῆναι τὸν μὲν τούτων, τὸν δὲ ἐκείνων ἡγεῖσθαι. οὕτω κωμῳδήσαντες τοῦ βασιλέως τὰ γράμματα κοινὴν ἀφῆκαν φωνήν" εἷς θεός. εἷς Χριστός, εἷς ἐπίσκοποςς. αὐτὰς γὰρ θεῖναι τὰς φωνὰς ὑπέλαβον δίκαιον. μετὰ ταύτας τοῦ φιλοχρίστου δήμου τὰς εὐσεβείᾳ καὶ δικαιοσύνῃ κοσμουμένας βοὰς ἐπανῆκε μὲν ΛΔιβέρεος ὁ θεσπέσιος, ὁ δὲ Φίλιξ ὑποχωρήσας ἑτέραν ᾧκησε πόλιν. ταῦτα τοῖς ἐν Μεδιολάνῳ τοῖς ἐπισκόποις συμβεβηκόσι συνῆψα, τὴν τοῦ διηγήματος ἁρμονίαν φυλάττων. ἐπὶ δὲ τὴν τῶν γεγενημένων πάλιν ἐπάνειμι τάξιν.
Ho men dē nikēphoros tēs alētheias agōnistēs tēn Thrakēn hōs 1ï prosetachthē katelaben. dyo de dielēlythotōn etōn, ho men Kōnstantios eis tēn Rhōmēn aphiketo hai de tōn en telei kai axiōmatōn homozygoi tous andras eliparoun hiketeusai ton Kōnstantion apodounai ton nomea tę̄ poimnę̄, phaskousai ei mē peisaien, autous men kataleipsein, pros de ton megan ekeinon drameisthai poimena. hoi de ephasan dedienai ton basileōs thymon᾽ nandras gar ontas oudemias isōs axiōsei syngnōmēs, hymin de antibolousais pheidous dēpouthen metadōsei kai dyoin thateron, ē tēn hiketērian dexetai, ē mē peithomenos apatheis apopempseis. tautēn dexamenai tēn eisēgēsin hai axiepainoi gynaikes meta tēs synēthous polyteleias prosēlthon tǭ basilei, hopōs periphaneis ek tēs esthētos hypolabōn aidous autas kai pheidous oxiōsę̄. houtō de proselthousai hiketeuon oikteirai polin tosautēn poimenos esterēmenē kai tais tōn lykōn epiboulais eualōton genomenēn. ho de ephē mē deisthai nomeōs heterou tēn polin. poimena de echein promētheisthai dynamenon. kai gar ekecheirotonēto meta ton megan Diberion tōn diakonōn tis tōn ekeinou (Philix onoma toutǭ ēn), hos tēn men echtetheisan en Nikaią pistin asylon diephylatte, tois de ge diaphtheirousi tautēn adeōs ekoinōnei. oudeis mentoi tōn oikountōn tēn Rhōmēn eis euktērion eiselēlythen oikon endon ontos ekeinou touto de kai hai gynaikes ephasan ekeinai tǭ basilei. hou dē charin epichamphtheis prosetaxe men ton panta ariston ekeinon epanelthein, koinę̄ de amphoterous tēn ekklēsian ithynein. toutōn en tǭ hippodromǭ tōn grammatōn anagnōsthentōn, exeboēse to plēthos, dikaian einai legon tou basileōs tēn psēphon" dichē gar diēę̄rēsthai tous theatas apo tōn chroiōn tas epōnymias echontas, kai chrēnai ton men toutōn, ton de ekeinōn hēgeisthai. houtō kōmǭdēsantes tou basileōs ta grammata koinēn aphēkan phōnēn" heis theos. heis Christos, heis episkoposs. autas gar theinai tas phōnas hypelabon dikaion. meta tautas tou philochristou dēmou tas eusebeią kai dikaiosynę̄ kosmoumenas boas epanēke men LDibereos ho thespesios, ho de Philix hypochōrēsas heteran hǭkēse polin. tauta tois en Mediolanǭ tois episkopois symbebēkosi synēpsa, tēn tou diēgēmatos harmonian phylattōn. epi de tēn tōn gegenēmenōn palin epaneimi taxin.
The victorious champion of the truth went to Thrace as he had been ordered. When two years had passed, Constantius came to Rome. The wives of the officials and of the men of rank begged their husbands to petition Constantius to restore the shepherd to his flock, saying that if they did not persuade him, they would leave them and run to that great shepherd. The men said they feared the emperor's anger: “Since we are men, he will perhaps grant us no pardon; but to you, if you entreat him, he will surely show some forbearance, and one of two things will happen: either he will accept the petition, or, if he is not persuaded, he will send you away unharmed.” Accepting this suggestion, those praiseworthy women came to the emperor in their usual finery, so that, recognizing their rank from their dress, he might treat them with respect and forbearance. Coming before him thus, they begged him to have pity on so great a city, deprived of its shepherd and made an easy prey to the plots of wolves. He said that the city did not need another shepherd but had a shepherd able to provide for it. For after the great Liberius one of his deacons had been ordained (his name was Felix), who kept the faith set forth at Nicaea inviolate, but freely held communion with those who corrupted it. Yet none of the inhabitants of Rome entered a house of prayer while he was inside; and the women told the emperor this too. Moved by this, he ordered that excellent man to return, and that both should govern the church jointly. When this letter was read in the hippodrome, the crowd shouted that the emperor's decision was just; for the spectators, they said, were divided into two parties named after colours, and one bishop should lead the one party, the other the other. Having thus mocked the emperor's letter, they raised a common cry: “One God, one Christ, one bishop.” I have thought it right to set down their very words. After these cries of the Christ-loving people, adorned with piety and justice, the godly Liberius returned, and Felix withdrew and lived in another city. I have joined this to what happened to the bishops at Milan, to keep the narrative together; I shall now return to the order of events.
Eph 4:5–6 (echo, low confidence)
Notes and citation
Summary: Two years after Liberius's exile, the noblewomen of Rome petition Constantius to restore him; when the emperor proposes that Liberius share the see with Felix, the crowd in the hippodrome mocks the decree with the cry “One God, one Christ, one bishop,” and Liberius returns.
- Felix is the antipope Felix II. Theodoret does not mention the conditions on which Liberius was allowed to return; translated as written.
- The two parties named after colours are the circus factions.
Topics: Church office
Cite (SBL): Theodoret, Hist. eccl. 2.14 (GCS 19:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-historia-ecclesiastica/2-14
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Translation: Translated by Claude (Opus) from Parmentier's Greek text (GCS 19, 1911; OCR by this project); every chapter compared afterwards with Jackson's English in NPNF² 3.