The Canonical Epistles of St Athanasius the Great

Direct English translation

All the works of God are good and pure, for the Word of God made nothing useless or unclean. According to the Apostle, “we are the fragrance of Christ among those who are being saved.” Yet the arrows of the devil are various and many-sided. He contrives to trouble those of more guileless mind and keeps the brethren from their customary discipline by sowing in them thoughts of uncleanness and defilement. Come, then: by the grace of our Saviour let us briefly drive away the evil one’s deception and establish the minds of the more simple. “All things are pure to the pure”; but the conscience and everything belonging to the unclean are defiled. I marvel at the devil’s device. Though he is corruption and ruin, he suggests thoughts that appear to concern purity, while what results is a snare rather than a test. As I said, to distract ascetics from their customary and saving meditation and to appear to overcome them in this matter, he raises such buzzing questions. They bring nothing useful to life, but only empty disputes and chatter, which must be refused. Tell me, beloved and most reverent one: what sin or uncleanness is there in a natural discharge? It would be as though one wished to make an accusation out of the mucus discharged through the nostrils or the spittle from the mouth. We may say still more: the excretions through the belly, which are necessary for a living creature to remain alive. Moreover, if according to the divine Scriptures we believe man to be the work of God’s hands, how could a defiled work come from a pure power? And if, according to the divine Acts of the Apostles, we are God’s offspring, we have nothing unclean in ourselves. We are defiled only when we commit the most foul-smelling sin. But when a natural discharge occurs involuntarily, we undergo this too, like the other discharges already mentioned, by a necessity of nature. Those who wish merely to contradict things rightly said—or rather, things made by God—also bring forward a Gospel saying: that it is not what enters a man that defiles him, but what comes out. We must therefore expose this irrationality of theirs, for we cannot call it an inquiry. First, being unstable through their own ignorance, they do violence to the Scriptures. The divine saying means this: when some were again uncertain, like these persons, about foods, the Lord Himself dissolved their ignorance—or rather exposed their deception—by saying that what enters does not defile a man, but what comes out. He then adds whence it comes: “from the heart,” for He knows that there lie the evil treasures of profane thoughts and the other sins. The Apostle, having learned the same thing, says more briefly: “Food does not commend us to God.” One might now say with equal reason: a natural discharge does not present us for punishment. Even physicians’ pupils, if they can at least be shamed by outsiders, will explain that living creatures have been given necessary outlets by which to expel what is superfluous from the fluids nourishing each of our members: for example, the hair and watery discharges that are superfluities of the head, and the evacuations of the belly. Such also is the superfluity of the seminal passages. What sin before God is there in this, most God-beloved presbyter, when the Master who fashioned the living creature Himself willed and made these members to have such outlets? We must anticipate the objections of the wicked. They may say: “Then actual use is not a sin either, if the organs were formed by the Creator.” Let us silence them by asking: What use do you mean? The lawful use permitted by God when He said, “Increase and multiply and fill the earth,” and approved by the Apostle when he said, “Marriage is honorable and the bed undefiled”? Or the common use that is secretly and adulterously performed? In other affairs of life we likewise find distinctions according to circumstance. It is not lawful to murder, yet in war it is both lawful and praiseworthy to slay adversaries. Thus those who distinguish themselves in war are deemed worthy of great honors, and monuments are raised proclaiming their achievements. Accordingly, the same act is unlawful in one circumstance and at one time, but in another circumstance and at a fitting time it is permitted and allowed. The same reasoning applies to intercourse. Blessed is he who, bearing a free yoke in youth, uses nature for the begetting of children. If he uses it for wantonness, the punishment appointed by the Apostle awaits fornicators and adulterers. There are two paths concerning these things in life: the one more moderate and suited to ordinary life, by which I mean marriage; and the other angelic and unsurpassable, namely virginity. If one chooses the worldly path, that is marriage, he incurs no blame, though he will not receive so many gifts. Yet he will receive a gift, since he too bears fruit: the thirtyfold. If one embraces the pure and super-cosmic path, then, although the way is rougher than the first and difficult to accomplish, it nevertheless has more wonderful gifts, for it has brought forth the perfect fruit, the hundredfold. Thus their unclean and wicked questions have received their proper solutions, settled long ago by the divine Scriptures themselves. Therefore, father, establish the flocks under you by exhorting them from the Apostolic writings, guiding their souls from the Gospels, and counselling them from the Psalms: “Give me life according to Your word.” His word is that we serve Him from a pure heart. Knowing this, the same Prophet says, as though interpreting himself: “Create in me a clean heart, O God,” so that filthy thoughts may not trouble me. Again David says: “Establish me with a governing Spirit,” so that, even if thoughts ever disturb me, a mighty power from You may establish me like a foundation. While counselling these and like things, say to those who are slow to obey the truth: “I shall teach transgressors Your ways”; and, trusting in the Lord that you will persuade them to refrain from such wickedness, sing: “And the ungodly shall return to You.” May those who inquire maliciously cease from such vain labor; may those who hesitate from reverence be strengthened by a governing Spirit; and may all of you who know the truth with certainty keep it unbroken and unshaken in Christ Jesus our Lord, with whom be glory and dominion to the Father, together with the Holy Spirit, unto the ages of ages. Amen.

