1. To Eustathius the Philosopher
Much distressed as I was by the flouts of what is called fortune,who always seems to be hindering my meeting you, I was wonderfullycheered and comforted by your letter, for I had already been turningover in my mind whether what so many people say is really true, thatthere is a certain Necessity or Fate which rules all the events ofour lives both great and small, and that we human beings have controlover nothing; or, that at all events, all human life is driven by akind of luck. You will be very ready to forgive me for thesereflections, when you learn by what causes I was led to make them.
On hearing of your philosophy, I entertained a feeling of contemptfor the teachers of Athens, and left it. The city on the Hellespont Ipassed by, more unmoved than any Ulysses, passing Sirens' songs.
Asia I admired; but I hurried on to the capital of all that isbest in it. When I arrived home, and did not find you – the prizewhich I had sought so eagerly – there began many and variousunexpected hindrances. First I must miss you because I fell ill; thenwhen you were setting out for the East I could not start with you;then, after endless trouble, I reached Syria, but I missed thephilosopher, who had set out for Egypt. Then I must set out forEgypt, a long and weary way, and even there I did not gain my end.But so passionate was my longing that I must either set out forPersia, and proceed with you to the farthest lands of barbarism, (youhad got there; what an obstinate devil possessed me!) or settle hereat Alexandria. This last I did. I really think that unless, like sometame beast, I had followed a bough held out to me till I was quiteworn out, you would have been driven on and on beyond Indian Nyssa,or any more remote region, and wandered about out there. Why saymore?
On returning home, I cannot meet you, hindered by lingeringailments. If these do not get better I shall not be able to meet youeven in the winter. Is not all this, as you yourself say, due toFate? Is not this Necessity? Does not my case nearly outdo poets'tales of Tantalus? But, as I said, I feel better after getting yourletter, and am now no longer of the same mind. When God gives goodthings I think we must thank Him, and not be angry with Him while Heis controlling their distribution. So if He grant me to join you, Ishall think it best and most delightful; if He put me off, I willgently endure the loss. For He always rules our lives better than wecould choose for ourselves.
2. Basil to Gregory
1. [I recognised your letter, as onerecognises one's friends' children from their obvious likeness totheir parents. Your saying that to describe the kind of place I livein, before letting you hear anything about how I live, would not gofar towards persuading you to share my life, was just like you; itwas worthy of a soul like yours, which makes nothing of all thatconcerns this life here, in comparison with the blessedness which ispromised us hereafter. What I do myself, day and night, in thisremote spot, I am ashamed to write. I have abandoned my life in town,as one sure to lead to countless ills; but I have not yet been ableto get quit of myself. I am like travellers at sea, who have nevergone a voyage before, and are distressed and seasick, who quarrelwith the ship because it is so big and makes such a tossing, and,when they get out of it into the pinnace or dingey, are everywhereand always seasick and distressed. Wherever they go their nausea andmisery go with them. My state is something like this. I carry my owntroubles with me, and so everywhere I am in the midst of similardiscomforts. So in the end I have not got much good out of mysolitude. What I ought to have done; what would have enabled me tokeep close to the footprints of Him who has led the way to salvation–for He says, If any one will come after me, let him deny himself andtake up his cross, and follow me Matthew 16:24 – is this.]
2. We must strive after a quiet mind. As well might the eyeascertain an object put before it while it is wandering restless upand down and sideways, without fixing a steady gaze upon it, as amind, distracted by a thousand worldly cares, be able clearly toapprehend the truth. He who is not yet yoked in the bonds ofmatrimony is harassed by frenzied cravings, and rebellious impulses,and hopeless attachments; he who has found his mate is encompassedwith his own tumult of cares; if he is childless, there is desire forchildren; has he children? Anxiety about their education, attentionto his wife, care of his house, oversight of his servants,misfortunes in trade, quarrels with his neighbours, lawsuits, therisks of the merchant, the toil of the farmer. Each day, as it comes,darkens the soul in its own way; and night after night takes up theday's anxieties, and cheats the mind with illusions in accordance.Now one way of escaping all this is separation from the whole world;that is, not bodily separation, but the severance of the soul'ssympathy with the body, and to live so without city, home, goods,society, possessions, means of life, business, engagements, humanlearning, that the heart may readily receive every impress of divinedoctrine. Preparation of heart is the unlearning the prejudices ofevil converse. It is the smoothing the waxen tablet before attemptingto write on it.
Now solitude is of the greatest use for this purpose, inasmuch asit stills our passions, and gives room for principle to cut them outof the soul. [For just as animals are more easily controlled whenthey are stroked, lust and anger, fear and sorrow, the soul's deadlyfoes, are better brought under the control of reason, after beingcalmed by inaction, and where there is no continuous stimulation.]Let there then be such a place as ours, separate from intercoursewith men, that the tenour of our exercises be not interrupted fromwithout. Pious exercises nourish the soul with divine thoughts. Whatstate can be more blessed than to imitate on earth the choruses ofangels? To begin the day with prayer, and honour our Maker with hymnsand songs? As the day brightens, to betake ourselves, with prayerattending on it throughout, to our labours, and to sweeten our workwith hymns, as if with salt? Soothing hymns compose the mind to acheerful and calm state. Quiet, then, as I have said, is the firststep in our sanctification; the tongue purified from the gossip ofthe world; the eyes unexcited by fair color or comely shape; the earnot relaxing the tone or mind by voluptuous songs, nor by thatspecial mischief, the talk of light men and jesters. Thus the mind,saved from dissipation from without, and not through the sensesthrown upon the world, falls back upon itself, and thereby ascends tothe contemplation of God. [When that beauty shines about it, it evenforgets its very nature; it is dragged down no more by thought offood nor anxiety concerning dress; it keeps holiday from earthlycares, and devotes all its energies to the acquisition of the goodthings which are eternal, and asks only how may be made to flourishin it self-control and manly courage, righteousness and wisdom, andall the other virtues, which, distributed under these heads, properlyenable the good man to discharge all the duties of life.]
3. The study of inspired Scripture is the chief way of finding ourduty, for in it we find both instruction about conduct and the livesof blessed men, delivered in writing, as some breathing images ofgodly living, for the imitation of their good works. Hence, inwhatever respect each one feels himself deficient, devoting himselfto this imitation, he finds, as from some dispensary, the duemedicine for his ailment. He who is enamoured of chastity dwells uponthe history of Joseph, and from him learns chaste actions, findinghim not only possessed of self-command over pleasure, butvirtuously-minded in habit. He is taught endurance by Job [who, notonly when the circumstances of life began to turn against him, and inone moment he was plunged from wealth into penury, and from being thefather of fair children into childlessness, remained the same,keeping the disposition of his soul all through uncrushed, but wasnot even stirred to anger against the friends who came to comforthim, and trampled on him, and aggravated his troubles.] Or should hebe enquiring how to be at once meek and great-hearted, hearty againstsin, meek towards men, he will find David noble in warlike exploits,meek and unruffled as regards revenge on enemies. Such, too, wasMoses rising up with great heart upon sinners against God, but withmeek soul bearing their evil-speaking against himself. [Thus,generally, as painters, when they are painting from other pictures,constantly look at the model, and do their best to transfer itslineaments to their own work, so too must he who is desirous ofrendering himself perfect in all branches of excellency, keep hiseyes turned to the lives of the saints as though to living and movingstatues, and make their virtue his own by imitation.
4. Prayers, too, after reading, find the soul fresher, and morevigorously stirred by love towards God. And that prayer is good whichimprints a clear idea of God in the soul; and the having Godestablished in self by means of memory is God's indwelling. Thus webecome God's temple, when the continuity of our recollection is notsevered by earthly cares; when the mind is harassed by no suddensensations; when the worshipper flees from all things and retreats toGod, drawing away all the feelings that invite him toself-indulgence, and passes his time in the pursuits that lead tovirtue.]
5. This, too, is a very important point to attend to –knowledgehow to converse; to interrogate without over-earnestness; to answerwithout desire of display; not to interrupt a profitable speaker, orto desire ambitiously to put in a word of one's own; to be measuredin speaking and hearing; not to be ashamed of receiving, or to begrudging in giving information, nor to pass another's knowledge forone's own, as depraved women their supposititious children, but torefer it candidly to the true parent. The middle tone of voice isbest, neither so low as to be inaudible, nor to be ill-bred from itshigh pitch. One should reflect first what one is going to say, andthen give it utterance: be courteous when addressed; amiable insocial intercourse; not aiming to be pleasant by facetiousness, butcultivating gentleness in kind admonitions. Harshness is ever to beput aside, even in censuring. [The more you show modesty and humilityyourself, the more likely are you to be acceptable to the patient whoneeds your treatment. There are however many occasions when we shalldo well to employ the kind of rebuke used by the prophet who did notin his own person utter the sentence of condemnation on David afterhis sin, but by suggesting an imaginary character made the sinnerjudge of his own sin, so that, after passing his own sentence, hecould not find fault with the seer who had convicted him.
6. From the humble and submissive spirit comes an eye sorrowfuland downcast, appearance neglected, hair rough, dress dirty; so thatthe appearance which mourners take pains to present may appear ournatural condition. The tunic should be fastened to the body by agirdle, the belt not going above the flank, like a woman's, nor leftslack, so that the tunic flows loose, like an idler's. The gait oughtnot to be sluggish, which shows a character without energy, nor onthe other hand pushing and pompous, as though our impulses were rashand wild. The one end of dress is that it should be a sufficientcovering alike in winter and summer. As to color, avoid brightness;in material, the soft and delicate. To aim at bright colors in dressis like women's beautifying when they color cheeks and hair with huesother than their own. The tunic ought to be thick enough not to wantother help to keep the wearer warm. The shoes should be cheap butserviceable. In a word, what one has to regard in dress is thenecessary. So too as to food; for a man in good health bread willsuffice, and water will quench thirst; such dishes of vegetables maybe added as conduce to strengthening the body for the discharge ofits functions. One ought not to eat with any exhibition of savagegluttony, but in everything that concerns our pleasures to maintainmoderation, quiet, and self-control; and, all through, not to let themind forget to think of God, but to make even the nature of our food,and the constitution of the body that takes it, a ground and meansfor offering Him the glory, bethinking us how the various kinds offood, suitable to the needs of our bodies, are due to the provisionof the great Steward of the Universe. Before meat let grace be said,in recognition alike of the gifts which God gives now, and which Hekeeps in store for time to come. Say grace after meat in gratitudefor gifts given and petition for gifts promised. Let there be onefixed hour for taking food, always the same in regular course, thatof all the four and twenty of the day and night barely this one maybe spent upon the body. The rest the ascetic ought to spend in mentalexercise. Let sleep be light and easily interrupted, as naturallyhappens after a light diet; it should be purposely broken by thoughtsabout great themes. To be overcome by heavy torpor, with limbsunstrung, so that a way is readily opened to wild fancies, is to beplunged in daily death. What dawn is to some this midnight is toathletes of piety; then the silence of night gives leisure to theirsoul; no noxious sounds or sights obtrude upon their hearts; the mindis alone with itself and God, correcting itself by the recollectionof its sins, giving itself precepts to help it to shun evil, andimploring aid from God for the perfecting of what it longs for.]
3. To Candidianus
1. When I took your letter into my hand, I underwent an experienceworth telling. I looked at it with the awe due to a document makingsome state announcement, and as I was breaking the wax, I felt adread greater than ever guilty Spartan felt at sight of the Laconianscytale.
When, however, I had opened the letter, and read it through, Icould not help laughing, partly for joy at finding nothing alarmingin it; partly because I likened your state of affairs to that ofDemosthenes. Demosthenes, you remember, when he was providing for acertain little company of chorus dancers and musicians, requested tobe styled no longer Demosthenes, but choragus. You are always thesame, whether playing the choragus or not. Choragus you are indeed tosoldiers myriads more in number than the individuals to whomDemosthenes supplied necessaries; and yet you do not when you writeto me stand on your dignity, but keep up the old style. You do notgive up the study of literature, but, as Plato has it, in the midstof the storm and tempest of affairs, you stand aloof, as it were,under some strong wall, and keep your mind clear of all disturbance;nay, more, as far as in you lies, you do not even let others bedisturbed. Such is your life; great and wonderful to all who haveeyes to see; and yet not wonderful to any one who judges by the wholepurpose of your life.
Now let me tell my own story, extraordinary indeed, but only whatmight have been expected.
2. One of the hinds who live with us here at Annesi, on the deathof my servant, without alleging any breach of contract with him,without approaching me, without making any complaint, without askingme to make him any voluntary payment, without any threat of violenceshould he fail to get it, all on a sudden, with certain mad fellowslike himself, attacked my house, brutally assaulted the women whowere in charge of it, broke in the doors, and after appropriatingsome of the contents himself, and promising the rest to any one wholiked, carried off everything. I do not wish to be regarded as the neplus ultra of helplessness, and a suitable object for theviolence of any one who likes to attack me. Show me, then, now, I begyou, that kindly interest which you have always shown in my affairs.Only on one condition can my tranquillity be secured – that I beassured of having your energy on my side. It would be quitepunishment enough, from my point of view, if the man were apprehendedby the district magistrate and locked up for a short period in thejail. It is not only that I am indignant at the treatment I havesuffered, but I want security for the future.
4. To Olympius
What do you mean, my dear Sir, by evicting from our retreat mydear friend and nurse of philosophy, Poverty? Were she but giftedwith speech, I take it you would have to appear as defendant in anaction for unlawful ejectment. She might plead I chose to live withthis man Basil, an admirer of Zeno, who, when he had lost everythingin a shipwreck, cried, with great fortitude, 'well done, Fortune! Youare reducing me to the old cloak;' a great admirer of Cleanthes, whoby drawing water from the well got enough to live on and pay histutors' fees as well; an immense admirer of Diogenes, who pridedhimself on requiring no more than was absolutely necessary, and flungaway his bowl after he had learned from some lad to stoop down anddrink from the hollow of his hand. In some such terms as these youmight be chidden by my dear mate Poverty, whom your presents havedriven from house and home. She might too add a threat; if I catchyou here again, I shall show that what went before was Sicilian orItalian luxury: so I shall exactly requite you out of my own store.
But enough of this. I am very glad that you have already begun acourse of medicine, and pray that you may be benefited by it. Acondition of body fit for painless activity would well become sopious a soul.
5. To Nectarius
1. I heard of your unendurable loss, and was much distressed.Three or four days went by, and I was still in some doubt because myinformant was not able to give me any clear details of the melancholyevent. While I was incredulous about what was reported abroad,because I prayed that it might not be true, I received a letter fromthe Bishop fully confirming the unhappy tidings. I need not tell youhow I sighed and wept. Who could be so stony-hearted, so trulyinhuman, as to be insensible to what has occurred, or be affected bymerely moderate grief? He is gone; heir of a noble house, prop of afamily, a father's hope, offspring of pious parents, nursed withinnumerable prayers, in the very bloom of manhood, torn from hisfather's hands. These things are enough to break a heart of adamantand make it feel. It is only natural then that I am deeply touched atthis trouble; I who have been intimately connected with you from thebeginning and have made your joys and sorrows mine. But yesterday itseemed that you had only little to trouble you, and that your life'sstream was flowing prosperously on. In a moment, by a demon's malice,all the happiness of the house, all the brightness of life, isdestroyed, and our lives are made a doleful story. If we wish tolament and weep over what has happened, a lifetime will not be enoughand if all mankind mourns with us they will be powerless to maketheir lamentation match our loss. Yes, if all the streams run tearsthey will not adequately weep our woe.
2. But we mean – do we not?– to bringout the gift which God has stored in our hearts; I mean that soberreason which in our happy days is wont to draw lines of limitationround our souls, and when troubles come about us to recall to ourminds that we are but men, and to suggest to us, what indeed we haveseen and heard, that life is full of similar misfortunes, and thatthe examples of human sufferings are not a few. Above all, this willtell us that it is God's command that we who trust in Christ shouldnot grieve over them who are fallen asleep, because we hope in theresurrection; and that in reward for great patience great crowns ofglory are kept in store by the Master of life's course. Only let usallow our wiser thoughts to speak to us in this strain of music, andwe may perhaps discover some slight alleviation of our trouble. Playthe man, then, I implore you; the blow is a heavy one, but standfirm; do not fall under the weight of your grief; do not lose heart.Be perfectly assured of this, that though the reasons for what isordained by God are beyond us, yet always what is arranged for us byHim Who is wise and Who loves us is to be accepted, be it ever sogrievous to endure. He Himself knows how He is appointing what isbest for each and why the terms of life that He fixes for us areunequal. There exists some reason incomprehensible to man why someare sooner carried far away from us, and some are left a longer whilebehind to bear the burdens of this painful life. So we ought alwaysto adore His loving kindness, and not to repine, remembering thosegreat and famous words of the great athlete Job, when he had seen tenchildren at one table, in one short moment, crushed to death, TheLord gave and the Lord has taken away. Job 1:21 As the Lordthought good so it came to pass. Let us adopt those marvellous words.At the hands of the righteous Judge, they who show like good deedsshall receive a like reward. We have not lost the lad; we haverestored him to the Lender. His life is not destroyed; it is changedfor the better. He whom we love is not hidden in the ground; he isreceived into heaven. Let us wait a little while, and we shall beonce more with him. The time of our separation is not long, for inthis life we are all like travellers on a journey, hastening on tothe same shelter. While one has reached his rest another arrives,another hurries on, but one and the same end awaits them all. He hasoutstripped us on the way, but we shall all travel the same road, andthe same hostelry awaits us all. God only grant that we throughgoodness may be likened to his purity, to the end that for the sakeof our guilelessness of life we may attain the rest which is grantedto them that are children in Christ.
6. To the wife of Nectarius
1. I hesitated to address your excellency, from the idea that,just as to the eye when inflamed even the mildest of remedies causespain, so to a soul distressed by heavy sorrow, words offered in themoment of agony, even though they do bring much comfort, seem to besomewhat out of place. But I bethought me that I should be speakingto a Christian woman, who has long ago learned godly lessons, and isnot inexperienced in the vicissitudes of human life, and I judged itright not to neglect the duty laid upon me. I know what a mother'sheart is, and when I remember how good and gentle you are to all, Ican reckon the probable extent of your misery at this present time.You have lost a son whom, while he was alive, all mothers calledhappy, with prayers that their own might be like him, and on hisdeath bewailed, as though each had hidden her own in the grave. Hisdeath is a blow to two provinces, both to mine and to Cilicia. Withhim has fallen a great and illustrious race, dashed to the ground asby the withdrawal of a prop. Alas for the mighty mischief that thecontact with an evil demon was able to wreak! Earth, what a calamityyou have been compelled to sustain! If the sun had any feeling onewould think he might have shuddered at so sad a sight. Who couldutter all that the spirit in its helplessness would have said?
