Lectern

Select Works and Letters

Athanasius, Philip Schaff (ed.)

Nicene and Post-Nicene Fathers, Series 2, vol. 4Grand Rapids, MI, Christian Classics Ethereal Library18921,498 pages

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@book{athanasius1892,
  title = {Select Works and Letters},
  author = {Athanasius and Philip Schaff},
  publisher = {Grand Rapids, MI, Christian Classics Ethereal Library},
  year = {1892},
  url = {https://lectern.restorationcommons.org/d/npnf2/04-select-works-and-letters}
}

Contents

  1. Title Page.p. 31
  2. Editorial Preface.p. 32
  3. Second Title Page.p. 33
  4. Preface.p. 34
  5. Prolegomena.p. 38
    1. Literature.p. 38
      1. Editions, &c.p. 38
      2. Translationsp. 41
      3. Biographies.p. 42
      4. History of the Period, and of the Arian Controversy.p. 44
      5. History of Doctrine.p. 45
      6. Patristic Monographs.p. 46
    2. Life of St. Athanasius and Account of Arianism.p. 47
      1. Early years, 298-319.p. 47
      2. The Arian Controversy before Nicæa, 319-325.p. 51
      3. The Council of Nicæa.p. 55
      4. The situation after the Council of Nicæa.p. 63
      5. Early years of his Episcopate. The Anti-Nicene reaction, 328-335.p. 100
      6. The Council of Tyre and First Exile of Athanasius, 335-337.p. 105
      7. Renewal of Troubles. Second Exile. Pistus and Gregory, Culmination of Eusebian Intrigue. Rome and Sardica. (337-346).p. 110
      8. The Golden Decade, 346-356.p. 122
      9. The Third Exile, 356-362.p. 128
      10. Athanasius under Julian and his successors; Fourth and Fifth Exiles. Feb. 21, 362, to Feb. 1, 366.p. 144
      11. Last Years, Feb. 1, 366-May 2, 373.p. 152
    3. Writings and Personal Characteristics of S. Athanasius.p. 155
      1. Athanasius as an Author. Style and Characteristics.p. 162
      2. Personal characteristics (see Stanley's Eastern Church, Lect. vii.).p. 164
    4. The Theology of S. Athanasius.p. 167
      1. General Considerations.p. 167
      2. Fundamental ideas of man and his redemption.p. 170
      3. Fundamental Ideas of God, the World, and Creation.p. 175
      4. Vehicles of Revelation; Scripture, the Church, Tradition.p. 177
      5. Content of Revelation. God Three in One and the Incarnation.p. 184
      6. Derivative Doctrines. Grace and the Means of Grace; The Christian Life; The Last Things.p. 188
    5. Chronology and Tables.p. 191
      1. Sources.p. 191
      2. Principles and Method.p. 192
      3. Applications.p. 193
      4. General Chronological Table of the Life of S. Athanasius.p. 200
      5. Synoptical Table of the Bishops of the Chief Sees.p. 208
    6. Appendix. The Civil and Military Government of Egypt in the Lifetime of Athanasius.p. 212
  6. Against the Heathen. (Contra Gentes.)p. 216
    1. Introduction.p. 216
    2. Contra Gentes. (Against the Heathen.)p. 221
      1. Introduction:--The purpose of the book a vindication of Christian doctrine, and especially of the Cross, against the scoffing objection of Gentiles. The effects of this doctrine its main vindication.p. 221
      2. Evil no part of the essential nature of things. The original creation and constitution of man in grace and in the knowledge of God.p. 223
      3. The decline of man from the above condition, owing to his absorption in material things.p. 224
      4. The gradual abasement of the Soul from Truth to Falsehood by the abuse of her freedom of Choice.p. 225
      5. Evil, then consists essentially in the choice of what is lower in preference to what is higher.p. 226
      6. False views of the nature of evil: viz., that evil is something in the nature of things, and has substantive existence. (a) Heathen thinkers: (evil resides in matter). Their refutation. (b) Heretical teachers: (Dualism). Refutation from Scripture.p. 227
      7. Refutation of dualism from reason. Impossibility of two Gods. The truth as to evil is that which the Church teaches: that it originates, and resides, in the perverted choice of the darkened soul.p. 228
      8. The origin of idolatry is similar. The soul, materialised by forgetting God, and engrossed in earthly things, makes them into gods. The race of men descends into a hopeless depth of delusion and superstition.p. 229
      9. The various developments of idolatry: worship of the heavenly bodies, the elements, natural objects, fabulous creatures, personified lusts, men living and dead. The case of Antinous, and of the deified Emperors.p. 230
      10. Similar human origin of the Greek gods, by decree of Theseus. The process by which mortals became deified.p. 232
      11. The deeds of heathen deities, and particularly of Zeus.p. 234
      12. Other shameful actions ascribed to heathen deities. All prove that they are but men of former times, and not even good men.p. 235
      13. The folly of image worship and its dishonour to art.p. 236
      14. Image worship condemned by Scripture.p. 237
      15. The details about the gods conveyed in the representations of them by poets and artists shew that they are without life, and that they are not gods, nor even decent men and women.p. 238
      16. Heathen arguments in palliation of the above: and (1) 'the poets are responsible for these unedifying tales.' But are the names and existence of the gods any better authenticated? Both stand or fall together. Either the actions must be defended or the deity of the gods given up. And the heroes are not credited with acts inconsistent with their nature, as, on this plea, the gods are.p. 239
      17. The truth probably is, that the scandalous tales are true, while the divine attributes ascribed to them are due to the flattery of the poets.p. 241
      18. Heathen defence continued. (2) 'The gods are worshipped for having invented the Arts of Life.' But this is a human and natural, not a divine, achievement. And why, on this principle, are not all inventors deified?p. 242
      19. The inconsistency of image worship. Arguments in palliation. (1) The divine nature must be expressed in a visible sign. (2) The image a means of supernatural communications to men through angels.p. 243
