(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)
ST. ATHANASIUS
TOME OR SYNODAL LETTER tO THE PEOPLE OF ANTIOCH
[Translated by Rev. Archibald Robertson, Principal of Bishop Hatfield's
Hall, Durham, late fellow of Trinity College, Oxford; improved by
comparison with the translation of Dr. Bright.]
TOMUS AD ANTIOCHENOS
To our beloved and much-desired fellow-ministers Eusebius(1),
Lucifer(2), Asterius(3), Kymatius, and Anatolius, Athanasius and the
bishops present in Alexandria from Italy and Arabia, Egypt and Libya;
Eusebius, Asterius, Gains, Agathus, Ammonius, Agathodaemon, Dracontius,
Adelphius, Hermaeon, Marcus, Theodorus, Andreas, Paphnutius, another
Marcus, Zoilus, Menas, George, Lucius, Macarius and the rest, all greeting
in Christ.
We are persuaded that being ministers of God and good stewards ye are
sufficient to order the affairs of the Church in every respect. But since
it has come to us, that many who were formerly separated from us by
jealousy now wish for peace, while many also having severed their
connection with the Arian madmen are desiring our communion, we think it
well to write to your courtesy what ourselves and the beloved Eusebius and
Asterius have drawn up: yourselves being our beloved and truly most-desired
fellow- ministers. We rejoice at the said tidings, and pray that even if
any be left still far from us, and if any appear to be in agreement with
the Arians, he may promptly leave their madness, so that for the future all
men everywhere may say, 'One Lord, one faith(4).' For as the psalmist says,
what is so good or pleasant as for brethren to dwell in unity(5). But our
dwelling is the Church, and our mind ought to be the same. For thus we
believe that the Lord also will dwell with us, who says, '[ will dwell with
them and walk in them(6)' and 'Here will I dwell for I have a delight
therein(7).' But by 'here' what is meant but there where one faith and
religion is preached?
2. Mission of Eusebius and Asterius.
We then of Egypt truly wished to go to you along with our beloved
Eusebius and Asterius, for many reasons, but chiefly that we might embrace
your affection and together enjoy the said peace and concord. But since, as
we declared in our other letters, and as ye may learn from our fellow-
ministers, the needs of the church detain us, with much regret we begged
the same fellow-ministers of ours, Eusebius and Asterius, to go to you in
our stead. And we thank their piety in that although they might have gone
at once to their dioceses, they preferred to go to you at all costs, on
account of the pressing need of the Church. They therefore having
consented, we consoled ourselves with the consideration that you and they
being there, we all were present with you in mind.
3. The 'Meletians' to be acknowledged, and all who renounce heresy,
especially as to the Holy Spirit.
As many then as desire peace with us, and specially those who assemble
in the Old [Church](8) and those again who are seceding from the Arians, do
ye call to yourselves, and receive them as parents their sons, and welcome
them as tutors and guardians; and unite them to our beloved Paulinus and
his people, without requiring more from them than to anathematise the Arian
heresy and confess the faith confessed by the holy fathers at Nicaea, and
to anathematise also those who say that the Holy Spirit is a Creature and
separate from the Essence of Christ. For this is in truth a complete
renunciation of the abominable heresy of the Arians, to refuse to divide
the Holy Trinity, or to say that any part of it is a creature. For those
who, while pretending to cite the faith confessed at Nicaea, venture to
blaspheme the Holy Spirit, do nothing more than in words deny the Arian
heresy while they retain it in thought. But let the impiety of Sabellius
and of Paul of Samosata also be anathematised by all, and the madness of
Valentinian and Basilides, and the folly of the Munichaens. For if this be
done, all evil suspicion will be removed on all hands, and the faith of the
Catholic Church alone be exhibited in purity.
4. The parties at Antioch to unite.
But that we, and they who have ever remained in communion with us, hold
this faith we think no one of yourselves nor any one else is ignorant. But
since we rejoice with all those who desire reunion, but especially with
those that assemble in the Old [church], and as we glorify the Lord
exceedingly, as for all things so especially for the good purpose of these
men, we exhort you that concord be established with them on these terms,
and, as we said above, without further conditions, without namely any
further demand upon yourselves on the part of those who assemble in the Old
[church], or Paulinus and his fellows propounding anything else, or aught
beyond the Nicene definition.
5. The creed of Sardica not an authorised formula. Question of
'hypostasis.'
