Letters #2

48. To Eusebius, Bishop of Samosata

I have had considerable difficulty in finding a messenger toconvey a letter to your reverence, for our men are so afraid of thewinter that they can hardly bear even to put their heads outsidetheir houses. We have suffered from such a very heavy fall of snowthat we have been buried, houses and all, beneath it, and now for twomonths have been living in dens and caves. You know the Cappadociancharacter and how hard it is to get us to move. Forgive me then fornot writing sooner and bringing to the knowledge of your excellencythe latest news from Antioch. To tell you all this now, when it isprobable that you learned it long ago, is stale and uninteresting.But as I do not reckon it any trouble to tell you even what you know,I have sent you the letters conveyed by the reader. On this point Ishall say no more. Constantinople has now for some time hadDemophilus, as the bearers of this letter will themselves tell you,and as has doubtless been reported to your holiness. From all whocome to us from that city there is unanimously reported about him acertain counterfeit of orthodoxy and sound religion, to such anextent that even the divided portions of the city have been broughtto agreement, and some of the neighbouring bishops have accepted thereconciliation. Our men here have not turned out better than Iexpected. They came directly you had gone, said and did many painfulthings, and at last went home again, after making their separationfrom me wider. Whether anything better will happen in the future, andwhether they will give up their evil ways, is unknown to all but God.So much for our present condition. The rest of the Church, by God'sgrace, stands sound, and prays that in the spring we may have youwith us again, and be renewed by your good counsel. My health is nobetter than it ever is.

49. To Arcadius the Bishop

I thanked the Holy God when I read your letter, most piousbrother. I pray that I may not be unworthy of the expectations youhave formed of me, and that you will enjoy a full reward for thehonour which you pay me in the name of our Lord Jesus Christ. I wasexceedingly pleased to hear that you have been occupied in a mattereminently becoming a Christian, have raised a house to the glory ofGod, and have in practical earnest loved, as it is written, thebeauty of the house of the Lord, and have so provided for yourselfthat heavenly mansion which is prepared in His rest for them thatlove the Lord. If I am able to find any relics of martyrs, I praythat I may take part in your earnest endeavour. If the righteousshall be had in everlasting remembrance, I shall without doubt have ashare in the good fame which the Holy One will give you.

50. To Bishop Innocentius

Whom, indeed, could it better befit toencourage the timid, and rouse the slumbering, than you, my godlylord, who have shown your general excellence in this, too, that youhave consented to come down among us, your lowly inferiors, like atrue disciple of Him Who said, I am among you, not as a fellow , butas he that serves. Luke 22:27 For you have condescended tominister to us your spiritual gladness, to refresh our souls by yourhonoured letter, and, as it were, to fling the arms of your greatnessround the infancy of children. We, therefore, implore your good soulto pray, that we may be worthy to receive aid from the great, such asyourself, and to have a mouth and wisdom wherewith to chime in withthe strain of all, who like you are led by the Holy Spirit. Of Him Ihear that you are a friend and true worshipper, and I am deeplythankful for your strong and unshaken love to God. I pray that my lotmay be found with the true worshippers, among whom we are sure yourexcellency is to be ranked, as well as that great and true bishop whohas filled all the world with his wonderful work.

51. To Bishop Bosporius

How do you thinkmy heart was pained at hearing of the slanders heaped on me by someof those that feel no fear of the Judge, who shall destroy them thatspeak leasing? I spent nearly the whole night sleepless, thinking ofyour words of love; so did grief lay hold upon my heart of hearts.For verily, in the words of Solomon, slander humbles a man. And noman is so void of feeling as not to be touched at heart, and boweddown to the ground, if he falls in with lips prone to lying. But wemust needs put up with all things and endure all things, aftercommitting our vindication to the Lord. He will not despise us; forhe that oppresses the poor reproaches his Maker. Proverbs 14:31They, however, who have patched up this new tragedy of blasphemy seemto have lost all belief in the Lord, Who has declared that we mustgive account at the day of judgment even for an idle word.Matthew 12:36 And I, tell me, I anathematized the right blessedDianius? For this is what they have said against me. Where? When? Inwhose presence? On what pretext? In mere spoken words, or in writing?Following others, or myself the author and originator of the deed?Alas for the impudence of men who make no difficulty at sayinganything! Alas for their contempt of the judgment of God! Unless,indeed, they add this further to their fiction, that they make me outto have been once upon a time so far out of my mind as not to knowwhat I was saying. For so long as I have been in my senses I knowthat I never did anything of the kind, or had the least wish to doso. What I am, indeed, conscious of is this; that from my earliestchildhood I was brought up in love for him, thought as I gazed at himhow venerable he looked, how dignified, how truly reverend. Then whenI grew older I began to know him by the good qualities of his soul,and took delight in his society, gradually learning to perceive thesimplicity, nobility, and liberality of his character, and all hismost distinctive qualities, his gentleness of soul, his mingledmagnanimity and meekness, the seemliness of his conduct, his controlof temper, the beaming cheerfulness and affability which he combinedwith majesty of demeanour. From all this I counted him among men mostillustrious for high character.

However, towards the close of his life (I will not conceal thetruth) I, together with many of them that in our country feared theLord, sorrowed over him with sorrow unendurable, because he signedthe creed brought from Constantinople by George. Afterwards, full ofkindness and gentleness as he was, and willing out of the fullness ofhis fatherly heart to give satisfaction to everyone, when he hadalready fallen sick of the disease of which he died, he sent for me,and, calling the Lord to witness, said that in the simplicity of hisheart he had agreed to the document sent from Constantinople, but hadhad no idea of rejecting the creed put forth by the holy Fathers atNicæa, nor had had any other disposition of heart than from thebeginning he had always had. He prayed, moreover, that he might notbe cut off from the lot of those blessed three hundred and eighteenbishops who had announced the pious decree to the world. Inconsequence of this satisfactory statement I dismissed all anxietyand doubt, and, as you are aware, communicated with him, and gaveover grieving. Such have been my relations with Dianius. If anyoneavers that he is privy to any vile slander on my part againstDianius, do not let him buzz it slave-wise in a corner; let him comeboldly out and convict me in the light of day.

52. To the Canonicæ

1. I have been very much distressed by a painful report whichreached my ears; but I have been equally delighted by my brother,beloved of God, bishop Bosporius, who has brought a more satisfactoryaccount of you. He avers by God's grace that all those stories spreadabroad about you are inventions of men who are not exactly informedas to the truth about you. He added, moreover, that he found amongyou impious calumnies about me, of a kind likely to be uttered bythose who do not expect to have to give the Judge in the day of Hisrighteous retribution an account of even an idle word. I thank God,then, both because I am cured of my damaging opinion of you, anopinion which I have derived from the calumnies of men, and because Ihave heard of your abandonment of those baseless notions about me, onhearing the assurances of my brother. He, in all that he has said ascoming from himself, has also completely expressed my own feeling.For in us both there is one mind about the faith, as being heirs ofthe same Fathers who once at Nicæa promulgated their great decreeconcerning the faith. Of this, some portions are universally acceptedwithout cavil, but the homoousion, ill received in certain quarters,is still rejected by some. These objectors we may very properlyblame, and yet on the contrary deem them deserving of pardon. Torefuse to follow the Fathers, not holding their declaration of moreauthority than one's own opinion, is conduct worthy of blame, asbeing brimful of self-sufficiency. On the other hand the fact thatthey view with suspicion a phrase which is misrepresented by anopposite party does seem to a small extent to relieve them fromblame. Moreover, as a matter of fact, the members of the synods whichmet to discuss the case of Paul of Samosata did find fault with theterm as an unfortunate one.

For they maintained that the homoousion set forth the idea both ofessence and of what is derived from it, so that the essence, whendivided, confers the title of co-essential on the parts into which itis divided. This explanation has some reason in the case of bronzeand coins made therefrom, but in the case of God the Father and Godthe Son there is no question of substance anterior or even underlyingboth; the mere thought and utterance of such a thing is the lastextravagance of impiety. What can be conceived of as anterior to theUnbegotten? By this blasphemy faith in the Father and the Son isdestroyed, for things, constituted out of one, have to one anotherthe relation of brothers.

2. Because even at that time there were men who asserted the Sonto have been brought into being out of the non-existent, the termhomoousion was adopted, to extirpate this impiety. For theconjunction of the Son with the Father is without time and withoutinterval. The preceding words show this to have been the intendedmeaning. For after saying that the Son was light of light, andbegotten of the substance of the Father, but was not made, they wenton to add the homoousion, thereby showing that whatever proportion oflight any one would attribute in the case of the Father will obtainalso in that of the Son. For very light in relation to very light,according to the actual sense of light, will have no variation. Sincethen the Father is light without beginning, and the Son begottenlight, but each of Them light and light; they rightly said of onesubstance, in order to set forth the equal dignity of the nature.Things, that have a relation of brotherhood, are not, as some personshave supposed, of one substance; but when both the cause and thatwhich derives its natural existence from the cause are of the samenature, then they are called of one substance.

3. This term also corrects the error of Sabellius, for it removesthe idea of the identity of the hypostases, and introduces inperfection the idea of the Persons. For nothing can be of onesubstance with itself, but one thing is of one substance withanother. The word has therefore an excellent and orthodox use,defining as it does both the proper character of the hypostases, andsetting forth the invariability of the nature. And when we are taughtthat the Son is of the substance of the Father, begotten and notmade, let us not fall into the material sense of the relations. Forthe substance was not separated from the Father and bestowed on theSon; neither did the substance engender by fluxion, nor yet byshooting forth as plants their fruits. The mode of the divinebegetting is ineffable and inconceivable by human thought. It isindeed characteristic of poor and carnal intelligence to compare thethings that are eternal with the perishing things of time, and toimagine, that as corporeal things beget, so does God in like manner;it is rather our duty to rise to the truth by arguments of thecontrary, and to say, that since thus is the mortal, not thus is Hewho is immortal. We must neither then deny the divine generation, norcontaminate our intelligence with corporeal senses.

4. The HolySpirit, too, is numbered with the Father and the Son, because He isabove creation, and is ranked as we are taught by the words of theLord in the Gospel, Go and baptize in the name of the Father and ofthe Son and of the Holy Ghost. Matthew 28:19 He who, on thecontrary, places the Spirit before the Son, or alleges Him to beolder than the Father, resists the ordinance of God, and is astranger to the sound faith, since he fails to preserve the form ofdoxology which he has received, but adopts some new fangled device inorder to be pleasing to men. It is written The Spirit is of God,1Corinthians 2:12 and if He is of God, how can He be olderthan that of which He is? And what folly is it not, when there is oneUnbegotten, to speak of something else as superior to the Unbegotten?He is not even anterior, for nothing intervenes between Son andFather. If, however, He is not of God but is through Christ, He doesnot even exist at all. It follows, that this new invention about theorder really involves the destruction of the actual existence, and isa denial of the whole faith. It is equally impious to reduce Him tothe level of a creature, and to subordinate Him either to Son or toFather, either in time or in rank. These are the points on which Ihave heard that you are making enquiry. If the Lord grant that wemeet I may possibly have more to say on these subjects, and maymyself, concerning points which I am investigating, receivesatisfactory information from you.

53. To the Chorepiscopi

1. My soul is deeply pained at theenormity of the matter on which I write, if for this only, that ithas caused general suspicion and talk. But so far it has seemed to meincredible. I hope then that what I am writing about it may be takenby the guilty as medicine, by the innocent as a warning, by theindifferent, in which class I trust none of you may be found, as atestimony. And what is it of which I speak? There is a report thatsome of you take money from candidates for ordination, and excuse iton grounds of religion. This is indeed worse. If any one does evilunder the guise of good he deserves double punishment; because he notonly does what is in itself not good, but, so to say, makes good anaccomplice in the commission of sin. If the allegation be true, letit be so no more. Let a better state of things begin. To therecipient of the bribe it must be said, as was said by the Apostlesto him who was willing to give money to buy the fellowship of theHoly Ghost, Your money perish with you. Acts 8:20 It is alighter sin to wish in ignorance to buy, than it is to sell, the giftof God. A sale it was; and if you sell what you received as a freegift you will be deprived of the boon, as though you were yourselfsold to Satan. You are obtruding the traffic of the huckster intospiritual things and into the Church where we are entrusted with thebody and blood of Christ. These things must not be. And I willmention wherein lies an ingenious contrivance. They think that thereis no sin because they take the money not before but after theordination; but to take is to take at whatever time.

2. I exhort you, then, abandon this gain, or, I would rather say,this approach to Hell. Do not, by defiling your hands with suchbribes, render yourselves unfit to celebrate holy mysteries. Butforgive me. I began by discrediting; and now I am threatening asthough I were convinced. If, after this letter of mine, any one doanything of the kind, he will depart from the altars here and willseek a place where he is able to buy and to sell God's gift. We andthe Churches of God have no such custom. One word more, and I havedone. These things come of covetousness. Now covetousness is the rootof all evil and is called idolatry. Do not then price idols aboveChrist for the sake of a little money. Do not imitate Judas and oncemore betray for a bribe Him who was crucified for us. For alike thelands and the hands of all that make such gain shall be calledAceldama.

54. To the Chorepiscopi

I am much distressed that the canons ofthe Fathers have fallen through, and that the exact discipline of theChurch has been banished from among you. I am apprehensive lest, asthis indifference grows, the affairs of the Church should, little bylittle, fall into confusion. According to the ancient custom observedin the Churches of God, ministers in the Church were received aftercareful examination; the whole of their life was investigated; anenquiry was made as to their being neither railers nor drunkards, notquick to quarrel, keeping their youth in subjection, so as to be ableto maintain the holiness without which no man shall see the Lord.Hebrews 12:14 This examination was made by presbyters anddeacons living with them. Then they brought them to the Chorepiscopi;and the Chorepiscopi, after receiving the suffrages of the witnessesas to the truth and giving information to the Bishop, so admitted theminister to the sacerdotal order. Now, however, you have quite passedme over; you have not even had the grace to refer to me, and havetransferred the whole authority to yourselves. Furthermore, withcomplete indifference, you have allowed presbyters and deacons tointroduce unworthy persons into the Church, just any one they choose,without any previous examination of life and character, by merefavoritism, on the score of relationship or some other tie. Theconsequence is, that in every village, there are reckoned manyministers, but not one single man worthy of the service of thealtars. Of this you yourselves supply proof from your difficulty infinding suitable candidates for election. As, then, I perceive thatthe evil is gradually reaching a point at which it would beincurable, and especially at this moment when a large number ofpersons are presenting themselves for the ministry through fear ofthe conscription, I am constrained to have recourse to therestitution of the canons of the Fathers. I thus order you in writingto send me the roll of the ministers in every village, stating bywhom each has been introduced, and what is his mode of life. You havethe roll in your own keeping, so that your version can be comparedwith the documents which are in mine, and no one can insert his ownname when he likes. So if any have been introduced by presbytersafter the first appointment, let them be rejected, and take theirplace among the laity. Their examination must then be begun by youover again, and, if they prove worthy, let them be received by yourdecision. Drive out unworthy men from the Church, and so purge it.For the future, test by examination those who are worthy, and thenreceive them; but do not reckon them of the number before you havereported to me. Otherwise, distinctly understand that he who isadmitted to the ministry without my authority will remain a layman.

55. To Paregorius, the presbyter

I have given patient attention to yourletter, and I am astonished that when you are perfectly well able tofurnish me with a short and easy defense by taking action at once,you should choose to persist in what is my ground of complaint, andendeavour to cure the incurable by writing a long story about it. Iam not the first, Paregorius, nor the only man, to lay down the lawthat women are not to live with men. Read the canon put forth by ourholy Fathers at the Council of Nicæa, which distinctly forbidssubintroducts. Unmarried life is honourably distinguished by itsbeing cut off from all female society. If, then, any one, who isknown by the outward profession, in reality follows the example ofthose who live with wives, it is obvious that he only affects thedistinction of virginity in name, and does not hold aloof fromunbecoming indulgence. You ought to have been all the more ready tosubmit yourself without difficulty to my demands, in that you allegethat you are free from all bodily appetite. I do not suppose that aman of three score years and ten lives with a woman from any suchfeelings, and I have not decided, as I have decided, on the ground ofany crime having been committed. But we have learned from theApostle, not to put a stumbling block or an occasion to fall in abrother's way; Romans 14:13 and I know that what is done veryproperly by some, naturally becomes to others an occasion for sin. Ihave therefore given my order, in obedience to the injunction of theholy Fathers, that you are to separate from the woman. Why then, doyou find fault with the Chorepiscopus? What is the good of mentioningancient ill-will? Why do you blame me for lending an easy ear toslander? Why do you not rather lay the blame on yourself, for notconsenting to break off your connection with the woman? Expel herfrom your house, and establish her in a monastery. Let her live withvirgins, and do you be served by men, that the name of God be notblasphemed in you. Till you have so done, the innumerable arguments,which you use in your letters, will not do you the slightest service.You will die useless, and you will have to give an account to God foryour uselessness. If you persist in clinging to your clericalposition without correcting your ways, you will be accursed beforeall the people, and all, who receive you, will be excommunicatethroughout the Church.