      20. But where does this supposed virtue of the image reside? in the material, or in the form, or in the maker's skill? Untenability of all these views.p. 245
      21. The idea of communications through angels involves yet wilder inconsistency, nor does it, even if true, justify the worship of the image.p. 246
      22. The image cannot represent the true form of God, else God would be corruptible.p. 247
      23. The variety of idolatrous cults proves that they are false.p. 248
      24. The so-called gods of one place are used as victims in another.p. 250
      25. Human sacrifice. Its absurdity. Its prevalence. Its calamitous results.p. 251
      26. The moral corruptions of Paganism all admittedly originated with the gods.p. 252
      27. The refutation of popular Paganism being taken as conclusive, we come to the higher form of nature-worship. How Nature witnesses to God by the mutual dependence of all her parts, which forbid us to think of any one of them as the supreme God. This shewn at length.p. 253
      28. But neither can the cosmic organism be God. For that would make God consist of dissimilar parts, and subject Him to possible dissolution.p. 255
      29. The balance of powers in Nature shews that it is not God, either collectively, or in parts.p. 256
      30. Part IIp. 257
        1. The soul of man, being intellectual, can know God of itself, if it be true to its own nature.p. 257
        2. Proof of the existence of the rational soul. (1) Difference of man from the brutes. (2) Man's power of objective thought. Thought is to sense as the musician to his instrument. The phenomena of dreams bear this out.p. 258
        3. (3) The body cannot originate such phenomena; and in fact the action of the rational soul is seen in its over-ruling the instincts of the bodily organs.p. 259
        4. §33. The soul immortal. Proved by (1) its being distinct from the body, (2) its being the source of motion, (3) its power to go beyond the body in imagination and thought.p. 260
        5. §34. The soul, then, if only it get rid of the stains of sin is able to know God directly, its own rational nature imaging back the Word of God, after whose image it was created. But even if it cannot pierce the cloud which sin draws over its vision, it is confronted by the witness of creation to God.p. 261
      31. Part IIIp. 262
        1. Creation a revelation of God; especially in the order and harmony pervading the whole.p. 262
        2. This the more striking, if we consider the opposing forces out of which this order is produced.p. 264
        3. The same subject continued.p. 265
        4. The Unity of God shewn by the Harmony of the order of Nature.p. 266
        5. Impossibility of a plurality of Gods.p. 267
        6. The rationality and order of the Universe proves that it is the work of the Reason or Word of God.p. 268
        7. The Presence of the Word in nature necessary, not only for its original Creation, but also for its permanence.p. 270
        8. This function of the Word described at length.p. 271
        9. Three similes to illustrate the Word's relation to the Universe.p. 272
        10. The similes applied to the whole Universe, seen and unseen.p. 273
        11. Conclusion. Doctrine of Scripture on the subject of Part I.p. 274
        12. Doctrine of Scripture on the subject of Part 3.p. 276
        13. Necessity of a return to the Word if our corrupt nature is to be restored.p. 278
  7. The Incarnation of the Word.p. 279
    1. Introduction.p. 279
    2. On the Incarnation of the Word.p. 288
      1. Introductory.--The subject of this treatise: the humiliation and incarnation of the Word. Presupposes the doctrine of Creation, and that by the Word. The Father has saved the world by Him through Whom he first made it.p. 288
      2. Erroneous views of Creation rejected. (1) Epicurean (fortuitous generation). But diversity of bodies and parts argues a creating intellect. (2.) Platonists (pre-existent matter.) But this subjects God to human limitations, making Him not a creator but a mechanic. (3) Gnostics (an alien Demiurge). Rejected from Scripture.p. 290
      3. The true doctrine. Creation out of nothing, of God's lavish bounty of being. Man created above the rest, but incapable of independent perseverance. Hence the exceptional and supra-natural gift of being in God's Image, with the promise of bliss conditionally upon his perseverance in grace.p. 292
      4. Our creation and God's Incarnation most intimately connected. As by the Word man was called from non-existence into being, and further received the grace of a divine life, so by the one fault which forfeited that life they again incurred corruption and untold sin and misery filled the world.p. 294
      5. For God has not only made us out of nothing; but He gave us freely, by the Grace of the Word, a life in correspondence with God.p. 296
      6. The human race then was wasting, God's image was being effaced, and His work ruined. Either, then, God must forego His spoken word by which man had incurred ruin; or that which had shared in the being of the Word must sink back again into destruction, in which case God's design would be defeated. What then? was God's goodness to suffer this? But if so, why had man been made? It could have been weakness, not goodness on God's part.p. 297
      7. On the other hand there was the consistency of God's nature, not to be sacrificed for our profit. Were men, then, to be called upon to repent? But repentance cannot avert the execution of a law; still less can it remedy a fallen nature. We have incurred corruption and need to be restored to the Grace of God's Image. None could renew but He Who had created. He alone could (1) recreate all, (2) suffer for all, (3) represent all to the Father.p. 298
      8. The Word, then, visited that earth in which He was yet always present ; and saw all these evils. He takes a body of our Nature, and that of a spotless Virgin, in whose womb He makes it His own, wherein to reveal Himself, conquer death, and restore life.p. 299