And prohibit even the reading or publication of the paper, much talked
of by some, as having been drawn up concerning the Faith at the synod of
Sardica. For the synod made no definition of the kind. For whereas some
demanded, on the ground that the Nicene synod was defective, the drafting
of a creed, and in their haste even attempted it(8a), the holy synod
assembled in Sardica was indignant, and decreed that no statement of faith
should be drafted, but that they should be content with the Faith confessed
by the fathers at Nicaea, inasmuch as it lacked nothing but was full of
piety, and that it was undesirable for a second creed to be promulged, lest
that drafted at Nicaea should be deemed imperfect, and a pretext be given
to those who were often wishing to draft and define a creed. So that if a
man propound the above or any other paper, stop them, and persuade them
rather to keep the peace. For in such men we perceive no motive save only
contentiousness. For as to those whom some were blaming for speaking of
three Subsistences(9), on the ground that the phrase is unscriptural and
therefore suspicious, we thought it right indeed to require nothing beyond
the confession of Nicaea, but on account of the contention we made enquiry
of them, whether they meant, like the Arian madmen, subsistences foreign
and strange, and alien in essence from one another, and that each
Subsistence was divided apart by itself, as is the case with creatures in
general and in particular with those begotten of men, or like different
substances, such as gold, silver, or brass;--or whether, like other
heretics, they meant three Beginnings and three Gods, by speaking of three
Subsistences.
They assured us in reply that they neither meant this nor had ever held
it. But upon our asking them 'what then do you mean by it, or why do you
use such expressions?' they replied, Because they believed in a Holy
Trinity, not a trinity in name only, but existing and subsisting in truth,
'both a Father truly existing and subsisting, and a Son truly substantial
and subsisting, and a Holy Spirit subsisting and really existing do we
acknowledge,' and that neither had they said there were three Gods or three
beginnings, nor would they at all tolerate such as said or held so, but
that they acknowledged a Holy Trinity but One Godhead, and one Beginning,
and that the Son is coessential with the Father, as the fathers said; while
the Holy Spirit is not a creature, nor external, but proper to and
inseparable from the Essence of the Father and the Son.
6. The question of one Subsistence (Hypostasis). or three, not to be
pressed.
Having accepted then these men's interpretation and defence of their
language, we made enquiry of those blamed by them for speaking of One
Subsistence, whether they use the expression in the sense of Sabellius, to
the negation of the Son and the Holy Spirit, or as though the Son were non-
substantial, or the Holy Spirit impersonal(10). But they in their turn
assured us that they neither meant this nor had ever held it, but 'we use
the word Subsistence thinking it the same thing to say Subsistence or
Essence;' 'But we hold that there is One, because the Son is of the Essence
of the Father, and because of the identity of nature. For we believe that
there is one God. head, and that it has one nature, and not that there is
one nature of the Father, from which that of the Son and of the Holy Spirit
are distinct.' Well, thereupon they who had been blamed for saying there
were three Subsistences agreed with the others, while those who had spoken
of One Essence, also confessed the doctrine of the former as interpreted by
them. And by both sides Arius was anathematised as an adversary of Christ,
and Sabellius, and Paul of Samosata, as impious men, and Valentinus and
Basilides as aliens from the truth, and Manichaeus as an inventor of
mischief. And all, by God's grace, and after the above explanations, agree
together that the faith confessed by the fathers at Nicaea is better than
the said phrases, and that for the future they would prefer to be content
to use its language.
7. The human Nature of Christ complete, not Body only.
But since also certain seemed to be contending together concerning the
fleshly Economy of the Saviour, we enquired of both parties. And what the
one confessed, the others also agreed to, that the Word did not, as it came
to the prophets, so dwell in a holy man at the consummation of the ages,
but that the Word Himself was made flesh, and being in the Form of God,
took the form of a servant(11), and from Mary after the flesh became man
for us, and that thus in Him the human race is perfectly and wholly
delivered from sin and quickened from the dead, and given access to the
kingdom of the heavens. For they confessed also that the Saviour had not a
body without a soul, nor without sense or intelligence; for it was not
possible, when the Lord had become man for us, that His body should be
without intelligence: nor was the salvation effected in the Word Himself a
salvation of body only, but of soul also. And being Son of God in, truth,
He became also Son of Man, and being God's Only-begotten Son, He became
also at the same time 'firstborn among many brethren(12).' Wherefore
neither was there one Son of God before Abraham, another after Abraham(1):
nor was there one that raised up Lazarus, another that asked concerning
him; but the same it was that said as man, 'Where does Lazarus lie(2);' and
as God raised him up: the same that as man and in the body spat, but
divinely as Son of God opened the eyes of the man blind from his birth(3);
and while, as Peter says(4), in the flesh He suffered, as God opened the
tomb and raised the dead. For which reasons, thus understanding all that is
said in the Gospel, they assured us that they held the same truth about the
Word's Incarnation and becoming Man.
8 Questions of words must not be suffered to divide those who think alike.
These things then being thus confessed, we exhort you not hastily to
condemn those who so confess, and so explain the phrases they use, nor to
reject them, but rather to accept them as they desire peace and defend
themselves, while you check and rebuke, as of suspicious views, those who
refuse so to confess and to explain their language. But while you refuse
toleration to the latter, counsel the others also who explain and hold
aright, not to enquire further into each other's opinions, nor to fight
about words to no useful purpose, nor to go on contending with the above
phrases, but to agree in the mind of piety. For they who are not thus
minded, but only stir up strife with such petty phrases, and seek something
beyond what was drawn up at Nicaea, do nothing except 'give their neighbour
turbid confusion to drink(5),' like men who grudge peace and love
dissensions. But do ye, as good men and faithful servants and stewards of
the Lord, stop and check what gives offence and is strange, and value above
all things peace of that kind, faith being sound. Perhaps God will have
pity on us, and unite what is divided, and, there being once more one
flock(6), we shall all have one leader, even our Lord Jesus Christ.
