18. Such was the lot of Job: such at first sight his history. In reality it was a contest between virtue and envy: [3325] the one straining every nerve to overcome the good, the other enduring everything, that it might abide unsubdued; the one striving to smooth the way for vice, by means of the chastisement of the upright, the other to retain its hold upon the good, even if they do exceed others in misfortunes. What then of Him who answered Job out of the whirlwind and cloud, [3326] Who is slow to chastise and swift to help, Who suffers not utterly the rod of the wicked to come into the lot of the righteous, lest the righteous should learn iniquity? [3327] At the end of the contests He declares the victory of the athlete in a splendid proclamation and lays bare the secret of his calamities, saying: "Thinkest thou that I have dealt with thee for any other purpose than the manifestation of thy righteousness?" [3328] This is the balm for his wounds, this is the crown of the contest, this the reward for his patience. For perhaps his subsequent prosperity was small, great as it may seem to some, and ordained for the sake of small minds, even though he received again twice as much as he had lost.
19. In this case then it is not wonderful, if George had the advantage of Athanasius; nay it would be more wonderful, if the righteous were not tried in the fire of contumely; nor is this very wonderful, as it would have been had the flames availed for more than this. Then he was in retirement, and arranged his exile most excellently, for he betook himself to the holy and divine homes [3329] of contemplation in Egypt, where, secluding themselves from the world, and welcoming the desert, men live to God more than all who exist in the body. Some struggle on in an utterly monastic and solitary life, speaking to themselves alone and to God, [3330] and all the world they know is what meets their eyes in the desert. Others, cherishing the law of love in community, are at once Solitaries and Coenobites, dead to all other men and to the eddies of public affairs which whirl us and are whirled about themselves and make sport of us in their sudden changes, being the world to one another and whetting the edge of their love in emulation. During his intercourse with them, the great Athanasius, who was always the mediator and reconciler of all other men, like Him Who made peace through His blood [3331] between things which were at variance, reconciled the solitary with the community life: by showing that the Priesthood is capable of contemplation, and that contemplation is in need of a spiritual guide.
20. Thus he combined the two, and so united the partisans of both calm action and of active calm, as to convince them that the monastic life is characterised by steadfastness of disposition rather than by bodily retirement. Accordingly the great David was a man of at once the most active and most solitary life, if any one thinks the verse, I am in solitude, till I pass away, [3332] of value and authority in the exposition of this subject. Therefore, though they surpass all others in virtue, they fell further short of his mind than others fell short of their own, and while contributing little to the perfection of his priesthood, they gained in return greater assistance in contemplation. Whatever he thought, was a law for them, whatever on the contrary he disapproved, they abjured: his decisions were to them the tables of Moses, [3333] and they paid him more reverence than is due from men to the Saints. Aye, and when men came to hunt the Saint like a wild beast, and, after searching for him everywhere, failed to find him, they vouchsafed these emissaries not a single word, and offered their necks to the sword, as risking their lives for Christ's sake, and considering the most cruel sufferings on behalf of Athanasius to be an important step to contemplation, and far more divine and sublime than the long fasts and hard lying and mortifications in which they constantly revel.
21. Such were his surroundings when he approved the wise counsel of Solomon that there is a time to every purpose: [3334] so he hid himself for a while, escaping during the time of war, to show himself when the time of peace came, as it did soon afterwards. Meanwhile George, there being absolutely no one to resist him, overran Egypt, and desolated Syria, in the might of ungodliness. He seized upon the East also as far as he could, ever attracting the weak, as torrents roll down objects in their course, and assailing the unstable or faint-hearted. He won over also the simplicity of the Emperor, for thus I must term his instability, though I respect his pious motives. For, to say the truth, he had zeal, but not according to knowledge. [3335] He purchased those in authority who were lovers of money rather than lovers of Christ--for he was well supplied with the funds for the poor, which he embezzled--especially the effeminate and unmanly men, [3336] of doubtful sex, but of manifest impiety; to whom, I know not how or why, Emperors of the Romans entrusted authority over men, though their proper function was the charge of women. In this lay the power of that servant [3337] of the wicked one, that sower of tares, that forerunner of Antichrist; foremost in speech of the orators of his time among the Bishops; if any one likes to call him an orator who was not so much an impious, as he was a hostile and contentious reasoner,--his name I will gladly pass by: he was the hand of his party, perverting the truth by the gold subscribed for pious uses, which the wicked made an instrument of their impiety.