2. But our lives are not without aProvidence. So we have learned in the Gospel, for not a sparrow fallsto the ground without the will of our Father. Matthew 10:29Whatever has come to pass has come to pass by the will of ourCreator. And who can resist God's will? Let us accept what hasbefallen us; for if we take it ill we do not mend the past and wework our own ruin. Do not let us arraign the righteous judgment ofGod. We are all too untaught to assail His ineffable sentences. TheLord is now making trial of your love for Him. Now there is anopportunity for you, through your patience, to take the martyr's lot.The mother of the Maccabees saw the death of seven sons without asigh, without even shedding one unworthy tear. She gave thanks to Godfor seeing them freed from the fetters of the flesh by fire and steeland cruel blows, and she won praise from God, and fame among men. Theloss is great, as I can say myself; but great too are the rewardslaid up by the Lord for the patient. When first you were made amother, and saw your boy, and thanked God, you knew all the whilethat, a mortal yourself, you had given birth to a mortal. What isthere astonishing in the death of a mortal? But we are grieved at hisdying before his time. Are we sure that this was not his time? We donot know how to pick and choose what is good for our souls, or how tofix the limits of the life of man. Look round at all the world inwhich you live; remember that everything you see is mortal, and allsubject to corruption. Look up to heaven; even it shall be dissolved;look at the sun, not even the sun will last forever. All the starstogether, all living things of land and sea, all that is fair onearth, aye, earth itself, all are subject to decay; yet a littlewhile and all shall be no more. Let these considerations be somecomfort to you in your trouble. Do not measure your loss by itself;if you do it will seem intolerable; but if you take all human affairsinto account you will find that some comfort is to be derived fromthem. Above all, one thing I would strongly urge; spare your husband.Be a comfort to others. Do not make his trouble harder to bear bywearing yourself away with sorrow. Mere words I know cannot givecomfort. Just now what is wanted is prayer; and I do pray the LordHimself to touch your heart by His unspeakable power, and throughgood thoughts to cause light to shine upon your soul, that you mayhave a source of consolation in yourself.
7. To Gregory my friend
When I wrote to you, I was perfectly well aware that notheological term is adequate to the thought of the speaker, or thewant of the questioner, because language is of natural necessity tooweak to act in the service of objects of thought. If then our thoughtis weak, and our tongue weaker than our thought, what was to beexpected of me in what I said but that I should be charged withpoverty of expression? Still, it was not possible to let yourquestion pass unnoticed. It looks like a betrayal, if we do notreadily give an answer about God to them that love the Lord. What hasbeen said, however, whether it seems satisfactory, or requires somefurther and more careful addition, needs a fit season for correction.For the present I implore you, as I have implored you before, todevote yourself entirely to the advocacy of the truth, and to theintellectual energies God gives you for the establishment of what isgood. With this be content, and ask nothing more from me. I am reallymuch less capable than is supposed, and am more likely to do harm tothe word by my weakness than to add strength to the truth by myadvocacy.
8. To the Cæsareans. A defense of his withdrawal, and concerning the faith
1. I have often been astonished at your feeling towards me as youdo, and how it comes about that an individual so small andinsignificant, and having, maybe, very little that is lovable abouthim, should have so won your allegiance. You remind me of the claimsof friendship and of fatherland, and press me urgently in yourattempt to make me come back to you, as though I were a runaway froma father's heart and home. That I am a runaway I confess. I should besorry to deny it; since you are already regretting me, you shall betold the cause. I was astounded like a man stunned by some suddennoise. I did not crush my thoughts, but dwelt upon them as I fled,and now I have been absent from you a considerable time. Then I beganto yearn for the divine doctrines, and the philosophy that isconcerned with them. How, said I, could I overcome the mischiefdwelling with us? Who is to be my Laban, setting me free from Esau,and leading me to the supreme philosophy? By God's help, I have, sofar as in me lies, attained my object; I have found a chosen vessel,a deep well; I mean Gregory, Christ's mouth. Give me, therefore, Ibeg you, a little time. I am not embracing a city life. I am quitewell aware how the evil one by such means devises deceit for mankind,but I do hold the society of the saints most useful. For in the moreconstant change of ideas about the divine dogmas I am acquiring alasting habit of contemplation. Such is my present situation.
2. Friends godlyand well beloved, do, I implore you, beware of the shepherds of thePhilistines; let them not choke your wills unawares; let them notbefoul the purity of your knowledge of the faith. This is ever theirobject, not to teach simple souls lessons drawn from Holy Scripture,but to mar the harmony of the truth by heathen philosophy. Is not hean open Philistine who is introducing the terms unbegottenand begotten into our faith, and asserts that there was oncea time when the Everlasting was not; that He who is by nature andeternally a Father became a Father; that the Holy Ghost is noteternal? He bewitches our Patriarch's sheep that they may not drinkof the well of water springing up into everlasting life, John 4:14but may rather bring upon themselves the words of the prophet, Theyhave forsaken me, the fountain of living waters, and hewed them outcisterns, broken cisterns, that can hold no water; Jeremiah 2:13when all the while they ought to confess that the Father is God, theSon God, and the Holy Ghost God, as they have been taught by thedivine words, and by those who have understood them in their highestsense. Against those who cast it in our teeth that we are Tritheists,let it be answered that we confess one God not in number but innature. For everything which is called one in number is not oneabsolutely, nor yet simple in nature; but God is universallyconfessed to be simple and not composite. God therefore is not one innumber. What I mean is this. We say that the world is one in number,but not one by nature nor yet simple; for we divide it into itsconstituent elements, fire, water, air, and earth. Again, man iscalled one in number. We frequently speak of one man, but man who iscomposed of body and soul is not simple. Similarly we say one angelin number, but not one by nature nor yet simple, for we conceive ofthe hypostasis of the angel as essence with sanctification. Iftherefore everything which is one in number is not one in nature, andthat which is one and simple in nature is not one in number; and ifwe call God one in nature how can number be charged against us, whenwe utterly exclude it from that blessed and spiritual nature? Numberrelates to quantity; and quantity is conjoined with bodily nature,for number is of bodily nature. We believe our Lord to be Creator ofbodies. Wherefore every number indicates those things which havereceived a material and circumscribed nature. Monad and Unity on theother hand signify the nature which is simple and incomprehensible.Whoever therefore confesses either the Son of God or the Holy Ghostto be number or creature introduces unawares a material andcircumscribed nature. And by circumscribed I mean not only locallylimited, but a nature which is comprehended in foreknowledge by Himwho is about to educe it from the non-existent into the existent andwhich can be comprehended by science. Every holy thing then of whichthe nature is circumscribed and of which the holiness is acquired isnot insusceptible of evil. But the Son and the Holy Ghost are thesource of sanctification by which every reasonable creature ishallowed in proportion to its virtue.
3. We in accordance with the true doctrine speak of the Son asneither like, nor unlike the Father. Each of these terms is equallyimpossible, for like and unlike are predicated in relation toquality, and the divine is free from quality. We, on the contrary,confess identity of nature and accepting the consubstantiality, andrejecting the composition of the Father, God in substance, Who begotthe Son, God in substance. From this the consubstantiality is proved.For God in essence or substance is co-essential or con-substantialwith God in essence or substance. But when even man is called god asin the words, I have said you are gods, and dæmon as in the words,The gods of the nations are dæmons, in the former case the name isgiven by favour, in the latter untruly. God alone is substantiallyand essentially God. When I say alone I set forth the holy anduncreated essence and substance of God. For the word alone is used inthe case of any individual and generally of human nature. In the caseof an individual, as for instance of Paul, that he alone was caughtinto the third heaven and heard unspeakable words which it is notlawful for a man to utter, 2Corinthians 12:4 and of humannature, as when David says, as for man his days are as grass, notmeaning any particular man, but human nature generally; for every manis short-lived and mortal. So we understand these words to be said ofthe nature, who alone has immortality 1 Timothy 6:16 and toGod only wise, Romans 16:27 and none is good save one, that isGod, Luke 18:19 for here one means the same as alone. So also,which alone spreadest out the heavens, Job 9:8 and again Youshall worship the Lord your God and Him only shall you serve. Thereis no God beside me. In Scripture one and only are not predicated ofGod to mark distinction from the Son and the Holy Ghost, but toexcept the unreal gods falsely so called. As for instance, The Lordalone did lead them and there was no strange god with them, and thenthe children of Israel did put away Baalim and Ashtaroth, and didserve the Lord only. 1 Samuel 7:4 And so St. Paul, For asthere be gods many and lords many, but to us there is but one god,the Father, of whom are all things; and one Lord Jesus Christ by Whomare all things. 1Corinthians 8:5–6 Here we enquire whywhen he had said one God he was not content, for we have said thatone and only when applied to God, indicate nature. Why did he add theword Father and make mention of Christ? Paul, a chosen vessel, didnot, I imagine, think it sufficient only to preach that the Son isGod and the Holy Ghost God, which he had expressed by the phrase oneGod, without, by the further addition of the Father, expressing Himof Whom are all things; and, by mentioning the Lord, signifying theWord by Whom are all things; and yet further, by adding the wordsJesus Christ, announcing the incarnation, setting forth the passionand publishing the resurrection. For the word Jesus Christ suggestsall these ideas to us. For this reason too before His passion ourLord deprecates the designation of Jesus Christ, and charges Hisdisciples to tell no man that He was Jesus, the Christ. Matthew 16:19For His purpose was, after the completion of the œconomy, after Hisresurrection from the dead, and His assumption into heaven, to committo them the preaching of Him as Jesus, the Christ. Such is the forceof the words That they may know You the only true God and JesusChrist whom you have sent, John 17:3 and again You believe inGod, believe also in me. John 14:1 Everywhere the Holy Ghostsecures our conception of Him to save us from falling in onedirection while we advance in the other, heeding the theology butneglecting the œconomy, and so by omission falling into impiety.
4. Now let us examine, and to the best ofour ability explain, the meaning of the words of Holy Scripture,which our opponents seize and wrest to their own sense, and urgeagainst us for the destruction of the glory of the Only-begotten.First of all take the words I live because of the Father, for this isone of the shafts hurled heavenward by those who impiously use it.These words I do not understand to refer to the eternal life; forwhatever lives because of something else cannot be self-existent,just as that which is warmed by another cannot be warmth itself; butHe Who is our Christ and God says, I am the life. John 11:25 Iunderstand the life lived because of the Father to be this life inthe flesh, and in this time. Of His own will He came to live the lifeof men. He did not say I have lived because of the Father, but I livebecause of the Father, clearly indicating the present time, and theChrist, having the word of God in Himself, is able to call the lifewhich He leads, life, and that this is His meaning we shall learnfrom what follows. He that eats me, He says, he also shall livebecause of me; for we eat His flesh, and drink His blood, being madethrough His incarnation and His visible life partakers of His Wordand of His Wisdom. For all His mystic sojourn among us He calledflesh and blood, and set forth the teaching consisting of practicalscience, of physics, and of theology, whereby our soul is nourishedand is meanwhile trained for the contemplation of actual realities.This is perhaps the intended meaning of what He says.
5. And again, My Father is greater than I. John 14:28 Thispassage is also employed by the ungrateful creatures, the brood ofthe evil one. I believe that even from this passage theconsubstantiality of the Son with the Father is set forth. For I knowthat comparisons may properly be made between things which are of thesame nature. We speak of angel as greater than angel, of man asjuster than man, of bird as fleeter than bird. If then comparisonsare made between things of the same species, and the Father bycomparison is said to be greater than the Son, then the Son is of thesame substance as the Father. But there is another sense underlyingthe expression. In what is it extraordinary that He who is the Wordand was made flesh John 1:14 confesses His Father to be greaterthan Himself, when He was seen in glory inferior to the angels, andin form to men? For You have made him a little lower than the angels,and again Who was made a little lower than the angels, Hebrews 2:9and we saw Him and He had neither form nor comeliness, his form wasdeficient beyond all men. All this He endured on account of Hisabundant loving kindness towards His work, that He might save thelost sheep and bring it home when He had saved it, and bring backsafe and sound to his own land the man who went down from Jerusalemto Jericho and so fell among thieves. Will the heretic cast in Histeeth the manger out of which he in his unreasonableness was fed bythe Word of reason? Will he, because the carpenter's son had no bedto lie on, complain of His being poor? This is why the Son is lessthan the Father; for your sakes He was made dead to free you fromdeath and make you sharer in heavenly life. It is just as though anyone were to find fault with the physician for stooping to sickness,and breathing its foul breath, that he may heal the sick.
6. It is on youraccount that He knows not the hour and the day of judgment. Yetnothing is beyond the ken of the real Wisdom, for all things weremade by Him; John 1:3 and even among men no one is ignorant ofwhat he has made. But this is His dispensation because of your owninfirmity, that sinners be not plunged into despair by the narrowlimits of the appointed period, no opportunity for repentance beingleft them; and that, on the other hand, those who are waging a longwar with the forces of the enemy may not desert their post on accountof the protracted time. For both of these classes He arranges bymeans of His assumed ignorance; for the former cutting the time shortfor their glorious struggle's sake; for the latter providing anopportunity for repentance because of their sins. In the gospels Henumbered Himself among the ignorant, on account, as I have said, ofthe infirmity of the greater part of mankind. In the Acts of theApostles, speaking, as it were, to the perfect apart, He says, It isnot for you to know the times or the seasons which the Father has putin His own power. Acts 1:7 Here He implicitly excepts Himself.So much for a rough statement by way of preliminary attack. Now letus enquire into the meaning of the text from a higher point of view.Let me knock at the door of knowledge, if haply I may wake the Masterof the house, Who gives the spiritual bread to them who ask Him,since they whom we are eager to entertain are friends and brothers.
7. Our Saviour's holy disciples, after getting beyond the limits ofhuman thought, and then being purified by the word, are enquiringabout the end, and longing to know the ultimate blessedness which ourLord declared to be unknown to His angels and to Himself. He callsall the exact comprehension of the purposes of God, a day; and thecontemplation of the One-ness and Unity, knowledge of which Heattributes to the Father alone, an hour. I apprehend, therefore, thatGod is said to know of Himself what is; and not to know what is not;God, Who is, of His own nature, very righteousness and wisdom, issaid to know righteousness and wisdom; but to be ignorant ofunrighteousness and wickedness; for God who created us is notunrighteousness and wickedness. If, then, God is said to know aboutHimself that which is, and not to know that which is not; and if ourLord, according to the purpose of the Incarnation and the denserdoctrine, is not the ultimate object of desire; then our Saviour doesnot know the end and the ultimate blessedness. But He says the angelsdo not know; Mark 13:32 that is to say, not even thecontemplation which is in them, nor the methods of their ministriesare the ultimate object of desire. For even their knowledge, whencompared with the knowledge which is face to face, is dense. Only theFather, He says, knows, since He is Himself the end and the ultimateblessedness, for when we no longer know God in mirrors and notimmediately, but approach Him as one and alone, then we shall knoweven the ultimate end. For all material knowledge is said to be thekingdom of Christ; while immaterial knowledge, and so to say theknowledge of actual Godhead, is that of God the Father. But our Lordis also Himself the end and the ultimate blessedness according to thepurpose of the Word; for what does He say in the Gospel? I will raisehim up at the last day. John 6:40 He calls the transition frommaterial knowledge to immaterial contemplation a resurrection,speaking of that knowledge after which there is no other, as the lastday: for our intelligence is raised up and roused to a height ofblessedness at the time when it contemplates the One-ness and Unityof the Word. But since our intelligence is made dense and bound toearth, it is both commingled with clay and incapable of gazingintently in pure contemplation, being led through adornments cognateto its own body. It considers the operations of the Creator, andjudges of them meanwhile by their effects, to the end that growinglittle by little it may one day wax strong enough to approach eventhe actual unveiled Godhead. This is the meaning, I think, of thewords my Father is greater than I, John 14:28 and also of thestatement, It is not mine to give save to those for whom it isprepared by my Father. This too is what is meant by Christ'sdelivering up the kingdom to God even the Father; 1Corinthians 15:24inasmuch as according to the denser doctrine which, as I said, isregarded relatively to us and not to the Son Himself, He is not theend but the first fruits. It is in accordance with this view thatwhen His disciples asked Him again in the Acts of the Apostles, Whenwill you restore the kingdom of Israel? He replied, It is not for youto know the times or the seasons which the Father has put in His ownpower. Acts 1:6–7 That is to say, the knowledge of such akingdom is not for them that are bound in flesh and blood. Thiscontemplation the Father has put away in His own power, meaning bypower those that are empowered, and by His own those who are not helddown by the ignorance of things below. Do not, I beg you, have inmind times and seasons of sense but certain distinctions of knowledgemade by the sun apprehended by mental perception. For our Lord'sprayer must be carried out. It is Jesus Who prayed Grant that theymay be one in us as I and Thou are one, Father. For when God, Who isone, is in each, He makes all out; and number is lost in thein-dwelling of Unity.
This is my second attempt to attack the text. If any one has abetter interpretation to give, and can consistently with truereligion amend what I say, let him speak and let him amend, and theLord will reward him for me. There is no jealousy in my heart. I havenot approached this investigation of these passages for strife andvain glory. I have done so to help my brothers, lest the earthenvessels which hold the treasure of God should seem to be deceived bystony-hearted and uncircumcised men, whose weapons are the wisdom offolly.
8. Again, as is said through Solomon the Wise in the Proverbs, He wascreated; and He is named Beginning of ways of good news, which leadus to the kingdom of heaven. He is not in essence and substance acreature, but is made a way according to the œconomy. Being made andbeing created signify the same thing. As He was made a way, so was Hemade a door, a shepherd, an angel, a sheep, and again a High Priestand an Apostle, Hebrews 3:1 the names being used in othersenses. What again would the heretics say about God unsubjected, andabout His being made sin for us? For it is written But when allthings shall be subdued unto Him, then shall the Son also Himself besubject unto Him that put all things under Him. Are you not afraid,sir, of God called unsubjected? For He makes your subjection His own;and because of your struggling against goodness He calls himselfunsubjected. In this sense too He once spoke of Himself aspersecuted– Saul, Saul, He says, why do you persecute me? Acts 9:4on the occasion when Saul was hurrying to Damascus with a desire toimprison the disciples. Again He calls Himself naked, when any one ofhis brethren is naked. I was naked, He says, and you clothed me;Matthew 25:36 and so when another is in prison He speaks ofHimself as imprisoned, for He Himself took away our sins and bare oursicknesses. Now one of our infirmities is not being subject, and Hebare this. So all the things which happen to us to our hurt He makesHis own, taking upon Him our sufferings in His fellowship with us.