56. To Pergamius

I naturally forget very easily, and I have had lately many thingsto do, and so my natural infirmity is increased. I have no doubt,therefore, that you have written to me, although I have norecollection of having received any letter from your excellency; forI am sure you would not state what is not the case. But for therehaving been no reply, it is not I that am in fault; the guilt lieswith him who did not ask for one. Now, however, you have this letter,containing my defense for the past and affording ground for a secondgreeting. So, when you write to me, do not suppose that you aretaking the initiative in another correspondence. You are onlydischarging your proper obligation in this. For really, although thisletter of mine is a return for a previous one of yours, as it is morethan twice as bulky, it will fulfil a double purpose. You see to whatsophisms my idleness drives me. But, my dear Sir, do not in a fewwords bring serious charges, indeed the most serious of all.Forgetfulness of one's friends, and neglect of them arising from highplace, are faults which involve every kind of wrong. Do we fail tolove according to the commandment of the Lord? Then we lose thedistinctive mark imprinted on us. Are we puffed to repletion withempty pride and arrogance? Then we fall into the inevitablecondemnation of the devil. If, then, you use these words because youheld such sentiments about me, pray that I may flee from thewickedness which you have found in my ways; if, however, your tongueshaped itself to these words, in a kind of inconsiderateconventionality, I shall console myself, and ask you to be goodenough to adduce some tangible proof of your allegations. Be wellassured of this, that my present anxiety is an occasion to me ofhumility. I shall begin to forget you, when I cease to know myself.Never, then, think that because a man is a very busy man he is a manof faulty character.

57. To Meletius, Bishop of Antioch

If your holiness only knew the greatness of the happiness youcause me whenever you write to me, I know that you would never havelet slip any opportunity of sending me a letter; nay, you would havewritten me many letters on each occasion, knowing the reward that iskept in store by our loving Lord for the consolation of theafflicted. Everything here is still in a very painful condition, andthe thought of your holiness is the only thing that recalls me frommy own troubles; a thought made more distinct to me by mycommunication with you through that letter of yours which is so fullof wisdom and grace. When, therefore, I take your letter into myhand, first of all, I look at its size, and I love it all the morefor being so big; then, as I read it, I rejoice over every word Ifind in it; as I draw near the end I begin to feel sad; so good isevery word that I read, in what you write. The overflowing of a goodheart is good. Should I, however, be permitted, in answer to yourprayers, while I live on this earth, to meet you face to face, and toenjoy the profitable instruction of your living voice, or any aids tohelp me in the life that now is, or that which is to come, I shouldcount this indeed the best of blessings, a prelude to the mercy ofGod. I should, ere now, have adhered to this intention, had I notbeen prevented by true and loving brothers. I have told my brotherTheophrastus to make a detailed report to you of matters, as to whichI do not commit my intentions to writing.

58. To Gregory my brother

How am I to dispute with you in writing?How can I lay hold of you satisfactorily, with all your simplicity?Tell me; who ever falls a third time into the same nets? Who evergets a third time into the same snare? Even a brute beast would findit difficult to do so. You forged one letter, and brought it me asthough it came from our right reverend uncle the bishop, trying todeceive me, I have no idea why. I received it as a letter written bythe bishop and delivered by you. Why should I not? I was delighted; Ishowed it to many of my friends; I thanked God. The forgery was foundout, on the bishop's repudiating it in person. I was thoroughlyashamed; covered as I was with the disgrace of cunning trickery andlies, I prayed that the earth might open for me. Then they gave me asecond letter, as sent by the bishop himself by the hands of yourservant Asterius. Even this second had not really been sent by thebishop, as my very reverend brother Anthimus has told me. NowAdamantius has come bringing me a third. How ought I to receive aletter carried by you or yours? I might have prayed to have a heartof stone, so as neither to remember the past, nor to feel thepresent; so as to bear every blow, like cattle, with bowed head. Butwhat am I to think, now that, after my first and second experience, Ican admit nothing without positive proof? Thus I write attacking yoursimplicity, which I see plainly to be neither what generally becomesa Christian man, nor is appropriate to the present emergency; I writethat, at least for the future, you may take care of yourself andspare me. I must speak to you with all freedom, and I tell you thatyou are an unworthy minister of things so great. However, whoever bethe writer of the letter, I have answered as is fit . Whether, then,you yourself are experimenting on me, or whether really the letterwhich you have sent is one which you have received from the bishops,you have my answer. At such a time as this you ought to have borne inmind that you are my brother, and have not yet forgotten the ties ofnature, and do not regard me in the light of an enemy, for I haveentered on a life which is wearing out my strength, and is so farbeyond my powers that it is injuring even my soul. Yet for all this,as you have determined to declare war against me, you ought to havecome to me and shared my troubles. For it is said, Brethren and helpare against time of trouble. Ecclesiastes 40:24 If the rightreverend bishops are really willing to meet me, let them make knownto me a place and time, and let them invite me by their own men. I donot refuse to meet my own uncle, but I shall not do so unless theinvitation reaches me in due and proper form.

59. To Gregory, his uncle

1. I have long time holden my peace. Am I to hold my peace forever? Shall I still further endure to enforce against myself thehardest punishment of silence, by neither writing myself, norreceiving any statement from another? By holding fast to this sterndetermination up to the present time I am able to apply to myself theprophet's words, I endure patiently like travailing woman. Yet I amever longing for communication either in person or by letter, andever, for my own sins' sake, missing it. For I cannot imagine anyreason for what is happening, other than what I am convinced is thetrue one, that by being cut off from your love I am expiating oldsins; if indeed I am not wrong in using such a phrase as cut off inyour case, from any one, much less from me, to whom you have alwaysbeen as a father. Now my sin, like some dense cloud overshadowing me,has made me forget all this. When I reflect that the only result tome of what is going on is sorrow, how can I attribute it to anythingbut to my own wickedness? But if events are to be traced to sins, bethis the end of my troubles; if there was any intended discipline init, then your object has been very completely attained, for thepunishment has been going on for a long time; so I groan no longer,but am the first to break silence, and beseech you to remember bothme and yourself who, to a greater degree than our relationship mighthave demanded, have shown me strong affection all my life. Now, Iimplore you, show kindness to the city for my sake. Do not on myaccount alienate yourself from it.

2. If, then, there is any consolation in Christ, any fellowship ofthe Spirit, any mercy and pity, fulfil my prayer. Put a stop to mydepression. Let there be a beginning of brighter things for thefuture. Be yourself a leader to others in the road to all that isbest, and follow no one else in the way to what is wrong. Never wasany feature so characteristic of any one's body as gentleness andpeace are of your soul. It were well becoming such a one as you areto draw all others to yourself, and to cause all who come near you tobe permeated with the goodness of your nature, as with the fragranceof myrrh. For though there be a certain amount of opposition now,nevertheless ere long there will be a recognition of the blessings ofpeace. So long, however, as room is found for the calumnies that arebred of dissension, suspicion is sure to grow from worse to worse. Itis most certainly unbecoming for the rest to take no notice of me,but it is especially unbecoming in your excellency. If I am wrong Ishall be all the better for being rebuked. This is impossible if wenever meet. But, if I am doing no wrong, for what am I disliked? Somuch I offer in my own defense.

3. As to what the Churches might say in their own behalf, perhapsit is better for me to be silent: they reap the result of ourdisagreement, and it is not to their gain. I am not speaking toindulge my grief but to put a stop to it. And your intelligence, I amsure, has suffered nothing to escape you. You will yourself be betterable to discern and to tell to others points of far greaterimportance than I can conceive. You saw the mischief done to theChurches before I did; and you are grieving more than I am, for youhave long learned from the Lord not to despise even the least. Andnow the mischief is not confined to one or two, but whole cities andpeoples are sharers in my calamities. What need to tell what kind ofreport will spread about me even beyond our borders? It were well foryou, large hearted as you are, to leave the love of strife to others;nay rather, if it be possible, to root it from their hearts, whileyou yourself vanquish what is grievous by endurance. Any angry mancan defend himself, but to rise above the actual anger belongs onlyto you, and any one as good as you, if such there be. One thing Iwill not say, that he who has a grudge against me is letting hisanger fall on the innocent. Do then comfort my soul by coming to me,or by a letter, or by inviting me to come to you, or by some means orother. My prayer is that your piety may be seen in the Church andthat you may heal at once me and the people, both by the sight of youand by the words of your good grace. If this be possible it is best;if you determine on any other course I shall willingly accept it.Only accede to my entreaty that you will give me distinct informationas to what your wisdom decides.

60. To Gregory his uncle

Formerly I was glad to see my brother. Why not, since he is mybrother and such a brother? Now I have received him on his coming tovisit me with the same feelings, and have lost none of my affection.God forbid that I should ever so feel as to forget the ties of natureand be at war with those who are near and dear to me. I have foundhis presence a comfort in my bodily sickness and the other troublesof my soul, and I have been especially delighted at the letter whichhe has brought me from your excellency. For a long time I have beenhoping that it would come, for this only reason, that I need not addto my life any doleful episode of quarrel between kith and kin, sureto give pleasure to foes and sorrow to friends, and to be displeasingto God, Who has laid down perfect love as the distinctivecharacteristic of His disciples. So I reply, as I am indeed bound,with an earnest request for your prayers for me, and your care for mein all things, as your relative. Since I, from want of information,cannot clearly understand the meaning of what is going on, I havejudged it right to accept the truth of the account which you are sogood as to give me. It is for you of your wisdom to settle the rest,our meeting with one another, the fitting time and a convenientplace. If your reverence really does not disdain to come down to mylowliness and to have speech with me, whether you wish the interviewto take place in the presence of others or in private, I shall makeno objection, for I have once for all made up my mind to submit toyou in love, and to carry out, without exception, what your reverenceenjoins on me for the glory of God.

I have not laid my reverend brother under the necessity ofreporting anything to you by word of mouth, because on the formeroccasion what he said was not borne out by facts.

61. To Athanasius, Bishop of Alexandria

I have read the letter of your holiness,in which you have expressed your distress at the unhappy governor ofLibya. I am grieved that my own country should have given birth toand nurtured such vices. I am grieved too that Libya, a neighbouringcountry, should suffer from our evils, and should have been deliveredto the inhumanity of a man whose life is marked at once by crueltyand crime. This however is only in accordance with the wisdom of thePreacher, Woe to you O land when your King is a child;Ecclesiastes 10:16 (a still further touch of trouble) and whosePrinces do not eat after night but revel at mid-day, raging afterother men's wives with less understanding than brute beasts. This manmust surely look for the scourges of the righteous Judge, repaid himin exact requital for those which he himself has previously inflictedon the saints. Notice has been given to my Church in accordance withthe letter of your reverence, and he shall be held by all asabominable, cut off from fire, water and shelter, if indeed in thecase of men so possessed there is any use in general and unanimouscondemnation. Notoriety is enough for him, and your own letter, whichhas been read in all directions, for I shall not fail to show it toall his friends and relatives. Assuredly, even if retribution doesnot reach him at once, as it did Pharaoh, certainly it will bring onhim hereafter a heavy and hard requital.

62. To the Church of Parnassus

Following an ancient custom, which hasobtained for many years, and at the same time showing you love inGod, which is the fruit of the Spirit, I now, my pious friends,address this letter to you. I feel with you at once in your grief atthe event which has befallen you, and in your anxiety at the matterwhich you have in hand. Concerning all these troubles I can only say,that an occasion is given us to look to the injunctions of theApostle, and not to sorrow even as others which have no hope.1 Thessalonians 4:13 I do not mean that we should beinsensible to the loss we have suffered, but that we should notsuccumb to our sorrow, while we count the Pastor happy in his end. Hehas died in a ripe old age, and has found his rest in the greathonour given him by his Lord.

As to the future I have this recommendation to give you. You mustnow lay aside all mourning; you must come to yourselves; you mustrise to the necessary management of the Church; to the end that theholy God may give heed to His own little flock, and may grant you ashepherd in accordance with His own will, who may wisely feed you.

63. To the Governor of Neocæsarea

The wise man, even if he dwells far away, even if I never set eyeson him, I count a friend. So says the tragedian Euripides. And so,if, though I have never had the pleasure of meeting your excellencyin person, I speak of myself as a familiar friend, pray do not setthis down to mere empty compliment. Common report, which loudlyproclaims your universal benevolence, is, in this instance, thepromoter of friendship. Indeed since I met the highly respectableElpidius, I have known you as well, and I have been as completelycaptured by you, as though I had long lived with you and hadpractical experience of your excellent qualities. For he did notcease telling me about you, mentioning one by one your magnanimity,your exalted sentiments, your mild manners, your skill in business,intelligence, dignity tempered by cheerfulness, and eloquence. Allthe other points that he enumerated in his long conversation with meit is impossible for me to write to you, without extending my letterbeyond all reasonable bounds. How can I fail to love such a man? Howcould I put such restraint upon myself as not loudly to proclaim whatI feel? Accept then, most excellent Sir, the greeting which I sendyou, for it is inspired by true and unfeigned friendship. I abhor allservile compliment. Pray keep me enrolled in the list of yourfriends, and, by frequently writing to me, bring yourself before meand comfort me in your absence.

64. To Hesychius

From the beginning I have had many points in common with yourexcellency, your love of letters, everywhere reported by all who haveexperienced it, and our old friendship with the admirable Terentius.But since that most excellent man, who is to me all that friendshipcould require, my worthy brother Elpidius, has met me, and told meall your good qualities, (and who more capable than he at once toperceive a man's virtue and to describe it?) he has kindled in mesuch a desire to see you, that I pray that you may one day visit mein my old home, that I may enjoy your good qualities, not merely byhearing of them, but by actual experience.

65. To Atarbius

If I continue to insist on the privileges to which my superior ageentitles me, and wait for you to take the initiative in communication, and if you, my friend, wish to adhere more persistently to yourevil counsel of inaction, what end will there be to our silence?However, where friendship is involved, to be defeated is in myopinion to win, and so I am quite ready to gave you precedence, andretire from the contest as to which should maintain his own opinion.I have been the first to betake myself to writing, because I knowthat charity bears all things...endures all things...seeks not herown and so never fails. He who subjects himself to his neighbour inlove can never be humiliated. I do beg you, then, at all events forthe future, show the first and greatest fruit of the Spirit, Love;away with the angry man's sullenness which you are showing me by yoursilence, and recover joy in your heart, peace with the brothers whoare of one mind with you, and zeal and anxiety for the continuedsafety of the Churches of the Lord. If I were not to make asstrenuous efforts on behalf of the Churches as the opponents of sounddoctrine make to subvert and utterly destroy them, you may be quitesure that there is nothing to prevent the truth from being swept awayand destroyed by its enemies, and my being involved in thecondemnation, for not showing all possible anxiety for the unity ofthe Churches, with all zeal and eagerness in mutual unanimity andgodly agreement. I exhort you then, drive out of your mind the ideathat you need communion with no one else. To cut one's self off fromconnection with the brethren is not the mark of one who is walking bylove, nor yet the fulfilling of the commandment of Christ. At thesame time I do wish you, with all your good intentions, to take intoaccount that the calamities of the war which are now all round aboutus may one day be at our own doors, and if we too, like all the rest,have our share of outrage, we shall not find any even to sympathisewith us, because in the hour of our prosperity we refused to give ourshare of sympathy to the wronged.

66. To Athanasius, bishop of Alexandria

No one, I feel sure, is more distressed at the present condition,or, rather to speak more truly, ill condition of the Churches thanyour excellency; for you compare the present with the past, and takeinto account how great a change has come about. You are well awarethat if no check is put to the swift deterioration which we arewitnessing, there will soon be nothing to prevent the completetransformation of the Churches. And if the decay of the Churchesseems so pitiful to me, what must – so I have often in my lonelymusings reflected – be the feelings of one who has known, byexperience, the old tranquillity of the Churches of the Lord, andtheir one mind about the faith? But as your excellency feels mostdeeply this distress, it seems to me only becoming that your wisdomshould be more strongly moved to interest itself in the Church'sbehalf. I for my part have long been aware, so far as my moderateintelligence has been able to judge of current events, that the oneway of safety for the Churches of the East lies in their having thesympathy of the bishops of the West. For if only those bishops likedto show the same energy on behalf of the Christians sojourning in ourpart of the world which they have shown in the case of one or two ofthe men convicted of breaches of orthodoxy in the West, our commoninterests would probably reap no small benefit, our sovereignstreating the authority of the people with respect, and the laity inall quarters unhesitatingly following them. But, to carry out theseobjects, who has more capacity than yourself, with your intelligenceand prudence? Who is keener to see the needful course to be taken?Who has more practical experience in working a profitable policy? Whofeels more deeply the troubles of the brethren? What through all theWest is more honoured than your venerable gray hairs? O most honouredfather, leave behind you some memorial worthy of your life andcharacter. By this one act crown your innumerable efforts on behalfof true religion. Dispatch from the holy Church placed under yourcare men of ability in sound doctrine to the bishops in the West.Recount to them the troubles whereby we are beset. Suggest some modeof relief. Be a Samuel to the Churches. Share the grief of thebeleaguered people. Offer prayers for peace. Ask favour from theLord, that He will send some memorial of peace to the Churches. Iknow how weak letters are to move men in matters of such importance;but you yourself no more need exhortation from others than thenoblest athletes need the children's cheers. It is not as though Iwere instructing one in ignorance; I am only giving a new impulse toone whose energies are already roused. For the rest of the affairs ofthe East perhaps you may need the aid of more, and we must wait forthe Westerns. But plainly the discipline of the Church of Antiochdepends upon your reverence's being able to control some, to reduceothers to silence, and to restore strength to the Church by concord.No one knows better than you do, that, like all wise physicians, youought to begin your treatment in the most vital parts, and what partis more vital to the Churches throughout the world than Antioch? Onlylet Antioch be restored to harmony, and nothing will stand in the wayof her supplying, as a healthy head, soundness to all the body. Trulythe diseases of that city, which has not only been cut asunder byheretics, but is torn in pieces by men who say that they are of onemind with one another, stand in need of your wisdom and evangelicsympathy. To unite the sundered parts again, and bring about theharmony of one body, belongs to Him alone Who by His ineffable powergrants even to the dry bones to come back again to sinews and flesh.But the Lord always works His mighty works by means of them that areworthy of Him. Once again, in this case too, we trust that theministry of matters so important may beseem your excellency, with theresult that you will lay the tempest of the people, do away with theparty superiorities, and subject all to one another in love, and giveback to the Church her ancient strength.

