Epistula ad Serapionem de morte Arii

Athanasius to Serapion, brother and fellow minister in the Lord, greeting. I have read what was written by your piety, in which you urged me to disclose to you both my own circumstances and what has now happened, and concerning the most impious heresy of the Arians, on account of which we have suffered these things, and what sort of end the life of Arius had. Since there are three injunctions, I have readily done two of them and sent to your reverence what I wrote to the monks; for from these you can learn both my circumstances and those concerning the heresy. The other, I mean concerning the death, I considered much, being cautious lest someone think me as exulting over the man's death; nevertheless, since a discussion took place among you concerning the heresy, and the inquiry ended in this point—whether Arius died after having communion with the Church—for this reason, as the inquiry is resolved by the narrative of the death, I have necessarily hastened to disclose it, considering it equivalent to indicate this and to stop the contentious ones henceforth. For I think that when the marvel concerning the death is known, not even those who previously inquired will dare to doubt any longer that the Arian heresy is hateful to God. I myself was not present in Constantinople when that man died, but the presbyter Macarius was present, and I heard it from him speaking. Arius had been summoned by the Emperor Constantine at the instigation of those around Eusebius. When Arius entered, the emperor questioned him whether he held the faith of the Catholic Church.

He himself swore to believe rightly and submitted a written statement of faith, concealing the reasons for which he had been expelled from the church by Alexander the bishop, while feigning phrases from the Scriptures. So, after he had sworn that he had not held the opinions for which Alexander had expelled him, the emperor released him, saying: “If your faith is correct, you have sworn well; but if your faith is impious, and you have sworn, let God judge your case from the oath.” Thus, after he had left the emperor, those around Eusebius wished to bring him into the church by their customary violence. But the bishop of Constantinople, the blessed Alexander, objected, declaring that the founder of the heresy ought not to be received into communion. And then those around Eusebius threatened: “Just as, against your will, we had him summoned by the emperor, so tomorrow, even if it is not according to your judgment, Arius will assemble with us in this church.” It was a Sabbath when they said this. So Bishop Alexander, hearing this and being greatly distressed, entered the church, stretched out his hands toward God, lamented, and throwing himself face down in the sanctuary, lying on the floor, he prayed. Macarius was also present, praying with him and hearing his voice. He entreated, saying these two things:

If Arius is gathered together tomorrow, dismiss me, your servant, and do not destroy the pious together with the impious; but if you spare your church (and I know that you do spare it), look upon the words of those around Eusebius, and do not give your inheritance over to ruin and disgrace, and remove Arius, so that when he enters the church it may not seem that the heresy also enters with him, and thereafter impiety be considered piety.” Having prayed thus, the bishop departed, deeply anxious. And something marvelous and extraordinary occurred: for although those around Eusebius had threatened, the bishop prayed, while Arius, trusting in those around Eusebius and babbling much, went into a latrine for a need of the belly, and suddenly, as it is written, “falling prone, he burst in the middle,” and falling immediately he expired, being deprived of both communion and life. Such, then, was the end of Arius; and those around Eusebius, greatly shamed, buried their co-conspirator, while the blessed Alexander, with the church rejoicing, completed the assembly in piety and orthodoxy together with all the brothers, praying and greatly glorifying God—not as rejoicing at the death (far from it, for “it is appointed for all men to die once”) but because this was shown to be beyond human judgments. For the Lord himself, judging between the threats of those around Eusebius and the prayer of Alexander, condemned the Arian heresy, showing it to be unworthy of ecclesiastical communion, and revealing to all that, even if it had the support of the emperor and all men, it was condemned by the church itself.

It has been shown, therefore, that the Christ-fighting workshop of the Ariomanites is not God-beloved but impious. And many of those formerly deceived have changed their minds. For no other than the Lord himself, blasphemed by them, condemned the heresy arrayed against him and again demonstrated that, even if now the emperor Constantius pressures the bishops on its behalf, it is nonetheless without communion with the Church and alien to the heavens. Therefore let the inquiry among you also cease henceforth; for this was the agreement made. And let no one adhere to the heresy, but let even those who were deceived repent. For what the Lord has condemned, who will accept? And what he himself has made without communion, how does one who takes it up not greatly impiety and manifestly become a Christ-fighter? This is sufficient, then, to shame the contentious, but nevertheless read to those who then inquired also the things written briefly against the heresy to the monks, so that from them as well they may even more condemn the impiety and wickedness of the Ariomanites. However, do not wish to publish a copy of these to anyone, nor transcribe them for yourself, for I have indicated this also to the monks. But as a genuine friend, if anything is lacking in what is written, add it, and immediately send it back to us. For also from the letter I wrote to the brothers, you can learn what I suffered while writing, and know that for this reason it is not safe to publish the writings of a private person, and especially concerning the highest and most capital doctrines, lest what is said inadequately due to weakness or the inarticulateness of the tongue cause harm to the readers.

For many do not consider the faith or the intention of the writer, but either out of envy or out of contentiousness, having been prejudiced in their own opinion, they accept and alter what has been written according to their own pleasure. May the Lord grant that among all, and especially among those to whom you read these things, both the truth and the sound faith in our Lord Jesus Christ prevail. Amen.