9. But another passage is also seized bythose who are fighting against God to the perversion of theirhearers: I mean the words The Son can do nothing of Himself.John 5:19 To me this saying too seems distinctly declaratory ofthe Son's being of the same nature as the Father. For if everyrational creature is able to do anything of himself, and theinclination which each has to the worse and to the better is in hisown power, but the Son can do nothing of Himself, then the Son is nota creature. And if He is not a creature, then He is of one essenceand substance with the Father. Again; no creature can do what helikes. But the Son does what He wills in heaven and in earth.Therefore the Son is not a creature. Again; all creatures are eitherconstituted of contraries or receptive of contraries. But the Son isvery righteousness, and immaterial. Therefore the Son is not acreature, and if He is not a creature, He is of one essence andsubstance with the Father.
10. This examination of the passages before us is, so far as myability goes, sufficient. Now let us turn the discussion on those whoattack the Holy Spirit, and cast down every high thing of theirintellect that exalts itself against the knowledge of God.2Corinthians 11:5 You say that the Holy Ghost is acreature. And every creature is a servant of the Creator, for all areyour servants. If then He is a servant, His holiness is acquired; andeverything of which the holiness is acquired is receptive of evil;but the Holy Ghost being holy in essence is called fount of holiness.Romans 1:4 Therefore the Holy Ghost is not a creature. If He isnot a creature, He is of one essence and substance with the Father.How, tell me, can you give the name of servant to Him Who throughyour baptism frees you from your servitude? The law, it is said, ofthe Spirit of life has made me free from the law of sin. Romans 8:2But you will never venture to call His nature even variable, so longas you have regard to the nature of the opposing power of the enemy,which, like lightning, is fallen from heaven and fell out of the truelife because its holiness was acquired, and its evil counsels werefollowed by its change. So when it had fallen away from the Unity andhad cast from it its angelic dignity, it was named after itscharacter Devil, its former and blessed condition being extinct andthis hostile power being kindled.
Furthermore if he calls the Holy Ghost acreature he describes His nature as limited. How then can the twofollowing passages stand? The Spirit of the Lord fills the world;Wisdom 1:7 and Whither shall I go from your Spirit? But he doesnot, it would seem, confess Him to be simple in nature; for hedescribes Him as one in number. And, as I have already said,everything that is one in number is not simple. And if the HolySpirit is not simple, He consists of essence and sanctification, andis therefore composite. But who is mad enough to describe the HolySpirit as composite, and not simple, and consubstantial with theFather and the Son?
11. If we ought to advance our argument yet further, and turn ourinspection to higher themes, let us contemplate the divine nature ofthe Holy Spirit specially from the following point of view. InScripture we find mention of three creations. The first is theevolution from non-being into being. The second is change from theworse to the better. The third is the resurrection of the dead. Inthese you will find the Holy Ghost cooperating with the Father andthe Son. There is a bringing into existence of the heavens; and whatsays David? By the word of the Lord were the heavens made and all thehost of them by the breath of His mouth. Again, man is createdthrough baptism, for if any man be in Christ he is a new creature.2Corinthians 5:17 And why does the Saviour say to thedisciples, Go therefore and teach all nations, baptizing them in thename of the Father and of the Son and of the Holy Ghost? Here too yousee the Holy Ghost present with the Father and the Son. And whatwould you say also as to the resurrection of the dead when we shallhave failed and returned to our dust? Dust we are and unto dust weshall return. And He will send the Holy Ghost and create us and renewthe face of the earth. For what the holy Paul calls resurrectionDavid describes as renewal. Let us hear, once more, him who wascaught into the third heaven. What does he say? You are the temple ofthe Holy Ghost which is in you. 1Corinthians 6:19 Nowevery temple is a temple of God, and if we are a temple of the HolyGhost, then the Holy Ghost is God. It is also called Solomon'stemple, but this is in the sense of his being its builder. And if weare a temple of the Holy Ghost in this sense, then the Holy Ghost isGod, for He that built all things is God. Hebrews 3:4 If we area temple of one who is worshipped, and who dwells in us, let usconfess Him to be God, for you shall worship the Lord your God, andHim only shall you serve. Supposing them to object to the word God,let them learn what this word means. God is called Θεὸς eitherbecause He placed (τεθεικέναι) all things or because Hebeholds (Θεᾶσθαι) all things. If He is called Θεὸςbecause He placed or beholds all things, and the Spirit knows all thethings of God, as the Spirit in us knows our things, then the HolyGhost is God. Again, if the sword of the spirit is the word of God,Ephesians 6:17 then the Holy Ghost is God, inasmuch as the swordbelongs to Him of whom it is also called the word. Is He named theright hand of the Father? For the right hand of the Lord bringsmighty things to pass; and your right hand, O Lord, has dashed inpieces the enemy. Exodus 15:6 But the Holy Ghost is the fingerof God, as it is said if I by the finger of God cast out devils,Luke 11:20 of which the version in another Gospel is if I by theSpirit of God cast out devils. Matthew 12:28 So the Holy Ghostis of the same nature as the Father and the Son.
12. So much must suffice for the presenton the subject of the adorable and holy Trinity. It is not nowpossible to extend the enquiry about it further. Take seeds from ahumble person like me, and cultivate the ripe ear for yourselves,for, as you know, in such cases we look for interest. But I trust inGod that you, because of your pure lives, will bring forth fruitthirty, sixty, and a hundred fold. For, it is said, Blessed are thepure in heart, for they shall see God. Matthew 5:8 And, mybrethren, entertain no other conception of the kingdom of the heavensthan that it is the very contemplation of realities. This the divineScriptures call blessedness. For the kingdom of heaven is within you.
The inner man consists of nothing butcontemplation. The kingdom of the heavens, then, must becontemplation. Now we behold their shadows as in a glass; hereafter,set free from this earthly body, clad in the incorruptible and theimmortal, we shall behold their archetypes, we shall see them, thatis, if we have steered our own life's course aright, and if we haveheeded the right faith, for otherwise none shall see the Lord. For,it is said, into a malicious soul Wisdom shall not enter, nor dwellin the body that is subject unto sin. Wisdom 1:4 And let no oneurge in objection that, while I am ignoring what is before our eyes,I am philosophizing to them about bodiless and immaterial being. Itseems to me perfectly absurd, while the senses are allowed freeaction in relation to their proper matter, to exclude mind alone fromits peculiar operation. Precisely in the same manner in which sensetouches sensible objects, so mind apprehends the objects of mentalperception. This too must be said that God our Creator has notincluded natural faculties among things which can be taught. No oneteaches sight to apprehend color or form, nor hearing to apprehendsound and speech, nor smell, pleasant and unpleasant scents, nortaste, flavours and savours, nor touch, soft and hard, hot and cold.Nor would any one teach the mind to reach objects of mentalperception; and just as the senses in the case of their being in anyway diseased, or injured, require only proper treatment and thenreadily fulfil their own functions; just so the mind, imprisoned inflesh, and full of the thoughts that arise thence, requires faith andright conversation which make its feet like hinds' feet, and set iton its high places. The same advice is given us by Solomon the wise,who in one passage offers us the example of the diligent worker theant, and recommends her active life; and in another the work of thewise bee in forming its cells, and thereby suggests a naturalcontemplation wherein also the doctrine of the Holy Trinity iscontained, if at least the Creator is considered in proportion to thebeauty of the things created.
But with thanks to the Father, the Son and the Holy Ghost let memake an end to my letter, for, as the proverb has it, πᾶν μέτρονἄριστον .
9. To Maximus the Philosopher
1. Speech is really an image of mind: so I have learned to knowyou from your letters, just as the proverb tells us we may know thelion from his claws.
I am delighted to find that your strong inclinations lie in thedirection of the first and greatest of good things – love both toGod and to your neighbour. Of the latter I find proof in yourkindness to myself; of the former, in your zeal for knowledge. It iswell known to every disciple of Christ that in these two all iscontained.
2. You ask for the writings of Dionysius; they did indeed reachme, and a great many they were; but I have not the books with me, andso have not sent them. My opinion is, however, as follows. I do notadmire everything that is written; indeed of some things I totallydisapprove. For it may be, that of the impiety of which we are nowhearing so much, I mean the Anomœan, it is he, as far as I know, whofirst gave men the seeds. I do not trace his so doing to any mentaldepravity, but only to his earnest desire to resist Sabellius. Ioften compare him to a woodman trying to straighten some ill-grownsapling, pulling so immoderately in the opposite direction as toexceed the mean, and so dragging the plant awry on the other side.This is very much what we find to be the case with Dionysius. Whilevehemently opposing the impiety of the Libyan, he is carried awayunawares by his zeal into the opposite error. It would have beenquite sufficient for him to have pointed out that the Father and theSon are not identical in substance, and thus to score against theblasphemer. But, in order to win an unmistakable and superabundantvictory, he is not satisfied with laying down a difference ofhypostases, but must needs assert also difference of substance,diminution of power, and variableness of glory. So he exchanges onemischief for another, and diverges from the right line of doctrine.In his writings he exhibits a miscellaneous inconsistency, and is atone time to be found disloyal to the homoousion, because of hisopponent who made a bad use of it to the destruction of thehypostases, and at another admitting it in his Apology to hisnamesake. Besides this he uttered very unbecoming words about theSpirit, separating Him from the Godhead, the object of worship, andassigning Him an inferior rank with created and subordinate nature.Such is the man's character.
3. If I must give my own view, it is this. The phrase like inessence, if it be read with the addition without any difference, Iaccept as conveying the same sense as the homoousion, in accordancewith the sound meaning of the homoousion. Being of this mind theFathers at Nicæa spoke of the Only-begotten as Light of Light, VeryGod of very God, and so on, and then consistently added thehomoousion. It is impossible for any one to entertain the idea ofvariableness of light in relation to light, of truth in relation totruth, nor of the essence of the Only begotten in relation to that ofthe Father. If, then, the phrase be accepted in this sense, I have noobjection to it. But if any one cuts off the qualification withoutany difference from the word like, as was done at Constantinople,then I regard the phrase with suspicion, as derogatory to the dignityof the Only-begotten. We are frequently accustomed to entertain theidea of likeness in the case of indistinct resemblances, cominganything but close to the originals. I am myself for the homoousion,as being less open to improper interpretation. But why, my dear sir,should you not pay me a visit, that we may talk of these high topicsface to face, instead of committing them to lifeless letters –especially when I have determined not to publish my views? And praydo not adopt, to me, the words of Diogenes to Alexander, that it isas far from you to me as from me to you. I am almost obliged byill-health to remain like the plants, in one place; moreover I holdthe living unknown to be one of the chief goods. You, I am told, arein good health; you have made yourself a citizen of the world, andyou might consider in coming to see me that you are coming home. Itis quite right for you, a man of action, to have crowds and towns inwhich to show your good deeds. For me, quiet is the best aid for thecontemplation and mental exercise whereby I cling to God. This quietI cultivate in abundance in my retreat, with the aid of its giver,God. Yet if you cannot but court the great, and despise me who lielow upon the ground, then write, and in this way make my life ahappier one.
10. To a widow
The art of snaring pigeons is as follows. When the men who devotethemselves to this craft have caught one, they tame it, and make itfeed with them. Then they smear its wings with sweet oil, and let itgo and join the rest outside. Then the scent of that sweet oil makesthe free flock the possession of the owner of the tame bird, for allthe rest are attracted by the fragrance, and settle in the house. Butwhy do I begin my letter thus? Because I have taken your sonDionysius, once Diomedes, and anointed the wings of his soul with thesweet all of God, and sent him to you that you may take flight withhim, and make for the nest which he has built under my roof. If Ilive to see this, and you, my honoured friend, translated to ourlofty life, I shall require many persons worthy of God to pay Him allthe honour that is His due.
11. Without address. To some friends
After by God's grace I had passed the sacred day with our sons,and had kept a really perfect feast to the Lord because of theirexceeding love to God, I sent them in good health to your excellency,with a prayer to our loving God to give them an angel of peace tohelp and accompany them, and to grant them to find you in good healthand assured tranquillity, to the end that wherever your lot may becast, I to the end of my days, whenever I hear news of you, may begladdened to think of you as serving and giving thanks to the Lord.If God should grant you to be quickly freed from these cares I begyou to let nothing stand in the way of your coming to stay with me. Ithink you will find none to love you so well, or to make more of yourfriendship. So long, then, as the Holy One ordains this separation,be sure that you never lose an opportunity of comforting me by aletter.
12. To Olympius
Before you did write me a few words: now not even a few. Yourbrevity will soon become silence. Return to your old ways, and do notlet me have to scold you for your laconic behaviour. But I shall beglad even of a little letter in token of your great love. Only writeto me.
13. To Olympius
As all the fruits of the season come to us in their proper time,flowers in spring, grain in summer, and apples in autumn, so thefruit for winter is talk.
14. To Gregory his friend
My brother Gregory writes me word that he has long been wishing tobe with me, and adds that you are of the same mind; however, I couldnot wait, partly as being hard of belief, considering I have been sooften disappointed, and partly because I find myself pulled all waysby business. I must at once make for Pontus, where, perhaps, Godwilling, I may make an end of wandering. After renouncing, withtrouble, the idle hopes which I once had, [about you] or rather thedreams, (for it is well said that hopes are waking dreams), Ideparted into Pontus in quest of a place to live in. There God hasopened on me a spot exactly answering to my taste, so that I actuallysee before my eyes what I have often pictured to my mind in idlefancy. There is a lofty mountain covered with thick woods, wateredtowards the north with cool and transparent streams. A plain liesbeneath, enriched by the waters which are ever draining off from it;and skirted by a spontaneous profusion of trees almost thick enoughto be a fence; so as even to surpass Calypso's Island, which Homerseems to have considered the most beautiful spot on the earth. Indeedit is like an island, enclosed as it is on all sides; for deephollows cut off two sides of it; the river, which has lately fallendown a precipice, runs all along the front and is impassable as awall; while the mountain extending itself behind, and meeting thehollows in a crescent, stops up the path at its roots. There is butone pass, and I am master of it. Behind my abode there is anothergorge, rising into a ledge up above, so as to command the extent ofthe plains and the stream which bounds it, which is not lessbeautiful, to my taste, than the Strymon as seen from Amphipolis. Forwhile the latter flows leisurely, and swells into a lake almost, andis too still to be a river, the former is the most rapid stream Iknow, and somewhat turbid, too, from the rocks just above; fromwhich, shooting down, and eddying in a deep pool, it forms a mostpleasant scene for myself or any one else; and is an inexhaustibleresource to the country people, in the countless fish which itsdepths contain. What need to tell of the exhalations from the earth,or the breezes from the river? Another might admire the multitude offlowers, and singing birds; but leisure I have none for suchthoughts. However, the chief praise of the place is, that beinghappily disposed for produce of every kind, it nurtures what to me isthe sweetest produce of all, quietness; indeed, it is not only rid ofthe bustle of the city, but is even unfrequented by travellers,except a chance hunter. It abounds indeed in game, as well as otherthings, but not, I am glad to say, in bears or wolves, such as youhave, but in deer, and wild goats, and hares, and the like. Does itnot strike you what a foolish mistake I was near making when I waseager to change this spot for your Tiberina, the very pit of thewhole earth?
Pardon me, then, if I am now set upon it; for not Alcmæonhimself, I suppose, could endure to wander further when he had foundthe Echinades.
15. To Arcadius, Imperial Treasurer
The townsmen of our metropolis have conferred on me a greaterfavour than they have received, in giving me an opportunity ofwriting to your excellency. The kindness, to win which they havereceived this letter from me, was assured them even before I wrote,on account of your wonted and inborn courtesy to all. But I haveconsidered it a very great advantage to have the opportunity ofaddressing your excellency, praying to the holy God that I maycontinue to rejoice, and share in the pleasure of the recipients ofyour bounty, while you please Him more and more, and while thesplendour of your high place continues to increase. I pray that indue time I may with joy once more welcome those who are deliveringthis my letter into your hands, and send them forth praising, as domany, your considerate treatment of them, and I trust that they willhave found my recommendation of them not without use in approachingyour exalted excellency.
16. Against Eunomius the heretic
He who maintains that it is possible to arrive at the discovery ofthings actually existing, has no doubt by some orderly methodadvanced his intelligence by means of the knowledge of actuallyexisting things. It is after first training himself by theapprehension of small and easily comprehensible objects, that hebrings his apprehensive faculty to bear on what is beyond allintelligence. He makes his boast that he has really arrived at thecomprehension of actual existences; let him then explain to us thenature of the least of visible beings; let him tell us all about theant. Does its life depend on breath and breathing? Has it a skeleton?Is its body connected by sinews and ligaments? Are its sinewssurrounded with muscles and glands? Does its marrow go with dorsalvertebræ from brow to tail? Does it give impulse to its movingmembers by the enveloping nervous membrane? Has it a liver, with agall bladder near the liver? Has it kidneys, heart, arteries, veins,membranes, cartilages? Is it hairy or hairless? Has it an unclovenhoof, or are its feet divided? How long does it live? What is itsmode of reproduction? What is its period of gestation? How is it thatants neither all walk nor all fly, but some belong to creepingthings, and some travel through the air? The man who glories in hisknowledge of the really-existing ought to tell us in the meanwhileabout the nature of the ant. Next let him give us a similarphysiological account of the power that transcends all humanintelligence. But if your knowledge has not yet been able toapprehend the nature of the insignificant ant, how can you boastyourself able to form a conception of the power of theincomprehensible God?
17. To Origenes
It is delightful to listen to you, and delightful to read you; andI think you give me the greater pleasure by your writings. All thanksto our good God Who has not suffered the truth to suffer inconsequence of its betrayal by the chief powers in the State, but byyour means has made the defense of the doctrine of true religion fulland satisfactory. Like hemlock, monkshood, and other poisonous herbs,after they have bloomed for a little while, they will quickly witheraway. But the reward which the Lord will give you in requital of allthat you have said in defense of His name blooms afresh forever.Wherefore I pray God grant you all happiness in your home, and makeHis blessing descend to your sons. I was delighted to see and embracethose noble boys, express images of your excellent goodness, and myprayers for them ask all that their father can ask.