67. To Athanasius, bishop of Alexandria

In my former letter it seemed to me sufficient to point out toyour excellency, that all that portion of the people of the holyChurch of Antioch who are sound in the faith, ought to be brought toconcord and unity. My object was to make it plain that the sections,now divided into several parts, ought to be united under theGod-beloved bishop Meletius. Now the same beloved deacon, Dorotheus,has requested a more distinct statement on these subjects, and I amtherefore constrained to point out that it is the prayer of the wholeEast, and the earnest desire of one who, like myself, is so whollyunited to him, to see him in authority over the Churches of the Lord.He is a man of unimpeachable faith; his manner of life isincomparably excellent, he stands at the head, so to say, of thewhole body of the Church, and all else are mere disjointed members.On every ground, then, it is necessary as well as advantageous, thatthe rest should be united with him, just as smaller streams withgreat ones. About the rest, however, a certain amount of managementis needed, befitting their position, and likely to pacify the people.This is in keeping with your own wisdom, and with your famousreadiness and energy. It has however by no means escaped yourintelligence, that this same course of procedure has alreadyrecommended itself to the Westerns who are in agreement with you, asI learn from the letters brought to me by the blessed Silvanus.

68. To Meletius, bishop of Antioch

I wished to detain the reverend brother Dorotheus, the deacon, solong at my side, with the object of keeping him until the end of thenegociations, and so by him acquainting your excellency with everydetail. But day after day went by; the delay was becoming protracted;now, the moment that some plan, so far as is possible in mydifficulties, has occurred to me concerning the course to be taken, Isend him to approach your holiness, to make a personal report to youon all the circumstances, and show you my memorandum, to the endthat, if what has occurred to me seems to you to be likely to be ofservice, your excellency may urge on its accomplishment. To be brief,the opinion has prevailed that it is best for this our brotherDorotheus to travel to Rome, to move some of the Italians toundertake a voyage by sea to visit us, that they may avoid all whowould put difficulties in their way. My reason for this course isthat I see that those, who are all powerful with the Emperor, areneither willing nor able to make any suggestion to him about theexiled, but only count it so much to the good that they see no worsething befalling the Churches. If, then, my plan seems good also toyour prudence, you will be good enough both to indite letters anddictate memoranda as to the points on which he must enlarge, and asto whom he had better address himself. And so that your dispatchesmay have weight and authority, you will add all those who share yoursentiments, even though they are not on the spot. Here all isuncertain; Euippius has arrived, but so far has made no sign.However, he and those who think with him from the Armenian Tetrapolisand Cilicia are threatening a tumultuous meeting.

69. To Athanasius, bishop of Alexandria

1. As time moves on, it continually confirms the opinion which Ihave long held of your holiness; or rather that opinion isstrengthened by the daily course of events. Most men are indeedsatisfied with observing, each one, what lies especially within hisown province; not thus is it with you, but your anxiety for all theChurches is no less than that which you feel for the Church that hasbeen especially entrusted to you by our common Lord; inasmuch as youleave no interval in speaking, exhorting, writing, and dispatchingemissaries, who from time to time give the best advice in eachemergency as it arises. Now, from the sacred ranks of your clergy,you have sent forth the venerable brother Peter, whom I have welcomedwith great joy. I have also approved of the good object of hisjourney, which he manifests in accordance with the commands of yourexcellency, in effecting reconciliation where he finds opposition,and bringing about union instead of division. With the object ofoffering some contribution to the action which is being taken in thismatter, I have thought that I could not make a more fitting beginningthan by having recourse to your excellency, as to the head and chiefof all, and treating you as alike adviser and commander in theenterprise. I have therefore determined to send to your reverence ourbrother Dorotheus the deacon, of the Church under the righthonourable bishop Meletius, being one who at once is an energeticsupporter of the orthodox faith, and is earnestly desirous of seeingthe peace of the Churches. The results, I hope, will be, that,following your suggestions (which you are able to make with the lesslikelihood of failure, both from your age and your experience inaffairs, and because you have a greater measure than all others ofthe aid of the Spirit), he may thus attempt the achievement of ourobjects. You will welcome him, I am sure, and will look upon him withfriendly eyes. You will strengthen him by the help of your prayers;you will give him a letter as provision by the way; you will granthim, as companions, some of the good men and true that you have aboutyou; so you will speed him on the road to what is before him. It hasseemed to me to be desirable to send a letter to the bishop of Rome,begging him to examine our condition, and since there aredifficulties in the way of representatives being sent from the Westby a general synodical decree, to advise him to exercise his ownpersonal authority in the matter by choosing suitable persons tosustain the labours of a journey – suitable, too, by gentleness andfirmness of character, to correct the unruly among us here; able tospeak with proper reserve and appropriateness, and thoroughly wellacquainted with all that has been effected after Ariminum to undo theviolent measures adopted there. I should advise that, without any oneknowing anything about it, they should travel hither, attracting aslittle attention as possible, by the sea, with the object of escapingthe notice of the enemies of peace.

2. A point also that is insisted upon by some of those in theseparts, very necessarily, as is plain even to myself, is that theyshould drive away the heresy of Marcellus, as grievous and injuriousand opposed to the sound faith. For up to this time, in all theletters which they write, they are constant in thoroughlyanathematizing the ill-famed Arius and in repudiating him from theChurches. But they attach no blame to Marcellus, who propounded aheresy diametrically opposite to that of Arius, and impiouslyattacked the very existence of the Only begotten Godhead, anderroneously understood the term Word. He grants indeed that the Onlybegotten was called Word, on coming forth at need and in season, butstates that He returned again to Him whence He had come forth, andhad no existence before His coming forth, nor hypostasis after Hisreturn. The books in my possession which contain his unrighteouswritings exist as a proof of what I say. Nevertheless they nowhereopenly condemned him, and are to this extent culpable that, beingfrom the first in ignorance of the truth, they received him into thecommunion of the Church. The present state of affairs makes itspecially necessary that attention should be called to him, so thatthose who seek for their opportunity, may be prevented from gettingit, from the fact of sound men being united to your holiness, and allwho are lame in the true faith may be openly known; that so we mayknow who are on our side, and may not struggle, as in a night battle,without being able to distinguish between friends and foes. Only I dobeseech you that the deacon, whom I have mentioned, be dispatched bythe earliest possible packet, that at least some of the ends which wepray for may be accomplished during the ensuing year. One thing,however, even before I mention it, you quite understand and I am surewill give heed to, that, when they come, if God will, they must notlet loose schisms among the Churches; and, even though they find somewho have personal reasons for mutual differences, they must leave nomeans untried to unite all who are of the same way of thinking. Forwe are bound to regard the interests of peace as paramount, and thatfirst of all attention be paid to the Church at Antioch, lest thesound portion of it grow diseased through division on personalgrounds. But you will yourself give more complete attention to allthese matters, so soon as, by the blessing of God, you find every oneentrusting to you the responsibility of securing the peace of theChurch.

70. Without address

To renew laws of ancient love, and once again to restore tovigorous life that heavenly and saving gift of Christ which in courseof time has withered away, the peace, I mean, of the Fathers, is alabour necessary indeed and profitable to me, but pleasant too, as Iam sure it will seem to your Christ-loving disposition. For whatcould be more delightful than to behold all, who are separated bydistances so vast, bound together by the union effected by love intoone harmony of members in Christ's body? Nearly all the East (Iinclude under this name all the regions from Illyricum to Egypt) isbeing agitated, right honourable father, by a terrible storm andtempest. The old heresy, sown by Arius the enemy of the truth, hasnow boldly and unblushingly reappeared. Like some sour root, it isproducing its deadly fruit and is prevailing. The reason of this is,that in every district the champions of right doctrine have beenexiled from their Churches by calumny and outrage, and the control ofaffairs has been handed over to men who are leading captive the soulsof the simpler brethren. I have looked upon the visit of yourmercifulness as the only possible solution of our difficulties. Everin the past I have been consoled by your extraordinary affection; andfor a short time my heart was cheered by the gratifying report thatwe shall be visited by you. But, as I was disappointed, I have beenconstrained to beseech you by letter to be moved to help us, and tosend some of those, who are like minded with us, either to conciliatethe dissentient and bring back the Churches of God into friendlyunion, or at all events to make you see more plainly who areresponsible for the unsettled state in which we are, that it may beobvious to you for the future with whom it befits you to be incommunion. In this I am by no means making any novel request, but amonly asking what has been customary in the case of men who, beforeour own day, were blessed and dear to God, and conspicuously in yourown case. For I well remember learning from the answers made by ourfathers when asked, and from documents still preserved among us, thatthe illustrious and blessed bishop Dionysius, conspicuous in your seeas well for soundness of faith as for all other virtues, visited byletter my Church of Cæsarea, and by letter exhorted our fathers, andsent men to ransom our brethren from captivity. But now our conditionis yet more painful and gloomy and needs more careful treatment. Weare lamenting no mere overthrow of earthly buildings, but the captureof Churches; what we see before us is no mere bodily slavery, but acarrying away of souls into captivity, perpetrated day by day by thechampions of heresy. Should you not, even now, be moved to succourus, ere long all will have fallen under the dominion of the heresy,and you will find none left to whom you may hold out your hand.

71. Basil to Gregory

1. I have received the letter of your holiness, by the mostreverend brother Helenius, and what you have intimated he has told mein plain terms. How I felt on hearing it, you cannot doubt at all.However, since I have determined that my affection for you shalloutweigh my pain, whatever it is, I have accepted it as I ought todo, and I pray the holy God, that my remaining days or hours may beas carefully conducted in their disposition towards you as they havebeen in past time, during which, my conscience tells me, I have beenwanting to you in nothing small or great. [But that the man whoboasts that he is now just beginning to take a look at the life ofChristians, and thinks he will get some credit by having something todo with me, should invent what he has not heard, and narrate what hehas never experienced, is not at all surprising. What is surprisingand extraordinary is that he has got my best friends among thebrethren at Nazianzus to listen to him; and not only to listen tohim, but as it seems, to take in what he says. On most grounds itmight be surprising that the slanderer is of such a character, andthat I am the victim, but these troublous times have taught us tobear everything with patience. Slights greater than this have, for mysins, long been things of common occurrence with me. I have never yetgiven this man's brethren any evidence of my sentiments about God,and I have no answer to make now. Men who are not convinced by longexperience are not likely to be convinced by a short letter. If theformer is enough let the charges of the slanderers be counted as idletales. But if I give license to unbridled mouths, and uninstructedhearts, to talk about whom they will, all the while keeping my earsready to listen, I shall not be alone in hearing what is said byother people; they will have to hear what I have to say.]

2. I know what has led to all this, and have urged every topic tohinder it; but now I am sick of the subject, and will say no moreabout it, I mean our little intercourse. For had we kept our oldpromise to each other, and had due regard to the claims which theChurches have on us, we should have been the greater part of the yeartogether; and then there would have been no opening for thesecalumniators. Pray have nothing to say to them; let me persuade youto come here and assist me in my labours, particularly in my contestwith the individual who is now assailing me. Your very appearancewill have the effect of stopping him; directly you show thesedisturbers of our home that you will, by God's blessing, placeyourself at the head of our party, you will break up their cabal, andyou will shut every unjust mouth that speaks unrighteousness againstGod. And thus facts will show who are your followers in good, and whoare the halters and cowardly betrayers of the word of truth. If,however, the Church be betrayed, why then I shall care little to setmen right about myself, by means of words, who account of me as menwould naturally account who have not yet learned to measurethemselves. Perhaps, in a short time, by God's grace, I shall be ableto refute their slanders by very deed, for it seems likely that Ishall have soon to suffer somewhat for the truth's sake more thanusual; the best I can expect is banishment, or, if this hope fails,after all Christ's judgment-seat is not far distant. [If then you askfor a meeting for the Churches' sake, I am ready to betake myselfwherever you invite me. But if it is only a question of refutingthese slanders, I really have no time to reply to them.]

72. To Hesychius

I know your affection for me, and your zeal for all that is good.I am exceedingly anxious to pacify my very dear son Callisthenes, andI thought that if I could associate you with me in this I might moreeasily achieve my object. Callisthenes is very much annoyed at theconduct of Eustochius, and he has very good ground for being so. Hecharges the household of Eustochius with impudence and violenceagainst himself. I am begging him to be propitiated, satisfied withthe fright which he has given the impudent fellows and their master,and to forgive, and end the quarrel. Thus two results will follow; hewill win the respect of men, and praise with God, if only he willcombine forbearance with threats. If you have any friendship andintimacy with him, pray ask this favour of him, and, if you know anyin the town likely to be able to move him, get them to act with you,and tell them that it will be specially gratifying to me. Send backthe deacon so soon as his commission is performed. After men havefled for refuge to me, I should be ashamed not to be able to be ofany use to them.

73. To Callisthenes

1. When I had read your letter I thanked God; first, that I beengreeted by a man desirous of doing me honour, for truly I highlyestimate any intercourse with persons of high merit; secondly, withpleasure at the thought of being remembered. For a letter is a signof remembrance; and when I had received yours and learned itscontents I was astonished to find how, as all were agreed, it paid methe respect due to a father from a son. That a man in the heat ofanger and indignation, eager to punish those who had annoyed him,should drop more than half his vehemence and give me authority todecide the matter, caused me to feel such joy as I might over a sonin the spirit. In return, what remains for me but to pray for allblessings for you? May you be a delight to your friends, a terror toyour foes, an object of respect to all, to the end that any who fallshort in their duty to you may, when they learn how gentle you are,only blame themselves for having wronged one of such a character asyourself!

2. I should be very glad to know the object which your goodnesshas in view, in ordering the servants to be conveyed to the spotwhere they were guilty of their disorderly conduct. If you comeyourself, and exact in person the punishment due for the offense, theslaves shall be there. What other course is possible if you have madeup your mind? Only that I do not know what further favour I shallhave received, if I shall have failed to get the boys off theirpunishment. But if business detain you on the way, who is to receivethe fellows there? Who is to punish them in your stead? But if youhave made up your mind to meet them yourself, and this is quitedetermined on, tell them to halt at Sasima, and there show the extentof your gentleness and magnanimity. After having your assailants inyour own power, and so showing them that your dignity is not to belightly esteemed, let them go scot free, as I urged you in my formerletter. So you will confer a favour on me, and will receive therequital of your good deed from God.

3. I speak in this way, not because the business ought so to beended, but as a concession to your agitated feelings, and in fearlest somewhat of your wrath may remain still raw. When a man's eyesare inflamed the softest application seems painful, and I am afraidlest what I say may rather irritate than calm you. What would reallybe most becoming, bringing great credit to you, and no little causeof honour to me with my friends and contemporaries, would be for youto leave the punishment to me. And although you have sworn to deliverthem to execution as the law enjoins, my rebuke is still of no lessvalue as a punishment, nor is the divine law of less account than thelaws current in the world. But it will be possible for them, by beingpunished here by our laws, wherein too lies your own hope ofsalvation, both to release you from your oath and to undergo apenalty commensurate with their faults.

But once more I am making my letter too long. In the very earnestdesire to persuade you I cannot bear to leave unsaid any of the pleaswhich occur to me, and I am much afraid lest my entreaty should proveineffectual from my failing to say all that may convey my meaning.Now, true and honoured son of the Church, confirm the hopes which Ihave of you; prove true all the testimony unanimously given to yourplacability and gentleness. Give orders to the soldier to leave mewithout delay; he is now as tiresome and rude as he can well be; heevidently prefers giving no cause of annoyance to you to making allof us here his close friends.

74. To Martinianus

1. How high do you suppose one to prize the pleasure of ourmeeting one another once again? How delightful to spend longer timewith you so as to enjoy all your good qualities! If powerful proof isgiven of culture in seeing many men's cities and knowing many men'sways, such I am sure is quickly given in your society. For what isthe difference between seeing many men singly or one who has gainedexperience of all together? I should say that there is an immensesuperiority in that which gives us the knowledge of good andbeautiful things without trouble, and puts within our reachinstruction in virtue, pure from all admixture of evil. Is therequestion of noble deed; of words worth handing down; of institutionsof men of superhuman excellence? All are treasured in the store houseof your mind. Not then, would I pray, that I might listen to you,like Alcinous to Ulysses, only for a year, but throughout all mylife; and to this end I would pray that my life might be long, eventhough my state were no easy one. Why, then, am I now writing when Iought to be coming to see you? Because my country in her troublescalls me irresistibly to her side. You know, my friend, how shesuffers. She is torn in pieces like Pentheus by veritable Mænads,dæmons. They are dividing her, and dividing her again, like badsurgeons who, in their ignorance, make wounds worse. Suffering as sheis from this dissection, it remains for me to tend her like a sickpatient. So the Cæsareans have urgently appealed to me by letter,and I must go, not as though I could be of any help, but to avoid anyblame of neglect. You know how ready men in difficulties are to hope;and ready too, I ween, to find fault, always charging their troubleson what has been left undone.

2. Yet for this very reason I ought to have come to see you, andto have told you my mind, or rather to implore you to bethink you ofsome strong measure worthy of your wisdom; not to turn aside from mycountry falling on her knees, but to betake yourself to the Court,and, with the boldness which is all your own, not to let them supposethat they own two provinces instead of one. They have not importedthe second from some other part of the world, but have acted somewhatin the same way in which some owner of horse or ox might act, whoshould cut it in two, and then think that he had two instead of one,instead of failing to make two and destroying the one he had. Tellthe Emperor and his ministers that they are not after this fashionincreasing the empire, for power lies not in number but in condition.I am sure that now men are neglecting the course of events, some,possibly, from ignorance of the truth, some from their beingunwilling to say anything offensive, some because it does notimmediately concern them. The course likely to be most beneficial,and worthy of your high principles, would be for you, if possible, toapproach the Emperor in person. If this is difficult both on accountof the season of the year and of your age, of which, as you say,inactivity is the foster brother, at all events you need have nodifficulty in writing. If you thus give our country the aid of aletter, you will first of all have the satisfaction of knowing thatyou have left nothing undone that was in your power, and further, byshowing sympathy, if only in appearance, you will give the patientmuch comfort. Would only that it were possible for you to comeyourself among us and actually see our deplorable condition! Thus,perhaps, stirred by the plain evidence before you, you might havespoken in terms worthy alike of your own magnanimity and of theaffliction of Cæsarea. But do not withhold belief from what I amtelling you. Verily we want some Simonides, or other like poet, tolament our troubles from actual experience. But why name Simonides? Ishould rather mention Æschylus, or any other who has set forth agreat calamity in words like his, and uttered lamentation with amighty voice.

