Under the editorial supervision of Philip Schaff, D.D., LL.D., Professor of Church History in the Union Theological Semimary, New York, and Henry Wace, D.D., Principal of King's College, London
Published in 1892 by Philip Schaff, New York: Christian Literature Publishing Co.
Come, my beloved, the season calls us to keep the feast. Again, `the Sun of Righteousness [3884] , causing His divine beams to rise upon us, proclaims beforehand the time of the feast, in which, obeying Him, we ought to celebrate it, lest when the time has passed by, gladness likewise may pass us by. For discerning the time is one of the duties most urgent on us, for the practice of virtue; so that the blessed Paul, when instructing his disciple, teaches him to observe the time, saying, `Stand (ready) in season, and out of season [3885] '--that knowing both the one and the other, he might do things befitting the season, and avoid the blame of unseasonableness. For thus the God of all, after the manner of wise Solomon [3886] , distributes everything in time and season, to the end that, in due time, the salvation of men should be everywhere spread abroad. Thus the `Wisdom of God [3887] ,' our Lord and Saviour Jesus Christ, not out of season, but in season, `passed upon holy souls, fashioning the friends of God and the prophets [3888] ;' so that although very many were praying for Him, and saying, `O that the salvation of God were come out of Sion [3889] !'--the Spouse also, as it is written in the Song of Songs, was praying and saying, `O that Thou wert my sister's son, that sucked the breasts of my mother [3890] !' that Thou wert like the children of men, and wouldest take upon Thee human passions for our sake!--nevertheless, the God of all, the Maker of times and seasons, Who knows our affairs better than we do, while, as a good physician, He exhorts to obedience in season--the only one in which we may be healed--so also does He send Him not unseasonably, but seasonably, saying, `In an acceptable time have I heard Thee, and in the day of salvation I have helped Thee [3891] .'
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3. For the law was admirable, and the shadow was excellent, otherwise, it would not have wrought fear, and induced reverence in those who heard; especially in those who at that time not only heard but saw these things. Now these things were typical, and done as in a shadow. But let us pass on to the meaning, and henceforth leaving the figure at a distance, come to the truth, and look upon the priestly trumpets of our Saviour, which cry out, and call us, at one time to war, as the blessed Paul saith; `We wrestle not with flesh and blood, but with principalities, with powers, with the rulers of this dark world, with wicked spirits in heaven [3901] .' At another time the call is made to virginity, and self-denial, and conjugal harmony, saying, To virgins, the things of virgins; and to those who love the way of abstinence, the things of abstinence; and to those who are married [3902] , the things of an honourable marriage; thus assigning to each its own virtues and an honourable recompense. Sometimes the call is made to fasting, and sometimes to a feast. Hear again the same [Apostle] blowing the trumpet, and proclaiming, `Christ our Passover is sacrificed; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness [3903] .' If thou wouldest listen to a trumpet much greater than all these, hear our Saviour saying; `In that last and great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink [3904] .' For it became the Saviour not simply to call us to a feast, but to `the great feast;' if only we will be prepared to hear, and to conform to the proclamation of every trumpet.
4. For since, as I before said, there are divers proclamations, listen, as in a figure, to the prophet blowing the trumpet; and further, having turned to the truth, be ready for the announcement of the trumpet, for he saith, `Blow ye the trumpet in Sion: sanctify a fast [3905] .' This is a warning trumpet, and commands with great earnestness, that when we fast, we should hallow the fast. For not all those who call upon God, hallow God, since there are some who defile Him; yet not Him--that is impossible--but their own mind concerning Him; for He is holy, and has pleasure in the saints [3906] . And therefore the blessed Paul accuses those who dishonour God; `Transgressors of the law dishonour God [3907] .' So then, to make a separation from those who pollute the fast, he saith here, `sanctify a fast.' For many, crowding to the fast, pollute themselves in the thoughts of their hearts, sometimes by doing evil against their brethren, sometimes by daring to defraud. And, to mention nothing else, there are many who exalt themselves above their neighbours, thereby causing great mischief. For the boast of fasting did no good to the Pharisee, although he fasted twice in the week [3908] , only because he exalted himself against the publican. In the same manner the Word blamed the children of Israel on account of such a fast as this, exhorting them by Isaiah the Prophet, and saying, `This is not the fast and the day that I have chosen, that a man should humble his soul; not even if thou shouldest bow down thy neck like a hook, and shouldest strew sackcloth and ashes under thee; neither thus shall ye call the fast acceptable [3909] .' That we may be able to shew what kind of persons we should be when we fast, and of what character the fast should be, listen again to God commanding Moses, and saying, as it is written in Leviticus [3910] , `And the Lord spake unto Moses, saying, In the tenth day of this seventh month, there shall be a day of atonement; a convocation, and a holy day shall it be to you; and ye shall humble your souls, and offer whole burnt-offerings unto the Lord.' And afterwards, that the law might be defined on this point, He proceeds to say; `Every soul that shall not humble itself, shall be cut off from the people [3911] .'
5. Behold, my brethren, how much a fast can do, and in what manner the law commands us to fast. It is required that not only with the body should we fast, but with the soul. Now the soul is humbled when it does not follow wicked opinions, but feeds on becoming virtues. For virtues and vices are the food of the soul, and it can eat either of these two meats, and incline to either of the two, according to its own will. If it is bent toward virtue, it will be nourished by virtues, by righteousness, by temperance, by meekness, by fortitude, as Paul saith; `Being nourished by the word of truth [3912] .' Such was the case with our Lord, who said, `My meat is to do the will of My Father which is in heaven [3913] .' But if it is not thus with the soul, and it inclines downwards, it is then nourished by nothing but sin. For thus the Holy Ghost, describing sinners and their food, referred to the devil when He said, `I have given him to be meat to the people of Æthiopia [3914] .' For this is the food of sinners. And as our Lord and Saviour Jesus Christ, being heavenly bread, is the food of the saints, according to this; `Except ye eat My flesh, and drink My blood [3915] ;' so is the devil the food of the impure, and of those who do nothing which is of the light, but work the deeds of darkness. Therefore, in order to withdraw and turn them from vices, He commands them to be nourished with the food of virtue; namely, humbleness of mind, lowliness to endure humiliations, the acknowledgment of God. For not only does such a fast as this obtain pardon for souls, but being kept holy, it prepares the saints, and raises them above the earth.
6. And indeed that which I am about to say is wonderful, yea it is of those things which are very miraculous; yet not far from the truth, as ye may be able to learn from the sacred [3916] writings. That great man Moses, when fasting, conversed with God, and received the law. The great and holy Elijah, when fasting, was thought worthy of divine visions, and at last was taken up like Him who ascended into heaven. And Daniel, when fasting, although a very young man, was entrusted with the mystery, and he alone understood the secret things of the king, and was thought worthy of divine visions. But because the length of the fast of these men was wonderful, and the days prolonged, let no man lightly fall into unbelief; but rather let him believe and know, that the contemplation of God, and the word which is from Him, suffice to nourish those who hear, and stand to them in place of all food. For the angels are no otherwise sustained than by beholding at all times the face of the Father, and of the Saviour who is in heaven. And thus Moses, as long as he talked with God, fasted indeed bodily, but was nourished by divine words. When he descended among men, and God was gone up from him, he suffered hunger like other men. For it is not said that he fasted longer than forty days--those in which he was conversing with God. And, generally, each one of the saints has been thought worthy of similar transcendent nourishment.
7. Wherefore, my beloved, having our souls nourished with divine food, with the Word, and according to the will of God, and fasting bodily in things external, let us keep this great and saving feast as becomes us. Even the ignorant Jews received this divine food, through the type, when they ate a lamb in the passover. But not understanding the type, even to this day they eat the lamb, erring in that they are without the city and the truth. As long as Judæa and the city existed, there were a type, and a lamb, and a shadow, since the law thus commanded [3917] : These things shall not be done in another city; but in the land of Judæa, and in no place without [the land of Judæa]. And besides this, the law commanded them to offer whole burnt-offerings and sacrifices, there being no other altar than that in Jerusalem. For on this account, in that city alone was there an altar and temple built, and in no other city were they permitted to perform these rites, so that when that city should come to an end, then those things that were figurative might also be done away.
8. Now observe; that city, since the coming of our Savior, has had an end, and all the land of the Jews has been laid waste; so that from the testimony of these things (and we need no further proof, being assured by our own eyes of the fact) there must, of necessity, be an end of the shadow. And not from me should these things be learned, but the sacred voice of the prophet foretold, crying; `Behold upon the mountains the feet of Him that bringeth good tidings, and publisheth peace [3918] ;' and what is the message he published, but that which he goes on to say to them, `Keep thy feasts, O Judah; pay to the Lord thy vows. For they shall no more go to that which is old; it is finished; it is taken away: He is gone up who breathed upon the face, and delivered thee from affliction [3919] .' Now who is he that went up? a man may say to the Jews, in order that even the boast of the shadow may be done away; neither is it an idle thing to listen to the expression, `It is finished; he is gone up who breathed.' For nothing was finished before he went up who breathed. But as soon as he went up, it was finished. Who was he then, O Jews, as I said before? If Moses, the assertion would be false; for the people were not yet come to the land in which alone they were commanded to perform these rites. But if Samuel, or any other of the prophets, even in that case there would be a perversion of the truth; for hitherto these things were done in Judæa, and the city was standing. For it was necessary that while that stood, these things should be performed. So that it was none of these, my beloved, who went up. But if thou wouldest hear the true matter, and be kept from Jewish fables, behold our Saviour who went up, and `breathed upon the face, and said to His disciples, Receive ye the Holy Ghost [3920] .' For as soon as these things were done, everything was finished, for the altar was broken, and the veil of the temple was rent; and although the city was not yet laid waste, the abomination was ready to sit in the midst of the temple, and the city and those ancient ordinances to receive their final consummation.
9. Since then we have passed beyond that time of shadows, and no longer perform rites under it, but have turned, as it were, unto the Lord; `for the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty [3921] ;'--as we hear the sacred trumpet, no longer slaying a material lamb, but that true Lamb that was slain, even our Lord Jesus Christ; `Who was led as a sheep to the slaughter, and was dumb as a lamb before her shearers [3922] ;' being purified by His precious blood, which speaketh better things than that of Abel, having our feet shod with the preparation of the Gospel, holding in our hands the rod and staff of the Lord, by which that saint was comforted, who said [3923] , `Thy rod and Thy staff they comfort me;' and to sum up, being in all respects prepared, and careful for nothing, because, as the blessed Paul saith, `The Lord is at hand [3924] ;' and as our Saviour saith, `In an hour when we think not, the Lord cometh;--Let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Putting off the old man and his deeds, let us put on the new man [3925] , which is created in God,' in humbleness of mind, and a pure conscience; in meditation of the law by night and by day. And casting away all hypocrisy and fraud, putting far from us all pride and deceit, let us take upon us love towards God and towards our neighbour, that being new [creatures], and receiving the new wine, even the Holy Spirit, we may properly keep the feast, even the month of these new [fruits] [3926] .