      9. The Word, since death alone could stay the plague, took a mortal body which, united with Him, should avail for all, and by partaking of His immortality stay the corruption of the Race. By being above all, He made His Flesh an offering for our souls; by being one with us all, he clothed us with immortality. Simile to illustrate this.p. 301
      10. By a like simile, the reasonableness of the work of redemption is shewn. How Christ wiped away our ruin, and provided its antidote by His own teaching. Scripture proofs of the Incarnation of the Word, and of the Sacrifice He wrought.p. 302
      11. Second reason for the Incarnation. God, knowing that man was not by nature sufficient to know Him, gave him, in order that he might have some profit in being, a knowledge of Himself. He made them in the Image of the Word, that thus they might know the Word, and through Him the Father. Yet man, despising this, fell into idolatry, leaving the unseen God for magic and astrology; and all this in spite of God's manifold revelation of Himself.p. 304
      12. For though man was created in grace, God, foreseeing his forgetfulness, provided also the works of creation to remind man of him. Yet further, He ordained a Law and Prophets, whose ministry was meant for all the world. Yet men heeded only their own lusts.p. 306
      13. Here again, was God to keep silence? to allow to false gods the worship He made us to render to Himself? A king whose subjects had revolted would, after sending letters and messages, go to them in person. How much more shall God restore in us the grace of His image. This men, themselves but copies, could not do. Hence the Word Himself must come (1) to recreate, (2) to destroy death in the Body.p. 307
      14. A portrait once effaced must be restored from the original. Thus the Son of the Father came to seek, save, and regenerate. No other way was possible. Blinded himself, man could not see to heal. The witness of creation had failed to preserve him, and could not bring him back. The Word alone could do so. But how? Only by revealing Himself as Man.p. 308
      15. Thus the Word condescended to man's engrossment in corporeal things, by even taking a body. All man's superstitions He met halfway; whether men were inclined to worship Nature, Man, Demons, or the dead, He shewed Himself Lord of all these.p. 310
      16. He came then to attract man's sense-bound attention to Himself as man, and so to lead him on to know Him as God.p. 311
      17. How the Incarnation did not limit the ubiquity of the Word, nor diminish His Purity. (Simile of the Sun.)p. 312
      18. How the Word and Power of God works in His human actions: by casting out devils, by Miracles, by His Birth of the Virgin.p. 313
      19. Man, unmoved by nature, was to be taught to know God by that sacred Manhood, Whose deity all nature confessed, especially in His Death.p. 315
      20. None, then, could bestow incorruption, but He Who had made, none restore the likeness of God, save His Own Image, none quicken, but the Life, none teach, but the Word. And He, to pay our debt of death, must also die for us, and rise again as our first-fruits from the grave. Mortal therefore His Body must be; corruptible, His Body could not be.p. 316
      21. Death brought to nought by the death of Christ. Why then did not Christ die privately, or in a more honourable way? He was not subject to natural death, but had to die at the hands of others. Why then did He die? Nay but for that purpose He came, and but for that, He could not have risen.p. 318
      22. But why did He not withdraw His body from the Jews, and so guard its immortality? (1) It became Him not to inflict death on Himself, and yet not to shun it. (2) He came to receive death as the due of others, therefore it should come to Him from without. (3) His death must be certain, to guarantee the truth of His Resurrection. Also, He could not die from infirmity, lest He should be mocked in His healing of others.p. 320
      23. Necessity of a public death for the doctrine of the Resurrection.p. 321
      24. Further objections anticipated. He did not choose His manner of death; for He was to prove Conqueror of death in all or any of its forms: (simile of a good wrestler). The death chosen to disgrace Him proved the Trophy against death: moreover it preserved His body undivided.p. 322
      25. Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the “Prince of the powers of the air” in His own region, clearing the way to heaven and opening for us the everlasting doors.p. 323
      26. Reasons for His rising on the Third Day. (1) Not sooner for else His real death would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to keep His disciples too long in suspense, nor (c) to wait till the witnesses of His death were dispersed, or its memory faded.p. 325
      27. The change wrought by the Cross in the relation of Death to Man.p. 326
      28. This exceptional fact must be tested by experience. Let those who doubt it become Christians.p. 327
      29. Here then are wonderful effects, and a sufficient cause, the Cross, to account for them, as sunrise accounts for daylight.p. 328
      30. The reality of the resurrection proved by facts: (1) the victory over death described above: (2) the Wonders of Grace are the work of One Living, of One who is God: (3) if the gods be (as alleged) real and living, a fortiori He Who shatters their power is alive.p. 329
      31. If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demons are by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ.p. 330
      32. But who is to see Him risen, so as to believe? Nay, God is ever invisible and known by His works only: and here the works cry out in proof. If you do not believe, look at those who do, and perceive the Godhead of Christ. The demons see this, though men be blind. Summary of the argument so far.p. 331
      33. Unbelief of Jews and scoffing of Greeks. The former confounded by their own Scriptures. Prophecies of His coming as God and as Man.p. 332