3. Now we have no more meetings, no more debates, no moregatherings of wise men in the Forum, nothing more of all that madeour city famous. In our Forum nowadays it would be stranger for alearned or eloquent man to put in an appearance, than it would formen, showing a brand of iniquity or unclean hands, to have presentedthemselves in Athens of old. Instead of them we have the importedboorishness of Massagetæ and Scythians. And only one noise is heardof drivers of bargains, and losers of bargains, and of fellows underthe lash. On either hand the porticoes resound with doleful echoes,as though they were uttering a natural and proper sound in groaningat what is going on. Our distress prevents our paying any attentionto locked gymnasia and nights when no torch is lighted. There is nosmall danger lest, our magistrates being removed, everything crashdown together as with fallen props. What words can adequatelydescribe our calamities? Some have fled into exile, a considerableportion of our senate, and that not the least valuable, preferingperpetual banishment to Podandus. When I mention Podandus, suppose meto mean the Spartan Ceadas or any natural pit that you may have seen,spots breathing a noxious vapour, to which some have involuntarilygiven the name Charonian. Picture to yourself that the evils ofPodandus are a match for such a place. So, of three parts, some haveleft their homes and are in exile, wives and hearth and all; some arebeing led away like captives, the majority of the best men in thecity, a piteous spectacle to their friends, fulfilling their enemies'prayers; if, that is, any one has ever been found to call down sodire a curse upon our heads. A third division yet remains: these,unable to endure abandonment by their old companions, and at the sametime unable to provide for themselves, have to hate their very lives.

This is what I implore you to make known everywhere with aneloquence all your own, and that righteous boldness of speech whichyour manner of life gives you. One thing distinctly state; that,unless the authorities soon change their counsels, they will findnone left on whom to exercise their clemency. You will either provesome help to the state, or at least you will have done as Solon did,who, when he was unable to defend his abandoned fellow citizens onthe capture of the Acropolis, put on his armour, and sat down beforethe gates, thus making it plain by this guise that he was no party towhat was going on. Of one thing I am assured, even though at thepresent moment there may be some who do not approve of your advice,the day is not far distant when they will give you the greatestcredit for benevolence and sagacity, because they see eventscorresponding with your prediction.

75. To Aburgius

You have many qualities which raise you above the common run ofmen, but nothing is more distinctly characteristic of you than yourzeal for your country. Thus you, who have risen to such a height asto become illustrious throughout all the world, pay a righteousrecompense to the land that gave you birth. Yet she, your mothercity, who bore you and nursed you, has fallen into the incrediblecondition of ancient story; and no one visiting Cæsarea; not eventhose most familiar with her, would recognise her as she is; to suchcomplete abandonment has she been suddenly transformed, many of hermagistrates having been previously removed, and now nearly all ofthem transferred to Podandus. The remainder, torn from these likemutilated extremities, have themselves fallen into complete despair,and have caused such a general weight of despondency, that thepopulation of the city is now but scanty; the place looks like adesert, a piteous spectacle to all who love it, and a cause fordelight and encouragement to all who have long been plotting for ourfall. Who then will reach out a hand to help us? Who will drop a tearof pity over our faith? You have sympathised with a stranger city inlike distress; will not your kindly excellency feel for her who gaveyou birth? If you have any influence, show it in our present need.Certainly you have great help from God, Who has never abandoned you,and has given you many proofs of His kindness. Only be willing toexert yourself in our behalf, and use all the influence you have forthe succour of your fellow citizens.

76. To Sophronius the Master

The greatness of the calamities, which have befallen our nativecity, did seem likely to compel me to travel in person to the court,and there to relate, both to your excellency and to all those who aremost influential in affairs, the dejected state in which Cæsarea islying. But I am kept here alike by ill-health and by the care of theChurches. In the meantime, therefore, I hasten to tell your lordshipour troubles by letter, and to acquaint you that never ship, drownedin sea by furious winds, so suddenly disappeared, never cityshattered by earthquake or overwhelmed by flood, so swiftly vanishedout of sight, as our city, engulfed by this new constitution, hasgone utterly to ruin. Our misfortunes have passed into a tale. Ourinstitutions are a thing of the past; and all our men of high civilrank, in despair at what has happened to our magistrates, have lefttheir homes in the city and are wandering about the country. There isa break therefore in the necessary conduct of affairs, and the city,which ere now gloried both in men of learning and in others whoabound in opulent towns, has become a most unseemly spectacle. Oneonly consolation have we left in our troubles, and that is to groanover our misfortunes to your excellency and to implore you, if youcan, to reach out the helping hand to Cæsarea who falls on her kneesbefore you. How indeed you may be able to aid us I am not myself ableto explain; but I am sure that to you, with all your intelligence, itwill be easy to discover the means, and not difficult, through thepower given you by God, to use them when they are found.

77. Without inscription: about Therasius

One good thing we have certainly gained from the government of thegreat Therasius and that is that you have frequently paid us a visit.Now, alas! We have lost our governor, and we are deprived of thisgood thing too. But since the boons once given us by God remainimmovable, and, although we are parted in body, abide fixed by memoryin the souls of each of us, let us constantly write, and communicateour needs to one another. And this we may well do at the presentmoment, when the storm for a brief space has cried a truce. I trustthat you will not part from the admirable Therasius, for I think thatit is very becoming to share his great anxieties, and I am delightedat the opportunity given you both of seeing your friends and of beingseen by them. I have much to say about many things, but I put it offtill we meet, for it is, I think, hardly safe to entrust matters ofsuch importance to letters.

78. Without inscription, on behalf of Elpidius

I have not failed to observe the interest you have shown in ourvenerable friend Elpidius; and how with your usual intelligence youhave given the prefect an opportunity of showing his kindness. What Iam now writing to ask you is to make this favour complete and suggestto the prefect that he should by a particular order set over our citythe man who is full of all possible care for the public interests.You will therefore have many admirable reasons to urge upon theprefect for his ordering Elpidius to remain at Cæsarea. There is atall events no need for you to be taught by me, since you yourselfknow only too well, what is the position of affairs, and how capableElpidius in administration.

79. To Eustathius bishop of Sebastia

Even before receiving your letter I knew what trouble you areready to undergo for every one, and specially for my humble selfbecause I am exposed in this struggle. So when I received your letterfrom the reverend Eleusinius, and saw him actually before my face, Ipraised God for bestowing on me such a champion and comrade, in mystruggles on behalf of true religion by the aid of the Spirit. Be itknown to your exalted reverence that I have hitherto sustained someattacks from high magistrates, and these no light ones; while boththe prefect and the high chamberlain pleaded with sympathy for myopponents. But, so far, I have sustained every assault unmoved, bythat mercy of God which supplies to me the aid of the Spirit, andstrengthens my weakness through Him.

80. To Athanasius, bishop of Alexandria

The worse the diseases of the Churches grow, the more do we allturn to your excellency, in the belief that your championship is theone consolation left to us in our troubles. By the power of yourprayers, and your knowledge of what is the best course to suggest inthe emergency, you are believed to be able to save us from thisterrible tempest by all alike who know your excellency even to asmall extent, whether by hearsay or by personal experience.Wherefore, cease not, I implore, to pray for our souls and to rouseus by your letters. Did you but know of what service these are to usyou would never have lost a single opportunity of writing. Could Ionly, by the aid of your prayers, be deemed worthy of seeing you, andof enjoying your good qualities, and of adding to the story of mylife a meeting with your truly great and apostolic soul, then Ishould indeed believe that I had received from God's mercy aconsolation equivalent to all the afflictions of my life.

81. To Bishop Innocent

I was delighted to receive the letter your affection sent me; butI am equally grieved at your having laid on me the load of aresponsibility which is more than I can carry. How can I, so farremoved as I am, undertake so great a charge? As long as the Churchpossesses you, it rests as it were on its proper buttress. Should theLord be pleased to make some dispensation in the matter of your life,whom, from among us here can I send to take the charge of thebrethren, who will be in like esteem with yourself? That is a verywise and proper wish which you express in your letter, that while youare yet alive you may see the successor destined after you to guidethe chosen flock of the Lord (like the blessed Moses, who both wishedand saw). As the place is great and famous, and your work has greatand wide renown, and the times are difficult, needing noinsignificant guide on account of the continuous storms and tempestswhich are attacking the Church, I have not thought it safe for my ownsoul to treat the matter perfunctorily, specially when I bear in mindthe terms in which you write. For you say that, accusing me ofdisregard of the Churches, you mean to withstand me before the Lord.Not then to be at issue with you, but rather to have you on my sidein my defense which I make in the presence of Christ I have, afterlooking round in the assembly of the presbyters of the city, chosenthe very honourable vessel, the offspring of the blessed Hermogenes,who wrote the great and invincible creed in the great Synod. He is apresbyter of the Church, of many years standing, of steadfastcharacter, skilled in canons, accurate in the faith, who has lived upto this time in continence and ascetic discipline, although theseverity of his austere life has now subdued the flesh; a man ofpoverty, with no resources in this world, so that he is not evenprovided with bare bread, but by the labour of his hands gets aliving with the brethren who dwell with him. It is my intention tosend him. If, then, this is the kind of man you want, and not someyounger man fit only to be sent and to discharge the common duties ofthis world, be so good as to write to me at the first opportunity,that I may send you this man, who is elect of God, adapted for thepresent work, respected by all who meet him, and who instructs withmeekness all who differ from him. I might have sent him at once, butsince you yourself had anticipated me in asking for a man ofhonourable character, and beloved by myself, but far inferior to theone whom I have indicated, I wished my mind in the matter to be madeknown to you. If therefore this is the kind of man you want, eithersend one of the brethren to fetch him at the time of the fast, or, ifyou have no one able to undertake the journey to me, let me know byletter.

82. To Athanasius, bishop of Alexandria

When I turn my gaze upon the world, andperceive the difficulties by which every effort after good isobstructed, like those of a man walking in fetters, I am brought todespair of myself. But then I direct my gaze in the direction of yourreverence; I remember that our Lord has appointed you to be physicianof the diseases in the Churches; and I recover my spirits, and risefrom the depression of despair to the hope of better things. As yourwisdom well knows, the whole Church is undone. And you see everythingin all directions in your mind's eye like a man looking from sometall watch tower, as when at sea many ships sailing together are alldashed one against the other by the violence of the waves, andshipwreck arises in some cases from the sea being furiously agitatedfrom without, in others from the disorder of the sailors hinderingand crowding one another. It is enough to present this picture, andto say no more. Your wisdom requires nothing farther, and the presentstate of affairs does not allow me freedom of speech. What capablepilot can be found in such a storm? Who is worthy to rouse the Lordto rebuke the wind and the sea? Who but he who from his boyhoodfought a good fight on behalf of true religion? Since now truly allthat is sound among us is moving in the direction of fellowship andunity with those who are of the same opinion, we have comeconfidently to implore you to send us a single letter, advising uswhat is to be done. In this way they wish that they may have abeginning of communication which may promote unity. They may,perhaps, be suspected by you, when you remember the past, andtherefore, most God-beloved Father, do as follows; send me theletters to the bishops, either by the hand of some one in whom youplace trust in Alexandria, or by the hand of our brother Dorotheusthe deacon: when I have received these letters I will not deliverthem till I have got the bishops' answers; if not, let me bear theblame forever. Genesis 43:9 Truly this ought not to have struckmore awe into him who first uttered it to his father, than into mewho now say it to my spiritual father. If however you altogetherrenounce this hope, at least free me from all blame in acting as Ihave, for I have undertaken this message and mediation in allsincerity and simplicity, from desire for peace and the mutualintercourse of all who think alike about the Lord.

83. To a Magistrate

I have had only a short acquaintance and intercourse with yourlordship, but I have no small or contemptible knowledge of you fromthe reports through which I am brought into communication with manymen of position and importance. You yourself are better able to saywhether I, by report, am of any account with you. At all events yourreputation with me is such as I have said. But since God has calledyou to an occupation which gives you opportunity of showing kindness,and in the exercise of which it lies in your power to bring about therestoration of my own city, now level with the ground, it is, Ithink, only my duty to remind your excellency that in the hope of therequital God will give, you should show yourself of such a characteras to win a memory that cannot die, and be made an inheritor ofeverlasting rest, in consequence of your making the afflictions ofthe distressed hard to bear. I have a property at Chamanene, and Ibeg you to look after its interests as though they were your own. Andpray do not be surprised at my calling my friend's property my own,for among other virtues I have been taught that of friendship, and Iremember the author of the wise saying a friend is another self. Itherefore commend to your excellency this property belonging to myfriend, as though it were my own. I beg you to consider themisfortunes of the house, and both to grant them consolation for thepast, and for the future to make the place more comfortable for them;for it is now left and abandoned on account of the weight of therates imposed upon it. I will do my best to meet your excellency andconverse with you on points of detail.

84. To the President

1. You will hardly believe what I am about to write, but it mustbe written for truth's sake. I have been very anxious to communicateas often as possible with your excellency, but when I got thisopportunity of writing a letter I did not at once seize the luckychance. I hesitated and hung back. What is astonishing is, that whenI got what I had been praying for, I did not take it. The reason ofthis is that I am really ashamed to write to you every time, not outof pure friendship, but with the object of getting something. Butthen I bethought me (and when you consider it, I do hope you will notthink that I communicate with you more for the sake of a bargain thanof friendship) that there must be a difference between the way inwhich one approaches a magistrate and a private man. We do not accosta physician as we do any mere nobody; nor a magistrate as we do aprivate individual. We try to get some advantage from the skill ofthe one and the position of the other. Walk in the sun, and yourshadow will follow you, whether you will or not. Just so intercoursewith the great is followed by an inevitable gain, the succour of thedistressed. The first object of my letter is fulfilled in my beingable to greet your excellency. Really, if I had no other cause forwriting at all, this must be regarded as an excellent topic. Begreeted then, my dear Sir; may you be preserved by all the worldwhile you fill office after office, and succour now some now othersby your authority. Such greeting I am wont to make; such greeting isonly due to you from all who have had the least experience of yourgoodness in your administration.

2. Now, after this prayer, hear my supplication on behalf of thepoor old man whom the imperial order had exempted from serving in anypublic capacity; though really I might say that old age anticipatedthe Emperor in giving him his discharge. You have yourself satisfiedthe boon conferred on him by the higher authority, at once fromrespect to natural infirmity, and, I think, from regard to the publicinterest, lest any harm should come to the state from a man growingimbecile through age. But how, my dear Sir, have you unwittinglydragged him into public life, by ordering his grandson, a child notyet four years old, to be on the roll of the senate? You have donethe very same thing as to drag the old man, through his descendant,again into public business. But now, I do implore you, have mercy onboth ages, and free both on the ground of what in each case ispitiable. The one never saw father or mother, never knew them, butfrom his very cradle was deprived of both, and has entered into lifeby the help of strangers: the other has been preserved so long as tohave suffered every kind of calamity. He saw a son's untimely death;he saw a house without successors; now, unless you devise some remedycommensurate with your kindness, he will see the very consolation ofhis bereavement made an occasion of innumerable troubles, for, Isuppose, the little lad will never act as senator, collect tribute,or pay troops; but once again the old man's white hairs must beshamed. Concede a favour in accordance with the law and agreeable tonature; order the boy to be allowed to wait till he come to man'sestate, and the old man to await death quietly on his bed. Letothers, if they will, urge the pretext of press of business andinevitable necessity. But, even if you are under a press of business,it would not be like you to despise the distressed, to slight thelaw, or to refuse to yield to the prayers of your friends.

85. That the oath ought not to be taken

It is my invariable custom to protest at every synod and to urgeprivately in conversation, that oaths about the taxes ought not to beimposed on husbandmen by the collectors. It remains for me to bearwitness, on the same matters, in writing, before God and men, that itbehooves you to cease from inflicting death upon men's souls, and todevise some other means of exaction, while you let men keep theirsouls unwounded. I write thus to you, not as though you needed anyspoken exhortation (for you have your own immediate inducements tofear the Lord), but that all your dependents may learn from you notto provoke the Holy One, nor let a forbidden sin become a matter ofindifference, through faulty familiarity. No possible good can bedone them by oaths, with a view to their paying what is exacted fromthem, and they suffer an undeniable wrong to the soul. For when menbecome practised in perjury, they no longer put any pressure onthemselves to pay, but they think that they have discovered in theoath a means of trickery and an opportunity for delay. If, then, theLord brings a sharp retribution on the perjured, when the debtors aredestroyed by punishment there will be none to answer when summoned.If on the other hand the Lord endures with long suffering, then, as Isaid before, those who have tried the patience of the Lord despiseHis goodness. Let them not break the law in vain; let them not whetthe wrath of God against them. I have said what I ought. Thedisobedient will see.