Direct English translation

Since we have spoken of the heretics as dead, and of ourselves as possessing the divine Scriptures for salvation, I fear lest, as Paul wrote to the Corinthians, some of the innocent be led away from simplicity and purity by the craftiness of men and henceforth begin reading other books, those called Apocrypha, deceived by their sharing names with the true books. I ask you therefore to bear with me if I write by recalling matters that you already know, on account of the need and the benefit of the Church. In mentioning these things, I shall follow the pattern of the Evangelist Luke in support of my boldness, saying likewise: Since certain persons have attempted to arrange for themselves the books called Apocrypha and to mix them with the divinely inspired Scripture concerning which we have been fully assured, just as those who from the beginning were eyewitnesses and ministers of the Word delivered it to the Fathers, it seemed good to me also, having been urged by genuine brethren and having learned accurately from the beginning, to set forth in order the books that have been canonized and handed down and are believed to be divine. Thus, if anyone has been deceived, he may condemn those who led him astray; and he who has remained pure may rejoice to be reminded again. The books of the Old Testament are twenty-two in all, for so many, as I have heard, are also traditionally held to be the letters among the Hebrews. Their order and names are these. First is Genesis; then Exodus; then Leviticus; and after this Numbers; and then Deuteronomy. Following these are Joshua the son of Nun; Judges; and after this Ruth. Next again are the four Books of Kingdoms, of which the first and second are counted as one book, and likewise the third and fourth as one. After these, First and Second Chronicles are likewise counted as one book; then First and Second Esdras, likewise as one. After these are the Book of Psalms and then Proverbs; then Ecclesiastes and the Song of Songs. In addition there is Job. Then are the Prophets: the Twelve counted as one book; then Isaiah, Jeremiah, and with him Baruch, Lamentations, and the Epistle; and after them Ezekiel and Daniel. Here the books of the Old Testament end. We must not shrink from naming those of the New Testament again. They are these: four Gospels, according to Matthew, according to Mark, according to Luke, and according to John. Then after these, the Acts of the Apostles and seven Epistles of the Apostles called Catholic, as follows: one of James, two of Peter, then three of John, and after these one of Jude. In addition there are fourteen Epistles of the Apostle Paul, written in this order: first to the Romans; then two to the Corinthians; after these to the Galatians; next to the Ephesians; then to the Philippians and to the Colossians; two to the Thessalonians; and the Epistle to the Hebrews; next two to Timothy; one to Titus; and last, one to Philemon. And again, the Apocalypse of John. These are springs of salvation, so that the thirsty may drink their fill of the sayings they contain. In these alone is proclaimed the school of piety. Let no one add to them, nor take anything from them. Concerning these the Lord put the Sadducees to shame, saying, “You err, not knowing the Scriptures nor their power”; and He exhorted the Jews: “Search the Scriptures, for they are those that bear witness concerning Me.” For greater exactness I necessarily add this also: there are other books outside these, not canonized, but appointed by the Fathers to be read by those who have newly come forward and wish to be instructed in the word of piety: the Wisdom of Solomon, the Wisdom of Sirach, Esther, Judith, Tobit, and the Teaching. Beloved, while the former books are canonized and these are read, nowhere is there mention of the apocryphal writings. They are an invention of heretics, who write them whenever they wish, bestow antiquity upon them, and add dates to them, so that by presenting them as ancient they may have a pretext for deceiving the innocent.

Direct English translation

You write to a father as befits a beloved son. I therefore embraced you as though you had drawn near through the letter, Rufinianus, most longed-for by me of all. Though I could write to you as to a son at the beginning, in the middle, and at the end, I have refrained, lest our commendation and testimony be known merely from letters. For you are my letter, according to what is written, known and read in the heart. Believe this, then; yes, believe it. I greet you and urge you to write, for by doing so you gladden me not a little but greatly. Since, with love of what is good and in an ecclesiastical spirit—as again befits your reverence—you asked about those who were dragged away by necessity but were not corrupted in their false belief, and wished me to write what was determined concerning them in the synods and everywhere, know, my most longed-for lord, that at the beginning, when the violence that had occurred ceased, a synod was held with bishops from the outer regions present. Synods were also held among our fellow ministers dwelling in Greece, and likewise among those in Spain and Gaul. Here and everywhere it was decided that those who had fallen and become leaders of impiety should be forgiven if they repent, but should not be given a place in the clergy. As for those who did not themselves take the lead in impiety but were carried away by necessity and violence, it was determined both that they should receive forgiveness and that they should retain their place in the clergy, especially because they offered a credible defense. It appeared that this had occurred by a certain economy. They affirmed that they had not changed over to impiety. Rather, lest certain most impious men be appointed and corrupt the churches, they chose instead to yield to the violence and bear the burden rather than allow the peoples to perish. In saying this, they appeared to us also to speak credibly, because they cited Aaron, the brother of Moses, who in the wilderness yielded to the transgression of the people and had as his defense that he acted lest the people return to Egypt and persist in idolatry. It appeared reasonable that, by remaining in the wilderness, they might be able to cease from impiety, whereas if they entered Egypt they would wear themselves out and increase impiety among themselves. For this reason their retention in the clergy has been treated with forgiveness, while pardon is granted to those who were deceived and suffered violence. I make these things known also to your reverence, trusting that your piety will receive what was determined and will not condemn the forbearance of those who assembled in this way. Be pleased to read this to the priesthood and the people under you, so that, knowing these things, they may not blame you for being so disposed toward such persons. It would be unfitting for me to write further, since your reverence can both report our disposition toward them and supply everything that is lacking. Grace be to the Lord, who has filled you with every word and all knowledge. Those who repent must openly pronounce anathema, naming the false belief of Eudoxius and Euzoius. For by blaspheming the Son as a creature, these men enrolled themselves as leaders of the Arian heresy. The penitents must confess the faith confessed by the Fathers at Nicaea and must prefer no other synod above that Synod. Greet the brotherhood with you, which together with us greets you in the Lord.