      34. Prophecies of His passion and death in all its circumstances.p. 333
      35. Prophecies of the Cross. How these prophecies are satisfied in Christ alone.p. 334
      36. Prophecies of Christ's sovereignty, flight into Egypt, &c.p. 336
      37. Psalm xxii. 16, &c. Majesty of His birth and death. Confusion of oracles and demons in Egypt.p. 337
      38. Other clear prophecies of the coming of God in the flesh. Christ's miracles unprecedented.p. 339
      39. Do you look for another? But Daniel foretells the exact time. Objections to this removed.p. 341
      40. Argument (1) from the withdrawal of prophecy and destruction of Jerusalem, (2) from the conversion of the Gentiles, and that to the God of Moses. What more remains for the Messiah to do, that Christ has not done?p. 342
      41. Answer to the Greeks. Do they recognise the Logos? If He manifests Himself in the organism of the Universe, why not in one Body? for a human body is a part of the same whole.p. 344
      42. His union with the body is based upon His relation to Creation as a whole. He used a human body, since to man it was that He wished to reveal Himself.p. 345
      43. He came in human rather than in any nobler form, because (I) He came to save, not to impress ; (2) man alone of creatures had sinned. As men would not recognise His works in the Universe, He came and worked among them as Man; in the sphere to which they had limited themselves.p. 347
      44. As God made man by a word, why not restore him by a word? But (1) creation out of nothing is different from reparation of what already exists. (2) Man was there with a definite need, calling for a definite remedy. Death was ingrained in man's nature: He then must wind life closely to human nature. Therefore the Word became Incarnate that He might meet and conquer death in His usurped territory. (Simile of straw and asbestos.)p. 349
      45. Thus once again every part of creation manifests the glory of God. Nature, the witness to her Creator, yields (by miracles) a second testimony to God Incarnate. The witness of Nature, perverted by man's sin, was thus forced back to truth. If these reasons suffice not, let the Greeks look at facts.p. 351
      46. Discredit, from the date of the Incarnation, of idol-cultus, oracles, mythologies, demoniacal energy, magic, and Gentile philosophy. And whereas the old cults were strictly local and independent, the worship of Christ is catholic and uniform.p. 352
      47. The numerous oracles,--fancied apparitions in sacred places, &c., dispelled by the sign of the Cross. The old gods prove to have been mere men. Magic is exposed. And whereas Philosophy could only persuade select and local cliques of Immortality, and goodness,--men of little intellect have infused into the multitudes of the churches the principle of a supernatural life.p. 353
      48. Further facts. Christian continence of virgins and ascetics. Martyrs. The power of the Cross against demons and magic. Christ by His Power shews Himself more than a man, more than a magician, more than a spirit. For all these are totally subject to Him. Therefore He is the Word of God.p. 355
      49. His Birth and Miracles. You call Asclepius, Heracles, and Dionysus gods for their works. Contrast their works with His, and the wonders at His death, &c.p. 357
      50. Impotence and rivalries of the Sophists put to shame by the Death of Christ. His Resurrection unparalleled even in Greek legend.p. 358
      51. The new virtue of continence. Revolution of Society, purified and pacified by Christianity.p. 359
      52. Wars, &c., roused by demons, lulled by Christianity.p. 360
      53. The whole fabric of Gentilism levelled at a blow by Christ secretly addressing the conscience of Man.p. 361
      54. The Word Incarnate, as is the case with the Invisible God, is known to us by His works. By them we recognise His deifying mission. Let us be content to enumerate a few of them, leaving their dazzling plentitude to him who will behold.p. 362
      55. Summary of foregoing. Cessation of pagan oracles, &c.: propagation of the faith. The true King has come forth and silenced all usurpers.p. 363
      56. Search then, the Scriptures, if you can, and so fill up this sketch. Learn to look for the Second Advent and Judgment.p. 364
      57. Above all, so live that you may have the right to eat of this tree of knowledge and life, and so come to eternal joys. Doxology.p. 365
  8. Deposition of Arius. (Depositio Arii.)p. 366
    1. Introduction.p. 366
    2. Deposition of Arius.p. 368
  9. Letter of Eusebius. (Epistola Eusebii.)p. 377
    1. Introduction.p. 377
    2. Letter of Eusebius. (Epistola Eusebii.)p. 378
    3. Excursus A.p. 385
  10. Statement of Faith. (Expositio Fidei.)p. 392
    1. Introduction.p. 392
    2. Expositio Fidei. (Statement of Faith.)p. 394
  11. On Luke x. 22. (Illud Omnia, &c.)p. 397
    1. Introduction.p. 397
    2. Illud Omnia, &c. (On Luke x. 22.)p. 398
      1. This text refers not to the eternal Word but to the Incarnate.p. 398
      2. Sense in which, and end for which all things were delivered to the Incarnate Son.p. 399
      3. By 'all things' is meant the redemptive attributes and power of Christ.p. 401
      4. The text John xvi. 15, shews clearly the essential relation of the Son to the Father.p. 402
      5. The same text further explained.p. 403
      6. The Trisagion wrongly explained by Arians. Its true significance.p. 404
  12. Encyclical Letter. (Epistola Encyclica.)p. 405
    1. Introduction.p. 405
    2. Epistola Encyclica. (Encyclical Letter.)p. 407
      1. Circular Letter.p. 407
      2. Violent and Uncanonical Intrusion of Gregory.p. 409
      3. Outrages which took place at the time of Gregory's arrival.p. 411
      4. Outrages on Good Friday and Easter Day, 339.p. 413
      5. Retirement of Athanasius, and tyranny of Gregory and Philagrius.p. 414
      6. All the above illegalities were carried on in the interest of Arianism.p. 416
      7. Appeal to the bishops of the whole Church to unite against Gregory.p. 417
  13. Defence Against the Arians. (Apologia Contra Arianos.)p. 419