18. To Macarius and John
The labours of the field come as nonovelty to tillers of the land; sailors are not astonished if theymeet a storm at sea; sweats in the summer heat are the commonexperience of the hired hind; and to them that have chosen to live aholy life the afflictions of this present world cannot comeunforeseen. Each and all of these have the known and proper labour oftheir callings, not chosen for its own sake, but for the sake of theenjoyment of the good things to which they look forward. What in eachof these cases acts as a consolation in trouble is that which reallyforms the bond and link of all human life – hope. Now of them thatlabour for the fruits of the earth, or for earthly things, some enjoyonly in imagination what they have looked for, and are altogetherdisappointed; and even in the case of others, where the issue hasanswered expectation, another hope is soon needed, so quickly has thefirst fled and faded out of sight. Only of them that labour forholiness and truth are the hopes destroyed by no deception; no issuecan destroy their labours, for the kingdom of the heavens that awaitsthem is firm and sure. So long then as the word of truth is on ourside, never be in any wise distressed at the calumny of a lie; let noimperial threats scare you; do not be grieved at the laughter andmockery of your intimates, nor at the condemnation of those whopretend to care for you, and who put forward, as their mostattractive bait to deceive, a pretence of giving good advice. Againstthem all let sound reason do battle, invoking the championship andsuccour of our Lord Jesus Christ, the teacher of true religion, forWhom to suffer is sweet, and to die is gain. Philippians 1:21
19. To Gregory my friend
I received a letter from you the day before yesterday. It is shownto be yours not so much by the handwriting as by the peculiar style.Much meaning is expressed in few words. I did not reply on the spot,because I was away from home, and the letter-carrier, after he haddelivered the packet to one of my friends, went away. Now, however, Iam able to address you through Peter, and at the same time both toreturn your greeting, and give you an opportunity for another letter.There is certainly no trouble in writing a laconic dispatch likethose which reach me from you.
20. To Leontius the Sophist
I too do not write often to you, but not more seldom than you doto me, though many have travelled hitherward from your part of theworld. If you had sent a letter by every one of them, one after theother, there would have been nothing to prevent my seeming to beactually in your company, and enjoying it as though we had beentogether, so uninterrupted has been the stream of arrivals. But whydo you not write? It is no trouble to a Sophist to write. Nay, ifyour hand is tired, you need not even write; another will do that foryou. Only your tongue is needed. And though it does not speak to me,it may assuredly speak to one of your companions. If nobody is withyou, it will talk by itself. Certainly the tongue of a Sophist and ofan Athenian is as little likely to be quiet as the nightingales whenthe spring stirs them to song. In my own case, the mass of businessin which I am now engaged may perhaps afford some excuse for my lackof letters. And perhaps the fact of my style having been spoilt byconstant familiarity with common speech may make me somewhat hesitateto address Sophists like you, who are certain to be annoyed andunmerciful, unless you hear something worthy of your wisdom. You, onthe other hand, ought assuredly to use every opportunity of makingyour voice heard abroad, for you are the best speaker of all theHellenes that I know; and I think I know the most renowned among you;so that there really is no excuse for your silence. But enough onthis point.
I have sent you my writings against Eunomius. Whether they are tobe called child's play, or something a little more serious, I leaveyou to judge. So far as concerns yourself, I do not think you standany longer in need of them; but I hope they will be no unworthyweapon against any perverse men with whom you may fall in. I do notsay this so much because I have confidence in the force of mytreatise, as because I know well that you are a man likely to make alittle go a long way. If anything strikes you as weaker than it oughtto be, pray have no hesitation in showing me the error. The chiefdifference between a friend and a flatterer is this; the flattererspeaks to please, the friend will not leave out even what isdisagreeable.
21. To Leontius the Sophist
The excellent Julianus seems to get some good for his privateaffairs out of the general condition of things. Everything nowadaysis full of taxes demanded and called in, and he too is vehementlydunned and indicted. Only it is a question not of arrears of ratesand taxes, but of letters. But how he comes to be a defaulter I donot know. He has always paid a letter, and received a letter – ashe has this. But possibly you have a preference for the famousfour-times-as-much. For even the Pythagoreans were not so fond oftheir Tetractys, as these modern tax-collectors of theirfour-times-as-much. Yet perhaps the fairer thing would have been justthe opposite, that a Sophist like you, so very well furnished withwords, should be bound in pledge to me for four-times-as-much. But donot suppose for a moment that I am writing all this out ofill-humour. I am only too pleased to get even a scolding from you.The good and beautiful do everything, it is said, with the additionof goodness and beauty. Even grief and anger in them are becoming. Atall events any one would rather see his friend angry with him thanany one else flattering him. Do not then cease preferring chargeslike the last! The very charge will mean a letter; and nothing can bemore precious or delightful to me.
22. Without address. On the Perfection of the Life of Solitaries
1. Many things are set forth by inspired Scripture as binding uponall who are anxious to please God. But, for the present, I have onlydeemed it necessary to speak by way of brief reminder concerning thequestions which have recently been stirred among you, so far as Ihave learned from the study of inspired Scripture itself. I shallthus leave behind me detailed evidence, easy of apprehension, for theinformation of industrious students, who in their turn will be ableto inform others. The Christian ought to be so minded as becomes hisheavenly calling, and his life and conversation ought to be worthy ofthe Gospel of Christ. The Christian ought not to be of doubtful mind,nor by anything drawn away from the recollection of God and of Hispurposes and judgments. The Christian ought in all things to becomesuperior to the righteousness existing under the law, and neitherswear nor lie. He ought not to speak evil; Titus 3:2 to doviolence; 1 Timothy 2:13 to fight; 2 Timothy 2:24to avenge himself; Romans 12:19 to return evil for evil;Romans 12:17 to be angry. Matthew 5:22 The Christian oughtto be patient, James 5:8 whatever he have to suffer, and toconvict the wrong-doer in season, Titus 2:15 not with the desireof his own vindication, but of his brother's reformation,Matthew 15:18 according to the commandment of the Lord. TheChristian ought not to say anything behind his brother's back withthe object of calumniating him, for this is slander, even if what issaid is true. He ought to turn away from the brother who speaks evilagainst him; he ought not to indulge in jesting; Ephesians 5:4he ought not to laugh nor even to suffer laugh makers. He must nottalk idly, saying things which are of no service to the hearers norto such usage as is necessary and permitted us by God; Ephesians 5:4so that workers may do their best as far as possible to work insilence; and that good words be suggested to them by those who areentrusted with the duty of carefully dispensing the word to thebuilding up of the faith, lest God's Holy Spirit be grieved. Any onewho comes in ought not to be able, of his own free will, to accost orspeak to any of the brothers, before those to whom the responsibilityof general discipline is committed have approved of it as pleasing toGod, with a view to the common good. The Christian ought not to beenslaved by wine; 1 Peter 4:3 nor to be eager for fleshmeat, Romans 14:21 and as a general rule ought not to be a loverof pleasure in eating or drinking, 2 Timothy 3:4 for everyman that strives for the mastery is temperate in all things.1Corinthians 9:25 The Christian ought to regard all thethings that are given him for his use, not as his to hold as his ownor to lay up; and, giving careful heed to all things as the Lord's,not to overlook any of the things that are being thrown aside anddisregarded, should this be the case. No Christian ought to think ofhimself as his own master, but each should rather so think and act asthough given by God to be slave to his like minded brethren; butevery man in his own order.
2. The Christian ought never to murmur either in scarcity ofnecessities, or in toil or labour, for the responsibility in thesematters lies with such as have authority in them. There never oughtto be any clamour, or any behaviour or agitation by which anger isexpressed, or diversion of mind from the full assurance of thepresence of God.
The voice should be modulated; no one ought to answer another, or doanything, roughly or contemptuously, but in all things moderation andrespect should be shown to every one. No wily glances of the eye areto be allowed, nor any behaviour or gestures which grieve a brotherand show contempt. Romans 14:10 Any display in cloak or shoes isto be avoided; it is idle ostentation. Cheap things ought to be usedfor bodily necessity; and nothing ought to be spent beyond what isnecessary, or for mere extravagance; this is a misuse of ourproperty. The Christian ought not to seek for honour, or claimprecedence. Mark 9:37 Every one ought to put all others beforehimself. Philippians 2:3 The Christian ought not to be unruly.Titus 1:10 He who is able to work ought not to eat the bread ofidleness, 2 Thessalonians 3:10 but even he who is busied indeeds well done for the glory of Christ ought to force himself to theactive discharge of such work as he can do. 1 Thessalonians 4:11Every Christian, with the approval of his superiors, ought so to doeverything with reason and assurance, even down to actual eating anddrinking, as done to the glory of God. 1Corinthians 10:31The Christian ought not to change over from one work to anotherwithout the approval of those who are appointed for the arrangementof such matters; unless some unavoidable necessity suddenly summonany one to the relief of the helpless. Every one ought to remain inhis appointed post, not to go beyond his own bounds and intrude intowhat is not commanded him, unless the responsible authorities judgeany one to be in need of aid. No one ought to be found going from oneworkshop to another. Nothing ought to be done in rivalry or strifewith any one.
3. The Christian ought not to grudge another's reputation, norrejoice over any man's faults; 1Corinthians 13:6 he oughtin Christ's love to grieve and be afflicted at his brother's faults,and rejoice over his brother's good deeds. 1Corinthians 12:26He ought not to be indifferent or silent before sinners.1 Timothy 5:20 He who shows another to be wrong ought to doso with all tenderness, 2 Timothy 4:2 in the fear of God,and with the object of converting the sinner. 2 Timothy 4:2He who is proved wrong or rebuked ought to take it willingly,recognizing his own gain in being set right. When any one is beingaccused, it is not right for another, before him or any one else, tocontradict the accuser; but if at any time the charge seemsgroundless to any one, he ought privately to enter into discussionwith the accuser, and either produce, or acquire, conviction. Everyone ought, as far as he is able, to conciliate one who has ground ofcomplaint against him. No one ought to cherish a grudge against thesinner who repents, but heartily to forgive him. 2Corinthians 2:7He who says that he has repented of a sin ought not only to bepricked with compunction for his sin, but also to bring forth fruitsworthy of repentance. Luke 3:8 He who has been corrected infirst faults, and received pardon, if he sins again prepares forhimself a judgment of wrath worse than the former. Hebrews 10:26–27He, who after the first and second admonition Titus 3:10 abidesin his fault, ought to be brought before the person in authority, ifhaply after being rebuked by more he may be ashamed. If even thus hefail to be set right he is to be cut off from the rest as one thatmakes to offend, and regarded as a heathen and a publican,Matthew 18:17 for the security of them that are obedient,according to the saying, When the impious fall the righteous tremble.He should be grieved over as a limb cut from the body. The sun oughtnot to go down upon a brother's wrath, Ephesians 4:26 lest haplynight come between brother and brother, and make the charge stand inthe day of judgment. A Christian ought not to wait for an opportunityfor his own amendment, because there is no certainty about themorrow; for many after many devices have not reached the morrow. Heought not to be beguiled by over eating, whence come dreams in thenight. He ought not to be distracted by immoderate toil, nor overstepthe bounds of sufficiency, as the apostle says, Having food andraiment let us be therewith content; 1 Timothy 6:8unnecessary abundance gives appearance of covetousness, andcovetousness is condemned as idolatry. Colossians 3:5 AChristian ought not to be a lover of money, nor lay up treasure forunprofitable ends. He who comes to God ought to embrace poverty inall things, and to be riveted in the fear of God, according to thewords, Rivet my flesh in your fear, for I am afraid of yourjudgments. The Lord grant that you may receive what I have said withfull conviction and show forth fruits worthy of the Spirit to theglory of God, by God's good pleasure, and the cooperation of our LordJesus Christ.
23. To a Solitary
A certain man,as he says, on condemning the vanity of this life, and perceivingthat its joys are ended here, since they only provide material foreternal fire and then quickly pass away, has come to me with thedesire of separating from this wicked and miserable life, ofabandoning the pleasures of the flesh, and of treading for the futurea road which leads to the mansions of the Lord. Now if he issincerely firm in his truly blessed purpose, and has in his soul theglorious and laudable passion, loving the Lord his God with all hisheart, with all his strength, and with all his mind, it is necessaryfor your reverence to show him the difficulties and distresses of thestrait and narrow way, and establish him in the hope of the goodthings which are as yet unseen, but are laid up in promise for allthat are worthy of the Lord. I therefore write to entreat yourincomparable perfection in Christ, if it be possible to mould hischaracter, and, without me, to bring about his renunciation accordingto what is pleasing to God, and to see that he receive elementaryinstruction in accordance with what has been decided by the HolyFathers, and put forth by them in writing. See too that he have putbefore him all things that are essential to ascetic discipline, andthat so he may be introduced to the life, after having accepted, ofhis own accord, the labours undergone for religion's sake, subjectedhimself to the Lord's easy yoke, adopted a conversation in imitationof Him Who for our sakes became poor 2Corinthians 8:9 andtook flesh, and may run without fail to the prize of his highcalling, and receive the approbation of the Lord. He is wishful toreceive here the crown of God's loves, but I have put him off,because I wish, in conjunction with your reverence, to anoint him forsuch struggles, and to appoint over him one of your number whom hemay select to be his trainer, training him nobly, and making him byhis constant and blessed care a tried wrestler, wounding andoverthrowing the prince of the darkness of this world, and thespiritual powers of iniquity, with whom, as the blessed Apostle says,is our wrestling. Ephesians 6:12 What I wish to do inconjunction with you, let your love in Christ do without me.
24. To Athanasius, father of Athanasius bishop of Ancyra
That one of thethings hardest to achieve, if indeed it be not impossible, is to risesuperior to calumny, I am myself fully persuaded, and so too, Ipresume, is your excellency. Yet not to give a handle by one's ownconduct, either to inquisitive critics of society, or to mischiefmakers who lie in wait to catch us tripping, is not only possible,but is the special characteristic of all who order their lives wiselyand according to the rule of true religion. And do not think me sosimple and credulous as to accept depreciatory remarks from any onewithout due investigation. I bear in mind the admonition of theSpirit, You shall not receive a false report. But you, learned men,yourselves say that The seen is significant of the unseen. Itherefore beg –(and pray do not take it ill if I seem to bespeaking as though I were giving a lesson; for God has chosen theweak and despised things of the world, 1Corinthians 1:27–28and often by their means brings about the salvation of such as arebeing saved); what I say and urge is this; that by word and deed weact with scrupulous attention to propriety, and, in accordance withthe apostolic precept, give no offense in anything. 2Corinthians 6:3The life of one who has toiled hard in the acquisition of knowledge,who has governed cities and states, and who is jealous of the highcharacter of his forefathers, ought to be an example of highcharacter itself. You ought not now to be exhibiting your dispositiontowards your children in word only, as you have long exhibited itsever since you became a father; you ought not only to show thatnatural affection which is shown by brutes, as you yourself havesaid, and as experience shows. You ought to make your love gofurther, and be a love all the more personal and voluntary in thatyou see your children worthy of a father's prayers. On this point Ido not need to be convinced. The evidence of facts is enough. Onething, however, I will say for truth's sake, that it is not ourbrother Timotheus, the Chorepiscopus, who has brought me word of whatis reported abroad. For neither by word of mouth nor by letter has heever conveyed anything in the shape of slander, be it small or great.That I have heard something I do not deny, but it is not Timotheuswho accuses you. Yet while I hear whatever I do, at least I willfollow the example of Alexander, and will keep one ear clear for theaccused.
25. To Athanasius, bishop of Ancyra
1. I have received intelligence from those who come to me fromAncyra, and they are many and more than I can count, but they allagree in what they say, that you, a man very dear to me, (how can Ispeak so as to give no offense?) do not mention me in very pleasantterms, nor yet in such as your character would lead me to expect. I,however, learned long ago the weakness of human nature, and itsreadiness to turn from one extreme to another; and so, be wellassured, nothing connected with it can astonish me, nor does anychange come quite unexpected. Therefore that my lot should havechanged for the worse, and that reproaches and insults should havearisen in the place of former respect, I do not make much ado. Butone thing does really strike me as astonishing and monstrous, andthat is that it should be you who have this mind about me, and go sofar as to feel anger and indignation against me, and, if the reportof your hearers is to be believed, have already proceeded to suchextremities as to utter threats. At these threats, I will not deny, Ireally have laughed. Truly I should have been but a boy to befrightened at such bugbears. But it does seem to me alarming anddistressing that you, who, as I have trusted, are preserved for thecomfort of the churches, a buttress of the truth where many fallaway, and a seed of the ancient and true love, should so far fall inwith the present course of events as to be more influenced by thecalumny of the first man you come across than by your long knowledgeof me, and, without any proof, should be seduced into suspectingabsurdities.
2. But, as I said, for the present I postpone the case. Would ithave been too hard a task, my dear sir, to discuss in a short letter,as between friend and friend, points which you wish to raise; or, ifyou objected to entrusting such things to writing, to get me to cometo you? But if you could not help speaking out, and youruncontrollable anger allowed no time for delay, at least you mighthave employed one of those about you who are naturally adapted fordealing with confidential matters, as a means of communication withme. But now, of all those who for one reason or another approach you,into whose ears has it not been dinned that I am a writer andcomposer of certain pests? For this is the word which those, whoquote you word for word, say that you have used. The more I bring mymind to bear upon the matter the more hopeless is my puzzle. Thisidea has struck me. Can any heretic have grieved your orthodoxy, anddriven you to the utterance of that word by malevolently putting myname to his own writings? For you, a man who has sustained great andfamous contests on behalf of the truth, could never have endured toinflict such an outrage on what I am well known to have writtenagainst those who dare to say that God the Son is in essence unlikeGod the Father, or who blasphemously describe the Holy Ghost ascreated and made. You might relieve me from my difficulty yourself,if you would tell me plainly what it is that has stirred you to bethus offended with me.
26. To Cæsarius, brother of Gregory
Thanks to God for showing forth Hiswonderful power in your person, and for preserving you to yourcountry and to us your friends, from so terrible a death. It remainsfor us not to be ungrateful, nor unworthy of so great a kindness,but, to the best of our ability, to narrate the marvellous works ofGod, to celebrate by deed the kindness which we have experienced, andnot return thanks by word only. We ought to become in very deed whatI, grounding my belief on the miracles wrought in you, am persuadedthat you now are. We exhort you still more to serve God, everincreasing your fear more and more, and advancing on to perfection,that we may be made wise stewards of our life, for which the goodnessof God has reserved us. For if it is a command to all of us to yieldourselves unto God as those that are alive from the dead, Romans 7:13how much more strongly is not this commanded them who have beenlifted up from the gates of death? And this, I believe, would be besteffected, did we but desire ever to keep the same mind in which wewere at the moment of our perils. For, I ween, the vanity of our lifecame before us, and we felt that all that belongs to man, exposed asit is to vicissitudes, has about it nothing sure, nothing firm. Wefelt, as was likely, repentance for the past; and we gave a promisefor the future, if we were saved, to serve God and give careful heedto ourselves. If the imminent peril of death gave me any cause forreflection, I think that you must have been moved by the same ornearly the same thoughts. We are therefore bound to pay a bindingdebt, at once joyous at God's good gift to us, and, at the same time,anxious about the future. I have ventured to make these suggestionsto you. It is yours to receive what I say well and kindly, as youwere wont to do when we talked together face to face.