10. We [3927] begin the holy fast on the fifth day of Pharmuthi (March 31), and adding to it according to the number of those six holy and great days, which are the symbol of the creation of this world, let us rest and cease (from fasting) on the tenth day of the same Pharmuthi (April 5), on the holy sabbath of the week. And when the first day of the holy week dawns and rises upon us, on the eleventh day of the same month (April 6), from which again we count all the seven weeks one by one, let us keep feast on the holy day of Pentecost--on that which was at one time to the Jews, typically, the feast of weeks, in which they granted forgiveness and settlement of debts; and indeed that day was one of deliverance in every respect. Let us keep the feast on the first day of the great week, as a symbol of the world to come, in which we here receive a pledge that we shall have everlasting life hereafter. Then having passed hence, we shall keep a perfect feast with Christ, while we cry out and say, like the saints, `I will pass to the place of the wondrous tabernacle, to the house of God; with the voice of gladness and thanksgiving, the shouting of those who rejoice [3928] ;' whence pain and sorrow and sighing have fled, and upon our heads gladness and joy shall have come to us! May we be judged worthy to be partakers in these things.
11. Let us remember the poor, and not forget kindness to strangers; above all, let us love God with all our soul, and might, and strength, and our neighbour as ourselves. So may we receive those things which the eye hath not seen, nor the ear heard, and which have not entered into the heart of man, which God hath prepared for those that love Him [3929] , through His only Son, our Lord and Saviour, Jesus Christ; through Whom, to the Father alone, by the Holy Ghost, be glory and dominion for ever and ever. Amen.
Salute one another with a kiss. All the brethren who are with me salute you.
Here endeth the first Festal Letter of holy Athanasius.
Letter II.--For 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii.
Again, my brethren, is Easter come and gladness; again the Lord hath brought us to this season; so that when, according to custom, we have been nourished with His words, we may duly keep the feast. Let us celebrate it then, even heavenly joy, with those saints who formerly proclaimed a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. `Be ye therefore followers of me [3930] ,' he wrote to the Corinthians. Now the apostolic precept exhorts us all, for those commands which he sent to individuals, he at the same time enjoined upon every man in every place, for he was `a teacher of all nations in faith and truth [3931] .' And, generally, the commands of all the saints urge us on similarly, as Solomon makes use of proverbs, saying, `Hear, my children, the instruction of a father, and attend to know understanding; for I give you a good gift, forsake ye not my word: for I was an obedient son to my father, and beloved in the sight of my mother [3932] .' For a just father brings up [his children] well, when he is diligent in teaching others in accordance with his own upright conduct, so that when he meets with opposition, he may not be ashamed on hearing it said, `Thou therefore that teachest others, teachest thou not thyself [3933] ?' but rather, like the good servant, may both save himself and gain others; and thus, when the grace committed to him has been doubled, he may hear, `Thou good and faithful servant, thou hast been faithful in a little, I will set thee over much: enter into the joy of thy Lord [3934] .'
2. Let us [3935] then, as is becoming, as at all times, yet especially in the days of the feast, be not hearers only, but doers of the commandments of our Saviour; that having imitated the behaviour of the saints, we may enter together into the joy of our Lord which is in heaven, which is not transitory, but truly abides; of which evil doers having deprived themselves, there remains to them as the fruit of their ways, sorrow and affliction, and groaning with torments. Let a man see what these become like, that they bear not the likeness [3936] of the conversation of the saints, nor of that right understanding, by which man at the beginning was rational, and in the image of God. But they are compared to their disgrace to beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses [3937] ; also, for their craftiness, and errors, and sin laden with death, they are called a `generation of vipers,' as John saith [3938] . Now having thus fallen, and grovelling in the dust like the serpent [3939] , having their minds set on nothing beyond visible things, they esteem these things good, and rejoicing in them, serve their own lusts and not God.
3. Yet even in this state, the man-loving Word, who came for this very reason, that He might seek and find that which was lost, sought to restrain them from such folly, crying and saying, `Be ye not as the horse and the mule which have no understanding, whose cheeks ye hold in with bit and bridle [3940] .' Because they were careless and imitated the wicked, the prophet prays in spirit and says, `Ye are to me like merchant-men of Phoenicia [3941] .' And the avenging Spirit protests against them in these words, `Lord, in Thy city Thou wilt despise their image [3942] .' Thus, being changed into the likeness of fools, they fell so low in their understanding, that by their excessive reasoning, they even likened the Divine Wisdom to themselves, thinking it to be like their own arts. Therefore, `professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the corruptible image of man, and birds, and four-footed beasts, and creeping things. Wherefore God gave them over to a reprobate mind, to do those things which are not convenient [3943] .' For they did not listen to the prophetic voice that reproved them (saying), `To what have ye likened the Lord, and with what have ye compared Him [3944] ?' neither to David, who prayed concerning such as these, and sang, `All those that make them are like unto them, and all those who put their trust in them [3945] .' Being blind to the truth, they looked upon a stone as God, and hence, like senseless creatures, they walked in darkness, and, as the prophet cried, `They hear indeed, but they do not understand; they see indeed, but they do not perceive; for their heart is waxen fat, and with their ears they hear heavily [3946] .'
4. Now those who do not observe the feast, continue such as these even to the present day, feigning indeed and devising names of feasts [3947] , but rather introducing days of mourning than of gladness; `For there is no peace to the wicked, saith the Lord [3948] .' And as Wisdom saith, `Gladness and joy are taken from their mouth [3949] .' Such are the feasts of the wicked. But the wise servants of the Lord, who have truly put on the man which is created in God [3950] , have received gospel words, and reckon as a general commandment that given to Timothy, which saith, `Be thou an example to the believers in word, in conversation, in love, in faith, in purity [3951] .' So well do they keep the Feast, that even the unbelievers, seeing their order [3952] , may say, `God is with them of a truth [3953] .' For as he who receives an apostle receives Him who sent him [3954] , so he who is a follower of the saints, makes the Lord in every respect his end and aim, even as Paul, being a follower of Him, goes on to say, `As I also of Christ [3955] .' For there were first our Saviour's own words, who from the height of His divinity, when conversing with His disciples, said, `Learn of Me, for I am meek and lowly in heart, and ye shall find rest to your souls [3956] .' Then too when He poured water into a basin, and girded Himself with a towel, and washed His disciples' feet, He said to them, `Know what I have done. Ye call Me Master and Lord, and ye say well, for so I am. If therefore I, your Lord and Master, have washed your feet, ye also ought to wash one another's feet: for I have given you an example, that as I have done to you, ye also should do [3957] .'
5. Oh! my brethren, how shall we admire the loving-kindness of the Saviour? With what power, and with what a trumpet should a man cry out, exalting these His benefits! That not only should we bear His image, but should receive from Him an example and pattern of heavenly conversation; that as He hath begun, we should go on, that suffering, we should not threaten, being reviled, we should not revile again, but should bless them that curse, and in everything commit ourselves to God who judgeth righteously [3958] . For those who are thus disposed, and fashion themselves according to the Gospel, will be partakers of Christ, and imitators of apostolic conversation, on account of which they shall be deemed worthy of that praise from him, with which he praised the Corinthians, when he said, `I praise you that in everything ye are mindful of me [3959] .' Afterwards, because there were men who used his words, but chose to hear them as suited their lusts, and dared to pervert them, as the followers of Hymenæus and Alexander, and before them the Sadducees, who as he said, `having made shipwreck of faith,' scoffed at the mystery of the resurrection, he immediately proceeded to say, `And as I have delivered to you traditions, hold them fast [3960] .' That means, indeed, that we should think not otherwise than as the teacher has delivered.
6. For not only in outward form did those wicked men dissemble, putting on as the Lord says sheep's clothing, and appearing like unto whited sepulchres; but they took those divine words in their mouth, while they inwardly cherished evil intentions. And the first to put on this appearance was the serpent, the inventor of wickedness from the beginning--the devil,--who, in disguise, conversed with Eve, and forthwith deceived her. But after him and with him are all inventors of unlawful heresies, who indeed refer to the Scriptures, but do not hold such opinions as the saints have handed down, and receiving them as the traditions of men, err, because they do not rightly know them nor their [3961] power. Therefore Paul justly praises the Corinthians [3962] , because their opinions were in accordance with his traditions. And the Lord most righteously reproved the Jews, saying, `Wherefore do ye also transgress the commandments of God on account of your traditions [3963] .' For they changed the commandments they received from God after their own understanding, preferring to observe the traditions of men. And about these, a little after, the blessed Paul again gave directions to the Galatians who were in danger thereof, writing to them, `If any man preach to you aught else than that ye have received, let him be accursed [3964] .'
7. For there is no fellowship whatever between the words of the saints and the fancies of human invention; for the saints are the ministers of the truth, preaching the kingdom of heaven, but those who are borne in the opposite direction have nothing better than to eat, and think their end is that they shall cease to be, and they say, `Let us eat and drink, for to-morrow we die [3965] .' Therefore blessed Luke reproves the inventions of men, and hands down the narrations of the saints, saying in the beginning of the Gospel, `Since many have presumed to write narrations of those events of which we are assured, as those who from the beginning were witnesses and ministers of the Word have delivered to us; it hath seemed good to me also, who have adhered to them all from the first, to write correctly in order to thee, O excellent Theophilus, that thou mayest know the truth concerning the things in which thou hast been instructed [3966] .' For as each of the saints has received, that they impart without alteration, for the confirmation of the doctrine of the mysteries. Of these the (divine) word would have us disciples, and these should of right be our teachers, and to them only is it necessary to give heed, for of them only is `the word faithful and worthy of all acceptation [3967] ;' these not being disciples because they heard from others, but being eye-witnesses and ministers of the Word, that which they had heard from Him have they handed down.
Now some have related the wonderful signs performed by our Saviour, and preached His eternal Godhead. And others have written of His being born in the flesh of the Virgin, and have proclaimed the festival of the holy passover, saying, `Christ our Passover is sacrificed [3968] ;' so that we, individually and collectively, and all the churches in the world may remember, as it is written, `That Christ rose from the dead, of the seed of David, according to the Gospel [3969] .' And let us not forget that which Paul delivered, declaring it to the Corinthians; I mean His resurrection, whereby `He destroyed him that had the power of death, that is, the devil [3970] ;' and raised us up together with Him, having loosed the bands of death, and vouchsafed a blessing instead of a curse, joy instead of grief, a feast instead of mourning, in this holy joy of Easter, which being continually in our hearts, we always rejoice, as Paul commanded; `We pray without ceasing; in everything we give thanks [3971] .' So we are not remiss in giving notice of its seasons, as we have received from the Fathers. Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto Him, and being followers of the saints, `we shall make our praise in the Lord all the day [3972] ,' as the Psalmist says. So, when we rightly keep the feast, we shall be counted worthy of that joy which is in heaven.