    1. Introduction.p. 419
    2. Apologia Contra Arianos. (Defence Against the Arians.)p. 424
      1. Part Ip. 424
        1. Introduction.p. 424
        2. Letter of Julius to the Eusebians at Antioch.p. 443
        3. Letters of the Council of Sardica to the Churches of Egypt and of Alexandria, and to all Churches.p. 459
        4. Imperial and Ecclesiastical Acts in Consequence of the Decision of the Council of Sardica.p. 475
      2. Part IIp. 482
        1. Documents connected with the charges of the Meletians against S. Athanasius.p. 482
        2. Documents connected with the Council of Tyre.p. 493
    3. Additional Note on Apol. C. Arianos, §50.p. 512
  14. Defence of the Nicene Definition. (De Decretis.)p. 515
    1. Introduction.p. 515
    2. De Decretis. (Defence of the Nicene Definition.)p. 517
      1. Introduction. The complaint of the Arians against the Nicene Council; their fickleness; they are like Jews; their employment of force instead of reason.p. 517
      2. Conduct of the Arians towards the Nicene Council. Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians.p. 521
      3. Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22.p. 525
      4. Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him.p. 537
      5. Defence of the Council's Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense.p. 542
      6. Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen.p. 553
      7. On the Arian Symbol “Unoriginate.” This term afterwards adopted by them; and why; three senses of it. A fourth sense. Unoriginate denotes God in contrast to His creatures, not to His Son; Father the scriptural title instead; Conclusion.p. 560
  15. Defence of Dionysius. (De Sententia Dionysii.)p. 567
    1. Introduction.p. 567
    2. De Sententia Dionysii. (Defence of Dionysius.)p. 571
  16. Life of Antony. (Vita Antoni.)p. 590
    1. Introduction.p. 590
    2. Life of Antony. (Vita Antoni.)p. 600
      1. Prologue.p. 600
      2. Preface.p. 602
      3. Birth and beginnings of Antony.p. 604
      4. His early ascetic life.p. 605
      5. Early conflicts with the devil.p. 607
      6. Details of his life at this time (271-285?)p. 609
      7. His life in the tombs, and combats with demons there.p. 611
      8. He goes to the desert and overcomes temptations on the way.p. 613
      9. How Antony took up his abode in a ruined fort across the Nile, and how he defeated the demons. His twenty years' sojourn there.p. 614
      10. How he left the fort, and how monasticism began to flourish in Egypt. Antony its leader.p. 615
      11. His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan.p. 616
      12. The growth of the monastic life at this time (about A.D. 305).p. 630
      13. How Antony renewed his ascetic endeavours at this time.p. 631
      14. How he sought martyrdom at Alexandria during the Persecution (311).p. 632
      15. How he lived at this time.p. 633
      16. How he delivered a woman from an evil spirit.p. 634
      17. How at this time he betook himself to his 'inner mountain.'p. 635
      18. How he there combated the demons.p. 637
      19. Of the miraculous spring, and how he edified the monks of the 'outer' mountain, and of Antony's sister.p. 638
      20. How humanely he counselled those who resorted to him.p. 639
      21. Of the case of Fronto, healed by faith and prayer.p. 641
      22. Of a certain virgin, and of Paphnutius the confessor.p. 642
      23. Of the two brethren, and how one perished of thirst.p. 643
      24. Of the death of Amun, and Antony's vision thereof.p. 644
      25. Of Count Archelaus and the virgin Polycration.p. 645
      26. Strange tales of the casting out of demons.p. 646
      27. Of Antony's vision concerning the forgiveness of his sins.p. 647
      28. Of the passage of souls, and how some were hindered of Satan.p. 648
      29. How Antony reverenced all ordained persons.p. 649
      30. How he rejected the schism of Meletius and the heresies of Manes and Arius.p. 650
      31. How he confuted the Arians.p. 651
      32. How he visited Alexandria, and healed and converted many, and how Athanasius escorted him from the city.p. 652
      33. How he reasoned with divers Greeks and philosophers at the 'outer' mountain.p. 653
      34. How he confuted the philosophers by healing certain vexed with demons.p. 657
      35. How the Emperors wrote to Antony, and of his answer.p. 658
      36. How he saw in a vision the present doings of the Arians.p. 659
      37. That his healings were done by Christ alone, through prayer.p. 661
      38. How wisely he answered a certain duke.p. 662
      39. Of the Duke Balacius, and how, warned by Antony, he met with a miserable end.p. 663
      40. How he bore the infirmities of the weak, and of his great benefits to all Egypt.p. 664
      41. Of his discernment, and how he was a counsellor to all.p. 665
      42. How, when now 105 years old, he counselled the monks, and gave advice concerning burial.p. 666
      43. Of his sickness and his last will.p. 667
      44. Of Antony's death.p. 668
      45. How Antony remained hale until his death, and how the fame of him filled all the world.p. 669
      46. The end.p. 670
    3. Introduction.p. 671
    4. To the Bishops of Egypt.p. 673
      1. Chapter Ip. 673
      2. Chapter IIp. 684
  17. Apology to the Emperor. (Apologia Ad Constantium.)p. 697
    1. Introduction.p. 697
    2. Apology to the Emperor. (Apologia Ad Constantium.)p. 700
      1. Defence Before Constantiusp. 700
      2. The first charge, of setting Constans against Constantius.p. 701
      3. He never saw Constans alone.p. 702
      4. The movements of Athanasius refute this charge.p. 704
      5. No possible time or place for the alleged offence.p. 705
      6. The second charge, of corresponding with Magnentius.p. 706
      7. This charge utterly incredible and absurd.p. 707
      8. Disproof of It.p. 708
      9. Athanasius could not write to one who did not even know him.p. 709
      10. His loyalty towards Constantius and his brother.p. 710