86. To the Governor

I know that a first and foremost object of your excellency is inevery way to support the right; and after that to benefit yourfriends, and to exert yourself in behalf of those who have fled toyour lordship's protection. Both these pleas are combined in thematter before us. The cause is right for which we are pleading; it isdear to me who am numbered among your friends; it is due to those whoare invoking the aid of your constancy in their sufferings. Thegrain, which was all my very dear brother Dorotheus had for thenecessaries of life, has been carried off by some of the authoritiesat Berisi, entrusted with the management of affairs, driven to thisviolence of their own accord or by others' instigation. Either way itis an indictable offense. For how does the man whose wickedness ishis own do less wrong than he who is the mere minister of other men'swickedness? To the sufferers the loss is the same. I implore you,therefore, that Dorotheus may have his grain returned by the men bywhom he has been robbed, and that they may not be allowed to lay theguilt of their outrage on other men's shoulders. If you grant me myrequest I shall reckon the value of the boon conferred by yourexcellency in proportion to the necessity of providing one's selfwith food.

87. Without address on the same subject

I am astonished that, with you to appeal to, so grave an offenseshould have been committed against the presbyter as that he shouldhave been deprived of his only means of livelihood. The most seriouspart of the business is that the perpetrators transfer the guilt oftheir proceedings to you; while all the while it was your duty notonly not to suffer such deeds to be done, but to use all yourauthority to prevent them in the case of any one, but specially inthe case of presbyters, and such presbyters as are in agreement withme, and are walking in the same way of true religion. If then youhave any care to give me gratification, see that these matters areset right without delay. For, God helping you, you are able to dothis, and greater things than this to whom you will. I have writtento the governor of my own country, that, if they refuse to do what isright of their own accord, they may be compelled to do so on pressurefrom the courts.

88. Without address on the subject of the exaction of taxes

Your excellency knows better than any one else the difficulty ofgetting together the gold furnished by contribution. We have nobetter witness to our poverty than yourself, for with your greatkindness you have felt for us, and, up to the present time, so far ashas lain within your power, have borne with us, never departing fromyour own natural forbearance from any alarm caused by superiorauthority. Now of the whole sum there is still something wanting, andthat must be got in from the contribution which we have recommendedto all the town. What I ask is, that you will grant us a littledelay, that a reminder may be sent to dwellers in the country, andmost of our magistrates are in the country. If it is possible for itto be sent in short of as many pounds as those in which we are stillbehind-hand, I should be glad if you would so arrange, and the amountshall be sent later. If, however, it is absolutely necessary that thewhole sum should be sent in at once, then I repeat my first requestthat we may be allowed a longer time of grace.

89. To Meletius, bishop of Antioch

1. The eagerness of my longing is soothed by the opportunitieswhich the merciful God gives me of saluting your reverence. HeHimself is witness of the earnest desire which I have to see yourface, and to enjoy your good and soul-refreshing instruction. Now bymy reverend and excellent brother Dorotheus, the deacon, who issetting out, first of all I beg you to pray for me that I be nostumbling block to the people, nor hindrance to your petitions topropitiate the Lord. In the second place I would suggest that youwould be so good as to make all arrangements through theaforementioned brother; and, if it seems well that a letter should besent to the Westerns, because it is only right that communicationshould be made in writing even through our own messenger, that youwill dictate the letter. I have met Sabinus the deacon, sent by them,and have written to the bishops in Illyria, Italy, and Gaul, and tosome of those who have written privately to myself. For it is rightthat some one should be sent in the common interests of the Synod,conveying a second letter which I beg you to have written.

2. As to what concerns the right reverend bishop Athanasius, yourintelligence is already aware of what I will mention, that it isimpossible for anything to be advanced by my letters, or for anydesirable objects to be carried out, unless by some means or other hereceives communion from you, who at that time postponed it. He isdescribed as being very anxious to unite with me, and to be willingto contribute all he can, but to be sorry that he was sent awaywithout communion, and that the promise still remains unfulfilled.

What is going on in the East cannot have failed to reach yourreverence's ears, but the aforementioned brother will give you moreaccurate information by word of mouth. Be so good as to dispatch himdirectly after Easter, because of his waiting for the answer fromSamosata. Look kindly on his zeal strengthen him by your prayers andso dispatch him on this commission.

90. To the holy brethren the bishops of the West

1. The good God Who ever mixes consolation with affliction has,even now in the midst of my pangs, granted me a certain amount ofcomfort in the letters which our right honourable father bishopAthanasius has received from you and sent on to me. For they containevidence of sound faith and proof of your inviolable agreement andconcord, showing thus that the shepherds are following in thefootsteps of the Fathers and feeding the people of the Lord withknowledge. All this has so much gladdened my heart as to dispel mydespondency and to create something like a smile in my soul in themidst of the distressing state of affairs in which we are now placed.The Lord has also extended His consolation to me by means of thereverend deacon Sabinus, my son, who has cheered my soul by giving mean exact narrative of your condition; and from personal experience ofhis own, will give you clear tidings of ours, that you may, in thefirst place, aid me in my trouble by earnest and constant prayer toGod; and next that you may consent to give such consolation as liesin your power to our afflicted Churches. For here, very honourablebrethren, all is in a weak state; the Church has given way before thecontinuous attacks of her foes, like some bark in mid-ocean buffetedby successive blows of the waves; unless haply there be some quickvisitation of the divine mercy. As then we reckon your mutualsympathy and unity an important blessing to ourselves, so do weimplore you to pity our dissensions; and not, because we areseparated by a great extent of country, to part us from you, but toadmit us to the concord of one body, because we are united in thefellowship of the Spirit.

2. Our distresses are notorious, even though we leave them untold,for now their sound has gone out into all the world. The doctrines ofthe Fathers are despised; apostolic traditions are set at nought; thedevices of innovators are in vogue in the Churches; now men arerather contrivers of cunning systems than theologians; the wisdom ofthis world wins the highest prizes and has rejected the glory of thecross. Shepherds are banished, and in their places are introducedgrievous wolves hurrying the flock of Christ. Houses of prayer havenone to assemble in them; desert places are full of lamenting crowds.The elders lament when they compare the present with the past. Theyounger are yet more to be compassionated, for they do not know ofwhat they have been deprived. All this is enough to stir the pity ofmen who have learned the love of Christ; but, compared with theactual state of things, words fall very far short. If then there beany consolation of love, any fellowship of the Spirit, any bowels ofmercy, be stirred to help us. Be zealous for true religion, andrescue us from this storm. Ever be spoken among us with boldness thatfamous dogma of the Fathers, which destroys the ill-famed heresy ofArius, and builds up the Churches in the sound doctrine wherein theSon is confessed to be of one substance with the Father, and the HolyGhost is ranked and worshipped as of equal honour, to the end thatthrough your prayers and co-operation the Lord may grant to us thatsame boldness for the truth and glorying in the confession of thedivine and saving Trinity which He has given you. But the aforenameddeacon will tell you every thing in detail. We have welcomed yourapostolic zeal for orthodoxy and have agreed to all that has beencanonically done by your reverences.

91. To Valerianus, Bishop of Illyricum

Thanks be to the Lord, Who has permittedme to see in your unstained life the fruit of primitive love. Farapart as you are in body, you have united yourself to me by writing;you have embraced me with spiritual and holy longing; you haveimplanted unspeakable affection in my soul. Now I have realized theforce of the proverb, As cold water is to a thirsty soul so is goodnews from a far country. Proverbs 5:25 Honoured brother, Ireally hunger for affection. The cause is not far to seek, foriniquity is multiplied and the love of many has grown cold. For thisreason your letter is precious to me, and I am replying by ourreverend brother Sabinus. By him I make myself known to you, andbeseech you to be watchful in prayers on our behalf, that God may oneday grant calm and quiet to the Church here, and rebuke this wind andsea, that so we may be freed from the storm and agitation in which weare now every moment expecting to be submerged. But in these ourtroubles one great boon has God given us in hearing that you are inexact agreement and unity with one another, and that the doctrines oftrue religion are preached among you without let or hindrance. For atsome time or other, unless the period of this world is not alreadyconcluded, and if there yet remain days of human life, it must needsbe that by your means the faith must be renewed in the East and thatin due season you recompense her for the blessings which she hasgiven you. The sound part among us here, which preserves the truereligion of the Fathers, is sore stricken, and the devil in hiswiliness has shattered it by many and various subtle assaults. But,by the help of the prayers of you who love the Lord, may the wickedand deceitful heresy of the Arian error be quenched; may the goodteaching of the Fathers, who met at Nicæa, shine forth; so that theascription of glory may be rendered to the blessed Trinity in theterms of the baptism of salvation.

92. To the Italians and Gauls

1. To our right godly and holy brethren who are ministering inItaly and Gaul, bishops of like mind with us, we, Meletius, Eusebius,Basil, Bassus, Gregory, Pelagius, Paul, Anthimus, Theodotus, Bithus,Abraamius, Jobinus, Zeno, Theodoretus, Marcianus, Barachus,Abraamius, Libanius, Thalassius, Joseph, Boethus, Iatrius, Theodotus,Eustathius, Barsumas, John, Chosroes, Iosaces, Narses, Maris,Gregory, and Daphnus, send greeting in the Lord. Souls in anguishfind some consolation in sending sigh after sigh from the bottom ofthe heart, and even a tear shed breaks the force of affliction. Butsighs and tears give us less consolation than the opportunity oftelling our troubles to your love. We are moreover cheered by thebetter hope that, perhaps, if we announce our troubles to you, we maymove you to give us that succour which we have long hoped you wouldgive the Churches in the East, but which we have not yet received;God, Who in His wisdom arranges all things, must have ordainedaccording to the hidden judgments of His righteousness, that weshould be tried for a longer time in these temptations. The fame ofour condition has travelled to the ends of the earth, and you are notignorant of it; nor are you without sympathy with brethren of likemind with yourselves, for you are disciples of the apostle, whoteaches us that love for our neighbour is the fulfilling of the law.But, as we have said, the just judgment of God, which has ordainedthat the affliction due to our sins must be fulfilled, has held youback. But when you have learned all, specially what has not hithertoreached your ears, from our reverend brother the deacon Sabinus, whowill be able to narrate in person what is omitted in our letter, wedo beseech you to be roused both to zeal for the truth and sympathyfor us. We implore you to put on bowels of mercy, to lay aside allhesitation, and to undertake the labour of love, without countinglength of way, your own occupations, or any other human interests.

2. It is not only one Church which is in peril, nor yet two orthree which have fallen under this terrible storm. The mischief ofthis heresy spreads almost from the borders of Illyricum to theThebaid. Its bad seeds were first sown by the infamous Arius; theythen took deep root through the labours of many who vigorouslycultivated the impiety between his time and ours. Now they haveproduced their deadly fruit. The doctrines of true religion areoverthrown. The laws of the Church are in confusion. The ambition ofmen, who have no fear of God, rushes into high posts, and exaltedoffice is now publicly known as the prize of impiety. The result is,that the worse a man blasphemes, the fitter the people think him tobe a bishop. Clerical dignity is a thing of the past. There is acomplete lack of men shepherding the Lord's flock with knowledge.Ambitious men are constantly throwing away the provision for the pooron their own enjoyment and the distribution of gifts. There is noprecise knowledge of canons. There is complete immunity in sinning;for when men have been placed in office by the favour of men, theyare obliged to return the favour by continually showing indulgence tooffenders. Just judgment is a thing of the past; and everyone walksaccording to his heart's desire. Vice knows no bounds; the peopleknow no restraint. Men in authority are afraid to speak, for thosewho have reached power by human interest are the slaves of those towhom they owe their advancement. And now the very vindication oforthodoxy is looked upon in some quarters as an opportunity formutual attack; and men conceal their private ill-will and pretendthat their hostility is all for the sake of the truth. Others, afraidof being convicted of disgraceful crimes, madden the people intofratricidal quarrels, that their own doings may be unnoticed in thegeneral distress. Hence the war admits of no truce, for the doers ofill deeds are afraid of a peace, as being likely to lift the veilfrom their secret infamy. All the while unbelievers laugh; men ofweak faith are shaken; faith is uncertain; souls are drenched inignorance, because adulterators of the word imitate the truth. Themouths of true believers are dumb, while every blasphemous tonguewags free; holy things are trodden under foot; the better laity shunthe churches as schools of impiety; and lift their hands in thedeserts with sighs and tears to their Lord in heaven. Even you musthave heard what is going on in most of our cities, how our peoplewith wives and children and even our old men stream out before thewalls, and offer their prayers in the open air, putting up with allthe inconvenience of the weather with great patience, and waiting forhelp from the Lord.

3. What lamentation can match these woes? What springs of tearsare sufficient for them? While, then, some men do seem to stand,while yet a trace of the old state of things is left, before uttershipwreck comes upon the Churches, hasten to us, hasten to us now,true brothers, we implore you; on our knees we implore you, hold outa helping hand. May your brotherly bowels be moved toward us; maytears of sympathy flow; do not see, unmoved, half the empireswallowed up by error; do not let the light of the faith be put outin the place where it shone first.

By what action you can then help matters, and how you are to showsympathy for the afflicted, you do not want to be told by us; theHoly Ghost will suggest to you. But unquestionably, if the survivorsare to be saved, there is need of prompt action, and of the arrivalof a considerable number of brethren, that those who visit us maycomplete the number of the synod, in order that they may have weightin effecting a reform, not merely from the dignity of those whoseemissaries they are, but also from their own number: thus they willrestore the creed drawn up by our fathers at Nicæa, proscribe theheresy, and, by bringing into agreement all who are of one mind,speak peace to the Churches. For the saddest thing about it all isthat the sound part is divided against itself, and the troubles weare suffering are like those which once befell Jerusalem whenVespasian was besieging it. The Jews of that time were at once besetby foes without and consumed by the internal sedition of their ownpeople. In our case, too, in addition to the open attack of theheretics, the Churches are reduced to utter helplessness by the warraging among those who are supposed to be orthodox. For all thesereasons we do indeed desire your help, that, for the future all whoconfess the apostolic faith may put an end to the schisms which theyhave unhappily devised, and be reduced for the future to theauthority of the Church; that so, once more, the body of Christ maybe complete, restored to integrity with all its members. Thus weshall not only praise the blessings of others, which is all we can donow, but see our own Churches once more restored to their pristineboast of orthodoxy. For, truly, the boon given you by the Lord is fitsubject for the highest congratulation, your power of discernmentbetween the spurious and the genuine and pure, and your preaching thefaith of the Fathers without any dissimulation. That faith we havereceived; that faith we know is stamped with the marks of theApostles; to that faith we assent, as well as to all that wascanonically and lawfully promulgated in the Synodical Letter.

93. To the Patrician Cæsaria, concerning Communion

It is good and beneficial to communicateevery day, and to partake of the holy body and blood of Christ. ForHe distinctly says, He that eats my flesh and drinks my blood haseternal life. John 6:54 And who doubts that to share frequentlyin life, is the same thing as to have manifold life. I, indeed,communicate four times a week, on the Lord's day, on Wednesday, onFriday, and on the Sabbath, and on the other days if there is acommemoration of any Saint. It is needless to point out that foranyone in times of persecution to be compelled to take the communionin his own hand without the presence of a priest or minister is not aserious offense, as long custom sanctions this practice from thefacts themselves. All the solitaries in the desert, where there is nopriest, take the communion themselves, keeping communion at home. Andat Alexandria and in Egypt, each one of the laity, for the most part,keeps the communion, at his own house, and participates in it when helikes. For when once the priest has completed the offering, and givenit, the recipient, participating in it each time as entire, is boundto believe that he properly takes and receives it from the giver. Andeven in the church, when the priest gives the portion, the recipienttakes it with complete power over it, and so lifts it to his lipswith his own hand. It has the same validity whether one portion orseveral portions are received from the priest at the same time.

94. To Elias, Governor of the Province

I too have been very anxious to meet your excellency, lest by myfailure to do so I might come off worse than my accusers; but bodilysickness has prevented me, attacking me even more seriously thanusual, and so I am perforce reduced to address you by letter. When,not long ago, most excellent sir, I had the pleasure of meeting yourexcellency, I was anxious to communicate with your wisdom about allmy affairs; and I was also anxious to address you on behalf of theChurches, that no ground might be left for future calumnies. But Irestrained myself, thinking it altogether superfluous and importunateto add troubles outside his own necessary business to a man chargedwith so many responsibilities. At the same time (for the truth shallbe told) I did shrink from being driven to wound your soul by ourmutual recriminations, when it ought in pure devotion to God to reapthe perfect reward of piety. For really, if I attract your attentionto me, I shall leave you but scant leisure for your public duties;shall act something like a man overloading with additional luggagesome boatmen managing a new boat in very rough water, when all thewhile he ought to lessen the cargo and do his best to lighten thecraft. For this very reason, I think, our great Emperor, after seeinghow fully occupied I am, leaves me to manage the Churches by myself.Now I should like those who are besieging your impartial ears to beasked what harm the government suffers from me? What depreciation issuffered by any public interests, be they small or great, by myadministration of the Churches? Still, possibly, it might be urgedthat I have done damage to the government by erecting a magnificentlyappointed church to God, and round it a dwelling house, one liberallyassigned to the bishop, and others underneath, allotted to theofficers of the Church in order, the use of both being open to you ofthe magistracy and your escort. But to whom do we do any harm bybuilding a place of entertainment for strangers, both for those whoare on a journey and for those who require medical treatment onaccount of sickness, and so establishing a means of giving these menthe comfort they want, physicians, doctors, means of conveyance, andescort? All these men must learn such occupations as are necessary tolife and have been found essential to a respectable career; they mustalso have buildings suitable for their employments, all of which arean honour to the place, and, as their reputation is credited to ourgovernor, confer glory on him. Not indeed that for this reason youwere unwillingly induced to accept the responsibility of ruling us,for you alone are sufficient by your high qualities to restore ourruins, to people deserted districts and turn wildernesses into towns.Would it be better to harrass and annoy, or to honour and reverencean associate in the discharge of these duties? Do not think, mostexcellent sir, that what I say is mere words. We have already, in themeanwhile, begun providing material. So much for our defense, beforeour ruler. As to what is to be said in answer to the charges of ouraccusers, to a Christian and to a friend who cares for my opinion, Imust now say no more; the subject is too long for a letter, andcannot, besides, be safely committed to writing. But lest, before wehave an opportunity of meeting, you are driven by the inducement ofsome men's calumnies to give up any of your good will towards me, doas Alexander did. The story is, as you remember, that, when one ofhis friends was being calumniated, he left one ear open to theslanderer, and carefully closed the other with his hand, with theobject of showing that he whose duty is to judge ought not to beeasily and wholly given over to the first occupants of his attention,but should keep half his hearing open for the defense of the absent.