8. We begin the fast of forty days on the 13th of the month Phamenoth (Mar. 9). After we have given ourselves to fasting in continued succession, let us begin the holy Paschal [3973] week on the 18th of the month Pharmuthi (April 13). Then resting on the 23rd of the same month Pharmuthi (April 18), and keeping the feast afterwards on the first of the week, on the 24th (April 19), let us add to these the seven weeks of the great Pentecost, wholly rejoicing and exulting in Christ Jesus our Lord, through Whom to the Father be glory and dominion in the Holy Ghost, for ever and ever. Amen.
The brethren which are with me salute you. Salute one another with a holy kiss [3974] .
Here endeth the second Festal Letter of the holy lord Athanasius, Bishop of Alexandria.
Letter III.--For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv.
Again, my beloved brethren, the day of the feast draws near to us, which, above all others, should be devoted to prayer, which the law commands to be observed, and which it would be an unholy thing for us to pass over in silence. For although we have been held under restraint by those who afflict us, that, because of them, we should not announce to you this season; yet thanks be to `God, who comforteth the afflicted [3975] ,' that we have not been overcome by the wickedness of our accusers and silenced; but obeying the voice of truth, we together with you cry aloud in the day of the feast. For the God of all hath commanded, saying, `Speak [3976] , and the children of Israel shall keep the Passover.' And the Spirit exhorts in the Psalm; `Blow the trumpet in the new moons [3977] , in the solemn day of your feast.' And the prophet cries; `Keep thy feasts, O Judah [3978] .' I do not send word to you as though you were ignorant; but I publish it to those who know it, that ye may perceive that although men have separated us, yet God having made us companions, we approach the same feast, and worship the same Lord continually. And we do not keep the festival as observers of days, knowing that the Apostle reproves those who do so, in those words which he spake; `Ye observe days, and months, and times, and years [3979] .' But rather do we consider the day solemn because of the feast; so that all of us, who serve God in every place, may together in our prayers be well-pleasing to God. For the blessed Paul, announcing the nearness of gladness like this, did not announce days, but the Lord, for whose sake we keep the feast, saying, `Christ, our Passover, is sacrificed [3980] ;' so that we all, contemplating the eternity of the Word, may draw near to do Him service.
2. For what else is the feast, but the service of the soul? And what is that service, but prolonged prayer to God, and unceasing thanksgiving [3981] ? The unthankful departing far from these are rightly deprived of the joy springing therefrom: for `joy and gladness are taken from their mouth [3982] .' Therefore, the [divine] word doth not allow them to have peace; `For there is no peace to the wicked, saith the Lord [3983] ,' they labour in pain and grief. So, not even to him who owed ten thousand talents did the Gospel grant forgiveness in the sight of the Lord [3984] . For even he, having received forgiveness of great things, was forgetful of kindness in little ones, so that he paid the penalty also of those former things. And justly indeed, for having himself experienced kindness, he was required to be merciful to his fellow servant. He too that received the one talent, and bound it up in a napkin, and hid it in the earth, was in consequence cast out for unthankfulness, hearing the words, `Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed; thou oughtest therefore to have put my money to the exchangers, and on my return, I should have received mine own. Take therefore the talent from him, and give it to him that hath ten talents [3985] .' For, of course, when he was required to deliver up to his lord that which belonged to him, he should have acknowledged the kindness of him who gave it, and the value of that which was given. For he who gave was not a hard man, had he been so, he would not have given even in the first instance; neither was that which was given unprofitable and vain, for then he had not found fault. But both he who gave was good, and that which was given was capable of bearing fruit. As therefore `he who withholdeth corn in seed-time is cursed [3986] ,' according to the divine proverb, so he who neglects grace, and hides it without culture, is properly cast out as a wicked and unthankful person. On this account, he praises those who increased [their talents], saying, `Well done, good and faithful servant; thou hast been faithful in a little, I will place thee over much; enter into the joy of thy Lord [3987] .'
3. This was right and reasonable; for, as the Scripture declares, they had gained as much as they had received. Now, my beloved, our will ought to keep pace with the grace of God, and not fall short; lest while our will remains idle, the grace given us should begin to depart, and the enemy finding us empty and naked, should enter [into us], as was the case with him spoken of in the Gospel, from whom the devil went out; `for having gone through dry places, he took seven other spirits more wicked than himself; and returning and finding the house empty, he dwelt there, and the last state of that man was worse than the first [3988] .' For the departure from virtue gives place for the entrance of the unclean spirit. There is, moreover, the apostolic injunction, that the grace given us should not be unprofitable; for those things which he wrote particularly to his disciple, he enforces on us through him [3989] , saying, `Neglect not the gift that is in thee. For he who tilleth his land shall be satisfied with bread; but the paths of the slothful are strewn with thorns;' so that the Spirit forewarns a man not to fall into them, saying, `Break up your fallow ground, sow not among thorns [3990] .' For when a man despises the grace given him; and forthwith falls into the cares of the world, he delivers himself over to his lusts; and thus in the time of persecution he is offended [3991] , and becomes altogether unfruitful. Now the prophet points out the end of such negligence, saying, `Cursed is he who doeth the work of the Lord carelessly [3992] .' For a servant of the Lord should be diligent and careful, yea, moreover, burning like a flame, so that when, by an ardent spirit, he has destroyed all carnal sin, he may be able to draw near to God who, according to the expression of the saints, is called `a consuming fire [3993] .'
4. Therefore, the God of all, `Who maketh His angels [spirits],' is a spirit, `and His ministers a flame of fire [3994] .' Wherefore, in the departure from Egypt, He forbade the multitude to touch the mountain, where God was appointing them the law, because they were not of this character. But He called blessed Moses to it, as being fervent in spirit, and possessing unquenchable grace, saying, `Let Moses alone draw near [3995] .' He entered into the cloud also, and when the mountain was smoking, he was not injured; but rather, through `the words of the Lord, which are choice silver purified in the earth [3996] ,' he descended purified. Therefore the blessed Paul, when desirous that the grace of the Spirit given to us should not grow cold, exhorts, saying, `Quench not the Spirit [3997] .' For so shall we remain partakers of Christ [3998] , if we hold fast to the end the Spirit given at the beginning. For he said, `Quench not;' not because the Spirit is placed in the power of men, and is able to suffer anything from them; but because bad and unthankful men are such as manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds. `For the holy Spirit of discipline will flee deceit, nor dwell in a body that is subject unto sin; but will remove from thoughts that are without understanding [3999] .' Now they being without understanding, and deceitful, and lovers of sin, walk still as in darkness, not having that `Light which lighteth every man that cometh into the world [4000] .' Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire, and he said, `I pass away from every place, and am not able to endure it [4001] .' And our Lord Jesus Christ, being good and a lover of men, came that He might cast this upon earth, and said, `And what? would that it were already kindled [4002] !' For He desired, as He testified in Ezekiel [4003] , the repentance of a man rather than his death; so that evil should be entirely consumed in all men, that the soul, being purified, might be able to bring forth fruit; for the word which is sown by Him will be productive, some thirty, some sixty, some an hundred [4004] . Thus, for instance, those who were with Cleopas [4005] , although infirm at first from lack of knowledge, yet afterwards were inflamed with the words of the Saviour, and brought forth the fruits of the knowledge of Him. The blessed Paul also, when seized by this fire, revealed it not to flesh and blood, but having experienced the grace, he became a preacher of the Word. But not such were those nine lepers who were cleansed from their leprosy, and yet were unthankful to the Lord who healed them; nor Judas, who obtained the lot of an apostle, and was named a disciple of the Lord, but at last, `while eating bread with the Saviour, lifted up his heel against Him, and became a traitor [4006] .' But such men have the due reward of their folly, since their expectation will be vain through their ingratitude; for there is no hope for the ungrateful, the last fire, prepared for the devil and his angels, awaits those who have neglected divine light. Such then is the end of the unthankful.
5. But the faithful and true servants of the Lord, knowing that the Lord loves the thankful, never cease to praise Him, ever giving thanks unto the Lord. And whether the time is one of ease or of affliction, they offer up praise to God with thanksgiving, not reckoning these things of time, but worshipping the Lord, the God of times [4007] . Thus of old time, Job, who possessed fortitude above all men, thought of these things when in prosperity; and when in adversity, he patiently endured, and when he suffered, gave thanks. As also the humble David, in the very time of affliction sang praises and said, `I will bless the Lord at all times [4008] .' And the blessed Paul, in all his Epistles, so to say, ceased not to thank God. In times of ease, he failed not, and in afflictions he gloried, knowing that `tribulation worketh patience, and patience experience, and experience hope, and that hope maketh not ashamed [4009] .' Let us, being followers of such men, pass no season without thanksgiving, but especially now, when the time is one of tribulation, which the heretics excite against us, will we praise the Lord, uttering the words of the saints; `All these things have come upon us, yet have we not forgotten Thee [4010] .' For as the Jews at that time, although suffering an assault from the tabernacles [4011] of the Edomites, and oppressed by the enemies of Jerusalem, did not give themselves up, but all the more sang praises to God; so we, my beloved brethren, though hindered from speaking the word of the Lord, will the more proclaim it, and being afflicted, we will sing Psalms [4012] , in that we are accounted worthy to be despised, and to labour anxiously for the truth. Yea, moreover, being grievously vexed, we will give thanks. For the blessed Apostle, who gave thanks at all times, urges us in the same manner to draw near to God saying, `Let your requests, with thanksgiving, be made known unto God [4013] .' And being desirous that we should always continue in this resolution, he says, `At all times give thanks; pray without ceasing [4014] .' For he knew that believers are strong while employed in thanksgiving, and that rejoicing they pass over the walls of the enemy, like those saints who said, `Through Thee will we pierce through our enemies, and by my God I will leap over a wall [4015] .' At all times let us stand firm, but especially now, although many afflictions overtake us, and many heretics are furious against us. Let us then, my beloved brethren, celebrate with thanksgiving the holy feast which now draws near to us, `girding up the loins of our minds [4016] ,' like our Saviour Jesus Christ, of Whom it is written, `Righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins [4017] .' Each one of us having in his hand the staff which came out of the root of Jesse, and our feet shod with the preparation of the Gospel [4018] , let us keep the feast as Paul saith, `Not with the old leaven, but with the unleavened bread of sincerity and truth [4019] ;' reverently trusting that we are reconciled through Christ, and not departing from faith in Him, nor do we defile ourselves together with heretics, and strangers to the truth, whose conversation and whose will degrade them. But rejoicing in afflictions, we break through the furnace of iron and darkness, and pass, unharmed, over that terrible Red Sea. Thus also, when we look upon the confusion of heretics, we shall, with Moses, sing that great song of praise, and say, `We will sing unto the Lord, for He is to be gloriously praised [4020] .' Thus, singing praises, and seeing that the sin which is in us has been cast into the sea, we pass over to the wilderness. And being first purified by the fast of forty days, by prayers, and fastings, and discipline, and good works, we shall be able to eat the holy Passover in Jerusalem.