      11. Challenge to the accusers as to the alleged letter.p. 711
      12. Truth the defence of Thrones.p. 712
      13. This charge rests on forgery.p. 713
      14. The third charge, of using an undedicated Church.p. 714
      15. Want of room the cause, precedent the justification.p. 715
      16. Better to pray together than separately.p. 716
      17. Better to pray in a building than in the desert.p. 717
      18. Prayers first do not interfere with dedication afterwards.p. 718
      19. Fourth charge, of having disobeyed an Imperial order.p. 719
      20. History of his disobeying it.p. 720
      21. Section 21p. 721
      22. Arrivals of Diogenes and of Syrianus.p. 722
      23. A copy of the letter as follows:p. 723
      24. Why Athanasius did not obey the Imperial Order.p. 724
      25. The irruption of Syrianus.p. 725
      26. How Athanasius acted when this took place.p. 726
      27. Athanasius leaves Alexandria to go to Constantius, but is stopped by the news of the banishment of the Bishops.p. 727
      28. The news of the intrusion of George.p. 728
      29. Athanasius has heard of his own proscription.p. 729
      30. A copy of the letter of Constantius against Athanasius.p. 730
      31. Letter of Constantius to the Ethiopians against Frumentius.p. 732
      32. He defends his Flight.p. 734
      33. Conduct of the Arians towards the consecrated Virgins.p. 736
      34. He expostulates with Constantius.p. 737
      35. Section 35p. 738
  18. Defence of His Flight. (Apologia de Fuga.)p. 739
    1. Introduction.p. 739
    2. Defence of His Flight. (Apologia de Fuga.)p. 741
      1. Athanasius charged with cowardice for escaping.p. 741
      2. Insincerity of this charge.p. 742
      3. Outrages of the Arians against the Bishops.p. 743
      4. Proceedings after the Council of Milan.p. 744
      5. In praise of Hosius.p. 745
      6. Outrages of George upon the Alexandrians.p. 746
      7. Outrages of George.p. 747
      8. If it is wrong to flee, it is worse to persecute.p. 748
      9. The accusation shews the mind of the accusers.p. 749
      10. Their real grievance is not that Athanasius is a coward, but that he is free.p. 750
      11. Examples of Scripture Saints in defence of flight.p. 751
      12. The Lord an example of timely flight.p. 752
      13. Example of Our Lord.p. 753
      14. An hour and a time for all men.p. 754
      15. The Lord's hour and time.p. 755
      16. The Lord's example followed by the Saints.p. 756
      17. A time to flee and a time to stay.p. 757
      18. The Saints who fled were no cowards.p. 758
      19. The Saints courageous in their flight, and divinely favoured.p. 759
      20. Same Subject Continued.p. 760
      21. The Saints fled for our sakes.p. 762
      22. Same subject concluded.p. 764
      23. Persecution is from the Devil.p. 765
      24. Irruption of Syrianus.p. 766
      25. Athanasius's wonderful escape.p. 767
      26. He acted according to the example of the Saints. Character of his accusers.p. 768
      27. Conclusion.p. 769
  19. Arian History. (Historia Arianorum ad Monachos.)p. 770
    1. Introduction.p. 770
    2. Arian History. (Historia Arianorum ad Monachos.)p. 776
      1. Arian Persecution Under Constantine.p. 776
      2. First Arian Persecution under Constantius.p. 781
      3. Restoration of the Catholics on the Council of Sardica.p. 785
      4. Second Arian Persecution under Constantius.p. 795
      5. Persecution and Lapse of Liberius.p. 801
      6. Persecution and Lapse of Hosius.p. 807
      7. Persecution at Alexandria.p. 813
      8. Persecution in Egypt.p. 825
  20. Against the Arians. (Orationes contra Arianos IV.)p. 842
    1. Introduction.p. 842
    2. Against the Arians. (Orationes contra Arianos IV.)p. 847
      1. Discourse Ip. 847
        1. Introduction. Reason for writing; certain persons indifferent about Arianism; Arians not Christians, because sectaries always take the name of their founder.p. 847
        2. Extracts from the Thalia of Arius. Arius maintains that God became a Father, and the Son was not always; the Son out of nothing; once He was not; He was not before his generation; He was created; named Wisdom and Word after God's attributes; made that He might make us; one out of many powers of God; alterable; exalted on God's foreknowledge of what He was to be; not very God; but called so as others by participation; foreign in essence from the Father; does not know or see the Father; does not know Himself.p. 852
        3. The Importance of the Subject. The Arians affect Scripture language, but their doctrine new, as well as unscriptural. Statement of the Catholic doctrine, that the Son is proper to the Father's substance, and eternal. Restatement of Arianism in contrast, that He is a creature with a beginning: the controversy comes to this issue, whether one whom we are to believe in as God, can be so in name only, and is merely a creature. What pretence then for being indifferent in the controversy? The Arians rely on state patronage, and dare not avow their tenets.p. 856
        4. That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the 'eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, 'Once the Son was not,' its supporters not daring to speak of 'a time when the Son was not.'p. 861
        5. Subject Continued. Objection, that the Son's eternity makes Him coordinate with the Father, introduces the subject of His Divine Sonship, as a second proof of His eternity. The word Son is introduced in a secondary, but is to be understood in real sense. Since all things partake of the Father in partaking of the Son, He is the whole participation of the Father, that is, He is the Son by nature; for to be wholly participated is to beget.p. 866
        6. Subject Continued. Third proof of the Son's eternity, viz. from other titles indicative of His coessentiality; as the Creator; One of the Blessed Trinity; as Wisdom; as Word; as Image. If the Son is a perfect Image of the Father, why is He not a Father also? because God, being perfect, is not the origin of a race. Only the Father a Father because the Only Father, only the Son a Son because the Only Son. Men are not really fathers and really sons, but shadows of the True. The Son does not become a Father, because He has received from the Father to be immutable and ever the same.p. 871