95. To Eusebius, bishop of Samosata

I had written some while since to your reverence about our meetingone another and other subjects, but I was disappointed at my letternot reaching your excellency, for after the blessed deaconTheophrastus had taken charge of the letter, on my setting out on anunavoidable journey, he did not convey it to your reverence, becausehe was seized by the sickness of which he died. Hence it happenedthat I was so late in writing, that, the time being now soexceedingly short, I did not look for there being much use in thisletter. The godly bishop Meletius and Theodotus had strongly urged meto visit them, representing that a meeting would be a proof ofaffection, and being wishful of remedying the troubles which are atpresent a cause of anxiety. They had appointed, as a time for ourmeeting, the middle of the approaching month of June, and for theplace, Phargamus, a spot famous for martyr's glory and for the largenumber of people attending the synod there every year. Directly Ireturned and heard of the death of the blessed deacon, and that myletter was lying useless at home, I felt that I must not be idle,because thirty-three days were still remaining up to the appointedtime, and so I hurriedly sent the letter to the very reverendEustathius, my fellow minister, with the object of its being sent onby him to your reverence and of getting an answer without delay. If,then, it is possible and agreeable to you to come, I will come too.If not, I, God willing, will pay the debt of meeting due from lastyear: unless haply some hindrance for my sins comes in the way again,in which case I must put off my meeting with the bishops to anothertime.

96. To Sophronius, the master

Who ever loved his city, honouring with filial love the placewhich gave him birth and nurture, as you do; praying for the wholecity together, and for every one in it individually, and not merelypraying but confirming your prayers by your own means? For this youare able to effect by God's help, and long, good man that you are,may you be able so to do. Nevertheless in your time our city hasenjoyed but a brief dream of prosperity, in being committed to thecharge of one the like of whom, according to the students of ouroldest annals, never sat in the præfectorial chair. But now the cityhas suddenly lost his services, through the wickedness of men whohave found a ground of attack in his very liberality andimpartiality, and, without the knowledge of your excellency, havemade up calumnies against him. There is therefore universaldepression among us at the loss of a governor with unique capacityfor raising our dejected community, a true guardian of justice,accessible to the wronged, a terror to law breakers, of likebehaviour to rich and poor, and, what is most important, one who hasrestored the interests of Christians to their old place of honour.That he was, of all men that I know, the most incapable of beingbribed, and never did anyone an unfair favour, I have passed by as asmall point in comparison with his other virtues. I am indeedtestifying to all this too late, like men who sing dirges to consolethemselves when they can get no practical relief. Yet, it is notuseless that his memory should remain in your generous heart, andthat you should be grateful to him as a benefactor of your nativeplace. Should any of those who feel a grudge against him, for notsacrificing justice to their interests, attack him, it will be wellfor you to defend and protect him. Thus you will make it clear to allthat you count his interests yours, and think it quite a sufficientreason for this your close association with him that his recordshould be so unimpeachable, and his administration so remarkable inview of the time. For what any other man would not be able to affectin many years has been quickly accomplished by him. It will be agreat favour to me, and a comfort under the circumstances, if youwill recommend him to the Emperor, and dispel the calumnious chargesbrought against him. Believe me that I am speaking here not formyself alone, but for the whole community, and that it is ourunanimous prayer that he may reap some benefit from your excellency'said.

97. To the Senate of Tyana

The Lord, Who reveals hidden things, and makes manifest thecounsels of men's hearts, has given even to the lowly knowledge ofdevices apparently hard to be understood. Nothing has escaped mynotice, nor has any single action been unknown. Nevertheless Ineither see nor hear anything but the peace of God and all thatpertains to it. Others may be great and powerful and self-confident,but I am nothing and worth nothing, and so I could never take uponmyself so much as to think myself able to manage matters withoutsupport. I know perfectly well that I stand more in need of thesuccour of each of the brethren than one hand does of the other.Truly, from our own bodily constitution, the Lord has taught us thenecessity of fellowship. When I look to these my limbs and see thatno out of them is self-sufficient, how can I reckon myself competentto discharge the duties of life? One foot could not walk securelywithout the support of the other; one eye could not see well, were itnot for the alliance of the other and for its being able to look atobjects in conjunction with it. Hearing is more exact when sound isreceived through both channels, and the grasp is made firmer by thefellowship of the fingers. In a word, of all that is done by natureand by the will, I see nothing done without the concord of fellowforces. Even prayer, when it is not united prayer, loses its naturalstrength and the Lord has told us that He will be in the midst wheretwo or three call on Him in concord. The Lord Himself undertook theeconomy, that by the blood of His cross He might make peace betweenthings in earth and things in heaven. For all these reasons then, Ipray that I may for my remaining days remain in peace; in peace I askthat it may be my lot to fall asleep. For peace's sake there is notrouble that I will not undertake, no act, no word of humility, thatI will shrink from; I will reckon no length of journey, I willundergo any inconvenience, if only I may be rewarded by being able tomake peace. If I am followed by any one in this direction, it iswell, and my prayers are answered; but if the result is different Ishall not recede from my determination. Every one will receive thefruit of his own works in the day of retribution.

98. To Eusebius, bishop of Samosata

1. After receiving the letter of your holiness, in which you saidyou would not come, I was most anxious to set out for Nicopolis, butI have grown weaker in my wish and have remembered all my infirmity.I bethought me, too, of the lack of seriousness in the conduct ofthose who invited me. They gave me a casual invitation by the handsof our reverend brother Hellenius, the surveyor of customs atNazianzus, but they never took the trouble to send a messenger toremind me, or any one to escort me. As, for my sins, I was an objectof suspicion to them, I shrank from sullying the brightness of theirmeeting by my presence. In company with your excellency I do notshrink from stripping for even serious trials of strength; but apartfrom you I feel myself hardly equal even to looking at every daytroubles. Since, then, my meeting with them was intended to be aboutChurch affairs, I let the time of the festival go by, and put off themeeting to a period of rest and freedom from distraction, and havedecided to go to Nicopolis to discuss the needs of the Churches withthe godly bishop Meletius, in case he should decline to go toSamosata. If he agrees, I shall hasten to meet him, provided this ismade clear to me by both of you, by him in reply to me (for I havewritten), and by your reverence.

2. We were to have met the bishops of Cappadocia Secunda, who,directly they were ranked under another prefecture, suddenly got theidea that they were made foreigners and strangers to me. They ignoredme, as though they had never been under my jurisdiction, and hadnothing to do with me. I was expecting too a second meeting with thereverend bishop Eustathius, which actually took place. For on accountof the cry raised by many against him that he was injuring the faith,I met him, and found, by God's grace, that he was heartily followingall orthodoxy. By the fault of the very men who ought to haveconveyed my letter, that of the bishop was not transmitted to yourexcellency, and, harassed as I was by a multitude of cares, itescaped my memory.

I, too, was anxious that our brother Gregory should have thegovernment of a Church commensurate with his abilities; and thatwould have been the whole Church under the sun gathered into oneplace. But, as this is impossible, let him be a bishop, not derivingdignity from his see, but conferring dignity on his see by himself.For it is the part of a really great man not only to be sufficientfor great things, but by his own influence to make small thingsgreat.

But what is to be done to Palmatius, who, after so manyexhortations of the brethren, still helps Maximus in hispersecutions? Even now they do not hesitate to write to him. They areprevented from coming themselves by bodily weakness and their ownoccupations. Believe me, very godly Father, our own affairs are muchin need of your presence, and yet once more you must put yourhonourable old age in motion, that you may give your support toCappadocia, which is now tottering and in danger of falling.

99. To Count Terentius

I have had every desire and have really done my best to obey, ifonly in part, the imperial order and the friendly letter of yourexcellency. I am sure that your every word and every thought are fullof good intentions and right sentiments. But I have not beenpermitted to show my ready concurrence by practical action. Thetruest cause is my sins, which always rise before me and alwayshamper my steps. Then, again, there is the alienation of the bishopwho had been appointed to cooperate with me, why, I know not; but myright reverend brother Theodotus, who promised from the beginning toact with me, had cordially invited me from Getasa to Nicopolis. Whenhowever he saw me in the town, he was so shocked at me, and so afraidof my sins, that he could not bear to take me either to morning orevening prayer. In this he acted quite justly so far as my desertsgo, and quite as befits my course of life, but not in a manner likelyto promote the interests of the Churches. His alleged reason was thatI had admitted the very reverend brother Eustathius to communion.What I have done is as follows. When invited to a meeting held by ourbrother Theodotus, and wishful, for love's sake, to obey the summons,that I might not make the gathering fruitless and vain, I was anxiousto hold communication with the aforementioned brother Eustathius. Iput before him the accusations concerning the faith, advanced againsthim by our brother Theodotus, and I asked him, if he followed theright faith, to make it plain to me, that I might communicate withhim; if he were of another mind he must know plainly that I should beseparated from him. We had much conversation on the subject, and allthat day was spent in its examination; when evening came on weseparated without arriving at any definite conclusion. On the morrow,we had another sitting in the morning and discussed the same points,with the addition of our brother Pœmenius, the presbyter ofSebasteia, who vehemently pressed the argument against me. Point bypoint I cleared up the questions on which he seemed to be accusingme, and brought them to agree to my propositions. The result was,that, by the grace of the Lord, we were found to be in mutualagreement, even on the most minute particulars. So about the ninthhour, after thanking God for granting us to think and say the samething, we rose up to go to prayer. In addition to this I ought tohave got some written statement from him, so that his assent might bemade known to his opponents and the proof of his opinion might besufficient for the rest. But I was myself anxious, with the desirefor great exactitude, to meet my brother Theodotus, to get a writtenstatement of the faith from him, and to propose it to Eustathius;that so both objects might be obtained at once, the confession of theright faith by Eustathius and the complete satisfaction of Theodotusand his friends, and they would have no ground for objection afterthe acceptance of their own propositions. But Theodotus, beforelearning why we were met and what had been the result of ourintercourse, decided not to allow us to take part in the meeting. Somidway on our journey we set out back again, disappointed that ourefforts for the peace of the Churches had been counteracted.

3. After this, when I was compelled to undertake a journey intoArmenia, knowing the man's character, and with the view both ofmaking my own defense before a competent witness, for what had takenplace and of satisfying him, I travelled to Getasa, into theterritory of the very godly bishop Meletius, the aforementionedTheodotus being with me; and while there, on being accused by him ofmy communication with Eustathius, I told him that the result of ourintercourse was my finding Eustathius to be in all things inagreement with myself. Then he persisted that Eustathius, afterleaving me, had denied this and asseverated to his own disciples thathe had never come to any agreement with me about the faith. I,therefore, combated this statement; and see, O most excellent man, ifthe answer I made was not most fair and most complete. I amconvinced, I said, judging from the character of Eustathius, that hecannot thus lightly be turning from one direction to another, nowconfessing now denying what he said; that a man, shunning a lie, evenin any little matter, as an awful sin, is not likely to choose to runcounter to the truth in matters of such vast importance and sogenerally notorious: but if what is reported among you turns out tobe true, he must be confronted with a written statement containingthe complete exposition of the right faith; then, if I find him readyto agree in writing, I shall continue in communion with him; but, ifI find that he shrinks from the test, I shall renounce allintercourse with him. The bishop Meletius agreed to these arguments,and the brother Diodorus the presbyter, who was present, and then theright reverend brother Theodotus, assented, and invited me to go toNicopolis, both to visit the Church there, and to keep him company asfar as Satala. But he left me at Getasa, and, when I reachedNicopolis, forgetting all that he heard from me, and the agreement hehad made with me, dismissed me, disgraced by the insults anddishonours which I have mentioned.

4. How, then, right honourable sir, was it possible for me toperform any of the injunctions laid on me, and to provide bishops forArmenia? How could I act, when the sharer of my responsibilities wasthus disposed towards me – the very man by whose aid I wasexpecting to be able to find suitable persons, because of his havingin his district reverend and learned men, skilled in speech, andacquainted with the other peculiarities of the nation? I know theirnames, but I shall refrain from mentioning them, lest there arise anyhindrance to the interests of Armenia being served at some futuretime.

Now, after getting as far as Satala in such a state of health, Iseemed to settle the rest by the grace of God. I made peace betweenthe Armenian bishops, and made them a suitable address, urging themto put away their customary indifference, and resume their ancientzeal in the Lord's cause. Moreover, I delivered them rules as to howit behooved them to give heed to iniquities generally practised inArmenia. I further accepted a decision of the Church of Satala,asking that a bishop might be given them through me. I was alsocareful to inquire into the calumnies promulgated against our brotherCyril, the Armenian bishop, and by God's grace I have found them tobe started by the lying slanders of his enemies. This they confessedto me. And I seemed to some extent to reconcile the people to him, sothat they avoid communion with him no more. Small achievements these,maybe, and not worth much, but in consequence of the mutual discordcaused by the wiles of the devil, it was impossible for me to effectmore. Even this much I ought not to have said, so as not to seem tobe publishing my own disgrace. But as I could not plead my causebefore your excellency in any other way, I was under the necessity oftelling you the entire truth.

100. To Eusebius, Bishop of Samosata

When I saw your affectionate letter, in the country bordering onArmenia, it was like a lighted torch held up at a distance tomariners at sea, especially if the sea happen to be agitated by thewind. Your reverence's letter was of itself a pleasant one, and fullof comfort; but its natural charm was very much enhanced by the timeof its arrival, a time so painful to me, that I hardly know how todescribe it, after once making up my mind to forget its troubles.However, my deacon will give you a full account. My bodily strengthcompletely failed me, so that I was not even able to bear theslightest movement without pain. Nevertheless I do pray that, by theaid of your prayers, my own longing may be fulfilled; although myjourney has caused me great difficulties, in consequence of theaffairs of my own Church having been neglected through its occupyingsuch a long time. But if, while I yet live, God grants me to see yourreverence in my Church, then truly I shall have good hope, even forthe future, that I am not wholly excluded from the gifts of God. Ifit be possible, I beg that this meeting between us may take place atthe Synod which we hold every year, in memory of the blessed martyrEupsychius, now about to be held on the 7th of September. I amcompassed with anxieties which demand your help and sympathy, both inthe matter of the appointment of bishops anti in the consideration ofthe trouble caused me by the simplicity of Gregory of Nyssa, who issummoning a Synod at Ancyra and leaving nothing undone to counteractme.

101. Consolatory

This is my first letter to you, and Icould have prayed that its subject were a brighter one. Had it beenso, things would have fallen out as I desire, for it is my wish thatthe life of all those who are purposed to live in true religionshould be happily spent. But the Lord, Who ordains our course inaccordance with His ineffable wisdom, has arranged that all thesethings should come about for the advantage of our souls, whereby Hehas, on the one hand, made your life sorrowful, and on the other,roused the sympathy of one who, like myself, is united to you ingodly love. Therefore on my learning from my brothers what hasbefallen you it has seemed to me that I could not but give you suchcomfort as I can. Had it indeed been possible to me to travel to theplace in which you are now living I would have made every effort todo so. But my bad health and the present business which occupies mehave caused this very journey, which I have undertaken, to beinjurious to the interests of my Church. I have, therefore,determined to address your excellency in writing, to remind you thatthese afflictions are not sent by the Lord, Who rules us, to theservants of God to no purpose, but as a test of the genuineness ofour love to the divine Creator. Just as athletes win crowns by theirstruggles in the arena, so are Christians brought to perfection bythe trial of their temptations, if only we learn to accept what issent us by the Lord with becoming patience, with all thanksgiving.All things are ordained by the Lord's love. We must not acceptanything that befalls us as grievous, even if, for the present, itaffects our weakness. We are ignorant, perhaps, of the reasons whyeach thing that happens to us is sent to us as a blessing by the Lordbut we ought to be convinced that all that happens to us is for ourgood, either for the reward of our patience, or for the soul which wehave received, lest, by lingering too long in this life, it be filledwith the wickedness to be found in this world. If the hope ofChristians is limited to this life, it might rightly have beenreckoned a bitter lot to be prematurely parted from the body; but if,to them that love God, the sundering of the soul from these bodilyfetters is the beginning of our real life, why do we grieve like themwhich have no hope? 1 Thessalonians 4:12 Be comforted then,and do not fall under your troubles, but show that you are superiorto them and can rise above them.

102. To the citizens of Satala

Moved by your importunity and that of all your people, I haveundertaken the charge of your Church, and have promised before theLord that I will be wanting to you in nothing which is within mypower. So I have been compelled, as it is written, to touch as itwere the apple of my eye. Thus the high honour in which I hold youhas suffered me to remember neither relationship, nor the intimacywhich I have had from my boyhood with the person in question, asmaking a stronger demand on me than your request. I have forgottenall the private considerations which made him near and dear to me,making no account of the sighs which will be heaved by all my peopleon being deprived of his rule, none of the tears of all his kindred;nor have I taken to heart the affliction of his aged mother, who issupported by his aid alone. All these considerations, great and manyas they are, I have put aside, keeping only in view the one object ofgiving your Church the blessing of the rule of such a man, and ofaiding her, now distressed as she is, at being so long without ahead, and needing great and powerful support to be enabled to riseagain. So much for what concerns myself. Now, on the other hand, Iask you not to fall short of the hope which I have entertained and ofthe promises which I have made him, that I have sent him to closefriends. I ask every one of you to try to surpass the rest in loveand affection to him. I entreat you to show this laudable rivalry,and to comfort his heart by the greatness of your attentions to him,that he may forget his own home, forget his kinsfolk, and forget apeople so dependent on his rule, like a child weaned from hismother's breast.