6. The beginning of the fast of forty days is on the fifth of Phamenoth (Mar. 1); and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of Pharmuthi (Apr. 5), in which, my beloved brethren, we should use more prolonged prayers, and fastings, and watchings, that we may be enabled to anoint our lintels with precious blood, and to escape the destroyer [4021] . Let us rest then, on the fifteenth of the month Pharmuthi (Apr. 10), for on the evening of that Saturday we hear the angels' message, `Why seek ye the living among the dead? He is risen [4022] .' Immediately afterwards that great Sunday receives us, I mean on the sixteenth of the same month Pharmuthi (April 11), on which our Lord having risen, gave us peace towards our neighbours. When then we have kept the feast according to His will, let us add from that first day in the holy week, the seven weeks of Pentecost, and as we then receive the grace of the Spirit, let us at all times give thanks to the Lord; through Whom to the Father be glory and dominion, in the Holy Ghost, for ever and ever. Amen.
Salute one another with a holy kiss. The brethren who are with me salute you. I pray, brethren beloved and longed for, that ye may have health, and that ye may be mindful of us in the Lord.
Here endeth the third Festal Letter of holy Athanasius.
Letter IV.--For 332. Easter-day vii Pharmuthi [4023] , iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus [4024] ; Indict. v.
He sent this Letter from the Emperor's Court by a soldier [4025] .
I send unto you, my beloved, late and beyond the accustomed time [4026] ; yet I trust you will forgive the delay, on account of my protracted journey, and because I have been tried with illness. Being hindered by these two causes, and unusually severe storms having occurred, I have deferred writing to you. But notwithstanding my long journeys, and my grievous sickness, I have not forgotten to give you the festal notification, and, in discharge of my duty, I now announce to you the feast. For although the date of this letter is later [4027] than that usual for this announcement, it should still be considered well-timed, since our enemies having been put to shame and reproved by the Church, because they persecuted us without a cause [4028] , we may now sing a festal song of praise, uttering the triumphant hymn against Pharaoh; `We will sing unto the Lord, for He is to be gloriously praised; the horse and his rider He hath cast into the sea [4029] .'
2. It is well, my beloved, to proceed from feast to feast; again festal meetings, again holy vigils arouse our minds, and compel our intellect to keep vigil unto contemplation of good things. Let us not fulfil these days like those that mourn, but, by enjoying spiritual food, let us seek to silence our fleshly lusts [4030] . For by these means we shall have strength to overcome our adversaries, like blessed Judith [4031] , when having first exercised herself in fastings and prayers, she overcame the enemies, and killed Olophernes. And blessed Esther, when destruction was about to come on all her race, and the nation of Israel was ready to perish, defeated the fury of the tyrant by no other means than by fasting and prayer to God, and changed the ruin of her people into safety [4032] . Now as those days are considered feasts for Israel, so also in old time feasts were appointed when an enemy was slain, or a conspiracy against the people broken up, and Israel delivered. Therefore blessed Moses of old time ordained the great feast of the Passover, and our celebration of it, because, namely, Pharaoh was killed, and the people were delivered from bondage. For in those times it was especially, when those who tyrannized over the people had been slain, that temporal feasts and holidays were observed in Judæa [4033] .
3. Now, however, that the devil, that tyrant against the whole world, is slain, we do not approach a temporal feast, my beloved, but an eternal and heavenly. Not in shadows do we shew it forth, but we come to it in truth. For they being filled with the flesh of a dumb lamb, accomplished the feast, and having anointed their door-posts with the blood, implored aid against the destroyer [4034] . But now we, eating of the Word of the Father, and having the lintels of our hearts sealed with the blood of the New Testament [4035] , acknowledge the grace given us from the Saviour, who said, `Behold, I have given unto you to tread upon serpents and scorpions, and over all the power of the enemy [4036] .' For no more does death reign; but instead of death henceforth is life, since our Lord said, `I am the life [4037] ;' so that everything is filled with joy and gladness; as it is written, `The Lord reigneth, let the earth rejoice.' For when death reigned, `sitting down by the rivers of Babylon, we wept [4038] ,' and mourned, because we felt the bitterness of captivity; but now that death and the kingdom of the devil is abolished, everything is entirely filled with joy and gladness. And God is no longer known only in Judæa, but in all the earth, `their voice hath gone forth, and the knowledge of Him hath filled all the earth [4039] .' What follows, my beloved, is obvious; that we should approach such a feast, not with filthy raiment, but having clothed our minds with pure garments. For we need in this to put on our Lord Jesus [4040] , that we may be able to celebrate the feast with Him. Now we are clothed with Him when we love virtue, and are enemies to wickedness, when we exercise ourselves in temperance and mortify lasciviousness, when we love righteousness before iniquity, when we honour sufficiency, and have strength of mind, when we do not forget the poor, but open our doors to all men, when we assist humble-mindedness, but hate pride.
4. By these things Israel of old, having first, as in a figure, striven for the victory, came to the feast, for these things were then foreshadowed and typified. But we, my beloved, the shadow having received its fulfilment, and the types being accomplished, should no longer consider the feast typical, neither should we go up to Jerusalem which is here below, to sacrifice the Passover, according to the unseasonable observance of the Jews, lest, while the season passes away, we should be regarded as acting unseasonably [4041] ; but, in accordance with the injunction of the Apostles, let us go beyond the types, and sing the new song of praise. For perceiving this, and being assembled together with the Truth [4042] , they drew near, and said unto our Saviour, `Where wilt Thou that we should make ready for Thee the Passover [4043] ?' For no longer were these things to be done which belonged to Jerusalem which is beneath; neither there alone was the feast to be celebrated, but wherever God willed it to be. Now He willed it to be in every place, so that `in every place incense and a sacrifice might be offered to Him [4044] .' For although, as in the historical account, in no other place might the feast of the Passover be kept save only in Jerusalem, yet when the things pertaining to that time were fulfilled, and those which belonged to shadows had passed away, and the preaching of the Gospel was about to extend everywhere; when indeed the disciples were spreading the feast in all places, they asked the Saviour, `Where wilt Thou that we shall make ready?' The Saviour also, since He was changing the typical for the spiritual, promised them that they should no longer eat the flesh of a lamb, but His own, saying, `Take, eat and drink; this is My body, and My blood [4045] .' When we are thus nourished by these things, we also, my beloved, shall truly keep the feast of the Passover.
5. We begin on the first of Pharmuthi (Mar. 27), and rest on the sixth of the same month (Apr. 1), on the evening of the seventh day; and the holy first day of the week having risen upon us on the seventh of the same Pharmuthi (Apr. 2), celebrate we too the days of holy Pentecost following thereon, shewing forth through them the world to come [4046] , so that henceforth we may be with Christ for ever, praising God over all in Christ Jesus, and through Him, with all saints, we say unto the Lord, Amen. Salute one another with a holy kiss. All the brethren who are with me salute you. We have sent this letter from the Court, by the hand of an attendant officer [4047] , to whom it was given by Ablavius [4048] , the Præfect of the Prætorium, who fears God in truth. For I am at the Court, having been summoned by the emperor Constantine to see him. But the Meletians, who were present there, being envious, sought our ruin before the Emperor. But they were put to shame and driven away thence as calumniators, being confuted by many things. Those who were driven away were Callinicus, Ision, Eudæmon, and Geloeus [4049] Hieracammon, who, on account of the shame of his name, calls himself Eulogius.
Here endeth the fourth Festal Letter of holy Athanasius.
Letter V.--For 333. Easter-day [4050] , Coss. Dalmatius and Zenophilus; Præfect, Paternus [4051] ; vi Indict.; xvii Kal. Maii, xx Pharmuthi; xv Moon; vii Gods; Æra Dioclet. 49.
We duly proceed, my brethren, from feasts to feasts, duly from prayers to prayers, we advance from fasts to fasts, and join holy-days to holy-days. Again the time has arrived which brings to us a new beginning [4052] , even the announcement of the blessed Passover, in which the Lord was sacrificed. We eat, as it were, the food of life, and constantly thirsting we delight our souls at all times, as from a fountain, in His precious blood. For we continually and ardently desire; He stands ready for those who thirst; and for those who thirst there is the word of our Saviour, which, in His loving-kindness, He uttered on the day of the feast; `If any man thirst, let him come to Me and drink [4053] .' Nor was it then alone when any one drew near to Him, that He cured his thirst; but whenever any one seeks, there is free access for him to the Saviour. For the grace of the feast is not limited to one time, nor does its splendid brilliancy decline; but it is always near, enlightening the minds of those who earnestly desire it [4054] . For therein is constant virtue, for those who are illuminated in their minds, and meditate on the divine Scriptures day and night, like the man to whom a blessing is given, as it is written in the sacred Psalms; `Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters. But his delight is in the law of the Lord, and in His law doth he meditate day and night [4055] .' For it is not the sun, or the moon, or the host of those other stars which illumines him, but he glitters with the high effulgence of God over all.
2. For it is God, my beloved, even the God Who at first established the feast for us, Who vouchsafes the celebration of it year by year. He both brought about the slaying of His Son for salvation, and gave us this reason for the holy feast, to which every year bears witness, as often as at this season the feast is proclaimed. This also leads us on from the cross through this world to that which is before us, and God produces even now from it the joy of glorious salvation, bringing us to the same assembly, and in every place uniting all of us in spirit; appointing us common prayers, and a common grace proceeding from the feast. For this is the marvel of His loving-kindness, that He should gather together in the same place those who are at a distance; and make those who appear to be far off in the body, to be near together in unity of spirit.
3. Wherefore then, my beloved, do we not acknowledge the grace as becometh the feast? Wherefore do we not make a return to our Benefactor? It is indeed impossible to make an adequate return to God; still, it is a wicked thing for us who receive the gracious gift, not to acknowledge it. Nature itself manifests our inability; but our own will reproves our unthankfulness. Therefore the blessed Paul, when admiring the greatness of the gift of God, said, `And who is sufficient for these things [4056] ?' For He made the world free by the blood of the Saviour; then, again, He has caused the grave to be trodden down by the Saviour's death, and furnished a way to the heavenly gates free from obstacles to those who are going up [4057] . Wherefore, one of the saints, while he acknowledged the grace, but was insufficient to repay it, said, `What shall I render unto the Lord for all He has done unto me [4058] ?' For instead of death he had received life, instead of bondage [4059] , freedom, and instead of the grave, the kingdom of heaven. For of old time, `death reigned from Adam to Moses;' but now the divine voice hath said, `To-day shalt thou be with Me in Paradise.' And the saints, being sensible of this, said, `Except the Lord had helped me, my soul had almost dwelt in hell. [4060] .' Besides all this, being powerless to make a return, he yet acknowledged the gift, and wrote finally, saying, `I will take the cup of salvation, and call on the name of the Lord; precious in His sight is the death of His saints [4061] .'