        7. Objections to the Foregoing Proof. Whether, in the generation of the Son, God made One that was already, or One that was not.p. 878
        8. Objections Continued. Whether we may decide the question by the parallel of human sons, which are born later than their parents. No, for the force of the analogy lies in the idea of connaturality. Time is not involved in the idea of Son, but is adventitious to it, and does not attach to God, because He is without parts and passions. The titles Word and Wisdom guard our thoughts of Him and His Son from this misconception. God not a Father, as a Creator, in posse from eternity, because creation does not relate to the essence of God, as generation does.p. 882
        9. Objections Continued. Whether is the Unoriginate one or two? Inconsistent in Arians to use an unscriptural word; necessary to define its meaning. Different senses of the word. If it means 'without Father,' there is but One Unoriginate; if 'without beginning or creation,' there are two. Inconsistency of Asterius. 'Unoriginate' a title of God, not in contrast with the Son, but with creatures, as is 'Almighty,' or 'Lord of powers.' 'Father' is the truer title, as not only Scriptural, but implying a Son, and our adoption as sons.p. 887
        10. Objections Continued. How the Word has free will, yet without being alterable. He is unalterable because the Image of the Father, proved from texts.p. 892
        11. Texts Explained; And First, Phil. II. 9, 10. Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words 'Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word 'Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of 'highly exalted,' and 'gave,' and 'wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's 'exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word.p. 895
        12. Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice.p. 906
        13. Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father.p. 915
      2. Excursus B. On §22 (Note 3).p. 927
      3. Discourse IIp. 936
        1. Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation.p. 936
        2. Texts explained; Fifthly, Acts ii. 36. The Regula Fidei must be observed; made applies to our Lord's manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation.p. 948
        3. Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship.p. 955
        4. Introduction to Proverbs viii. 22 continued. Absurdity of supposing a Son or Word created in order to the creation of other creatures; as to the creation being unable to bear God's immediate hand, God condescends to the lowest. Moreover, if the Son a creature, He too could not bear God's hand, and an infinite series of media will be necessary. Objected, that, as Moses who led out the Israelites was a man, so our Lord; but Moses was not the Agent in creation:--again, that unity is found in created ministrations, but all such ministrations are defective and dependent:--again, that He learned to create, yet could God's Wisdom need teaching? and why should He learn, if the Father worketh hitherto? If the Son was created to create us, He is for our sake, not we for His.p. 963
        5. Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies.p. 970
        6. Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant.p. 986
        7. Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof.p. 994
        8. Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works.p. 1001
        9. Texts Explained; Sixthly, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation.p. 1019
      4. Discourse IIIp. 1030
        1. Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father.p. 1030
        2. Texts Explained; Eighthly, John xvii. 3. and the Like. Our Lord's divinity cannot interfere with His Father's prerogatives, as the One God, which were so earnestly upheld by the Son. 'One' is used in contrast to false gods and idols, not to the Son, through whom the Father spoke. Our Lord adds His Name to the Father's, as included in Him. The Father the First, not as if the Son were not First too, but as Origin.p. 1039
        3. Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In what sense we are 'in God' and His 'sons.'p. 1043
        4. Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1.p. 1061
        5. Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human.p. 1073
        6. Texts Explained; Eleventhly, Mark xiii. 32 and Luke ii. 52. Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, 'whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for our profit, that we be not curious (as in Acts i. 7, where on the contrary He did not say He knew not). As the Almighty asks of Adam and of Cain, yet knew, so the Son knows[as God]. Again, He advanced in wisdom also as man, else He made Angels perfect before Himself. He advanced, in that the Godhead was manifested in Him more fully as time went on.p. 1079
        7. Texts Explained; Twelfthly, Matthew xxvi. 39; John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and the like, as man. Other texts prove Him God. God could not fear. He feared because His flesh feared.p. 1093
        8. Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will which the Father has to the Son, the Son has to the Father. The Father wills the Son and the Son wills the Father.p. 1099
      5. Excursus C. Introductory to the Fourth Discourse against the Arians.p. 1111
      6. Discourse IVp. 1114
        1. The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father's Essence and distinct from Him. Illustration of John x. 30, drawn from Deut. iv. 4.p. 1114
        2. When the Word and Son hungered, wept, and was wearied, He acted as our Mediator, taking on Him what was ours, that He might impart to us what was His.p. 1119
        3. Arians date the Son's beginning earlier than Marcellus, &c.p. 1121