27. To Eusebius, bishop of Samosata
When by God's grace, and the aid of your prayers, I had seemed tobe somewhat recovering from my sickness, and had got my strengthagain, then came winter, keeping me a prisoner at home, andcompelling me to remain where I was. True, its severity was much lessthan usual, but this was quite enough to keep me not merely fromtravelling while it lasted, but even from so much as venturing to putmy head out of doors. But to me it is no slight thing to bepermitted, if only by letter, to communicate with your reverence, andto rest tranquil in the hope of your reply. However, should theseason permit, and further length of life be allowed me, and shouldthe dearth not prevent me from undertaking the journey, perhapsthrough the aid of your prayers I may be able to fulfil my earnestwish, may find you at your own fireside, and, with abundant leisure,may take my fill of your vast treasures of wisdom.
28. To the Church of Neocæsarea. Consolatory
1. What has befallen you strongly movedme to visit you, with the double object of joining with you, who arenear and dear to me, in paying all respect to the blessed dead, andof being more closely associated with you in your trouble by seeingyour sorrow with my own eyes, and so being able to take counsel withyou as to what is to be done. But many causes hinder my being able toapproach you in person, and it remains for me to communicate with youin writing. The admirable qualities of the departed, on account ofwhich we chiefly estimate the greatness of our loss, are indeed toomany to be enumerated in a letter; and it is, besides, no time to bediscussing the multitude of his good deeds, when our spirits are thusprostrated with grief. For of all that he did, what can we everforget? What could we deem deserving of silence? To tell all at oncewere impossible; to tell a part would, I fear, involve disloyalty tothe truth. A man has passed away who surpassed all his contemporariesin all the good things that are within man's reach; a prop of hiscountry; an ornament of the churches; a pillar and support of thetruth; a stay of the faith of Christ; a protector of his friends; astout foe of his opponents; a guardian of the principles of hisfathers; an enemy of innovation; exhibiting in himself the ancientfashion of the Church, and making the state of the Church put underhim conform to the ancient constitution, as to a sacred model, sothat all who lived with him seemed to live in the society of themthat used to shine like lights in the world two hundred years ago andmore. So your bishop put forth nothing of his own, no novelinvention; but, as the blessing of Moses has it, he knew how to bringout of the secret and good stores of his heart, old store, and theold because of the new. Leviticus 26:10 Thus it came about thatin meetings of his fellow bishops he was not ranked according to hisage, but, by reason of the old age of his wisdom, he was unanimouslyconceded precedence over all the rest. And no one who looks at yourcondition need go far to seek the advantages of such a course oftraining. For, so far as I know, you alone, or, at all events, youand but very few others, in the midst of such a storm and whirlwindof affairs, were able under his good guidance to live your livesunshaken by the waves. You were never reached by heretics' bufferingblasts, which bring shipwreck and drowning on unstable souls; andthat you may for ever live beyond their reach I pray the Lord whorules over all, and who granted long tranquillity to Gregory Hisservant, the first founder of your church.
Do not lose that tranquillity now; donot, by extravagant lamentation, and by entirely giving yourself upto grief, put the opportunity for action into the hands of those whoare plotting your bane. If lament you must, (which I do not allow,lest you be in this respect like them which have no hope,)1 Thessalonians 4:13 do you, if so it seem good to you,like some wading chorus, choose your leader, and raise with him achant of tears.
2. And yet, if he whom you mourn had notreached extreme old age, certainly, as regards his government of yourchurch, he was allowed no narrow limit of life. He had as muchstrength of body as enabled him to show strength of mind in hisdistresses. Perhaps some of you may suppose that time increasessympathy and adds affection, and is no cause of satiety, so that, thelonger you have experienced kind treatment, the more sensible you areof its loss. You may think that of a righteous person the good holdeven the shadow in honour. Would that many of you did feel so! Far beit from me to suggest anything like disregard of our friend! But I docounsel you to bear your pain with manly endurance. I myself am by nomeans insensible of all that may be said by those who are weeping fortheir loss. Hushed is a tongue whose words flooded our ears like amighty stream: a depth of heart, never fathomed before, has fled,humanly speaking, like an unsubstantial dream. Whose glance so keenas his to look into the future? Who with like fixity and strength ofmind able to dart like lightning into the midst of action? ONeocæsarea, already a prey to many troubles, never before smittenwith so deadly a loss! Now withered is the bloom of you, beauty; yourchurch is dumb; your assemblies are full of mournful faces; yoursacred synod craves for its leader; your holy utterances wait for anexpounder; your boys have lost a father, your elders a brother, yournobles one first among them, your people a champion, your poor asupporter. All, calling him by the name that comes most nearly hometo each, lift up the wailing cry which to each man's own sorrow seemsmost appropriate and fit. But whither are my words carried away by mytearful joy? Shall we not watch? Shall we not meet together? Shall wenot look to our common Lord, Who suffers each of his saints to servehis own generation, and summons him back to Himself at His ownappointed time? Now in season remember the voice of him who whenpreaching to you used always to say Beware of dogs, beware of evilworkers. Philippians 3:2 The dogs are many. Why do I say dogs?Rather grievous wolves, hiding their guile under the guise of sheep,are, all over the world, tearing Christ's flock. Of these you mustbeware, under the protection of some wakeful bishop. Such an one itis yours to ask, purging your souls of all rivalry and ambition: suchan one it is the Lord's to show you. That Lord, from the time ofGregory the great champion of your church down to that of the blesseddeparted, setting over you one after another, and from time to timefitting one to another like gem set close to gem, has bestowed on youglorious ornaments for your church. You have, then, no need todespair of them that are to come. The Lord knows who are His. He maybring into our midst those for whom perhaps we are not looking.
3. I meant to have come to an end long before this, but the painat my heart does not allow me. Now I charge you by the Fathers, bythe true faith, by our blessed friend, lift up your souls, each manmaking what is being done his own immediate business, each reckoningthat he will be the first to reap the consequences of the issue,whichever way it turn out, lest your fate be that which so veryfrequently befalls, every one leaving to his neighbour the commoninterests of all; and then, while each one makes little in his ownmind of what is going on, all of you unwittingly draw your own propermisfortunes on yourselves by your neglect. Take, I beg you, what Isay with all kindliness, whether it be regarded as an expression ofthe sympathy of a neighbour, or as fellowship between fellowbelievers, or, which is really nearer the truth, of one who obeys thelaw of love, and shrinks from the risk of silence. I am persuadedthat you are my boasting, as I am yours, till the day of the Lord,and that it depends upon the pastor who will be granted you whether Ishall be more closely united to you by the bond of love, or whollysevered from you. This latter God forbid. By God's grace it will notso be; and I should be sorry now to say one ungracious word. But thisI do wish you to know, that though I had not that blessed man alwaysat my side, in my efforts for the peace of the churches, because, ashe himself affirmed, of certain prejudices, yet, nevertheless, at notime did I fail in unity of opinion with him, and I have alwaysinvoked his aid in my struggles against the heretics. Of this I callto witness God and all who know me best.
29. To the Church of Ancyra. Consolatory
My amazement at the most distressing news of the calamity whichhas befallen you for a long time kept me silent. I felt like a manwhose ears are stunned by a loud clap of thunder. Then I somehowrecovered a little from my state of speechlessness. Now I havemourned, as none could help mourning, over the event, and, in themidst of my lamentations, have sent you this letter. I write not somuch to console you – for who could find words to cure a calamityso great?– as to signify to you, as well as I can by these means,the agony of my own heart. I need now the lamentations of Jeremiah,or of any other of the Saints who has feelingly lamented a great woe.A man has fallen who was really a pillar and stay of the Church orrather he himself has been taken from us and is gone to the blessedlife, and there is no small danger lest many at the removal of thisprop from under them fall too, and lest some men's unsoundness bebrought to light. A mouth is sealed gushing with righteous eloquenceand words of grace to the edification of the brotherhood. Gone arethe counsels of a mind which truly moved in God. Ah! How often, for Imust accuse myself, was it my lot to feel indignation against him,because, wholly desiring to depart and be with Christ, he did notprefer for our sakes to remain in the flesh! To whom for the futureshall I commit the cares of the Churches? Whom shall I take to sharemy troubles? Whom to participate in my gladness? O lonelinessterrible and sad! How am I not like to a pelican of the wilderness?Yet of a truth the members of the Church, united by his leadership asby one soul, and fitted together into close union of feeling andfellowship, are both preserved and shall ever be preserved by thebond of peace for spiritual communion. God grants us the boon, thatall the works of that blessed soul, which he did nobly in thechurches of God, abide firm and immovable. But the struggle is noslight one, lest, once more strifes and divisions arising over thechoice of the bishop, all your work be upset by some quarrel.
30. To Eusebius of Samosata
If I were to write at length all the causes which, up to thepresent time, have kept me at home, eager as I have been to set outto see your reverence, I should tell an interminable story. I saynothing of illnesses coming one upon another, hard winter weather,and press of work, for all this has been already made known to you.Now, for my sins, I have lost my Mother, the only comfort I had inlife. Do not smile, if, old as I am, I lament my orphanhood. Forgiveme if I cannot endure separation from a soul, to compare with whom Isee nothing in the future that lies before me. So once more mycomplaints have come back to me; once more I am confined to my bed,tossing about in my weakness, and every hour all but looking for theend of life; and the Churches are in somewhat the same condition asmy body, no good hope shining on them, and their state alwayschanging for the worse. In the meantime Neocæsarea and Ancyra havedecided to have successors of the dead, and so far they are at peace.Those who are plotting against me have not yet been permitted to doanything worthy of their bitterness and wrath. This we make no secretof attributing to your prayers on behalf of the Churches. Weary notthen in praying for the Churches and in entreating God. Pray give allsalutations to those who are privileged to minister to your Holiness.
31. To Eusebius, bishop of Samosata
The death is still with us, and I am therefore compelled to remainwhere I am, partly by the duty of distribution, and partly out ofsympathy for the distressed. Even now, therefore, I have not beenable to accompany our reverend brother Hypatius, whom I am able tostyle brother, not in mere conventional language, but on account ofrelationship, for we are of one blood. You know how ill he is. Itdistresses me to think that all hope of comfort is cut off for him,as those who have the gifts of healing have not been allowed to applytheir usual remedies in his case. Wherefore again he implores the aidof your prayers. Receive my entreaty that you will give him the usualprotection alike for your own sake, for you are always kind to thesick, and for mine who am petitioning on his behalf. If possible,summon to your side the very holy brethren that he may be treatedunder your own eyes. If this be impossible, be so good as to send himon with a letter, and recommend him to friends further on.
32. To Sophronius the Master
Our God – beloved brother, Gregory the bishop, shares thetroubles of the times, for he too, like everybody else, is distressedat successive outrages, and resembles a man buffeted by unexpectedblows. For men who have no fear of God, possibly forced by thegreatness of their troubles, are reviling him, on the ground thatthey have lent Cæsarius money. It is not indeed the question of anyloss which is serious, for he has long learned to despise riches. Thematter rather is that those who have so freely distributed all theeffects of Cæsarius that were worth anything, after really gettingvery little, because his property was in the hands of slaves, and ofmen of no better character than slaves, did not leave much for theexecutors. This little they supposed to be pledged to no one, andstraightway spent it on the poor, not only from their own preference,but because of the injunctions of the dead. For on his death bedCæsarius is declared to have said I wish my goods to belong to thepoor. In obedience then to the wishes of Cæsarius they made a properdistribution of them. Now, with the poverty of a Christian, Gregoryis immersed in the bustle of a chafferer. So I bethought me ofreporting the matter to your excellency, in order that you may statewhat you think proper about Gregory to the Comes Thesaurorum, and somay honour a man whom you have known for many years, glorify the Lordwho takes as done to Himself what is done to His servants, and honourme who am specially bound to you. You will, I hope, of your greatsagacity devise a means of relief from these outrageous people andintolerable annoyances.
2. No one is so ignorant of Gregory as to have any unworthysuspicion of his giving an inexact account of the circumstancesbecause he is fond of money. We have not to go far to find a proof ofhis liberality. What is left of the property of Cæsarius he gladlyabandons to the Treasury, so that the property may be kept there, andthe Treasurer may give answer to those who attack it and demand theirproofs; for we are not adapted for such business. Your excellency maybe informed that, so long as it was possible, no one went awaywithout getting what he wanted, and each one carried off what hedemanded without any difficulty. The consequence indeed was that agood many were sorry that they had not asked for more at first; andthis made still more objectors, for with the example of the earliersuccessful applicants before them, one false claimant starts up afteranother. I do then entreat your excellency to make a stand againstall this and to come in, like some intervening stream, and solve thecontinuity of these troubles. You know how best you will helpmatters, and need not wait to be instructed by me. I am inexperiencedin the affairs of this life, and cannot see my way out of ourdifficulties. Of your great wisdom discover some means of help. Beour counsellor. Be our champion.
33. To Aburgius
Who knows so well as you do how to respect an old friendship, topay reverence to virtue, and to sympathise with the sick? Now myGod-beloved brother Gregory the bishop has become involved in matterswhich would be under any circumstances disagreeable, and are quiteforeign to his bent of mind. I have therefore thought it best tothrow myself on your protection, and to endeavour to obtain from yousome solution of our difficulties. It is really an intolerable stateof things that one who is neither by nature nor inclination adaptedfor anything of the kind should be compelled to be thus responsible;that demands for money should be made on a poor man; and that one whohas long determined to pass his life in retirement should be draggedinto publicity. It would depend upon your wise counsel whether youthink it of any use to address the Comes Thesaurorum or any otherpersons.
34. To Eusebius, bishop of Samosata
How could I be silent at the present juncture? And if I cannot besilent, how am I to find utterance adequate to the circumstances, soas to make my voice not like a mere groan but rather a lamentationintelligibly indicating the greatness of the misfortune? Ah me!Tarsus is undone. This is a trouble grievous to be borne, but it doesnot come alone. It is still harder to think that a city so placed asto be united with Cilicia, Cappadocia, and Assyria, should be lightlythrown away by the madness of two or three individuals, while you areall the while hesitating, settling what to do, and looking at oneanother's faces. It would have been far better to do like thedoctors. (I have been so long an invalid that I have no lack ofillustrations of this kind.) When their patients' pain becomesexcessive they produce insensibility; so should we pray that oursouls may be made insensible to the pain of our troubles, that we benot put under unendurable agony. In these hard straits I do not failto use one means of consolation. I look to your kindness; I try tomake my troubles milder by my thought and recollection of you. Whenthe eyes have looked intently on any brilliant objects it relievesthem to turn again to what is blue and green; the recollection ofyour kindness and attention has just the same effect on my soul; itis a mild treatment that takes away my pain. I feel this the morewhen I reflect that you individually have done all that man could do.You have satisfactorily shown us, men, if we judge things fairly,that the catastrophe is in no way due to you personally. The rewardwhich you have won at God's hand for your zeal for right is no smallone. May the Lord grant you to me and to His churches to theimprovement of life and the guidance of souls, and may He once moreallow me the privilege of meeting you.
35. Without address
I have written to you about many people as belonging to myself;now I mean to write about more. The poor can never fail, and I cannever say, no. There is no one more intimately associated with me,nor better able to do me kindnesses wherever he has the ability, thanthe reverend brother Leontius. So treat his house as if you had foundme, not in that poverty in which now by God's help I am living, butendowed with wealth and landed property. There is no doubt that youwould not have made me poor, but would have taken care of what I had,or even added to my possessions. This is the way I ask you to behavein the house of Leontius. You will get your accustomed reward fromme; my prayers to the holy God for the trouble you are taking inshowing yourself a good man and true, and in anticipating thesupplication of the needy.
36. Without address
It has, I think, been long known to your excellency that thepresbyter of this place is a foster brother of my own. What more canI say to induce you in your kindness, to view him with a friendlyeye, and give him help in his affairs? If you love me, as I know youdo, I am sure that you will endeavour, to the best of your power, torelieve any one whom I look upon as a second self. What then do Iask? That he do not lose his old rating. Really he takes no littletrouble in ministering to my necessities, because I, as you know,have nothing of my own, but depend upon the means of my friends andrelatives. Look, then, upon my brother's house as you would on mine,or let me rather say, on your own. In return for your kindness to himGod will not cease to help alike yourself, your house, and yourfamily. Be sure that I am specially anxious lest any injury should bedone to him by the equalization of rates.
37. Without address
I look with suspicion on the multiplication of letters. Against mywill, and because I cannot resist the importunity of petitioners, Iam compelled to speak. I write because I can think of no other meansof relieving myself than by assenting to the supplications of thosewho are always asking letters from me. I am really afraid lest, sincemany are carrying letters off, one of the many be reckoned to be thatbrother. I have, I own, many friends and relatives in my own country,and I am placed in loco parentis by the position which theLord has given me. Among them is this my foster brother, son of mynurse, and I pray that the house in which I was brought up may remainat its old assessment, so that the sojourn among us of yourexcellency, so beneficial to us all, may turn out no occasion oftrouble to him. Now too I am supported from the same house, because Ihave nothing of my own, but depend upon those who love me. I do thenentreat you to spare the house in which I was nursed as though youwere keeping up the supply of support for me. May God in return grantyou His everlasting rest. One thing however, and it is most true, Ithink your excellency ought to know, and that is that the greaternumber of the slaves were given him from the outset by us, as anequivalent for my sustenance, by the gift of my father and mother. Atthe same time this was not to be regarded as an absolute gift; he wasonly to have the use for life, so that, if anything serious happen tohim on their account, he is at liberty to send them back to me, and Ishall thus in another way be responsible for rates and to collectors.
38. To his Brother Gregory, concerning the difference between οὐσία and ὑπόστασις.
1. Many persons, in their study of the sacred dogmas, failing todistinguish between what is common in the essence or substance, andthe meaning of the hypostases, arrive at the same notions, and thinkthat it makes no difference whether οὐσία or hypostasis bespoken of. The result is that some of those who accept statements onthese subjects without any enquiry, are pleased to speak of onehypostasis, just as they do of one essence or substance; while on theother hand those who accept three hypostases are under the idea thatthey are bound in accordance with this confession, to assert also, bynumerical analogy, three essences or substances. Under thesecircumstances, lest you fall into similar error, I have composed ashort treatise for you by way of memorandum. The meaning of thewords, to put it shortly, is as follows:
2. Of all nouns the sense of some, which are predicated ofsubjects plural and numerically various, is more general; as forinstance man. When we so say, we employ the noun to indicatethe common nature, and do not confine our meaning to any one man inparticular who is known by that name. Peter, for instance is no moreman, than Andrew, John, or James. The predicate thereforebeing common, and extending to all the individuals ranked under thesame name, requires some note of distinction whereby we mayunderstand not man in general, but Peter or John in particular.