With regard to the cup, the Lord said, `Are ye able to drink of that cup which I am about to drink of?' And when the disciples assented, the Lord said, `Ye shall indeed drink of My cup; but that ye should sit on My right hand, and on My left, is not Mine to give; but to those for whom it is prepared [4062] .' Therefore, my beloved, let us be sensible of the gift, though we are found insufficient to repay it. As we have ability, let us meet the occasion. For although nature is not able, with things unworthy of the Word, to return a recompense for such benefits, yet let us render Him thanks while we persevere in piety. And how can we more abide in piety than when we acknowledge God, Who in His love to mankind has bestowed on us such benefits? (For thus we shall obediently keep the law, and observe its commandments. And, further, we shall not, as unthankful persons, be accounted transgressors of the law, or do those things which ought to be hated, for the Lord loveth the thankful); when too we offer ourselves to the Lord, like the saints, when we subscribe ourselves entirely [as] living henceforth not to ourselves, but to the Lord Who died for us, as also the blessed Paul did, when he said, `I am crucified with Christ, yet I live; yet not I, but Christ liveth in me [4063] .'
4. Now our life, my brethren, truly consists in our denying all bodily things, and continuing stedfast in those only of our Saviour. Therefore the present season requires of us, that we should not only utter such words, but should also imitate the deeds of the saints. But we imitate them, when we acknowledge Him who died, and no longer live unto ourselves, but Christ henceforth lives in us; when we render a recompense to the Lord to the utmost of our power, though when we make a return we give nothing of our own, but those things which we have before received from Him, this being especially of His grace, that He should require, as from us, His own gifts. He bears witness to this when He says, `My offerings are My own gifts [4064] .' That is, those things which you give Me are yours, as having received them from Me, but they are the gifts of God. And let us offer to the Lord every virtue, and that true holiness which is in Him, and in piety let us keep the feast to Him with those things which He has hallowed for us. Let us thus engage in the holy fasts, as having been prescribed by Him, and by means of which we find the way to God. But let us not be like the heathen, or the ignorant Jews, or as the heretics and schismatics of the present time. For the heathen think the accomplishment of the feast is in the abundance of food; the Jews, erring in the type and shadow, think it still such; the schismatics keep it in separate places, and with vain imaginations. But let us, my brethren, be superior to the heathen, in keeping the feast with sincerity of soul, and purity of body; to the Jews, in no longer receiving the type and the shadow, but as having been gloriously illumined with the light of truth, and as looking upon the Sun of Righteousness [4065] ; to the schismatics, in not rending the coat of Christ, but in one house, even in the Catholic Church, let us eat the Passover of the Lord, Who, by ordaining His holy laws, guided us towards virtue, and counselled the abstinence of this feast. For the Passover is indeed abstinence from evil for exercise of virtue, and a departure from death unto life. This may be learnt even from the type of old time. For then they toiled earnestly to pass from Egypt to Jerusalem, but now we depart from death to life; they then passed from Pharaoh to Moses, but now we rise from the devil to the Saviour. And as, at that time, the type of deliverance bore witness every year, so now we commemorate our salvation. We fast meditating on death, that we may be able to live; and we watch, not as mourners, but as they that wait for the Lord, when He shall have returned from the wedding, so that we may vie with each other in the triumph, hastening to announce the sign of victory over death.
5. Would therefore, O my beloved, that as the word requires, we might here so govern ourselves at all times and entirely, and so live, as never to forget the noble acts of God, nor to depart from the practice of virtue! As also the Apostolic voice exhorts; `Remember Jesus Christ, that He rose from the dead [4066] .' Not that any limited season of remembrance was appointed, for at all times He should be in our thoughts. But because of the slothfulness of many, we delay from day to day. Let us then begin in these days. To this end a time of remembrance is permitted, that it may show forth to the saints the reward of their calling, and may exhort the careless while reproving them [4067] . Therefore in all the remaining days, let us persevere in virtuous conduct, repenting as is our duty, of all that we have neglected, whatever it may be; for there is no one free from defilement, though his course may have been but one hour on the earth, as Job, that man of surpassing fortitude, testifies. But, `stretching forth to those things that are to come [4068] ,' let us pray that we may not eat the Passover unworthily, lest we be exposed to dangers. For to those who keep the feast in purity, the Passover is heavenly food; but to those who observe it profanely and contemptuously, it is a danger and reproach. For it is written, `Whosoever shall eat and drink unworthily, is guilty of the death of our Lord [4069] .' Wherefore, let us not merely proceed to perform the festal rites, but let us be prepared to draw near to the divine Lamb, and to touch heavenly food. Let us cleanse our hands, let us purify the body. Let us keep our whole mind from guile; not giving up ourselves to excess, and to lusts, but occupying ourselves entirely with our Lord, and with divine doctrines; so that, being altogether pure, we may be able to partake of the Word. [4070]
6. We begin the holy fast on the fourteenth of Pharmuthi (Apr. 9), on the [first] evening of the week [4071] ; and having ceased on the nineteenth of the same month Pharmuthi (Apr. 14), the first day of the holy week dawns upon us on the twentieth of the same month Pharmuthi (Apr. 15), to which we join the seven weeks of Pentecost; with prayers, and fellowship with our neighbour, and love towards one another, and that peaceable will which is above all. For so shall we be heirs of the kingdom of heaven, through our Lord Jesus Christ, through Whom to the Father be glory and dominion for ever and ever. Amen. All the brethren who are with me salute you. Salute one another with a holy kiss.
Here endeth the fifth Festal Letter of holy Athanasius.
Letter VI.--For 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius [4072] , the Cappadocian; vii Indict.
Now again, my beloved, has God brought us to the season of the feast, and through His loving-kindness we have reached the period of assembly for it. For that God who brought Israel out of Egypt, even He at this time calls us to the feast, saying by Moses, `Observe the month of new fruits [4073] , and keep the Passover to the Lord thy God [4074] :' and by the prophet, `Keep thy feasts, O Judah; pay to the Lord thy vows [4075] .' If then God Himself loves the feast, and calls us to it, it is not right, my brethren, that it should be delayed, or observed carelessly; but with alacrity and zeal we should come to it, so that having begun joyfully here, we may also receive an earnest of that heavenly feast. For if we diligently celebrate the feast here, we shall doubtless receive the perfect joy which is in heaven, as the Lord says; `With desire I have desired to eat this Passover with you before I suffer. For I say unto you, that I will not eat it, until it is fulfilled with you in the kingdom of God [4076] .' Now we eat it if, understanding the reason of the feast, and acknowledging the Deliverer, we conduct ourselves in accordance with His grace, as Paul saith; `So that we may keep the Feast, not with old leaven, neither with the leaven of wickedness; but with the unleavened bread of sincerity and truth [4077] .' For the Lord died in those days, that we should no longer do the deeds of death. He gave His life, that we might preserve our own from the snares of the devil. And, what is most wonderful, the Word became flesh, that we should no longer live in the flesh, but in spirit should worship God, who is Spirit. He who is not so disposed, abuses the days, and does not keep the feast, but like an unthankful person finds fault with the grace, and honours the days overmuch, while he does not supplicate the Lord who in those days redeemed him. Let him by all means hear, though fancying that he keeps the feast, the Apostolic voice reproving him; `Ye observe days, and months, and times, and years: I fear lest I have laboured among you in vain [4078] .'
2. For the feast is not on account of the days; but for the Lord's sake, who then suffered for us, we celebrate it, for `our Passover Christ, is sacrificed [4079] .' Even as Moses, when teaching Israel not to consider the feast as pertaining to the days, but to the Lord, said, `It is the Lord's Passover [4080] .' To the Jews, when they thought they were keeping the Passover, because they persecuted the Lord, the feast was useless; since it no longer bore the name of the Lord, even according to their own testimony. It was not the Passover of the Lord, but that of the Jews [4081] . The Passover was named after the Jews, my brethren, because they denied the Lord of the Passover. On this account, the Lord, turning away His face from such a doctrine of theirs, saith, `Your new moons and your sabbaths My soul hateth [4082] .'
3. So now, those who keep the Passover in like manner, the Lord again reproves, as He did those lepers who were cleansed, when He loved the one as thankful, but was angry with the others as ungrateful, because they did not acknowledge their Deliverer, but thought more of the cure of the leprosy than of Him who healed them. `But one of them when he saw that he was healed, turned back, and with a loud voice glorified God, and fell on his face at the feet of Jesus giving Him thanks; and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but those nine--whence are there none found who returned to give glory to God, but this stranger [4083] ?' And there was more given to him than to the rest; for being cleansed from his leprosy, he heard from the Lord, `Arise, go thy way, thy faith hath saved thee [4084] .' For he who gives thanks, and he who glorifies, have kindred feelings, in that they bless their Helper for the benefits they have received. So the Apostle exhorts all men to this, saying, `Glorify God with your body;' and the prophet commands, saying, `Give glory to God.' Although testimony was borne by Caiaphas [4085] against our Redeemer, and He was set at nought by the Jews, and was condemned by Pilate in those days, yet exalted exceedingly and most mighty was the voice of the Father which came to Him; `I have glorified, and will glorify again [4086] .' For those things which He suffered for our sake have passed away; but those which belong to Him as the Saviour remain for ever.
4. But in our commemoration of these things, my brethren, let us not be occupied with meats, but let us glorify the Lord, let us become fools for Him who died for us, even as Paul said; `For if we are foolish, it is to God; or if we are sober-minded, it is to you; since because one died for all men, therefore all were dead to Him; and He died for all, that we who live should not henceforth live to ourselves, but to Him who died for us, and rose again [4087] .' No longer then ought we to live to ourselves, but, as servants to the Lord. And not in vain should we receive the grace, as the time is especially an acceptable one [4088] , and the day of salvation hath dawned, even the death of our Redeemer [4089] . For even for our sakes the Word came down, and being incorruptible, put on a corruptible body for the salvation of all of us. Of which Paul was confident, saying, `This corruptible must put on incorruption [4090] .' The Lord too was sacrificed, that by His blood He might abolish death. Full well did He once, in a certain place, blame those who participated vainly in the shedding of His blood, while they did not delight themselves in the flesh of the Word, saying, `What profit is there in my blood, that I go down to corruption [4091] ?' This does not mean that the descent of the Lord was without profit, for it gained the whole world; but rather that after He had thus suffered, sinners would prefer to suffer loss than to profit by it. For He regarded our salvation as a delight and a peculiar gain; while on the contrary He looked upon our destruction as loss.