I have dispatched Nicias beforehand to explain everything to yourexcellencies, and that you may fix a day to keep the feast and givethanks to the Lord, Who has granted the fulfilment of your prayer.

103. To the people of Satala

The Lord has answered the prayer of His people and has given them,by my humble instrumentality, a shepherd worthy of the name; not onemaking traffic of the word, as many do, but competent to give fullsatisfaction to you, who love orthodoxy of doctrine, and haveaccepted a life agreeable to the Lord's commands, in the name of theLord, Who has filled him with His own spiritual graces.

104. To the prefect Modestus

Merely to write to so great a man, even though there be no otherreason, must be esteemed a great honour. For communication withpersonages of high distinction confers glory upon all to whom it ispermitted. My supplication, however, is one which I am driven bynecessity to make to your excellency, in my great distress at thecondition of my whole country. Bear with me, I beg you, kindly and inaccordance with your own characters and reach a helping hand to mycountry, now beaten to the knee. The immediate object of my entreatyis as follows. By the old census, the clergy of God, presbyters anddeacons, were left exempt. The recent registrars, however, withoutany authority from your lordship, have enrolled them, except that insome cases a few were granted immunity on the score of age. I ask,then, that you will leave us this memorial of your beneficence, topreserve through all coming time your good fame; that in accordancewith the old law the clergy be exempt from contribution. I do not askthe remission to be conceded personally and individually to those whoare now included, in which case the grace will pass to theirsuccessors, who may not always be worthy of the sacred ministry. Iwould suggest that some general concession be made to the clergy,according to the form in the open register, so that the exemption maybe given in each place to ministers by the rulers of the Church. Thisboon is sure to bring undying glory to your excellency for your gooddeeds, and will cause many to pray for the imperial house. It willalso really be profitable to the government, if we afford the reliefof exemption, not generally to all the clergy, but to those who fromtime to time are in distress. This, as any one who chooses may know,is the course we actually pursue when we are at liberty.

105. To the deaconesses, the daughters of Count Terentius

On coming to Samosata I expected to have the pleasure of meetingyour excellencies, and when I was disappointed I could not easilybear it. When, I said, will it be possible for me to be in yourneighbourhood again? When will it be agreeable to you to come intomine? All this, however, must be left to the Lord's will. As to thepresent, when I found that my son Sophronius was setting out to you,I gladly delivered him this letter, to convey you my salutation, andto tell you how, by God's grace, I do not cease to remember you, andto thank the Lord on your behalf, in that you are goodly scions of agoodly stock, fruitful in good works, and verily like lilies amongthorns. Surrounded as you are by the terrible perversity of them thatare corrupting the word of truth, you do not give in to their wiles;you have not abandoned the apostolic proclamation of faith, you havenot gone over to the successful novelty of the day. Is not this causeof deep thankfulness to God? Shall not this rightly bring you greatrenown? You have professed your faith in Father, Son and Holy Ghost.Do not abandon this deposit; the Father – origin of all; the Son –Only begotten, begotten of Him, very God, Perfect of Perfect, livingimage, showing the whole Father in Himself; the Holy Ghost, havingHis subsistence of God, the fount of holiness, power that gives life,grace that makes perfect, through Whom man is adopted, and the mortalmade immortal, conjoined with Father and Son in all things in gloryand eternity, in power and kingdom, in sovereignty and godhead; as istestified by the tradition of the baptism of salvation.

But all who maintain that either Son or Spirit is a creature, orabsolutely reduce the Spirit to ministerial and servile rank, are farremoved from the truth. Flee their communion. Turn away from theirteaching. They are destructive to souls. If ever the Lord grant us tomeet, I will discourse to you further concerning the faith, to theend that you may perceive at once the power of the truth and therottenness of heresy by Scriptural proof.

106. To a soldier

I have many reasons for thanking God for mercies vouchsafed to mein my journey, but I count no blessing greater than the knowledge ofyour excellency, which has been permitted me by our good Lord'smercy. I have learned to know one who proves that even in a soldier'slife it is possible to preserve the perfection of love to God, andthat we must mark a Christian not by the style of his dress, but bythe disposition of his soul. It was a great delight to me to meetyou; and now, whenever I remember you, I feel very glad. Play theman; be strong; strive to nourish and multiply love to God, thatthere may be given you by Him yet greater boons of blessing. I needno further proof that you remember me; I have evidence in what youhave done.

107. To the Widow Julitta

I was grieved to find on reading your ladyship's letter that youare involved in the same difficulties. What is to be done to men whoshow such a shifty character, saying now one thing now another andnever abiding in the same pledges? If, after the promises made in mypresence, and in that of the ex-prefect, he now tries to shorten thetime of grace as though nothing had been said, he does seem to havelost, as far as I am concerned, all sense of shame. Nevertheless Iwrote to him, rebuking him, and reminding him of his promises. Iwrote also to Helladius, who is of the household of the prefect, thatinformation might be given through him about your affairs. Ihesitated myself to make so free with an officer of such importance,on account of my never having yet written to him about my own privateaffairs and my fearing some adverse decision from him, great men, asyou know, being easily annoyed about such matters. If, however, anygood is to be done in the matter, it will be through Helladius, anexcellent man, well disposed towards me, fearing God, and havingperfectly free access to the prefect. The Holy One is able to deliveryou from all affliction, if only truly and sincerely we fix all ourhope on Him.

108. To the guardian of the heirs of Julitta

I am very much astonished to hear that, after the kind promiseswhich you made and which were only such as might be expected fromyour generous character, you have now forgotten them and are puttingviolent and stern pressure on our sister. What to think, under thecircumstances, I really do not know. I know from many who haveexperienced your liberality, and bear testimony to it, how great itis; and I remember the promises which you made before me and theex-prefect. You said that you were naming a shorter time in writing,but that you would grant a longer term of grace, from your wish tomeet the necessities of the case, and do a favour to the widow, whois now compelled to pay out of her substance such a large sum ofmoney at once. What is the cause of this change I cannot imagine.However, whatever it is, I beg you to be mindful of your own generouscharacter, and to look to the Lord Who requites good deeds. I beg youto grant the time of remission, which you promised at the outset,that they may be able to sell their property and discharge the debt.I perfectly well remember that you promised, if you received the sumagreed on, to restore to the widow all the stipulated documents, aswell those which had been executed before the magistrates as theprivate papers. I do beg you then, honour me and win great blessingfor yourself from the Lord. Remember your own promises, recognizingthat you are human and must yourself look for that time when you willneed God's help. Do not shut yourself off from that help by yourpresent severity; but, by showing all kindness and clemency to theafflicted, attract God's pity to yourself.

109. To the Count Helladius

I shrink from troubling your good nature, on account of thegreatness of your influence, for fear of seeming to make anunwarrantable use of your friendship; however, the necessity of thecase prevents my holding my peace. Our sister, who is a relative ofmine, and now in the sorrowful position of a widow, has to look afterthe affairs of her orphan boy. On seeing her above measure oppressedby intolerable responsibilities, I felt great compassion for her,and, feeling deeply on the subject, I have hastened to invoke youraid, in order that you may, if possible, deign to support themessenger whom she has sent, to the end that when she has paid whatshe promised in person in my presence, she may be freed from anyfurther pressure. She had agreed that she should be relieved from theinterest on payment of the capital. Now, however, those who arelooking after the affairs of her heirs are trying to exact thepayment of the interest as well as that of the capital. The Lord, youknow, makes the care of widows and orphans His own, and so do youstrive to use your best endeavours in this matter, in the hope of therecompense which God Himself will give you. I cannot help thinkingthat, when our admirable and kindly prefect has heard of thedischarge of the capital, he will feel for this afflicted and unhappyhouse now stricken to the knee, and no longer able to cope with theinjuries inflicted upon it. Pardon, then, the necessity which compelsme to intrude upon you; and give your help in this matter, inproportion to the power which Christ has given you, good and true manas you are, and using your talents for the best.

110. To the prefect Modestus

In kindly condescending to come down to me you give me greathonour and allow me great freedom; and these in like, aye and ingreater, measure, I pray that your lordship may receive from our goodMaster during the whole of your life. I have long wanted to write toyou and to receive honour at your hands, but respect for your greatdignity has restrained me, and I have been careful lest I should everseem to abuse the liberty conceded to me. Now, however, I am forcedto take courage, not only by the fact of my having receivedpermission from your incomparable excellency to write, but also bythe necessity of the distressed. If, then, prayers of even the smallare of any avail with the great, be moved, most excellent sir, ofyour good will to grant relief to a rural population now in pitiablecase, and give orders that the tax of iron, paid by the inhabitantsof iron-producing Taurus, may be made such as it is possible to pay.Grant this, lest they be crushed once for all, instead of being oflasting service to the state. I am sure that your admirablebenevolence will see that this is done.

111. To Modestus, the prefect

Under any ordinary circumstances I should have lacked courage tointrude upon your excellency, for I know how to gauge my ownimportance and to recognise dignities. But now that I have seen afriend in a distressing position at having been summoned before you,I have ventured to give him this letter. I hope that by using it, asa kind of propitiatory symbol, he may meet with mercifulconsideration. Truly, although I am of no account, moderation itselfmay be able to conciliate the most merciful of prefects, and to winpardon for me. Thus if my friend has done no wrong, he may be savedby the mere force of truth; if he has erred, he may be forgiventhrough my entreaty.

How we are situated here no one knows better than yourself, foryou discern the weak parts in each man and rule all with youradmirable forethought.

112. To Andronicus, a general

1. Did but my health allow of my being able to undertake a journeywithout difficulty, and of putting up with the inclemency of thewinter, I should, instead of writing, have travelled to yourexcellency in person, and this for two reasons. First to pay my olddebt, for I know that I promised to come to Sebastia and to have thepleasure of seeing your excellency; I did indeed come, but I failedto meet you because I arrived a little later than your lordship;secondly, to be my own ambassador, because I have hitherto shrunkfrom sending, from the idea that I am too insignificant to win such aboon, and at the same time reckoning that no one by merely writingwould be so likely to persuade any one of public or private rank, inbehalf of any one, as by a personal interview, in which one mightclear up some points in the charges, as to others make entreaty, andfor others implore pardon; none of which ends can be easily achievedby a letter. Now against all this I can only set one thing, your mostexcellent self; and because it will suffice to tell you my mind inthe matter, and all that is wanting you will add of yourself, I haveventured to write as I do.

2. But you see how from my hesitation, and because I put offexplaining the reasons of my pleading, I write in roundabout phrase.This man Domitianus has been an intimate friend of my own and of myparents from the beginning, and is like a brother to me. Why should Inot speak the truth? When I learned the reasons for his being in hispresent troubles, I said that he had only got what he deserved. For Ihoped that no one who has ever committed any offense be it small orgreat, will escape punishment. But when I saw him living a life ofinsecurity and disgrace, and felt that his only hope depends on yourdecision, I thought that he had been punished enough; and so Iimplore you to be magnanimous and humane in the view you take of hiscase. To have one's opponents under one's power is right and properfor a man of spirit and authority; but to be kind and gentle to thefallen is the mark of the man supereminent in greatness of soul, andin inclemency. So, if you will, it is in your power to exhibit yourmagnanimity in the case of the same man, both in punishing him and insaving him. Let the fear Domitian has of what he suspects, and ofwhat he knows he deserves to suffer, be the extent of hischastisement. I entreat you to add nothing to his punishment, forconsider this: many in former times, of whom no record has reachedus, have had those who wronged them in their power. But those whosurpassed their fellows in philosophy did not persist in their wrath,and of these the memory has been handed down, immortal through alltime. Let this glory be added to what history will say of you. Grantto us, who desire to celebrate your praises, to be able to go beyondthe instances of kindnesses sung of in days of old. In this mannerCrœsus, it is said, ceased from his wrath against the slayer of hisson, when he gave himself up for punishment, and the great Cyrus wasfriendly to this very Crœsus after his victory. We shall number youwith these and shall proclaim this your glory, with all our power,unless we be counted too poor heralds of so great a man.

3. Yet another plea that I ought to urge is this, that we do notchastise transgressors for what is past and gone, (for what means canbe devised for undoing the past?) but either that they may bereformed for the future, or may be an example of good behaviour toothers. Now, no one could say that either of these points is lackingin the present case; for Domitian will remember what has happenedtill the day of his death; and I think that all the rest, with hisexample before them, are dead with alarm. Under these circumstancesany addition which we make to his punishment will only look like asatisfaction of our own anger. This I should say is far from beingtrue in your case. I could not indeed be induced to speak of such athing did I not see that a greater blessing comes to him that gives,than to him that receives. Nor will your magnanimity be known only toa few. All Cappadocia is looking to see what is to be done, and Ipray that they may be able to number this among the rest of your gooddeeds. I shrink from concluding my letter for fear any omission maybe to my hurt. But one thing I will add. Domitian has letters frommany, who plead for him, but he thinks mine the most important ofall, because he has learned, from whom I know not, that I haveinfluence with your excellency. Do not let the hopes he has placed inme be blasted; do not let me lose my credit among my people here; beentreated, illustrious sir, and grant my boon. You have viewed humanlife as clearly as ever philosopher viewed it, and you know howgoodly is the treasure laid up for all those who give their help tothe needy.

113. To the presbyters of Tarsus

On meeting this man, I heartily thanked God that by means of hisvisit He had comforted me in many afflictions and had through himshown me clearly your love. I seem to see in one man's dispositionthe zeal of all of you for the truth. He will tell you of ourdiscourses with one another. What you ought to learn directly from meis as follows.

We live in days when the overthrow of theChurches seems imminent; of this I have long been cognisant. There isno edification of the Church; no correction of error; no sympathy forthe weak; no single defense of sound brethren; no remedy is foundeither to heal the disease which has already seized us, or as apreventive against that which we expect. Altogether the state of theChurch (if I may use a plain figure though it may seem too humble anone) is like an old coat, which is always being torn and can never berestored to its original strength. At such a time, then, there isneed of great effort and diligence that the Churches may in some waybe benefited. It is an advantage that parts hitherto severed shouldbe united. Union would be effected if we were willing to accommodateourselves to the weaker, where we can do so without injury to souls;since, then, many mouths are open against the Holy Ghost, and manytongues whetted to blasphemy against Him, we implore you, as far asin you lies, to reduce the blasphemers to a small number, and toreceive into communion all who do not assert the Holy Ghost to be acreature, that the blasphemers may be left alone, and may either beashamed and return to the truth, or, if they abide in their error,may cease to have any importance from the smallness of their numbers.Let us then seek no more than this, but propose to all the brethren,who are willing to join us, the Nicene Creed. If they assent to that,let us further require that the Holy Ghost ought not to be called acreature, nor any of those who say so be received into communion. Ido not think that we ought to insist upon anything beyond this. For Iam convinced that by longer communication and mutual experiencewithout strife, if anything more requires to be added by way ofexplanation, the Lord Who works all things together for good for themthat love Him, Romans 8:28 will grant it.

114. To Cyriacus, at Tarsus

I need hardly tell the sons of peace how great is the blessing ofpeace. But now this blessing, great, marvellous, and worthy as it isof being most strenuously sought by all that love the Lord, is inperil of being reduced to the bare name, because iniquity abounds,and the love of most men has waxed cold. I think then that the onegreat end of all who are really and truly serving the Lord ought tobe to bring back to union the Churches now at sundry times and invarious manners divided from one another. In attempting myself toeffect this, I cannot fairly be blamed as a busybody, for nothing isso characteristically Christian as the being a peacemaker, and forthis reason our Lord has promised us peacemakers a very high reward.

When, therefore, I had met the brethren, and learned how great wastheir brotherly love, their regard for you, and yet more their lovefor Christ, and their exactitude and firmness in all that concernsthe faith, and moreover their earnestness in compassing two ends, thenot being separated from your love, and the not abandoning theirsound faith, I approved of their good disposition; and I now write toyour reverence beseeching you with all love to retain them in trueunion, and associated with you in all your anxiety for the Church. Ihave moreover pledged myself to them for your orthodoxy, and that youtoo by God's grace are enrolled to fight with all vigour for thetruth, whatever you may have to suffer for the true doctrine. My ownopinion is that the following conditions are such as will not runcounter to your own feeling and will be quite sufficient to satisfythe above mentioned brethren; namely, that you should confess thefaith put forth by our Fathers once assembled at Nicæa, that youshould not omit any one of its propositions, but bear in mind thatthe three hundred and eighteen who met together without strife didnot speak without the operation of the Holy Ghost, and not to add tothat creed the statement that the Holy Ghost is a creature, nor holdcommunion with those who so say, to the end that the Church of Godmay be pure and without any evil admixture of any tare. If this fullassurance is given them by your good feeling, they are prepared tooffer proper submission to you. And I myself promise for the brethrenthat they will offer no opposition, but will show themselves entirelysubordinate, if only your excellency shall have readily granted thisone thing which they ask for.