22. The crowning feat of this faction was the council which sat first at Seleucia, the city of the holy and illustrious virgin Thekla, and afterwards at this mighty city, thus connecting their names, no longer with noble associations, but with these of deepest disgrace; whether we must call that council, which subverted and disturbed everything, a tower of Chalane, [3338] which deservedly confounded the tongues--would that theirs had been confounded for their harmony in evil!--or a Sanhedrim of Caiaphas [3339] where Christ was condemned, or some other like name. The ancient and pious doctrine which defended the Trinity was abolished, by setting up a [3340] palisade and battering down the Consubstantial: opening the door to impiety by means of what is written, using as their pretext, their reverence for Scripture and for the use of approved terms, but really introducing unscriptural Arianism. For the phrase "like, according to the Scriptures," was a bait to the simple, concealing the hook of impiety, a figure seeming to look in the direction of all who passed by, a boot fitting either foot, a winnowing with every wind, [3341] gaining authority from the newly written villany and device against the truth. For they were wise to do evil, but to do good they had no knowledge. [3342]
23. Hence came their pretended condemnation [3343] of the heretics, whom they renounced in words, in order to gain plausibility for their efforts, but in reality furthered; charging them not with unbounded impiety, but with exaggerated language. Hence came the profane judges of the Saints, and the new combination, and public view and discussion of mysterious questions, and the illegal enquiry into the actions of life, and the hired informers, and the purchased sentences. Some were unjustly deposed [3344] from their sees, others intruded, and among other necessary qualifications, made to sign the bonds of iniquity: the ink was ready, the informer at hand. This the majority even of us, who were not overcome, had to endure, not falling in mind, though prevailed upon to sign, [3345] and so uniting with men who were in both respects wicked, and involving ourselves in the smoke, [3346] if not in the flame. Over this I have often wept, when contemplating the confusion of impiety at that time, and the persecution of the orthodox teaching which now arose at the hands of the patrons of the Word.
24. For in reality, as the Scripture says, the shepherds became brutish, [3347] and many shepherds destroyed My vineyard, and defiled my pleasant portion, [3348] I mean the Church of God, which has been gathered together by the sweat and blood of many toilers and victims both before and after Christ, aye, even the great sufferings of God for us. For with very few exceptions, and these either men who from their insignificance were disregarded, or from their virtue manfully resisted, being left unto Israel, [3349] as was ordained, for a seed and root, [3350] to blossom and come to life again amid the streams of the Spirit, everyone [3351] yielded to the influences of the time, distinguished only by the fact that some did so earlier, some later, that some became the champions and leaders of impiety, while such others were assigned a lower rank, as had been shaken by fear, enslaved by need, fascinated by flattery, or beguiled in ignorance; the last being the least guilty, if indeed we can allow even this to be a valid excuse for men entrusted with the leadership of the people. For just as the force of lions and other animals, or of men and of women, or of old and of young men is not the same, but there is a considerable difference due to age or species--so it is also with rulers and their subjects. For while we might pardon laymen in such a case, and often they escape, because not put to the test, yet how can we excuse a teacher, whose duty it is, unless he is falsely so-called, to correct the ignorance of others. For is it not absurd, while no one, however great his boorishness and want of education, is allowed to be ignorant of the Roman law, and while there is no law in favour of sins of ignorance, that the teachers of the mysteries of salvation should be ignorant of the first principles of salvation, however simple and shallow their minds may be in regard to other subjects. But, even granting indulgence to them who erred in ignorance, what can be said for the rest, who lay claim to subtlety of intellect, and yet yielded to the court-party for the reasons I have mentioned, and after playing the part of piety for a long while, failed in the hour of trial.
25. "Yet once more," [3352] I hear the Scripture say that the heaven and the earth shall be shaken, inasmuch as this has befallen them before, signifying, as I suppose, a manifest renovation of all things. And we must believe S. Paul when he says [3353] that this last shaking is none other than the second coming of Christ, and the transformation and changing of the universe to a condition of stability which cannot be shaken. And I imagine that this present shaking, in which [3354] the contemplatives and lovers of God, who before the time exercise their heavenly citizenship, are shaken from us, is of no less consequence than any of former days. For, however peaceful and moderate in other respects these men are, yet they cannot bear to carry their reasonableness so far as to be traitors to the cause of God for quietness' sake: nay on this point they are excessively warlike and sturdy in fight; such is the heat of their zeal, that they would sooner proceed to excess in disturbance, than fail to notice anything that is amiss. And no small portion of the people is breaking away with them, flying away, as a flock of birds does, with those who lead the flight, and even now does not cease to fly with them.
26. Such was Athanasius to us, when present, the pillar of the Church; and such, even when he retired before the insults of the wicked. For those who have plotted the capture of some strong fort, when they see no other easy means of approaching or taking it, betake themselves to arts, and then, after seducing the commander by money or guile, without any effort possess themselves of the stronghold, or, if you will, as those who plotted against Samson first cut off his hair, [3355] in which his strength lay, and then seized upon the judge, and made sport of him at will, to requite him for his former power: so did our foreign foes, after getting rid of our source of strength, and shearing off the glory of the Church, revel in like manner in utterances and deeds of impiety. Then the supporter [3356] and patron of the hostile shepherd [3357] died, crowning [3358] his reign, which had not been evil, with an evil close, and unprofitably repenting, as they say, with his last breath, when each man, in view of the higher judgement seat, is a prudent judge of his own conduct. For of these three evils, which were unworthy of his reign, he said that he was conscious, the murder of his kinsmen, the proclamation of the Apostate, and the innovation upon the faith; and with these words he is said to have departed. Thus there was once more authority to teach the word of truth, and those who had suffered violence had now undisturbed freedom of speech, while jealousy was whetting the weapons of its wrath. Thus it was with the people of Alexandria, who, with their usual impatience of the insolent, could not brook the excesses of the man, and therefore marked his wickedness by an unusual death, and his death by an unusual ignominy. For you know that camel, [3359] and its strange burden, and the new form of elevation, and the first and, I think, the only procession, with which to this day the insolent are threatened.