5. Also in the Gospel, He praises those who increased the grace twofold, both him who made ten talents of five, and him who made four talents of two, as those who had profited, and turned them to good account; but him who hid the talent He cast out as wanting, saying to him, `Thou wicked servant! oughtest thou not to have put My money to the exchangers? then at My coming I should have received Mine own with interest. Take, therefore, from him the talent, and give it to him that hath ten talents. For to every one that hath shall be given, and he shall have more abundantly; but from him that hath not, shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth [4092] .' For it is not His will that the grace we have received should be unprofitable; but He requires us to take pains to render Him His own fruits, as the blessed Paul saith; `The fruit of the Spirit is love, joy, and peace [4093] .' Having therefore this right resolution, and owing no man anything, but rather giving everything to every man, he was a teacher of the like rightness of principle, saying, `Render to all their dues [4094] .' He was like those sent by the householder to receive the fruits of the vineyard from the husbandmen [4095] ; for he exhorted all men to render a return. But Israel despised and would not render, for their will was not right, nay moreover they killed those that were sent, and not even before the Lord of the vineyard were they ashamed, but even He was slain by them. Verily, when He came and found no fruit in them, He cursed them through the fig-tree, saying, `Let there be henceforth no fruit from thee [4096] ;' and the fig-tree was dead and fruitless so that even the disciples wondered when it withered away.
6. Then was fulfilled that which was spoken by the prophet; `I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of myrrh, and the light of a lamp, and the whole land shall be destroyed [4097] .' For the whole service of the law has been abolished from them, and henceforth and for ever they remain without a feast. And they observe not the Passover; for how can they? They have no abiding place, but they wander everywhere. And they eat unleavened bread contrary to the law, since they are unable first to sacrifice the lamb, as they were commanded to do when eating unleavened bread. But in every place they transgress the law, and as the judgments of God require, they keep days of grief instead of gladness. Now the cause of this to them was the slaying of the Lord, and that they did not reverence the Only-Begotten. At this time the altogether wicked heretics and ignorant schismatics are in the same case; the one in that they slay the Word, the other in that they rend the coat. They too remain expelled from the feast, because they live without godliness and knowledge, and emulate the conduct shewn in the matter of Bar-Abbas the robber, whom the Jews desired instead of the Saviour. Therefore the Lord cursed them under the figure of the fig-tree. Yet even thus He spared them in His loving-kindness, not destroying them root and all. For He did not curse the root, but [said], that no man should eat fruit of it thenceforth. When He did this, He abolished the shadow, causing it to wither; but preserved the root, so that we might [not] [4098] be grafted upon it; `they too, if they abide not in unbelief, may attain to be grafted into their own olive tree [4099] .' Now when the Lord had cursed them because of their negligence, He removed from them the new moons, the true lamb, and that which is truly the Passover.
7. But to us it came: there came too the solemn day, in which we ought to call to the feast with a trumpet [4100] , and separate ourselves to the Lord with thanksgiving, considering it as our own festival [4101] . For we are bound to celebrate it, not to ourselves but to the Lord; and to rejoice, not in ourselves but in the Lord, who bore our griefs and said, `My soul is sorrowful unto death [4102] .' For the heathen, and all those who are strangers to our faith, keep feasts according to their own wills, and have no peace, since they commit evil against God. But the saints, as they live to the Lord also keep the feast to Him, saying, `I will rejoice in Thy salvation,' and, `my soul shall be joyful in the Lord.' The commandment is common to them, `Rejoice, ye righteous, in the Lord [4103] '--so that they also may be gathered together, to sing that common and festal Psalm, `Come, let us rejoice [4104] ,' not in ourselves, but, `in the Lord.'
8. For thus the patriarch Abraham rejoiced not to see his own day, but that of the Lord; and thus looking forward `he saw it, and was glad [4105] .' And when he was tried, by faith he offered up Isaac, and sacrificed his only-begotten son--he who had received the promises. And, in offering his son, he worshipped the Son of God. And, being restrained from sacrificing Isaac, he saw the Messiah in the ram [4106] , which was offered up instead as a sacrifice to God. The patriarch was tried, through Isaac, not however that he was sacrificed, but He who was pointed out in Isaiah; `He shall be led as a lamb to the slaughter, and as a sheep before her shearers he shall be speechless [4107] ;' but He took away the sin of the world. And on this account [Abraham] was restrained from laying his hand on the lad, lest the Jews, taking occasion from the sacrifice of Isaac, should reject the prophetic declarations concerning our Saviour, even all of them, but more especially those uttered by the Psalmist; `Sacrifice and offering Thou wouldest not; a body Thou hast prepared Me [4108] ;' and should refer all such things as these to the son of Abraham.
9. For the sacrifice was not properly the setting to rights [4109] of Isaac, but of Abraham who also offered, and by that was tried. Thus God accepted the will of the offerer, but prevented that which was offered from being sacrificed. For the death of Isaac did not procure freedom to the world, but that of our Saviour alone, by whose stripes we all are healed [4110] . For He raised up the falling, healed the sick, satisfied those who were hungry, and filled the poor, and, what is more wonderful, raised us all from the dead; having abolished death, He has brought us from affliction and sighing to the rest and gladness of this feast, a joy which reacheth even to heaven. For not we alone are affected by this, but because of it, even the heavens rejoice with us, and the whole church of the firstborn, written in heaven [4111] , is made glad together, as the prophet proclaims, saying, `Rejoice, ye heavens, for the Lord hath had mercy upon Israel. Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the Lord hath redeemed Jacob, and Israel hath been glorified [4112] .' And again; `Rejoice, and be glad, ye heavens; let the hills melt into gladness, for the Lord hath had mercy on His people, and comforted the oppressed of the people [4113] .'
10. The whole creation keeps a feast, my brethren, and everything that hath breath praises the Lord [4114] , as the Psalmist [says], on account of the destruction of the enemies, and our salvation. And justly indeed; for if there is joy in heaven over one sinner that repenteth [4115] , what should there not be over the abolition of sin, and the resurrection of the dead? Oh what a feast and how great the gladness in heaven! how must all its hosts joy and exult, as they rejoice and watch in our assemblies, those that are held continually, and especially those at Easter? For they look on sinners while they repent; on those who have turned away their faces, when they become converted; on those who formerly persisted in lusts and excess, but who now humble themselves by fastings and temperance; and, finally, on the enemy who lies weakened, lifeless, bound hand and foot, so that we may mock at him; `Where is thy victory, O Death? where is thy sting, O Grave [4116] ?' Let us then sing unto the Lord a song of victory.
11. Who then will lead us to such a company of angels as this? Who, coming with a desire for the heavenly feast, and the angelic holiday, will say like the prophet, `I will pass to the place of the wondrous tabernacle, unto the house of God; with the voice of joy and praise, with the shouting of those who keep festival [4117] ?' To this course the saints also encourage us, saying, `Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob [4118] .' But not for the impure is this feast, nor is the ascent thereto for sinners; but it is for the virtuous and diligent; and for those who live according to the aim of the saints; for, `Who shall ascend to the hill of the Lord? or who shall stand in His holy place, but he that hath clean hands, and a pure heart; who hath not devoted his soul to vanity, nor sworn deceitfully to his neighbour. For he,' as the Psalmist adds, when he goes up, `shall receive a blessing from the Lord [4119] .' Now this clearly also refers to what the Lord gives to them at the right hand, saying, `Come, ye blessed, inherit the kingdom prepared for you [4120] .' But the deceitful, and he that is not pure of heart, and possesses nothing that is pure (as the Proverb saith, `To a deceitful man there is nothing good [4121] '), shall assuredly, being a stranger, and of a different race from the saints, be accounted unworthy to eat the Passover, for `a foreigner shall not eat of it [4122] .' Thus Judas, when he thought he kept the Passover, because he plotted deceit against the Saviour, was estranged from the city which is above, and from the apostolic company. For the law commanded the Passover to be eaten with due observance; but he, while eating it, was sifted of the devil [4123] , who had entered his soul.
12. Wherefore let us not celebrate the feast after an earthly manner, but as keeping festival in heaven with the angels. Let us glorify the Lord, by chastity, by righteousness, and other virtues. And let us rejoice, not in ourselves, but in the Lord, that we may be inheritors with the saints. Let us keep the feast then, as Moses. Let us watch like David who rose seven times, and in the middle of the night gave thanks for the righteous judgments of God. Let us be early, as he said, `In the morning I will stand before Thee, and Thou wilt look upon me: in the morning Thou wilt hear my voice [4124] .' Let us fast like Daniel; let us pray without ceasing, as Paul commanded; all of us recognising the season of prayer, but especially those who are honourably married; so that having borne witness to these things, and thus having kept the feast, we may be able to enter into the joy of Christ in the kingdom of heaven [4125] . But as Israel, when going up to Jerusalem, was first purified in the wilderness, being trained to forget the customs of Egypt, the Word by this typifying to us the holy fast of forty days, let us first be purified and freed from defilement [4126] , so that when we depart hence, having been careful of fasting, we may be able to ascend to the upper chamber [4127] with the Lord, to sup with Him; and may be partakers of the joy which is in heaven. In no other manner is it possible to go up to Jerusalem, and to eat the Passover, except by observing the fast of forty days.
13. We begin the fast of forty days on the first day of the month Phamenoth (Feb. 25); and having prolonged it till the fifth of Pharmuthi (Mar. 31), suspending it upon the Sundays and the Saturdays [4128] preceding them, we then begin again on the holy days of Easter, on the sixth of Pharmuthi (Apr, 1), and cease on the eleventh of the same month (Apr. 6), late in the evening [4129] of the Saturday, whence dawns on us the holy Sunday, on the twelfth of Pharmuthi (Apr. 7), which extends its beams, with unobscured grace, to all the seven weeks of the holy Pentecost. Resting on that day, let us ever keep Easter joy in Christ Jesus our Lord, through Whom, to the Father, be glory and dominion for ever and ever. Amen. All the brethren who are with me salute you. Salute one another with a holy kiss.
Here endeth the sixth Festal Letter of the holy and God-clad Athanasius.
Letter VII.--For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict.
The blessed Paul [4130] wrote to the Corinthians [4131] that he always bore in his body the dying of Jesus, not as though he alone should make that boast, but also they and we too, and in this let us be followers of him, my brethren. And let this be the customary boast of all of us at all times. In this David participated, saying in the Psalms, `For thy sake we die all the day; we are accounted as sheep for the slaughter [4132] .' Now this is becoming in us, especially in the days of the feast, when a commemoration of the death of our Saviour is held. For he who is made like Him in His death, is also diligent in virtuous practices, having mortified his members which are upon the earth [4133] , and crucifying the flesh with the affections and lusts, he lives in the Spirit, and is conformed to the Spirit [4134] . He is always mindful of God, and forgets Him not, and never does the deeds of death. Now, in order that we may bear in our body the dying of Jesus, he immediately adds the way of such fellowship, saying, `we having the same spirit of faith, as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak [4135] .' He adds also, speaking of the grace that arises from knowledge; `For He that raised up Jesus, will also raise us up with Jesus, and will present us before Him with you [4136] .'