Of some nouns on the other hand the denotation is more limited;and by the aid of the limitation we have before our minds not thecommon nature, but a limitation of anything, having, so far as thepeculiarity extends, nothing in common with what is of the same kind;as for instance, Paul or Timothy. For, in a word, of this kind thereis no extension to what is common in the nature; there is aseparation of certain circumscribed conceptions from the generalidea, and expression of them by means of their names. Suppose thenthat two or more are set together, as, for instance, Paul, Silvanus,and Timothy, and that an enquiry is made into the essence orsubstance of humanity; no one will give one definition of essence orsubstance in the case of Paul, a second in that of Silvanus, and athird in that of Timothy; but the same words which have been employedin setting forth the essence or substance of Paul will apply to theothers also. Those who are described by the same definition ofessence or substance are of the same essence or substance when theenquirer has learned what is common, and turns his attention to thedifferentiating properties whereby one is distinguished from another,the definition by which each is known will no longer tally in allparticulars with the definition of another, even though in somepoints it be found to agree.
3. My statement, then, is this. That which is spoken of in aspecial and peculiar manner is indicated by the name of thehypostasis. Suppose we say a man. The indefinite meaning of the wordstrikes a certain vague sense upon the ears. The nature is indicated,but what subsists and is specially and peculiarly indicated by thename is not made plain. Suppose we say Paul. We set forth, by what isindicated by the name, the nature subsisting.
This then is the hypostasis, orunderstanding; not the indefinite conception of the essenceor substance, which, because what is signified is general, finds nostanding, but the conception which by means of the expressedpeculiarities gives standing and circumscription to thegeneral and uncircumscribed. It is customary in Scripture to make adistinction of this kind, as well in many other passages as in theHistory of Job. When purposing to narrate the events of his life, Jobfirst mentions the common, and says a man; then he straightwayparticularizes by adding a certain. As to the description of theessence, as having no bearing on the scope of his work, he is silent,but by means of particular notes of identity, mentioning the placeand points of character, and such external qualifications as wouldindividualize, and separate from the common and general idea, hespecifies the certain man, in such a way that from name, place,mental qualities, and outside circumstances, the description of theman whose life is being narrated is made in all particulars perfectlyclear. If he had been giving an account of the essence, there wouldnot in his explanation of the nature have been any mention of thesematters. The same moreover would have been the account that there isin the case of Bildad the Shuhite, and Zophar the Naamathite, andeach of the men there mentioned. Job 2:11 Transfer, then, to thedivine dogmas the same standard of difference which you recognise inthe case both of essence and of hypostasis in human affairs, and youwill not go wrong. Whatever your thought suggests to you as to themode of the existence of the Father, you will think also in the caseof the Son, and in like manner too of the Holy Ghost. For it is idleto bait the mind at any detached conception from the conviction thatit is beyond all conception. For the account of the uncreate and ofthe incomprehensible is one and the same in the case of the Fatherand of the Son and of the Holy Ghost. For one is not moreincomprehensible and uncreate than another. And since it isnecessary, by means of the notes of differentiation, in the case ofthe Trinity, to keep the distinction unconfounded, we shall not takeinto consideration, in order to estimate that which differentiates,what is contemplated in common, as the uncreate, or what is beyondall comprehension, or any quality of this nature; we shall onlydirect our attention to the enquiry by what means each particularconception will be lucidly and distinctly separated from that whichis conceived of in common.
4. Now the proper way to direct our investigation seems to me to beas follows. We say that every good thing, which by God's providencebefalls us, is an operation, of the Grace which works in us allthings, as the apostle says, But all these works that one and theself same Spirit dividing to every man severally as he will.1Corinthians 12:11 If we ask, if the supply of good thingswhich thus comes to the saints has its origin in the Holy Ghostalone, we are on the other hand guided by Scripture to the beliefthat of the supply of the good things which are wrought in us throughthe Holy Ghost, the Originator and Cause is the Only-begotten God;for we are taught by Holy Scripture that All things were made by Him,John 1:3 and by Him consist. Colossians 1:17 When we areexalted to this conception, again, led by God-inspired guidance, weare taught that by that power all things are brought from non-beinginto being, but yet not by that power to the exclusion oforigination. On the other hand there is a certain power subsistingwithout generation and without origination, which is the cause of thecause of all things. For the Son, by whom are all things, and withwhom the Holy Ghost is inseparably conceived of, is of the Father.For it is not possible for any one to conceive of the Son if he benot previously enlightened by the Spirit. Since, then, the HolyGhost, from Whom all the supply of good things for creation has itssource, is attached to the Son, and with Him is inseparablyapprehended, and has Its being attached to the Father, as cause, fromWhom also It proceeds; It has this note of Its peculiar hypostaticnature, that It is known after the Son and together with the Son, andthat It has Its subsistence of the Father. The Son, Who declares theSpirit proceeding from the Father through Himself and with Himself,shining forth alone and by only-begetting from the unbegotten light,so far as the peculiar notes are concerned, has nothing in commoneither with the Father or with the Holy Ghost. He alone is known bythe stated signs. But God, Who is over all, alone has, as one specialmark of His own hypostasis, His being Father, and His deriving Hishypostasis from no cause; and through this mark He is peculiarlyknown. Wherefore in the communion of the substance we maintain thatthere is no mutual approach or intercommunion of those notes ofindication perceived in the Trinity, whereby is set forth the properpeculiarity of the Persons delivered in the faith, each of thesebeing distinctively apprehended by His own notes. Hence, inaccordance with the stated signs of indication, discovery is made ofthe separation of the hypostases; while so far as relates to theinfinite, the incomprehensible, the uncreate, the uncircumscribed,and similar attributes, there is no variableness in the life-givingnature; in that, I mean, of Father, Son, and Holy Ghost, but in Themis seen a certain communion indissoluble and continuous. And by thesame considerations, whereby a reflective student could perceive thegreatness of any one of the (Persons) believed in in the HolyTrinity, he will proceed without variation. Beholding the glory inFather, Son, and Holy Ghost, his mind all the while recognises novoid interval wherein it may travel between Father, Son, and HolyGhost, for there is nothing inserted between Them; nor beyond thedivine nature is there anything so subsisting as to be able to dividethat nature from itself by the interposition of any foreign matter.Neither is there any vacuum of interval, void of subsistence, whichcan make a break in the mutual harmony of the divine essence, andsolve the continuity by the interjection of emptiness. He whoperceives the Father, and perceives Him by Himself, has at the sametime mental perception of the Son; and he who receives the Son doesnot divide Him from the Spirit, but, in consecution so far as orderis concerned, in conjunction so far as nature is concerned, expressesthe faith commingled in himself in the three together. He who makesmention of the Spirit alone, embraces also in this confession Him ofwhom He is the Spirit. And since the Spirit is Christ's and of God,as says Paul, then just as he who lays hold on one end of the chainpulls the other to him, so he who draws the Spirit, as says theprophet, by His means draws to him at the same time both the Son andthe Father. And if any one verily receives the Son, he will hold Himon both sides, the Son drawing towards him on the one His own Father,and on the other His own Spirit. For He who eternally exists in theFather can never be cut off from the Father, nor can He who works allthings by the Spirit ever be disjoined from His own Spirit. Likewisemoreover he who receives the Father virtually receives at the sametime both the Son and the Spirit; for it is in no wise possible toentertain the idea of severance or division, in such a way as thatthe Son should be thought of apart from the Father, or the Spirit bedisjoined from the Son. But the communion and the distinctionapprehended in Them are, in a certain sense, ineffable andinconceivable, the continuity of nature being never rent asunder bythe distinction of the hypostases, nor the notes of properdistinction confounded in the community of essence. Marvel not thenat my speaking of the same thing as being both conjoined and parted,and thinking as it were darkly in a riddle, of a certain new andstrange conjoined separation and separated conjunction. Indeed, evenin objects perceptible to the senses, any one who approaches thesubject in a candid and uncontentious spirit, may find similarconditions of things.
5. Yet receive what I say as at best a token and reflexion of thetruth; not as the actual truth itself. For it is not possible thatthere should be complete correspondence between what is seen in thetokens and the objects in reference to which the use of tokens isadopted. Why then do I say that an analogy of the separate and theconjoined is found in objects perceptible to the senses? You havebefore now, in springtime, beheld the brightness of the bow in thecloud; the bow, I mean, which, in our common parlance, is calledIris, and is said by persons skilled in such matters to be formedwhen a certain moisture is mingled with the air, and the force of thewinds expresses what is dense and moist in the vapour, after it hasbecome cloudy, into rain. The bow is said to be formed as follows.When the sunbeam, after traversing obliquely the dense and darkenedportion of the cloud-formation, has directly cast its own orb on somecloud, the radiance is then reflected back from what is moist andshining, and the result is a bending and return, as it were, of thelight upon itself. For flame-like flashings are so constituted thatif they fall on any smooth surface they are refracted on themselves;and the shape of the sun, which by means of the beam is formed on themoist and smooth part of the air, is round. The necessary consequencetherefore is that the air adjacent to the cloud is marked out bymeans of the radiant brilliance in conformity with the shape of thesun's disc. Now this brilliance is both continuous and divided. It isof many colors; it is of many forms; it is insensibly steeped in thevariegated bright tints of its dye; imperceptibly abstracting fromour vision the combination of many colored things, with the resultthat no space, mixing or paring within itself the difference ofcolor, can be discerned either between blue and flame-colored, orbetween flame-colored and red, or between red and amber. For all therays, seen at the same time, are far shining, and while they give nosigns of their mutual combination, are incapable of being tested, sothat it is impossible to discover the limits of the flame-colored orof the emerald portion of the light, and at what point eachoriginates before it appears as it does in glory. As then in thetoken we clearly distinguish the difference of the colors, and yet itis impossible for us to apprehend by our senses any interval betweenthem; so in like manner conclude, I pray you, that you may reasonconcerning the divine dogmas; that the peculiar properties of thehypostases, like colors seen in the Iris, flash their brightness oneach of the Persons Whom we believe to exist in the Holy Trinity; butthat of the proper nature no difference can be conceived as existingbetween one and the other, the peculiar characteristics shining, incommunity of essence, upon each. Even in our example, the essenceemitting the many-colored radiance, and refracted by the sunbeam, wasone essence; it is the color of the phænomenon which is multiform.My argument thus teaches us, even by the aid of the visible creation,not to feel distressed at points of doctrine whenever we meet withquestions difficult of solution, and when at the thought of acceptingwhat is proposed to us, our brains begin to reel. In regard tovisible objects experience appears better than theories of causation,and so in matters transcending all knowledge, the apprehension ofargument is inferior to the faith which teaches us at once thedistinction in hypostasis and the conjunction in essence. Since thenour discussion has included both what is common and what isdistinctive in the Holy Trinity, the common is to be understood asreferring to the essence; the hypostasis on the other hand is theseveral distinctive sign.
6. It may however be thought that theaccount here given of the hypostasis does not tally with the sense ofthe Apostle's words, where he says concerning the Lord that He is thebrightness of His glory, and the express image of His person,Hebrews 1:3 for if we have taught hypostasis to be the confluxof the several properties; and if it is confessed that, as in thecase of the Father something is contemplated as proper and peculiar,whereby He alone is known, so in the same way is it believed aboutthe Only-begotten; how then does Scripture in this place ascribe thename of the hypostasis to the Father alone, and describes the Son asform of the hypostasis, and designated not by His own proper notes,but by those of the Father? For if the hypostasis is the sign ofseveral existence, and the property of the Father is confined to theunbegotten being, and the Son is fashioned according to His Father'sproperties, then the term unbegotten can no longer be predicatedexclusively of the Father, the existence of the Only-begotten beingdenoted by the distinctive note of the Father.
7. My opinion is, however, that in this passage the Apostle'sargument is directed to a different end; and it is looking to thisthat he uses the terms brightness of glory, and express image ofperson. Whoever keeps this carefully in view will find nothing thatclashes with what I have said, but that the argument is conducted ina special and peculiar sense. For the object of the apostolicargument is not the distinction of the hypostases from one another bymeans of the apparent notes; it is rather the apprehension of thenatural, inseparable, and close relationship of the Son to theFather. He does not say Who being the glory of the Father (althoughin truth He is); he omits this as admitted, and then in the endeavourto teach that we must not think of one form of glory in the case ofthe Father and of another in that of the Son, He defines the glory ofthe Only-begotten as the brightness of the glory of the Father, and,by the use of the example of the light, causes the Son to be thoughtof in indissoluble association with the Father. For just as thebrightness is emitted by the flame, and the brightness is not afterthe flame, but at one and the same moment the flame shines and thelight beams brightly, so does the Apostle mean the Son to be thoughtof as deriving existence from the Father, and yet the Only-begottennot to be divided from the existence of the Father by any interveningextension in space, but the caused to be always conceived of togetherwith the cause. Precisely in the same manner, as though by way ofinterpretation of the meaning of the preceding cause, and with theobject of guiding us to the conception of the invisible by means ofmaterial examples, he speaks also of express image of person. For asthe body is wholly in form, and yet the definition of the body andthe definition of the form are distinct, and no one wishing to givethe definition of the one would be found in agreement with that ofthe other; and yet, even if in theory you separate the form from thebody, nature does not admit of the distinction, and both areinseparably apprehended; just so the Apostle thinks that even if thedoctrine of the faith represents the difference of the hypostases asunconfounded and distinct, he is bound by his language to set forthalso the continuous and as it were concrete relation of theOnly-begotten to the Father. And this he states, not as though theOnly-begotten had not also a hypostatic being, but in that the uniondoes not admit of anything intervening between the Son and theFather, with the result that he, who with his soul's eyes fixes hisgaze earnestly on the express image of the Only-begotten, is madeperceptive also of the hypostasis of the Father. Yet the properquality contemplated in them is not subject to change, nor yet tocommixture, in such wise as that we should attribute either an originof generation to the Father or an origin without generation to theSon, but so that if we could compass the impossibility of detachingone from the other, that one might be apprehended severally andalone, for, since the mere name implies the Father, it is notpossible that any one should even name the Son without apprehendingthe Father.
8. Since then,as says the Lord in the Gospels, John 14:9 he that has seen theSon sees the Father also; on this account he says that theOnly-begotten is the express image of His Father's person. That thismay be made still plainer I will quote also other passages of theapostle in which he calls the Son the image of the invisible God,Colossians 1:15 and again image of His goodness; not because theimage differs from the Archetype according to the definition ofindivisibility and goodness, but that it may be shown that it is thesame as the prototype, even though it be different. For the idea ofthe image would be lost were it not to preserve throughout the plainand invariable likeness. He therefore that has perception of thebeauty of the image is made perceptive of the Archetype. So he, whohas, as it were mental apprehension of the form of the Son, printsthe express image of the Father's hypostasis, beholding the latter inthe former, not beholding in the reflection the unbegotten being ofthe Father (for thus there would be complete identity and nodistinction), but gazing at the unbegotten beauty in the Begotten.Just as he who in a polished mirror beholds the reflection of theform as plain knowledge of the represented face, so he, who hasknowledge of the Son, through his knowledge of the Son receives inhis heart the express image of the Father's Person. For all thingsthat are the Father's are beheld in the Son, and all things that arethe Son's are the Father's; because the whole Son is in the Fatherand has all the Father in Himself. Thus the hypostasis of the Sonbecomes as it were form and face of the knowledge of the Father, andthe hypostasis of the Father is known in the form of the Son, whilethe proper quality which is contemplated therein remains for theplain distinction of the hypostases.
39. Julian to Basil
The proverb says You are not proclaiming war, and, let me add, outof the comedy, O messenger of golden words. Come then; prove this inact, and hasten to me. You will come as friend to friend. Conspicuousand unremitting devotion to business seems, to those that treat it asof secondary importance, a heavy burden; yet the diligent are modest,as I persuade myself, sensible, and ready for any emergency. I allowmyself relaxations so that even rest may be permitted to one whoneglects nothing. Our mode of life is not marked by the courthypocrisy, of which I think you have had some experience, and inaccordance with which compliments mean deadlier hatred than is feltto our worst foes; but, with becoming freedom, while we blame andrebuke where blame is due, we love with the love of the dearestfriends. I may therefore, let me say, with all sincerity, both bediligent in relaxation and, when at work, not get worn out, and sleepsecure; since when awake I do not wake more for myself, than, as isfit, for every one else. I am afraid this is rather silly andtrifling, as I feel rather lazy, (I praise myself like Astydamas )but I am writing to prove to you that to have the pleasure of seeingyou, wise man as you are, will be more likely to do me good than tocause any difficulty. Therefore, as I have said, lose no time: travelpost haste. After you have paid me as long a visit as you like, youshall go on your journey, wherever you will, with my best wishes.
40. Julian to Basil
While showing up to the present time the gentleness andbenevolence which have been natural to me from my boyhood, I havereduced all who dwell beneath the sun to obedience. For lo! everytribe of barbarians to the shores of ocean has come to lay its giftsbefore my feet. So too the Sagadares who dwell beyond the Danube,wondrous with their bright tattooing, and hardly like human beings,so wild and strange are they, now grovel at my feet, and pledgethemselves to obey all the behests my sovereignty imposes on them. Ihave a further object. I must as soon as possible march to Persia androut and make a tributary of that Sapor, descendant of Darius. I meantoo to devastate the country of the Indians and the Saracens untilthey all acknowledge my superiority and become my tributaries. You,however, profess a wisdom above and beyond these things; you callyourself clad with piety, but your clothing is really impudence andeverywhere you slander me as one unworthy of the imperial dignity. Doyou not know that I am the grandson of the illustrious Constantius? Iknow this of you, and yet I do not change the old feelings which Ihad to you, and you to me in the days when we were both young. But ofmy merciful will I command that a thousand pounds of gold be sent mefrom you, when I pass by Cæsarea; for I am still on the march, andwith all possible dispatch am hurrying to the Persian campaign. Ifyou refuse I am prepared to destroy Cæsarea, to overthrow thebuildings that have long adorned it; to erect in their place templesand statues; and so to induce all men to submit to the Emperor of theRomans and not exalt themselves. Wherefore I charge you to send mewithout fail by the hands of some trusty messenger the stipulatedgold, after duly counting and weighing it, and sealing it with yourring. In this way I may show mercy to you for your errors, if youacknowledge, however late, that no excuses will avail. I have learnedto know, and to condemn, what once I read.