9. The above terms unanimously agreed upon.
These things, albeit there was no need to require anything beyond the
synod of Nicaea, nor to tolerate the language of contention, yet for the
sake of peace, and to prevent the rejection of men who wish to believe
aright, we enquired into. And what they confessed, we put briefly into
writing, we namely who are left in Alexandria, in common with our fellow-
ministers, Asterius and Eusebius. For most of us had gone away to our
dioceses. But do you on your part read this in public where you are wont to
assemble, and be pleased to invite all to you thither. For it is fight that
the letter should be there first read, and that there those who desire and
strive for peace should be reunited. And then, when they are reunited, in
the spot where all the laity think best, in the presence of your courtesy,
the public assemblies should be held, and the Lord be glorified by all
together. The brethren who are with me greet you. I pray that you may be
well, and remember us to the Lord; both I, Athanasius, and likewise the
other bishops assembled, sign, and those sent by Lucifer, bishop of the
island of Sardinia, two deacons, Herennius and Agapetus; and from Paulinus,
Maximus and Calemerus, deacons also. And there were present certain monks
of Apolinarius(7) the bishop, sent from him for the purpose.
10. Signatures.
The names of the several bishops to whom the letter is addressed are:
Eusebius of the city of Virgilli in Gaul(8), Lucifer of the island of
Sardinia, Asterius of Petra, Arabia, Kymatius of Paltus, Coele-Syria,
Anatolius of Euboea.
Senders: the Pope Athanasius, and those present with him in Alexandria,
viz.: Eusebius, Asterius, and the others above-mentioned, Gaius of
Paratonium(9) in Hither Libya, Agathus of Phragonis and part of Elearchia
in Egypt, Ammonius of Pachnemunis(10) and the rest of Elearchia,
Agathodaemon of Schedia(11) and Menelaitas, Dracontius of Lesser
Hermupolis, Adelphius of Onuphis(12) in Lychni, Hertalon of Tones(13),
Marcus of Zygra(14), Hither Libya, Theodorus of Athribis(14), Andress of
Arsenoe, Paphnutius of Sais, Marcus of Philae, Zoilus of Andros(15), Menas
of Antiphra(16).
Eusebius also signs the following in Latin, of which the translation
is:
I Eusebius, according to your exact confession made on either side by
agreement concerning the Subsistences, also add my agreement; further
concerning the Incarnation of our Saviour, namely that the Son of God has
become Man, taking everything upon Himself without sin, like the
composition of our old man, I ratify the text of the letter. And whereas
the Sardican paper is ruled out to avoid the appearance of issuing anything
beyond the creed of Nicaea, I also add my consent, in order that the creed
of Nicaea may not seem by it to be excluded, and [I agree] that it should
not be published. I pray for your health in the Lord.
I Asterius agree to what is above written, and pray for your health in
the Lord.
11. The 'Tome' signed at Antioch,
And after this Tome was sent off from Alexandria, thus signed by the
aforesaid, [the recipients] in their turn signed it:
I Paulinus hold thus, as I received from the fathers, that the Father
perfectly exists and subsists, and that the Son perfectly subsists, and
that the Holy Spirit perfectly subsists. Wherefore also I accept the above
explanation concerning the Three Subsistences, and the one Subsistence, or
rather Essence, and those who hold thus. For it is pious to hold and
confess the Holy Trinity in one Godhead. And concerning the Word of the
Father becoming Man for us, I hold as it is written, that, as John says,
the Word was made Flesh, not in the sense of those most impious persons who
say that He has undergone a change, but that He has become Man for us,
being born of the holy Virgin Mary and of the Holy Spirit. For the Saviour
had a body neither without soul, nor without sense, nor without
intelligence. For it were impossible, the Lord being made Man for us, that
His body should be without intelligence. Wherefore I anathematise those who
set aside the Faith confessed at Nicaea, and who do not say that the Son is
of the Father's Essence, and coessential with the Father. Moreover I
anathematise those who say that the Holy Spirit is a Creature made through
the Son. Once more I anathematise the heresy of Sabellius and of
Photinus(17), and every heresy, walking in the Faith of Nicaea, and in all
that is above written. I Karterius(18) pray for your health.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/IV, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
-------------------------------------------------------------------
The electronic form of this document is copyrighted.
Copyright (c) Eternal Word Television Network 1996.
Provided courtesy of:
EWTN On-Line Services
PO Box 3610
Manassas, VA 22110
Voice: 703-791-2576
Fax: 703-791-4250
Data: 703-791-4336
FTP: ftp.ewtn.com
Telnet: ewtn.com
WWW:
http://www.ewtn.com.
Email address:
[email protected]
-------------------------------------------------------------------