2. When by such faith and knowledge the saints have embraced this true life, they receive, doubtless, the joy which is in heaven; for which the wicked not caring, are deservedly deprived of the blessedness arising from it. For, `let the wicked be taken away, so that he shall not see the glory of the Lord [4137] .' For although, when they shall hear the universal proclamation of the promise, `Awake, thou that sleepest, and arise from the dead [4138] ,' they shall rise and shall come even to heaven, knocking and saying, `Open to us [4139] ;' nevertheless the Lord will reprove them, as those who put the knowledge of Himself far from them, saying, `I know you not.' But the holy Spirit cries against them, `The wicked shall be turned into hell, even all the nations that forget God. [4140] .' Now we say that the wicked are dead, but not in an ascetic life opposed to sin; nor do they, like the saints, bear about dying in their bodies. But it is the soul which they bury in sins and follies, drawing near to the dead, and satisfying it with dead nourishment; like young eagles which, from high places, fly upon the carcases of the dead, and which the law prohibited, commanding figuratively, `Thou shalt not eat the eagle, nor any other bird that feedeth on a dead carcase [4141] ;' and it pronounced unclean whatsoever eateth the dead. But these kill the soul with lusts, and say nothing but, `let us eat and drink, for to morrow we die [4142] .' And the kind of fruit those have who thus love pleasures, he immediately describes, adding, `And these things are revealed in the ears of the Lord of Hosts, that this sin shall not be forgiven you until ye die [4143] .' Yea, even while they live they shall be ashamed, because they consider their belly their lord; and when dead, they shall be tormented, because they have made a boast of such a death. To this effect also Paul bears witness, saying, `Meats for the belly, and the belly for meats; but God shall destroy both it and them [4144] .' And the divine word declared before concerning them; `The death of sinners is evil, and those who hate the righteous commit sin [4145] .' For bitter is the worm, and grievous the darkness, which wicked men inherit.
3. But the saints, and they who truly practise virtue, `mortify their members which are upon the earth, fornication, uncleanness passions, evil concupiscence [4146] ;' and, as the result of this, are pure and without spot, confiding in the promise of our Saviour, who said, `Blessed are the pure in heart, for they shall see God [4147] .' These, having become dead to the world, and renounced the merchandise of the world, gain an honourable death; for, `precious in the sight of the Lord is the death of His saints [4148] .' They are also able, preserving the Apostolic likeness, to say, `I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me [4149] .' For that is the true life, which a man lives in Christ; for although they are dead to the world, yet they dwell as it were in heaven, minding those things which are above, as he who was a lover of such a habitation said, `While we walk on earth, our dwelling is in heaven [4150] .' Now those who thus live, and are partakers in such virtue, are alone able to give glory to God, and this it is which essentially constitutes a feast and a holiday [4151] . For the feast does not consist in pleasant intercourse at meals, nor splendour [4152] of clothing, nor days of leisure, but in the acknowledgment of God, and the offering of thanksgiving and of praise to Him [4153] . Now this belongs to the saints alone, who live in Christ; for it is written, `The dead shall not praise Thee, O Lord, neither all those who go down into silence; but we who live will bless the Lord, from henceforth even for ever [4154] .' So was it with Hezekiah, who was delivered from death, and therefore praised God, saying, `Those who are in hades cannot praise Thee; the dead cannot bless Thee; but the living shall bless Thee, as I also do [4155] .' For to praise and bless God belongs to those only who live in Christ, and by means of this they go up to the feast; for the Passover is not of the Gentiles, nor of those who are yet Jews in the flesh; but of those who acknowledge the truth in Christ [4156] , as he declares who was sent to proclaim such a feast; `Our Passover, Christ, is sacrificed [4157] .'
4. Therefore, although wicked men press forward to keep the feast, and as at a feast praise God, and intrude into the Church of the saints, yet God expostulates, saying to the sinner, `Why dost thou talk of My ordinances?' And the gentle Spirit rebukes them, saying, `Praise is not comely in the mouth of a sinner [4158] .' Neither hath sin any place in common with the praise of God; for the sinner has a mouth speaking perverse things, as the Proverb saith, `The mouth of the wicked answereth evil things [4159] .' For how is it possible for us to praise God with an impure mouth? since things which are contrary to each other cannot coexist. For what communion has righteousness with iniquity? or, what fellowship is there between light and darkness? So exclaims Paul, a minister of the Gospel [4160] .
Thus it is that sinners, and all those who are aliens from the Catholic Church, heretics, and schismatics, since they are excluded from glorifying (God) with the saints, cannot properly even continue observers of the feast. But the righteous man, although he appears dying to the world, uses boldness of speech, saying, `I shall not die, but live, and narrate all Thy marvelous deeds [4161] .' For even God is not ashamed to be called the God [4162] of those who truly mortify their members which are upon the earth [4163] , but live in Christ; for He is the God of the living, not of the dead. And He by His living Word quickeneth all men, and gives Him to be food and life to the saints; as the Lord declares, `I am the bread of life [4164] .' The Jews, because they were weak in perception, and had not exercised the senses of the soul in virtue, and did not comprehend this discourse about bread, murmured against Him, because He said, `I am the bread which came down from heaven, and giveth life unto men [4165] .'
5. For sin has her own special bread, of her death, and calling to those who are lovers of pleasure and lack understanding, she saith, `Touch with delight secret bread, and sweet waters which are stolen [4166] ;' for he who merely touches them knows not that that which is born from the earth perishes with her. For even when the sinner thinks to find pleasure, the end of that food is not pleasant, as the Wisdom of God saith again, `Bread of deceit is pleasant to a man; but afterwards his mouth shall be filled with gravel [4167] .' And, `Honey droppeth from the lips of a whorish woman, which for a time is sweet to thy palate; but at the last thou shalt find it more bitter than gall, and sharper than a two-edged sword [4168] .' Thus then he eats and rejoices for a little time; afterwards he spurneth it when he hath removed his soul afar. For the fool knoweth not that those who depart far from God shall perish. And besides, there is the restraint of the prophetic admonition which says, `What hast thou to do in the way of Egypt, to drink the waters of Gihon? And what hast thou to do in the way of Asshur, to drink the waters of the rivers [4169] ?' And the Wisdom of God which loves mankind forbids these things, crying, `But depart quickly, tarry not in the place, neither fix thine eye upon it; for thus thou shalt pass over strange waters, and depart quickly from the strange river [4170] .' She also calls them to herself, `For wisdom hath builded her house, and supported it on seven pillars; she hath killed her sacrifices, and mingled her wine in the goblets, and prepared her table; she hath sent forth her servants, inviting to the goblet with a loud proclamation, and saying, Whoso is foolish, let him turn in to me; and to them that lack understanding she saith, Come, eat of my bread, and drink of the wine I have mingled for you [4171] .' And what hope is there instead of these things? `Forsake folly that ye may live, and seek understanding that ye may abide [4172] .' For the bread of Wisdom is living fruit, as the Lord said; `I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever [4173] .' For when Israel ate of the manna, which was indeed pleasant and wonderful, yet he died, and he who ate it did not in consequence live for ever, but all that multitude died in the wilderness. The Lord teaches, saying, `I am the bread of life: your fathers did eat manna in the wilderness, and are dead. This is the bread which came down from heaven, that a man should eat thereof, and not die [4174] .'
6. Now wicked men hunger for bread like this, for effeminate souls will hunger; but the righteous alone, being prepared, shall be satisfied, saying, `I shall behold Thy face in righteousness; I shall be satisfied when Thy glory is seen by me [4175] .' For he who partakes of divine bread always hungers with desire; and he who thus hungers has a never-failing gift, as Wisdom promises, saying, `The Lord will not slay the righteous soul with famine.' He promises too in the Psalms, `I will abundantly bless her provision; I will satisfy her poor with bread.' We may also hear our Saviour saying, `Blessed are they who hunger and thirst after righteousness, for they shall be filled [4176] .' Well then do the saints and those who love the life which is in Christ raise themselves to a longing after this food. And one earnestly implores, saying, `As the hart panteth after the fountains of waters, so panteth my soul after Thee, O God! My soul thirsteth for the living God, when shall I come and see the face of God?' And another; `My God, my God, I seek Thee early; my soul thirsteth for Thee; often does my flesh, in a dry and pathless land, and without water. So did I appear before Thee in holiness to see Thy power and Thy glory [4177] .'
7. Since these things are so, my brethren, let us mortify our members which are on the earth [4178] , and be nourished with living bread, by faith and love to God, knowing that without faith it is impossible to be partakers of such bread as this. For our Saviour, when He called all men to him, and said, `If any man thirst, let him [come] to Me and drink [4179] ,' immediately spoke of the faith without which a man cannot receive such food; `He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water [4180] .' To this end He continually nourished His believing disciples with His words, and gave them life by the nearness of His divinity, but to the Canaanitish woman, because she was not yet a believer, He deigned not even a reply, although she stood greatly in need of food from Him. He did this not from scorn, far from it (for the Lord is loving to men and good, and on that account He went into the coasts of Tyre and Sidon); but because of her unbelief, and because she was of those who had not the word. And He did it righteously, my brethren; for there would have been nothing gained by her offering her supplication before believing, but by her faith she would support her petition; `For He that cometh to God, must first believe that He is, and that He is a rewarder of them that seek Him;' and that `without faith it is impossible for a man to please Him [4181] .' This Paul teaches. Now that she was hitherto an unbeliever, one of the profane, He shews, saying, `It is not meet to take the children's bread, and to cast it to dogs [4182] .' She then, being convinced by the power of the word, and having changed her ways, also gained faith; for the Lord no longer spoke to her as a dog, but conversed with her as a human being, saying, `O woman, great is thy faith [4183] !' As therefore she believed, He forthwith granted to her the fruit of faith, and said, `Be it to thee as thou desirest. And her daughter was healed in the self-same hour.'
8. For the righteous man, being nurtured in faith and knowledge, and the observance of divine precepts, has his soul always in health. Wherefore it is commanded to `receive to ourselves him who is weak in the faith [4184] ,' and to nourish him, even if he is not yet able to eat bread, but herbs, `for he that is weak eateth herbs.' For even the Corinthians were not able to partake of such bread, being yet babes, and like babes they drank milk. `For every one that partaketh of milk is unskilful in the word of righteousness [4185] ,' according to the words of that divine man. The Apostle exhorts his beloved son Timothy, in his first Epistle, `to be nourished with the word of faith, and the good doctrine whereto he had attained.' And in the second, `Preserve thou the form of sound words which thou hast heard of me, in faith and love which are in Christ Jesus [4186] .' And not only here, my brethren, is this bread the food of the righteous, neither are the saints on earth alone nourished by such bread and such blood; but we also eat them in heaven, for the Lord is the food even of the exalted spirits, and the angels, and He is the joy of all the heavenly host [4187] . And to all He is everything, and He has pity upon all according to His loving-kindness. Already hath the Lord given us angels' food [4188] , and He promises to those who continue with Him in His trials, saying, `And I promise to you a kingdom, as My Father hath promised to Me; that ye shall eat and drink at My table in My kingdom, and sit on twelve thrones, judging the twelve tribes of Israel [4189] .' O what a banquet is this, my brethren, and how great is the harmony and gladness of those who eat at this heavenly table! For they delight themselves not with that food which is cast out, but with that which produces life everlasting. Who then shall be deemed worthy of that assembly? Who is so blessed as to be called, and accounted worthy of that divine feast? Truly, `blessed is he who shall eat bread in Thy kingdom [4190] .'