41. Basil to Julian
1. The heroic deeds of your present splendour are small, and yourgrand attack against me, or rather against yourself, is paltry. WhenI think of you robed in purple, a crown on your dishonoured head,which, so long as true religion is absent, rather disgraces thangraces your empire, I tremble. And you yourself who have risen to beso high and great, now that vile and honour-hating demons havebrought you to this pass, have begun not only to exalt yourself aboveall human nature, but even to uplift yourself against God, and insultHis Church, mother and nurse of all, by sending to me, mostinsignificant of men, orders to forward you a thousand pounds ofgold. I am not so much astonished at the weight of the gold, althoughit is very serious; but it has made me shed bitter tears over your sorapid ruin. I bethink me how you and I have learned together thelessons of the best and holiest books. Each of us went through thesacred and God-inspired Scriptures. Then nothing was hid from you.Nowadays you have become lost to proper feeling, beleaguered as youare with pride. Your serene Highness did not find out for the firsttime yesterday that I do not live in the midst of superabundantwealth. Today you have demanded a thousand pounds of gold of me. Ihope your serenity will deign to spare me. My property amounts to somuch, that I really shall not have enough to eat as much as I shalllike today. Under my roof the art of cookery is dead. My servants'knife never touches blood. The most important viands, in which liesour abundance, are leaves of herbs with very coarse bread and sourwine, so that our senses are not dulled by gluttony, and do notindulge in excess.
2. Your excellent tribune Lausus, trusty minister of your orders,has also reported to me that a certain woman came as a suppliant toyour serenity on the occasion of the death of her son by poison; thatit has been judged by you that poisoners are not allowed to exist; ifany there be, that they are to be destroyed, or, only those arereserved, who are to fight with beasts. And, this rightly decided byyou, seems strange to me, for your efforts to cure the pain of greatwounds by petty remedies are to the last degree ridiculous. Afterinsulting God, it is useless for you to give heed to widows andorphans. The former is mad and dangerous; the latter the part of amerciful and kindly man. It is a serious thing for a privateindividual like myself to speak to an emperor; it will be moreserious for you to speak to God. No one will appear to mediatebetween God and man. What you read you did not understand. If you hadunderstood, you would not have condemned.
42. To Chilo, his disciple
1. If, my true brother, you gladly sufferyourself to be advised by me as to what course of action you shouldpursue, specially in the points in which you have referred to me foradvice, you will owe me your salvation. Many men have had the courageto enter upon the solitary life; but to live it out to the end is atask which perhaps has been achieved by few. The end is notnecessarily involved in the intention; yet in the end is the rewardof the toil. No advantage, therefore, accrues to men who fail topress on to the end of what they have in view and only adopt thesolitary's life in its inception. Nay, they make their professionridiculous, and are charged by outsiders with unmanliness andinstability of purpose. Of these, moreover, the Lord says, whowishing to build a house sits not down first and counts the costwhether he have sufficient to finish it? Lest haply after he has laidthe foundation and is not able to finish it, the passers-by begin tomock him saying, this man laid a foundation and was not able tofinish. Let the start, then, mean that you heartily advance invirtue. The right noble athlete Paul, wishing us not to rest in easysecurity on so much of our life as may have been lived well in thepast, but, every day to attain further progress, says Forgettingthose things which are behind, and reaching forth unto those thingswhich are before, I press toward the mark for the prize of the highcalling. Philippians 3:13–14 So truly stands the whole of humanlife, not contented with what has gone before and fed not so much onthe past as on the future. For how is a man the better for having hisbelly filled yesterday, if his natural hunger fails to find itsproper satisfaction in food today? In the same way the soul gainsnothing by yesterday's virtue unless it be followed by the rightconduct of today. For it is said I shall judge you as I shall findyou.
2. Vain then isthe labour of the righteous man, and free from blame is the way ofthe sinner, if a change befall, and the former turn from the betterto the worse, and the latter from the worse to the better. So we hearfrom Ezekiel teaching as it were in the name of the Lord, when hesays, if the righteous turns away and commits iniquity, I will notremember the righteousness which he committed before; in his sin heshall die, and so too about the sinner; if he turn away from hiswickedness, and do that which is right, he shall live. Where were allthe labours of God's servant Moses, when the gainsaying of one momentshut him out from entering into the promised land? What became of thecompanionship of Gehazi with Elissæus, when he brought leprosy onhimself by his covetousness? What availed all Solomon's vast wisdom,and his previous regard for God, when afterwards from his mad love ofwomen he fell into idolatry? Not even the blessed David wasblameless, when his thoughts went astray and he sinned against thewife of Uriah. One example were surely enough for keeping safe onewho is living a godly life, the fall from the better to the worse ofJudas, who, after being so long Christ's disciple, for a mean gainsold his Master and got a halter for himself. Learn then, brother,that it is not he who begins well who is perfect. It is he who endswell who is approved in God's sight. Give then no sleep to your eyesor slumber to your eyelids that you may be delivered as a roe fromthe net and a bird from the snare. For, behold, you are passingthrough the midst of snares; you are treading on the top of a highwall whence a fall is perilous to the faller; wherefore do notstraightway attempt extreme discipline; above all things beware ofconfidence in yourself, lest you fall from a height of disciplinethrough want of training. It is better to advance a little at a time.Withdraw then by degrees from the pleasures of life, graduallydestroying all your wonted habits, lest you bring on yourself a crowdof temptations by irritating all your passions at once. When you havemastered one passion, then begin to wage war against another, and inthis manner you will in good time get the better of all. Indulgence,so far as the name goes, is one, but its practical workings arediverse. First then, brother, meet every temptation with patientendurance. And by what various temptations the faithful man isproved; by worldly loss, by accusations, by lies, by opposition, bycalumny, by persecution! These and the like are the tests of thefaithful. Further, be quiet, not rash in speech, not quarrelsome, notdisputatious, not covetous of vain glory, not more anxious to getthan to give knowledge, not a man of many words, but always moreready to learn than to teach. Do not trouble yourself about worldlylife; from it no good can come to you. It is said, That my mouthspeak not the works of men. The man who is fond of talking aboutsinners' doings, soon rouses the desire for self indulgence; muchbetter busy yourself about the lives of good men for so you will getsome profit for yourself. Do not be anxious to go travelling aboutfrom village to village and house to house; rather avoid them astraps for souls. If any one, for true pity's sake, invite you withmany pleas to enter his house, let him be told to follow the faith ofthe centurion, who, when Jesus was hastening to him to perform an actof healing, besought him not to do so in the words, Lord I am notworthy that you should come under my roof, but speak the word onlyand my servant shall be healed, Matthew 8:8 and when Jesus hadsaid to him Go your way; as you have believed, so be it done untoyou, Matthew 8:13 his servant was healed from that hour. Learnthen, brother, that it was the faith of the suppliant, not thepresence of Christ, which delivered the sick man. So too now, if youpray, in whatever place you be, and the sick man believes that hewill be aided by your prayers, all will fall out as he desires.
3. You will notlove your kinsfolk more than the Lord. He that loves, He says,father, or mother, or brother, more than me, is not worthy of me.What is the meaning of the Lord's commandment? He that takes not uphis cross and follows after me, cannot be my disciple? If, togetherwith Christ, you died to your kinsfolk according to the flesh, why doyou wish to live with them again? If for your kinsfolk's sake you arebuilding up again what you destroyed for Christ's sake, you makeyourself a transgressor. Do not then for your kinsfolk's sake abandonyour place: if you abandon your place, perhaps you will abandon yourmode of life. Love not the crowd, nor the country, nor the town; lovethe desert, ever abiding by yourself with no wandering mind,regarding prayer and praise as your life's work. Never neglectreading, especially of the New Testament, because very frequentlymischief comes of reading the Old; not because what is written isharmful, but because the minds of the injured are weak. All bread isnutritious, but it may be injurious to the sick. Just so allScripture is God inspired and profitable, and there is nothing in itunclean: only to him who thinks it is unclean, to him it is unclean.Prove all things; hold fast that which is good; abstain from everyform of evil. All things are lawful but all things are not expedient.1Corinthians 6:12 Among all, with whom you come incontact, be in all things a giver of no offense, cheerful, loving asa brother, 1 Peter 3:8 pleasant, humble-minded, nevermissing the mark of hospitality through extravagance of meats, butalways content with what is at hand. Take no more from any one thanthe daily necessaries of the solitary life. Above all things shungold as the soul's foe, the father of sin and the agent of the devil.Do not expose yourself to the charge of covetousness on the pretenceof ministering to the poor; but, if any one brings you money for thepoor and you know of any who are in need, advise the owner himself toconvey it to his needy brothers, lest haply your conscience may bedefiled by the acceptance of money.
4. Shun pleasures; seek after continence; train your body to hardwork; accustom your soul to trials. Regarding the dissolution of souland body as release from every evil, await that enjoyment ofeverlasting good things in which all the saints have part. Ever, asit were, holding the balance against every suggestion of the devilthrow in a holy thought, and, as the scale inclines do thou go withit. Above all when the evil thought starts up and says, What is thegood of your passing your life in this place? What do you gain bywithdrawing yourself from the society of men? Do you not know thatthose, who are ordained by God to be bishops of God's churches,constantly associate with their fellows, and indefatigably attendspiritual gatherings at which those who are present derive very greatadvantage? There are to be enjoyed explanations of hard sayings,expositions of the teachings of the apostles, interpretations of thethoughts of the gospels, lessons in theology and the intercourse ofspiritual brethren, who do great good to all they meet if only by thesight of their faces. You, however, who have decided to be a strangerto all these good things, are sitting here in a wild state like thebeasts. You see round you a wide desert with scarcely a fellowcreature in it, lack of all instruction, estrangement from yourbrothers, and your spirit inactive in carrying out the commandmentsof God. Now, when the evil thought rises against you, with all theseingenious pretexts and wishes to destroy you, oppose to it in piousreflection your own practical experience, and say, You tell me thatthe things in the world are good; the reason why I came here isbecause I judged myself unfit for the good things of the world. Withthe world's good things are mingled evil things, and the evil thingsdistinctly have the upper hand. Once when I attended the spiritualassemblies I did with difficulty find one brother, who, so far as Icould see, feared God, but he was a victim of the devil, and I heardfrom him amusing stories and tales made up to deceive those whom hemet. After him I fell in with many thieves, plunderers, tyrants. Isaw disgraceful drunkards; I saw the blood of the oppressed; I sawwomen's beauty, which tortured my chastity. From actual fornication Ifled, but I defiled my virginity by the thoughts of my heart. I heardmany discourses which were good for the soul, but I could notdiscover in the case of any one of the teachers that his life wasworthy of his words. After this, again, I heard a great number ofplays, which were made attractive by wanton songs. Then I heard alyre sweetly played, the applause of tumblers, the talk of clowns,all kinds of jests and follies and all the noises of a crowd. I sawthe tears of the robbed, the agony of the victims of tyranny, theshrieks of the tortured. I looked and lo, there was no spiritualassembly, but only a sea, wind-tossed and agitated, and trying todrown every one at once under its waves. Tell me, O evil thought,tell me, dæmon of short lived pleasure and vain glory, what is thegood of my seeing and hearing all these things, when I am powerlessto succour any of those who are thus wronged; when I am allowedneither to defend the helpless nor correct the fallen; when I amperhaps doomed to destroy myself too. For just as a very little freshwater is blown away by a storm of wind and dust, in like manner thegood deeds, that we think we do in this life, are overwhelmed by themultitude of evils. Pieces acted for men in this life are driventhrough joy and merriment, like stakes into their hearts, so that thebrightness of their worship is be-dimmed. But the wails andlamentations of men wronged by their fellows are introduced to make ashow of the patience of the poor.
5. What good then do I get except the loss of my soul? For thisreason I migrate to the hills like a bird. I am escaped as a bird outof the snare of the fowlers. I am living, O evil thought, in thedesert in which the Lord lived. Here is the oak of Mamre; here is theladder going up to heaven, and the stronghold of the angels whichJacob saw; here is the wilderness in which the people purifiedreceived the law, and so came into the land of promise and saw God.Here is Mount Carmel where Elias sojourned and pleased God. Here isthe plain whither Esdras withdrew, and at God's bidding uttered allthe God inspired books. Here is the wilderness in which the blessedJohn ate locusts and preached repentance to men. Here is the Mount ofOlives, whither Christ came and prayed, and taught us to pray. Hereis Christ the lover of the wilderness, for He says Where two or threeare gathered together in my name there am I in the midst of them.Here is the strait and narrow way which leads unto life. Matthew 7:14Here are the teachers and prophets wandering in deserts and inmountains and in dens and caves of the earth. Hebrews 11:38 Hereare apostles and evangelists and solitaries' life remote from cities.This I have embraced with all my heart, that I may win what has beenpromised to Christ's martyrs and all His other saints, and so I maytruly say, Because of the words of your lips I have kept hard ways. Ihave heard of Abraham, God's friend, who obeyed the divine voice andwent into the wilderness; of Isaac who submitted to authority; ofJacob, the patriarch, who left his home; of Joseph, the chaste, whowas sold; of the three children, who learned how to fast, and foughtwith the fire; of Daniel thrown twice into the lion's den; ofJeremiah speaking boldly, and thrown into a pit of mud; of Isaiah,who saw unspeakable things, cut asunder with a saw; of Israel ledaway captive; of John the rebuker of adultery, beheaded; of Christ'smartyrs slain. But why say more? Here our Saviour Himself wascrucified for our sakes that by His death He might give us life, andtrain and attract us all to endurance. To Him I press on, and to theFather and to the Holy Ghost. I strive to be found true, judgingmyself unworthy of this world's goods. And yet not I because of theworld, but the world because of me. Think of all these things in yourheart; follow them with zeal; fight, as you have been commanded, forthe truth to the death. For Christ was made obedient even unto death.Philippians 2:8 The Apostle says, Take heed lest there be in anyof you an evil heart...in departing from the living God. But exhortone another...(and edify one another 1 Thessalonians 5:11)while it is called today. Hebrews 3:12–13 Today means the wholetime of our life. Thus living, brother, you will save yourself, youwill make me glad, and you will glorify God from everlasting toeverlasting. Amen.
43. Admonition to the Young
O faithful man of solitary life, and practiser of true religion,learn the lessons of the evangelic conversation, of mastery over thebody, of a meek spirit, of purity of mind, of destruction of pride.Pressed into the service, add to your gifts, for the Lord's sake;robbed, never go to law; hated, love; persecuted, endure; slandered,entreat. Be dead to sin; be crucified to God. Cast all your care uponthe Lord, that you may be found where are tens of thousands ofangels, assemblies of the first-born, the thrones of prophets,sceptres of patriarchs, crowns of martyrs, praises of righteous men.Earnestly desire to be numbered with those righteous men in ChristJesus our Lord. To Him be glory forever. Amen.
44. To a lapsed Monk
1. I do not wish you joy, for there is no joy for the wicked. Evennow I cannot believe it; my heart cannot conceive iniquity so greatas the crime which you have committed; if, that is, the truth reallyis what is generally understood. I am at a loss to think how wisdomso deep can have been made to disappear; how such exact disciplinecan have been undone; whence blindness so profound can have been shedround you; how with utter inconsiderateness you have wrought suchdestruction of souls. If this be true, you have given over your ownsoul to the pit, and have slackened the earnestness of all who haveheard of your impiety. You have set at nought the faith; you havemissed the glorious fight. I grieve over you. What cleric does notlament as he hears? What ecclesiastic does not beat the breast? Whatlayman is not downcast? What ascetic is not sad? Haply, even the sunhas grown dark at your fall, and the powers of heaven have beenshaken at your destruction. Even senseless stones have shed tears atyour madness; even your enemies have wept at the greatness of youriniquity. Oh hardness of heart! Oh cruelty! You did not fear God; youdid not reverence men; you cared nothing for your friends; you madeshipwreck of all at once; at once you were stripped of all. Once moreI grieve over you, unhappy man. You were proclaiming to all the powerof the kingdom, and you fell from it. You were making all stand infear of your teaching, and there was no fear of God before your eyes.You were preaching purity, and you are found polluted. You werepriding yourself on your poverty, and you are convicted ofcovetousness; you were demonstrating and explaining the chastisementof God, and you yourself brought chastisement on your own head. Howam I to lament you, how grieve for you? How is Lucifer that wasrising in the morning fallen and dashed on the ground? Both the earsof every hearer will tingle. How is the Nazarite, brighter than gold,become dark above pitch? How has the glorious son of Sion become anunprofitable vessel! Of him, whose memory of the sacred Scriptureswas in all men's mouths, the memory today has perished with thesound. The man of quick intelligence has quickly perished. The man ofmanifold wit has wrought manifold iniquity. All who profited by yourteaching have been injured by your fall. All who came to listen toyour conversation have stopped their ears at your fall. I, sorrowfuland downcast, weakened in every way, eating ashes for bread and withsackcloth on my wound, am thus recounting your praises; or rather,with none to comfort and none to cure, am making an inscription for atomb. For comfort is hid from my eyes. I have no salve, no oil, nobandage to put on. My wound is sore, how shall I be healed?
2. If you have any hope of salvation; ifyou have the least thought of God, or any desire for good things tocome; if you have any fear of the chastisements reserved for theimpenitent, awake without delay, lift up your eyes to heaven, come toyour senses, cease from your wickedness, shake off the stupor thatenwraps you, make a stand against the foe who has struck you down.Make an effort to rise from the ground. Remember the good Shepherdwho will follow and rescue you. Though it be but two legs or a lobeof an ear, spring back from the beast that has wounded you. Rememberthe mercies of God and how He cures with oil and wine. Do not despairof salvation. Recall your recollection of how it is written in theScriptures that he who is falling rises and he who turns awayreturns; the wounded is healed, the prey of beasts escapes; he whoowns his sin is not rejected. The Lord wills not the death of asinner but rather that he should turn and live. Do not despise, likethe wicked in the pit of evil. There is a time of endurance, a timeof long suffering, a time of healing, a time of correction. Have youstumbled? Arise. Have you sinned? Cease. Do not stand in the way ofsinners, but spring away. When you are converted and groan you shallbe saved. Out of labour comes health, out of sweat salvation. Bewarelest, from your wish to keep certain obligations, you break theobligations to God which you professed before many witnesses. Pray donot hesitate to come to me for any earthly considerations. When Ihave recovered my dead I shall lament, I shall tend him, I will weepbecause of the spoiling of the daughter of my people. Isaiah 22:4All are ready to welcome you, all will share your efforts. Do notsink back. Remember the days of old. There is salvation; there isamendment. Be of good cheer; do not despair. It is not a lawcondemning to death without pity, but mercy remitting punishment andawaiting improvement. The doors are not yet shut; the bridegroomhears; sin is not the master. Make another effort, do not hesitate,have pity on yourself and on all of us in Jesus Christ our Lord, toWhom be glory and might now and for ever and ever. Amen.