        4. Unless Father and Son are two in name only, or as parts and so each imperfect, or two gods, they are coessential, one in Godhead, and the Son from the Father.p. 1122
        5. Marcellus and his disciples, like Arians, say that the Word was, not indeed created, but issued, to create us, as if the Divine silence were a state of inaction, and when God spake by the Word, He acted; or that there was a going forth and return of the Word; a doctrine which implies change and imperfection in Father and Son.p. 1123
        6. Such a doctrine precludes all real distinctions of personality in the Divine Nature. Illustration of the Scripture doctrine from 2 Cor. vi. 11, &c.p. 1125
        7. Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also.p. 1127
        8. Marcellian illustration from 1 Cor. xii. 4, refuted.p. 1136
        9. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh.p. 1137
  21. On the Councils of Ariminum and Seleucia. (De Synodis.)p. 1146
    1. Introduction.p. 1146
    2. On the Councils of Ariminum and Seleucia. (De Synodis.)p. 1152
      1. History of the Councils.p. 1152
      2. History of Arian Opinions.p. 1165
      3. On the Symbols 'Of the Essence' And 'Coessential.'p. 1192
  22. Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.)p. 1215
    1. Introduction.p. 1215
    2. Synodal Letter to the People of Antioch. (Tomus ad Antiochenos.)p. 1218
    3. Appendix. Exile of Athanasius under Julian, 362-363.p. 1226
  23. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.)p. 1229
    1. Introduction.p. 1229
    2. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.)p. 1231
  24. Letters of Athanasius with Two Ancient Chronicles of His Life.p. 1242
    1. Introduction.p. 1242
    2. The Historia Acephala.p. 1243
      1. Introduction.p. 1243
      2. The Historia Acephala.p. 1247
    3. The Festal Letters, and their Index.p. 1256
      1. Introduction.p. 1256
      2. Index.p. 1265
      3. Festal Letters.p. 1274
        1. For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II.p. 1274
        2. For 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii.p. 1282
        3. For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv.p. 1288
        4. For 332. Easter-day vii Pharmuthi, iv Non. Apr.; Æra Dioclet. 48; Coss. Fabius Pacatianus, Mæcilius Hilarianus; Præfect, Hyginus; Indict. v.p. 1294
        5. For 333. Easter-day, Coss. Dalmatius and Zenophilus; Præfect, Paternus; vi Indict.; xvii Kal. Maii, xx Pharmuthi; xv Moon; vii Gods; Æra Dioclet. 49.p. 1298
        6. For 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict.p. 1303
        7. 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.p. 1311
        8. For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54.p. 1320
        9. For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55.p. 1329
        10. (Probably for 340 A.D.) To the Beloved Brother, and our fellow Minister Serapion.p. 1341
        11. (For 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. xiv; Easter-day, xiii Kal. Maii, xxiv Pharmuthi; Æra Dioclet. 57.p. 1343
        12. (For 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58.p. 1348
        13. (For 345.) Coss. Amantius, Albinus; Præf. Nestorius of Gaza; Indict. iii; Easter-day, vii Id. Apr., xii Pharmuthi; Moon 19; Æra Dioclet. 61.p. 1353
        14. (For 346.) Coss. Augustus Constantius IV, Constans III; Præf. the same Nestorius; Indict. iv; Easter-day iii Kal. Apr., iv Pharmuthi; Moon 21; Æra Dioclet. 62.p. 1354
        15. (For 347.) Coss. Rufinus, Eusebius; Præf. the same Nestorius; Indict. v; Easter-day, Prid. Id. Apr., Pharmuthi xvii; Æra Dioclet. 63; Moon 15.p. 1355
        16. (For 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18.p. 1363
        17. (For 350.)p. 1366
        18. (For 352.)p. 1367
        19. (For 355.) From the twenty-seventh Festal Letter of Athanasius, Bishop of Alexandria and Confessor; of which the commencement is, 'Again the season of the day of the living Passover.'p. 1368
        20. (For 356.)p. 1369
        21. Another Fragment.p. 1370
        22. (For 357.) From the twenty-ninth Letter, of which the beginning is, 'Sufficient for this present time is that which we have already written.'p. 1371
        23. Another Fragment.p. 1372
        24. Another Fragment.p. 1373
        25. (For 367.) Of the particular books and their number, which are accepted by the Church. From the thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal festival; wherein he defines canonically what are the divine books which are accepted by the Church.p. 1375
        26. (For 368.)p. 1378
        27. (For 370.)p. 1379
        28. (For 371.)p. 1380
        29. (For 372.) And again, from the forty-fourth Letter, of which the commencement is, 'All that our Lord and Saviour Jesus Christ did instead of us and for us.'p. 1381
        30. (For 373.)p. 1382
      4. Personal Letters.p. 1383
        1. To the Church of Alexandria on the same occasion.p. 1385
        2. Letter to Amun. Written before 354 A.D.p. 1388
        3. Letter to Dracontius. Written A.D. 354 or 355.p. 1391
        4. First Letter to Lucifer.p. 1397
        5. Second Letter to Lucifer.p. 1399
        6. First Letter to Monks. (Written 358-360).p. 1402
        7. Second Letter to Monks.p. 1405
        8. To Serapion, concerning the death of Arius.p. 1407
        9. Letter to Rufinianus.p. 1410
        10. To the Emperor Jovian.p. 1412
        11. First Letter to Orsisius.p. 1417
        12. Second Letter to Orsisius.p. 1418
        13. To Epictetus.p. 1420
        14. To Adelphius, Bishop and Confessor: against the Arians.p. 1429
        15. Letter to Maximus. (Written about 371 A.D.)p. 1436
        16. To John and Antiochus.p. 1440
        17. Letter to the Presbyter Palladius.p. 1441
        18. To Diodorus (fragment).p. 1442
        19. Memorandum.p. 1443
  25. Indexesp. 1444
    1. Index of Scripture Referencesp. 1445
    2. Greek Words and Phrasesp. 1454
    3. Index of Pages of the Print Editionp. 1497
  26. Related Booksp. 1498