9. Now he who has been counted worthy of the heavenly calling, and by this calling has been sanctified, if he grow negligent in it, although washed becomes defiled: `counting the blood of the covenant by which he was sanctified a profane thing, and despising the Spirit of grace,' he hears the words, `Friend, how camest thou in hither, not having wedding garments?' For the banquet of the saints is spotless and pure; `for many are called, but few chosen [4191] .' Judas to wit, though he came to the supper, because he despised it went out from the presence of the Lord, and having abandoned his Life [4192] , hanged himself. But the disciples who continued with the Redeemer shared in the happiness of the feast. And that young man who went into a far country, and there wasted his substance, living in dissipation, if he receive a desire for this divine feast, and, coming to himself, shall say, `How many hired servants of my father have bread to spare, while I perish here with hunger!' and shall next arise and come to his father, and confess to him, saying, `I have sinned against heaven and before thee, and am not worthy to be called thy son; make me as one of thy hired servants [4193] ;'--when he shall thus confess, then he shall be counted worthy of more than he prayed for. For the father does not receive him as a hired servant, neither does he look upon him as a stranger, but he kisses him as a son, he brings him back to life as from the dead, and counts him worthy of the divine feast, and gives him his former and precious robe. So that, on this account, there is singing and gladness in the paternal home.
10. For this is the work of the Father's loving-kindness and goodness, that not only should He make him alive from the dead, but that He should render His grace illustrious through the Spirit. Therefore, instead of corruption, He clothes him with an incorruptible garment; instead of hunger, He kills the fatted calf; instead of far journeys, [the Father] watched for his return, providing shoes for his feet; and, what is most wonderful, placed a divine signet-ring upon his hand; whilst by all these things He begot him afresh in the image of the glory of Christ. These are the gracious gifts of the Father, by which the Lord honours and nourishes those who abide with Him, and also those who return to Him and repent. For He promises, saying, `I am the bread of life; he that cometh unto Me shall not hunger, and he that believeth on Me shall never thirst [4194] .' We too shall be counted worthy of these things, if at all times we cleave to our Saviour, and if we are pure, not only in these six days of Easter [4195] , but consider the whole course of our life as a feast [4196] , and continue near and do not go far off, saying to Him, `Thou hast the words of eternal life, and whither shall we go [4197] ?' Let those of us who are far off return, confessing our iniquities, and having nothing against any man, but by the spirit mortifying the deeds of the body [4198] . For thus, having first nourished the soul here, we shall partake with angels at that heavenly and spiritual table; not knocking and being repulsed like those five foolish virgins [4199] , but entering with the Lord, like those who were wise and loved the bridegroom; and shewing the dying of Jesus in our bodies [4200] , we shall receive life and the kingdom from Him.
11. We begin the fast of forty days on the twenty-third of Mechir (Feb. 17), and the holy fast of the blessed feast on the twenty-eighth of Phamenoth (Mar. 24); and having joined to these six days after them, in fastings and watchings, as each one is able, let us rest on the third of the month Pharmuthi (Mar. 29), on the evening of the seventh day. Also that day which is holy and blessed in everything, which possesses the name of Christ, namely the Lord's day [4201] , having risen upon us on the fourth of Pharmuthi (Mar. 30), let us afterwards keep the holy feast of Pentecost. Let us at all times worship the Father in Christ, through Whom to Him and with Him be glory and dominion by the Holy Ghost for ever and ever. Amen. All the brethren who are with me salute you: salute one another with a holy kiss.
There is no eighth or ninth, for he did not send them, for the reason before mentioned [4202] .
Here endeth the seventh Festal Letter of holy Athanasius the Patriarch.
Letter X.--For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics [4203] . After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. [4204] xxx Phamenoth; Moon 18½; Æra Dioclet. 54.
[4205] Although I have travelled all this distance from you, my brethren, I have not forgotten the custom which obtains among you, which has been delivered to us by the fathers [4206] , so as to be silent without notifying to you the time of the annual holy feast, and the day for its celebration. For although I have been hindered by those afflictions of which you have doubtless heard, and severe trials have been laid upon me, and a great distance has separated us; while the enemies of the truth have followed our tracks, laying snares to discover a letter from us, so that by their accusations, they might add to the pain of our wounds; yet the Lord, strengthening and comforting us in our afflictions, we have not feared, even when held fast in the midst of such machinations and conspiracies, to indicate and make known to you our saving Easter-feast, even from the ends of the earth. Also when I wrote to the presbyters of Alexandria, I urged that these letters might be sent to you through their instrumentality, although I knew the fear imposed on them by the adversaries. Still, I exhorted them to be mindful of the apostolic boldness of speech, and to say, `Nothing separates us from the love of Christ; neither affliction, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword [4207] .' Thus, keeping the feast myself, I was desirous that you also, my beloved, should keep it; and being conscious that an announcement like this is due from me, I have not delayed to discharge this duty, fearing to be condemned by the Apostolic counsel; `Render to every man his due [4208] .'
2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast [4209] , Who is also the Bestower of the Spirit [4210] , brings us together in mind, in harmony, and in the bond of peace [4211] . For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that `when two or three are gathered together in His name, He is in the midst of them [4212] ,' it is plain that being in the midst of those who in every place are gathered together, He unites them, and receives the prayers of all of them, as if they were near, and listens to all of them, as they cry out the same Amen [4213] . I have [4214] borne affliction like this, and all those trials which I mentioned, my brethren, when I wrote to you.
3. And that we may not distress you at all, I would now (only) briefly remind you of these things, because it is not becoming in a man to forget, when more at ease, the pains he experienced in tribulation; lest, like an unthankful and forgetful person, he should be excluded from the divine assembly. For at no time should a man freely praise God, more than when he has passed through afflictions; nor, again, should he at any time give thanks more than when he finds rest from toil and temptations. As Hezekiah, when the Assyrians perished, praised the Lord, and, gave thanks, saying, `The Lord is my salvation [4215] ; and I will not cease to bless Thee with harp all the days of my life, before the house of the Lord [4216] .' And those valiant and blessed three who were tried in Babylon, Hananiah, Mishael, and Azariah, when they were in safety and the fire became to them as dew, gave thanks, praising and `saying words of glory to God [4217] .' I too like them have written, my brethren, having these things in mind; for even in our time, God hath made possible those things which are impossible to men. And those things which could not be accomplished by man, the Lord has shewn to be easy of accomplishment, by bringing us to you. For He does not give us as a prey to those who seek to swallow us up. For it is not so much us, as the Church, and the faith and godliness which they planned to overwhelm with wickedness.
4. But God, who is good, multiplied His loving-kindness towards us, not only when He granted the common salvation of us all through His Word, but now also, when enemies have persecuted us, and have sought to seize upon us. As the blessed Paul saith in a certain place, when describing the incomprehensible riches of Christ: `But God, being rich in mercy, for the great love wherewith He loved us, even when we were dead in follies and sins, quickened us with Christ [4218] .' For the might of man and of all creatures, is weak and poor; but the Might which is above man, and uncreated, is rich and incomprehensible, and has no beginning, but is eternal. He does not then possess one method only of healing, but being rich, He works in divers manners for our salvation by means of His Word, Who is not restricted or hindered in His dealings towards us; but since He is rich and manifold, He varies Himself according to the individual capacity of each soul. For He is the Word and the Power and the Wisdom of God, as Solomon testifies concerning Wisdom, that `being one, it can do all things, and remaining in itself, it maketh all things new; and passing upon holy souls, fashioneth the friends of God and the prophets [4219] .' To those then who have not yet attained to the perfect way He becomes like a sheep giving milk, and this was administered by Paul: `I have fed you with milk, not with meat [4220] .' To those who have advanced beyond the full stature of childhood, but still are weak as regards perfection, He is their food, according to their capacity, being again administered by Paul [4221] , `Let him that is weak eat herbs.' But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, `Strong meat is for those who are of full age, for those who, by reason of their capacity, have their senses exercised [4222] .' And further, when the word is sown it does not yield a uniform produce of fruit in this human life, but one various and rich; for it bringeth forth, some an hundred, and some sixty, and some thirty [4223] , as the Saviour teaches--that Sower of grace, and Bestower of the Spirit [4224] . And this is no doubtful matter, nor one that admits no confirmation; but it is in our power to behold the field which is sown by Him; for in the Church the word is manifold and the produce [4225] rich. Not with virgins alone is such a field adorned; nor with monks alone, but also with honourable matrimony and the chastity of each one. For in sowing, He did not compel the will beyond the power. Nor is mercy confined to the perfect, but it is sent down also among those who occupy the middle and the third ranks, so that He might rescue all men generally to salvation. To this intent He hath prepared many mansions [4226] with the Father, so that although the dwelling-place is various in proportion to the advance in moral attainment, yet all of us are within the wall, and all of us enter within the same fence, the adversary being cast out, and all his host expelled thence. For apart from light there is darkness, and apart from blessing there is a curse, the devil also is apart from the saints, and sin far from virtue. Therefore the Gospel rebukes Satan, saying, `Get thee behind Me, Satan [4227] .' But us it calls to itself, saying, `Enter ye in at the strait gate.' And again, `Come, blessed of My Father, inherit the kingdom which is prepared for you [4228] .' So also the Spirit cried aforetime in the Psalms, saying, `Enter into His gates with psalms [4229] .' For through virtue a man enters in unto God, as Moses did into the thick cloud where God was. But through vice a man goes out from the presence of the Lord; as Cain [4230] when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, `And I will go in to the altar of God, even to the God that delighteth my youth [4231] .' But of the devil the Scripture beareth witness, that the devil went out from before God, and smote Job [4232] with sore boils. For this is the characteristic of those who go out from before God--to smite and to injure the men of God. And this is the characteristic of those who fall away from the faith--to injure and persecute the faithful. The saints on the other hand, take such to themselves and look upon them as friends; as also the blessed David, using openness of speech, says, `Mine eyes are on the faithful of the earth, that they may dwell with me.' But those that are weak in the faith [4233] , Paul urges that we should especially take to ourselves. For virtue is philanthropic [4234] , just as in men of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David, whereas David, though he had a good opportunity, did not kill Saul. Esau too persecuted Jacob, while Jacob overcame his wickedness by meekness. And those eleven sold Joseph, but Joseph, in his loving-kindness, had pity on them.
5. But what need we many words? Our Lord and Saviour, when He