45. To a lapsed Monk
1. I am doubly alarmed to the very bottom of my heart, and you arethe cause. I am either the victim of some unkindly prepossession, andso am driven to make an unbrotherly charge; or, with every wish tofeel for you, and to deal gently with your troubles, I am forced totake a different and an unfriendly attitude. Wherefore, even as Itake my pen to write, I have nerved my unwilling hand by reflection;but my face, downcast as it is, because of my sorrow over you, I havehad no power to change. I am so covered with shame, for your sake,that my lips are turned to mourning and my mouth straightway falls.Ah me! What am I to write? What shall I think in my perplexity?
If I call to mind your former empty mode of life, when you wererolling in riches and had abundance of petty mundane reputation, Ishudder; then you were followed by a mob of flatterers, and had theshort enjoyment of luxury, with obvious peril and unfair gain; on theone hand, fear of the magistrates scattered your care for yoursalvation, on the other the agitations of public affairs disturbedyour home, and the continuance of troubles directed your mind to HimWho is able to help you. Then, little by little, you took to seekingfor the Saviour, Who brings you fears for your good, Who delivers youand protects you, though you mocked Him in your security. Then youbegan to train yourself for a change to a worthy life, treating allyour perilous property as mere dung, and abandoning the care of yourhousehold and the society of your wife. All abroad like a strangerand a vagabond, wandering through town and country, you betookyourself to Jerusalem. There I myself lived with you, and, for thetoil of your ascetic discipline, called you blessed, when fasting forweeks you continued in contemplation before God, shunning the societyof your fellows, like a routed runaway. Then you arranged foryourself a quiet and solitary life, and refused all the disquiets ofsociety. You pricked your body with rough sackcloth; you tightened ahard belt round your loins; you bravely put wearing pressure on yourbones; you made your sides hang loose from front to back, and allhollow with fasting; you would wear no soft bandage, and drawing inyour stomach, like a gourd, made it adhere to the parts about yourkidneys. You emptied out all fat from your flesh; all the channelsbelow your belly you dried up; your belly itself you folded up forwant of food; your ribs, like the caves of a house, you made toovershadow all the parts about your middle, and, with all your bodycontracted, you spent the long hours of the night in pouring outconfession to God, and made your beard wet with channels of tears.Why particularize? Remember how many mouths of saints you salutedwith a kiss, how many bodies you embraced, how many held your handsas undefiled, how many servants God, as though in worship, ran andclasped you by the knees.
2. And what is the end of all this? Myears are wounded by a charge of adultery, flying swifter than anarrow, and piercing my heart with a sharper sting. What craftywiliness of wizard has driven you into so deadly a trap? Whatmany-meshed devil's nets have entangled you and disabled all thepowers of your virtue? What has become of the story of your labours?Or must we disbelieve them? How can we avoid giving credit to whathas long been hid when we see what is plain? What shall we say ofyour having by tremendous oaths bound souls which fled for refuge toGod, when what is more than yea and nay is carefully attributed tothe devil? You have made yourself security for fatal perjury; and, bysetting the ascetic character at nought, you have cast blame evenupon the Apostles and the very Lord Himself. You have shamed theboast of purity. You have disgraced the promise of chastity; we havebeen made a tragedy of captives, and our story is made a play ofbefore Jews and Greeks. You have made a split in the solitaries'spirit, driving those of exacter discipline into fear and cowardice,while they still wonder at the power of the devil, and seducing thecareless into imitation of your incontinence. So far as you have beenable, you have destroyed the boast of Christ, Who said, Be of goodcheer I have overcome the world, John 16:33 and its Prince. Youhave mixed for your country a bowl of ill repute. Verily you haveproved the truth of the proverb, Like a hart stricken through theliver.
But what now? The tower of strength hasnot fallen, my brother. The remedies of correction are not mocked;the city of refuge is not shut. Do not abide in the depths of evil.Do not deliver yourself to the slayer of souls. The Lord knows how toset up them that are dashed down. Do not try to flee afar off, buthasten to me. Resume once more the labours of your youth, and by afresh course of good deeds destroy the indulgence that creeps foullyalong the ground. Look to the end, that has come so near to our life.See how now the sons of Jews and Greeks are being driven to theworship of God, and do not altogether deny the Saviour of the World.Never let that most awful sentence apply to you, Depart from me, Inever knew you. Luke 13:27
46. To a fallen virgin
1. Now is the time to quote the words of the prophet and to say, Ohthat my head were waters, and my eyes a fountain of tears, that Imight weep day and night for the slain of the daughter of my people.Jeremiah 9:1 Though they are wrapped in profound silence and liestunned by their misfortune, robbed of all sense of feeling by thefatal blow, I at all events must not let such a fall go unlamented.If, to Jeremiah, it seemed that those whose bodies had been woundedin war, were worthy of innumerable lamentations, what shall be saidof such a disaster of souls? My slain men, it is said, are not slainwith the sword, nor dead in battle. Isaiah 22:2 But I ambewailing the sting of the real death, the grievousness of sin andthe fiery darts of the wicked one, which have savagely set on firesouls as well as bodies. Truly God's laws would groan aloud on seeingso great a pollution on the earth. They have pronounced theirprohibition of old You shall not covet your neighbour's wife;Deuteronomy 5:21 and through the holy gospels they say thatWhosoever looks on a woman to lust after her, has committed adulteryalready with her in his heart. Matthew 5:28 Now they see thebride of the Lord herself, whose head is Christ, boldly committingadultery. So too would groan the companies of the Saints. Phinehas,the zealous, because he can now no more take his spear into his handsand avenge the outrage on the bodies; and John the Baptist, becausehe cannot quit the realms above, as in his life he left thewilderness, to hasten to convict iniquity, and if he must suffer forthe deed, rather lose his head than his freedom to speak. But,perhaps, like the blessed Abel, he too though dead yet speaks to us,and now exclaims, more loudly than John of old concerning Herodias,It is not lawful for you to have her. Matthew 14:4 For even ifthe body of John in obedience to the law of nature has received thesentence of God, and his tongue is silent, yet the word of God is notbound. 2 Timothy 2:9 John, when he saw the wedlock of afellow servant set at nought, was bold to rebuke even to the death:how would he feel on seeing such an outrage wreaked on the marriagechamber of the Lord?
2. You have flung away the yoke of thatdivine union; you have fled from the undefiled chamber of the trueKing; you have shamefully fallen into this disgraceful and impiouscorruption; and now that you cannot avoid this painful charge, andhave no means or device to conceal your trouble, you rush intoinsolence. The wicked man after falling into a pit of iniquity alwaysbegins to despise, and you are denying your actual covenant with thetrue bridegroom; you say that you are not a virgin, and made nopromise, although you have undertaken and publicly professed manypledges of virginity. Remember the good profession which youwitnessed before God, angels, and men. Remember the hallowedintercourse, the sacred company of virgins, the assembly of the Lord,the Church of the holy. Remember your grandmother, grown old inChrist, still youthful and vigorous in virtue; and your mother vyingwith her in the Lord, and striving to break with ordinary life instrange and unwonted toils; remember your sister, who copies theirdoings, nay, endeavours to surpass them, and goes beyond the gooddeeds of her fathers in her virgin graces, and earnestly challengesby word and deed you her sister, as she thinks, to like efforts,while she earnestly prays that your virginity be preserved. All thesecall to mind, and your holy service of God with them, your lifespiritual, though in the flesh; your conversation heavenly, though onearth. Remember days of calm, nights lighted up, spiritual songs,sweet music of psalms, saintly prayers, a bed pure and undefiled,procession of virgins, and moderate fare. What has become of yourgrave appearance, your gracious demeanour, your plain dress, meet fora virgin, the beautiful blush of modesty, the comely and brightpallor due to temperance and vigils, shining fairer than anybrilliance of complexion? How often have you not prayed, perhaps withtears, that you might preserve your virginity without spot! How oftenhave you not written to the holy men, imploring them to offer upprayers in your behalf, not that it should be your lot to marry,still less to be involved in this shameful corruption, but that youshould not fall away from the Lord Jesus? How often have you receivedgifts from the Bridegroom? Why enumerate the honours given you forHis sake by them that are His? Why tell of your fellowship withvirgins, your progress with them, your being greeted by them withpraises on account of virginity, eulogies of virgins, letters writtenas to a virgin? Now, nevertheless, at a little blast from the spiritof the air, that now works in the children of disobedience,Ephesians 2:2 you have abjured all these; you have changed thehonourable treasure, worth fighting for at all costs, for short-livedindulgence which does for the moment gratify the appetite; one dayyou will find it more bitter than gall.
3. Who would not grieve over such things and say, How is the faithfulcity become an harlot? Isaiah 1:21 How would not the LordHimself say to some of those who are now walking in the spirit ofJeremiah, Have you seen what the virgin of Israel has done to me? Ibetrothed her to me in trust, in purity, in righteousness, injudgment, in pity, and in mercy; as I promised her through Hosea theprophet. But she loved strangers, and while I, her husband, was yetalive, she is called adulteress, and is not afraid to belong toanother husband. What then says the conductor of the bride, thedivine and blessed Paul, both that one of old, and the later one oftoday under whose mediation and instruction you left your father'shouse and were united to the Lord? Might not either, in sorrow forsuch a trouble, say, The thing which I greatly feared has come uponme, and that which I was afraid of has come unto me. Job 3:25 Ihave espoused you to one husband that I may present you as a chastevirgin to Christ. 2Corinthians 11:2 I was indeed everafraid lest by any means as the serpent beguiled Eve through hissubtlety, so your mind should be corrupted; 2Corinthians 11:3wherefore by countless counter-charms I strove to control theagitation of your senses, and by countless safeguards to preserve thebride of the Lord. So I continually set forth the life of theunmarried maid, and described how the unmarried alone cares for thethings of the Lord, that she may be holy both in body and spirit.1Corinthians 7:34 I used to describe the high dignity ofvirginity, and, addressing you as a temple of God, used as it were togive wings to your zeal as I strove to lift you to Jesus. Yet throughfear of evil I helped you not to fall by the words if any man defilethe temple of God, him shall God destroy. 1Corinthians 3:17So by my prayers I tried to make you more secure, if by any meansyour body, soul, and spirit might be preserved blameless unto thecoming of our Lord Jesus Christ. 1 Thessalonians 5:23 Yetall my toil on your behalf has been in vain. Bitter to me has beenthe end of those sweet labours. Now I needs must groan again at thatover which I ought to have rejoiced. You have been deceived by theserpent more bitterly than Eve; and not only your mind but also yourbody has been defiled. Even that last horror has come to pass which Ishrink from saying, and yet cannot leave unsaid, for it is as aburning and blazing fire in my bones, and I am undone and cannotendure. You have taken the members of Christ and made them themembers of a harlot. 1Corinthians 6:15 This is an evilwith which no other can be matched. This outrage in life is new. Forpass over the Isles of Chittim and see; and send unto Chedar andconsider diligently, and see if there be such a thing. Hath a nationchanged their gods which are yet no gods. Jeremiah 2:10–11 Butthe virgin has changed her glory, and her glory is in her shame. Theheavens are astonished at this, and the earth is horribly afraid,says the Lord, for the virgin has committed two evils; she hasforsaken Me, the true and holy Bridegroom of holy souls, and hasbetaken herself to an impious and lawless destroyer of body and soulalike. She has revolted from God, her Saviour, and yielded hermembers servants to uncleanness and to iniquity. She forgot me andwent after her lover from whom she will get no good.
4. It were better for him that a mill-stone had been hanged abouthis neck, and that he had been cast into the sea, than that he shouldhave offended the virgin of the Lord. What slave ever reached such apitch of mad audacity as to fling himself upon his master's bed? Whatrobber ever attained such a height of folly as to lay hands upon thevery offerings of God, not dead vessels, but bodies living andenshrining a soul made after the image of God?
Who was ever known to have the hardihood, in the heart of a cityand at high noon, to mark figures of filthy swine upon a royalstatue? He who has set at naught a marriage of man, with no mercyshown him, in the presence of two or three witnesses, dies. Of howmuch sorer punishment, suppose you, shall he be thought worthy whohas trodden under foot the Son of God, and defiled His pledged brideand done despite unto the spirit of virginity? But the woman, heurges, consented, and I did no violence to her against her will. So,that unchaste lady of Egypt raged with love for comely Joseph, butthe chaste youth's virtue was not overcome by the frenzy of thewicked woman, and, even when she laid her hand upon him, he was notforced into iniquity. But still, he urges, this was no new thing inher case; she was no longer a maid; if I had been unwilling, shewould have been corrupted by some one else. Yes; and it is written,the Son of Man was ordained to be betrayed, but woe unto that man bywhom He was betrayed. It must needs be that offenses come, but woe tothat man by whom they come.
5. In such a state of things as this, Shall they fall and not arise?Shall he turn away and not return? Jeremiah 8:4 Why did thevirgin turn shamefully away, though she had heard Christ herbridegroom saying through the mouth of Jeremiah, And I said, aftershe had done all these things (committed all these fornications,LXX.), turn thou unto me, but she returned not? Jeremiah 3:7 Isthere no balm in Gilead; is there no physician there? Why then is notthe health of the daughter of my people recovered? Jeremiah 8:22You might indeed find many remedies for evil in Scripture, manymedicines to save from destruction and lead to health; the mysteriesof death and resurrection, the sentences of terrible judgment andeverlasting punishment; the doctrines of repentance and of remissionof sins; all the countless illustrations of conversion, the piece ofmoney, the sheep, the son who wasted his substance with harlots, whowas lost and was found, who was dead and alive again. Let us not usethese remedies for ill; by these means let us heal our soul. Bethinkyou of your last day, for you will surely not, unlike all otherwomen, live forever. The distress, the gasping for breath, the hourof death, the imminent sentence of God, the angels hastening on theirway, the soul fearfully dismayed, and lashed to agony by theconsciousness of sin, turning itself piteously to things of this lifeand to the inevitable necessity of that long life to be livedelsewhere. Picture to me, as it rises in your imagination, theconclusion of all human life, when the Son of God shall come in Hisglory with His angels, For he shall come and shall not keep silence;when He shall come to judge the quick and dead, to render to everyone according to his work; when that terrible trumpet with its mightyvoice shall wake those that have slept through the ages, and theythat have done good shall come forth unto the resurrection of life,and they that have done evil unto the resurrection of damnation.Remember the vision of Daniel, and how he brings the judgment beforeus: I beheld till the thrones were cast down, and the Ancient of daysdid sit, whose garment was white as snow, and the hair of His headlike the pure wool;...and His wheels as burning fire. A fiery streamissued and came forth before Him; thousand thousands ministered untoHim, and ten thousand times ten thousand stood before Him: thejudgment was set, and the books were opened, Daniel 7:9–10clearly disclosing in the hearing of all, angels and men, things goodand evil, things done openly and in secret, deeds, words, andthoughts all at once. What then must those men be who have livedwicked lives? Where then shall that soul hide which in the sight ofall these spectators shall suddenly be revealed in its fullness ofshame? With what kind of body shall it sustain those endless andunbearable pangs in the place of fire unquenched, and of the wormthat perishes and never dies, and of depth of Hades, dark andhorrible; bitter wailings, loud lamenting, weeping and gnashing ofteeth and anguish without end? From all these woes there is norelease after death; no device, no means of coming forth from thechastisement of pain.
6. We can escape now. While we can, let us lift ourselves from thefall: let us never despair of ourselves, if only we depart from evil.Jesus Christ came into the world to save sinners. O come, let usworship and fall down; let us weep before Him. The Word Who invitedus to repentance calls aloud, Come unto me all you that labour andare heavy laden, and I will give you rest. Matthew 11:28 Thereis, then, a way of salvation, if we will. Death in his might hasswallowed up, but again the Lord has wiped away tears from off allfaces of them that repent. The Lord is faithful in all His words. Hedoes not lie when He says, Though your sins be scarlet they shall beas white as snow. Though they be red like crimson they shall be aswool. Isaiah 1:18 The great Physician of souls, Who is the readyliberator, not of you alone, but of all who are enslaved by sin, isready to heal your sickness. From Him come the words, it was Hissweet and saving lips that said, They that be whole need not aphysician but they that are sick....I am not come to call therighteous but sinners to repentance. Matthew 9:12–13 What excusehave you, what excuse has any one, when He speaks thus? The Lordwishes to cleanse you from the trouble of your sickness and to showyou light after darkness. The good Shepherd, Who left them that hadnot wandered away, is seeking after you. If you give yourself to HimHe will not hold back. He, in His love, will not disdain even tocarry you on His own shoulders, rejoicing that He has found His sheepwhich was lost. The Father stands and awaits your return from yourwandering. Only come back, and while you are yet afar off, He willrun and fall upon your neck, and, now that you are cleansed byrepentance, will enwrap you in embraces of love. He will clothe withthe chief robe the soul that has put off the old man with all hisworks; He will put a ring on hands that have washed off the blood ofdeath, and will put shoes on feet that have turned from the evil wayto the path of the Gospel of peace. He will announce the day of joyand gladness to them that are His own, both angels and men, and willcelebrate your salvation far and wide. For verily I say unto you,says He, there is joy in heaven before God over one sinner thatrepents. If any of those who think they stand find fault because ofyour quick reception, the good Father will Himself make answer foryou in the words, It was meet that we should make merry and be gladfor this my daughter was dead and is alive again, was lost and isfound. Luke 15:32
47. To Gregory
Who will give me wings like a dove? Or how can my old age be sorenewed that I can travel to your affection, satisfy my deep longingto see you, tell you all the troubles of my soul, and get from yousome comfort in my affliction? For when the blessed bishop Eusebiusfell asleep, we were under no small alarm lest plotters against theChurch of our Metropolis, wishful to fill it with their hereticaltares, should seize the present opportunity, root out by their wickedteaching the true faith sown by much labour in men's souls, anddestroy its unity. This has been the result of their action in manychurches. When however I received the letters of the clergy exhortingme not to let their needs be overlooked at such a crisis, as I rangedmy eyes in all directions I bethought me of your loving spirit, yourright faith, and your unceasing zeal on behalf of the churches ofGod. I have therefore sent the well beloved Eustathius, the deacon,to invite your reverence, and implore you to add this one more to allyour labours on behalf of the Church. I entreat you also to refreshmy old age by a sight of you; and to maintain for the true Church itsfamous orthodoxy, by uniting with me, if I may be deemed worthy ofuniting with you, in the good work, to give it a shepherd inaccordance with the will of the Lord, able to guide His peoplearight. I have before my eyes a man not unknown even to yourself. Ifonly we be found worthy to secure him, I am sure that we shallacquire a confident access to God and confer a very great benefit onthe people who have invoked our aid. Now once again, aye, many timesI call on you, all hesitation put aside, to come to meet me, and toset out before the difficulties of winter intervene.