115. To the heretic Simplicia

We often ill advisedly hate our superiors and love our inferiors.So I, for my part, hold my tongue, and keep silence about thedisgrace of the insults offered me. I wait for the Judge above, Whoknows how to punish all wickedness in the end, even though a man pourout gold like sand; let him trample on the right, he does but hurthis own soul. God always asks for sacrifice, not, I think, because Heneeds it, but because He accepts a pious and right mind as a precioussacrifice. But when a man by his transgressions tramples on himselfGod reckons his prayers impure. Bethink yourself, then, of the lastday, and pray do not try to teach me. I know more than you do, and amnot so choked with thorns within. I do not mind tenfold wickednesswith a few good qualities. You have stirred up against me lizards andtoads, beasts, it is true, of Spring time, but nevertheless unclean.But a bird will come from above who will devour them. The account Ihave to render is not according to your ideas, but as God thinks fitto judge. If witnesses are wanted, there will not stand before theJudge slaves; nor yet a disgraceful and detestable set of eunuchs;neither woman nor man, lustful, envious, ill-bribed, passionate,effeminate, slaves of the belly, mad for gold, ruthless, grumblingabout their dinner, inconstant, stingy, greedy, insatiable, savage,jealous. What more need I say? At their very birth they werecondemned to the knife. How can their mind be right when their feetare awry? They are chaste because of the knife, and it is no creditto them. They are lecherous to no purpose, of their own naturalvileness. These are not the witnesses who shall stand in thejudgment, but rather the eyes of the just and the eyesight of theperfect, of all who are then to see with their eyes what they now seewith their understanding.

116. To Firminius

You write seldom, and your letters are short, either because youshrink from writing or from avoiding the satiety that comes fromexcess; or perhaps to train yourself to curt speech. I, indeed, amnever satisfied and however abundant be your communication, it isless than my desire, because I wish to know every detail about you.How are you as to health? How as to ascetic discipline? Do youpersevere in your original purpose? Or have you formed some new plan,changing your mind according to circumstances? Had you remained thesame, I should not have wanted a great number of letters. I shouldhave been quite satisfied with I am quite well and I hope you arequite well. But I hear what I am ashamed to say, that you havedeserted the ranks of your blessed forefathers, and deserted to yourpaternal grandfather, and are anxious to be rather a Brettanius thana Firminius. I am very anxious to hear about this, and to learn thereasons which have induced you to take to this kind of life. You haveyourself been silent; ashamed, I suppose, of your intentions, andtherefore I must implore you not to entertain any project, which canbe associated with shame. If any such idea has entered into yourmind, put it from you, come to yourself again, bid a long farewell tosoldiering and arms and the toils of the camp. Return home thinkingit, as your forefathers thought before you, quite enough for ease oflife and all possible distinction to hold a high place in your city.This, I am sure, you will be able to achieve without difficulty, whenI consider your natural gifts and the small number of your rivals.If, then, this was not your original intention, or if after formingit you have rejected it, let me know at once. If, on the other hand,which God forbid, you remain in the same mind, let the trouble comeself announced. I do not want a letter.

117. Without address

For many reasons I know that I am a debtor to your reverence, andnow the anxiety in which I find myself necessarily puts me in the wayof services of this kind, although my advisers are mere chancecomers, and not like yourself joined to me by many and differentties. There is no need to bring the past under review. I may say thatI was the cause of my own difficulties, by determining to leave thatgood discipline which alone leads to salvation. The result was thatin this trouble I soon fell into temptation. What happened has seemedworthy of mention, so that I may not again fall into similardistress. As to the future, I wish to give full assurance to yourreverence, that, by God's grace, all will go well, since theproceeding is lawful, and there is no difficulty about it, as many ofmy friends about the court are ready to help me. I shall thereforehave a petition drawn up, similar to the form presented to the Vicar;and, if no delay intervene, I shall promptly get my discharge, andshall be sure to give you relief by sending you the formal document.I feel sure that in this my own convictions have more force than theimperial orders. If I show this fixed and firm in the highest life,by God's aid the keeping of my chastity will be inviolable and sure.I have been pleased to see the brother entrusted to me by you, andhold him among my intimate friends. I trust he may prove worthy ofGod and of your good word.

118. To Jovinus, Bishop of Perrha

You owe me a good turn. For I lent you a kindness, which I oughtto get back with interest;– a kind of interest, this, which ourLord does not refuse. Pay me, then, my friend, by paying me a visit.So much for the capital; what of the increment? It is the fact of thevisit being paid by you, who are a man as much superior to me, asfathers are better than children.

119. To Eustathius, Bishop of Sebasteia

I address you by the very honourable and reverend brother Petrus,beseeching you now and ever to pray for me, that I may be changedfrom ways dangerous and to be shunned, and may be made one day worthyof the name of Christ. Though I say nothing, you will conversetogether about my affairs, and he will give you an exact account ofwhat has taken place. But you admit without due examination, the vilesuspicions against me which will probably be raised by men who haveinsulted me, in violation of the fear of God and the regard of men. Iam ashamed to tell you what treatment I have received from theillustrious Basilius, whom I had accepted at the hands of yourreverence as a protection for my life. But, when you have heard whatour brother has to say, you will know every detail. I do not thusspeak to avenge myself upon him, for I pray that it may not be put tohis account by the Lord, but in order that your affection to me mayremain firm, and because I am afraid lest it be shaken by themonstrous slanders which these men are pretty sure to make up indefense of their fall. Whatever be the charges they adduce, I hopeyour intelligence will put these enquiries to them. Have theyformally accused me? Have they sought for any correction of the errorwhich they bring against me? Have they made their grievance againstme plain? As matters are, by their ignoble flight they have made itevident that under the cheerfulness of their countenance, and theircounterfeit expressions of affection, they are all the while hidingin their heart an immense depth of guile and of gall. In all this,whether I narrate it or not, your intelligence knows perfectly wellwhat sorrow they have caused me, and what laughter to those who,always expressing their abomination for the pious life in thiswretched city, affirm that the pretence of virtue is practised as amere trick to get credit, a mere assumption to deceive. So in thesedays no mode of life is now so suspected of vice by people here asthe profession of asceticism. Your intelligence will consider what isthe best cure for all this.

As to the charges patched up against me by Sophronius, far frombeing a prelude of blessings, they are a beginning of division andseparation, and are likely to lead to even my love growing cold. Iimplore that by your merciful kindness he may be withheld from hisinjurious efforts, and that your affection may strive rather totighten the bonds of what is falling asunder, and not to increaseseparation by joining with those who are eager for dissent.

120. To Meletius, bishop of Antioch

I have received a letter from the very God-beloved bishopEusebius, in which he enjoins that a second letter be written to theWesterns about certain Church matters. He has expressed a wish thatthe letter should be drawn up by me, and signed by all those who arein communion. Having no means of writing a letter about these wishesof his, I have sent on his minute to your holiness, in order that,when you have read it and can give heed to the information given bythe very dear brother Sanctissimus, our fellow presbyter, you mayyourself be so good as to indite a letter on these points as seemsbest to you. We are prepared to agree to it and to lose no time inhaving it conveyed to those in communion with us, so that, when allhave signed it may be carried by the messenger, who is on the pointof starting on his journey to visit the bishops of the West. Giveorders for the decision of your holiness to be communicated to me asquickly as possible, that I may not be ignorant of your intentions.

As to the intrigue which is now being devised, or has already beendevised against me, in Antioch, the same brother will conveyintimation to your holiness, unless indeed the report of what hasbeen done does not anticipate him and make the position clear. Thereis ground for hope that the threats are coming to an end.

I wish your reverence to know that our brother Anthimus hasordained Faustus, who is living with the pope as bishop, withouthaving received the votes, and in place of our right reverend brotherCyril. Thus he has filled Armenia with schisms. I have thought itright to tell your reverence this, lest they should lie against me,and I be responsible for these disorderly proceedings. You will ofcourse deem it right to make this known to the rest. I think suchirregularity will distress many.

121. To Theodotus, bishop of Nicopolis

The winter is severe and protracted, so that it is difficult forme even to have the solace of letters. For this reason I have writtenseldom to your reverence and seldom heard from you, but now mybeloved brother Sanctissimus, the co-presbyter, has undertaken ajourney as far as your city. By him I salute your lordship, and askyou to pray for me, and to give ear to Sanctissimus, that from himyou may learn in what situation the Churches are placed, and may giveall possible heed to the points put before you. You must know thatFaustus came with letters for me, from the pope, requesting that hemight be ordained bishop. When however I asked him for sometestimonial from yourself, and the rest of the bishops, he made lightof me and betook himself to Anthimus. He came back, ordained byAnthimus, without any communication having been made to me on thesubject.

122. To Pœmenius, bishop of Satala

When the Armenians returned by your way you no doubt asked for aletter from them, and you learned why I had not given the letter tothem. If they spoke as truth lovers should, you forgave me on thespot; if they kept anything back (which I do not suppose), at allevents hear it from me.

The most illustrious Anthimus, who long ago made peace with me,when he found an opportunity of satisfying his own vain gloriousness,and of causing me some vexation, consecrated Faustus, by his ownauthority and with his own hand, without waiting for any electionfrom you, and ridiculing my punctiliousness in such matters.Inasmuch, then, as he has confounded ancient order and has made lightof you, for whose election I was waiting, and has acted in a manner,as I view it, displeasing to God, for these reasons I felt painedwith them, and gave no letter for any of the Armenians, not even foryour reverence. Faustus I would not even receive into communion,thereby plainly testifying that, unless he brought me a letter fromyou, I should be permanently alienated from him, and should influencethose of the same mind with me to treat him in the same manner. Ifthere is any remedy for these things, be sure to write to meyourself, giving your testimony to him, if you see that his life isgood; and exhort the rest. If on the other hand the mischief isincurable, let me perfectly understand it to be so, that I may nolonger take them into account; although really, as they have proved,they have agreed, for the future, to transfer their communion toAnthimus, in contempt of me and of my Church, as though my friendshipwere no longer worth having.

123. To Urbicius, the monk

You were to have come to see me (and the blessing was drawingnear) to cool me, aflame in my temptations, with the tip of yourfinger. What then? My sins stood in the way and hindered your start,so that I am sick without a remedy. Just as when the waves are roundus, one sinks and another rises, and another looms black anddreadful, so of my troubles: some have ceased, some are with me, someare before me. As is generally the case, the one remedy for thesetroubles is to yield to the crisis and withdraw from my persecutors.Yet come to me, to console, to advise, or even to travel with me; inany case you will make me better for the mere sight of you. Aboveall, pray, and pray again, that my reason be not whelmed by the wavesof my troubles; pray that all through I may keep a heart pleasing toGod, that I be not numbered with the wicked servants, who thank amaster when he gives them good, and refuse to submit when hechastises them by adversity; but let me reap benefit from my verytrials, trusting most in God when I need Him most.

124. To Theodorus

It is sometimes said that slaves to the passion of love, when bysome inevitable necessity they are separated from the object of theirdesire, are able to stay the violence of their passion by indulgingthe sense of sight, if haply they can look at the picture of thebeloved object. Whether this be true or not I cannot say; but whathas befallen me in your case, my friend, is not very different. Ihave felt a disposition towards your godly and guileless soul,somewhat, if I may so say, of the nature of love; but thegratification of my desire, like that of all other blessings, is madedifficult to me by the opposition of my sins. However, I have seemedto see a very good likeness of you in the presence of my veryreverend brothers. And if it had been my lot to fall in with you whenfar away from them, I should have fancied that I saw them in you. Forthe measure of love in each of you is so great, that in both of youthere is a plain contest for the superiority. I have thanked God forthis. If any longer life be left me, I pray that my life may be madesweet through you, just as now I look on life as a wretched thing tobe avoided, because I am separated from the companionship of those Ilove best. For, in my judgment, there is nothing in which one can becheerful when cut off from those who truly love us.

125. A transcript of the faith as dictated by Saint Basil, and subscribed by Eustathius, bishop of Sebasteia.

1. Both men whose minds have beenpreoccupied by a heterodox creed and now wish to change over to thecongregation of the orthodox, and also those who are now for thefirst time desirous of being instructed in the doctrine of truth,must be taught the creed drawn up by the blessed fathers in theCouncil which met at Nicæa. The same training would also beexceedingly useful in the case of all who are under suspicion ofbeing in a state of hostility to sound doctrine, and who by ingeniousand plausible excuses keep the depravity of their sentiments out ofview. For these too this creed is all that is needed. They willeither get cured of their concealed unsoundness, or, by continuing tokeep it concealed, will themselves bear the load of the sentence dueto their dishonesty, and will provide us with an easy defense in theday of judgment, when the Lord will lift the cover from the hiddenthings of darkness, and make manifest the counsels of the hearts.1Corinthians 1:5 It is therefore desirable to receive themwith the confession not only that they believe in the words put forthby our fathers at Nicæa, but also according to the sound meaningexpressed by those words. For there are men who even in this creedpervert the word of truth, and wrest the meaning of the words in itto suit their own notions. So Marcellus, when expressing impioussentiments concerning the hypostasis of our Lord Jesus Christ, anddescribing Him as being Logos and nothing more, had the hardihood toprofess to find a pretext for his principles in that creed byaffixing an improper sense upon the Homoousion. Some, moreover, ofthe impious following of the Libyan Sabellius, who understandhypostasis and substance to be identical, derive ground for theestablishment of their blasphemy from the same source, because of itshaving been written in the creed if any one says that the Son is of adifferent substance or hypostasis, the Catholic and Apostolic Churchanathematizes him. But they did not there state hypostasis andsubstance to be identical. Had the words expressed one and the samemeaning, what need of both? It is on the contrary clear that while bysome it was denied that the Son was of the same substance with theFather, and some asserted that He was not of the substance and was ofsome other hypostasis, they thus condemned both opinions as outsidethat held by the Church. When they set forth their own view, theydeclared the Son to be of the substance of the Father, but they didnot add the words of the hypostasis. The former clause stands for thecondemnation of the faulty view; the latter plainly states the dogmaof salvation. We are therefore bound to confess the Son to be of onesubstance with the Father, as it is written; but the Father to existin His own proper hypostasis, the Son in His, and the Holy Ghost inHis, as they themselves have clearly delivered the doctrine. Theyindeed clearly and satisfactorily declared in the words Light ofLight, that the Light which begot and the Light which was begotten,are distinct, and yet Light and Light; so that the definition of theSubstance is one and the same. I will now subjoin the actual creed asit was drawn up at Nicæa.

2. πιστεύομεν εἰς ἕνα Θεὸν Πατέραπαντοκράτορα, πάντων ὁρατῶν τε καὶἀοράτων ποιητήν· [ποιητὴν οὐρανοῦκαὶ γῆς ὁρατῶν τε πάντων καὶ ἀοράτων·]

καὶ εἰς ἕνα Κύριον Ιησοῦν Χριστόν,τὸν υἱ& 232·ν τοῦ Θεοῦ [τὸν μονογενῆ]γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ.[τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸπάντων τών αἰ& 240·νων.]

τουτέστιν ἐκ τῆς οὐσίας τοῦ Πατρός,Θεὸν ἐκ Θεοῦ [omit], Φῶς ἐκ Φῶτος, Θεὸνἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθένταοὐ ποιηθέντα, ὁμοούσιον τῷ Πατρι, δι᾿οἷ τὰ πάντα ἐγένετο, τά τε ἐν τῷοὐρανῷ καὶ τὰ ἐν τῇ γῇ [omit].

τὸν δι᾿ ἡμᾶς τοὺς ἀνθρωποὺς καὶδιὰ τὴν ἡμέτεραν σωτηρίαν, κατελθόντα[ἐκ τῶν οὐρανῶν] καὶ σαρκωθέντα. [ἑκπνεύματος ἁγίου καὶ Μαρίας τῆςπαρθένου.]

καὶ ἐνανθρωπήσαντα [σταυρωθέντα τεὑπὲρ ημῶν ἐπὶ Ποντίου Πιλάτου, καὶ],παθόντα [καὶ ταφέντα], καί ἀναστάντατῇ τρίτῃ ἡμέρα [κατὰ τὰς γραφὰςκαὶ], ἀνελθόντα εἰς τοὺς οὐρανοὺς.[καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.]

καί πάλιν ἐρχόμενον [μετὰ δόξης]κρῖναι ζῶντας καὶ νεκρούς· [οὗ τῆςβασιλείας οὐκ ἔσται τέλος·]

καί εἰς τὸ Πνεῦμα τὸ ἅγιον. [τὸΚύριον καὶ τὸ ζωοποιὸν τὸ ἐκ τοῦΠατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶκαὶ Υἱ& 254· συμπροσκυνούμενον καὶσυνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶνπροφητῶν· εἰς μίαν ἁγίαν καθολικὴνκαὶ ἀποστολικὴν ἐκκλησίαν, ὁμολογοῦμενἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν,προσδοκῶμεν ἀνάστασιν νεκρῶν, καὶζωὴν τοῦ μέλλοντος αἰ& 242·νος. ᾿Αμὴν.]

τοῦς δὲ λέγοντας, ἦν ποτε ὅτε οὐκἦν, καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέραςὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι,ἢ κτιστὸν ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸνΥἱ& 232·ν τοῦ Θεοῦ, τουτοὺς ἀναθεματίζειἡ καθολικὴ καὶ ἀποστολικὴ ἐκκλησια.[Omit all the Anathemas.]

3. Here then allpoints but one are satisfactorily and exactly defined, some for thecorrection of what had been corrupted, some as a precaution againsterrors expected to arise. The doctrine of the Spirit, however, ismerely mentioned, as needing no elaboration, because at the time ofthe Council no question was mooted, and the opinion on this subjectin the hearts of the faithful was exposed to no attack. Little bylittle, however, the growing poison-germs of impiety, first sown byArius, the champion of the heresy, and then by those who succeeded tohis inheritance of mischief, were nurtured to the plague of theChurch, and the regular development of the impiety issued inblasphemy against the Holy Ghost. Under these circumstances we areunder the necessity of putting before the men who have no pity forthemselves, and shut their eyes to the inevitable threat directed byour Lord against blasphemers of the Holy Ghost, their bounden duty.They must anathematize all who call the Holy Ghost a creature, andall who so think; all who do not confess that He is holy by nature,as the Father is holy by nature, and the Son is holy by nature, andrefuse Him His place in the blessed divine nature. Our not separatingHim from Father and Son is a proof of our right mind, for we arebound to be baptized in the terms we have received and to professbelief in the terms in which we are baptized, and as we haveprofessed belief in, so to give glory to Father, Son, and Holy Ghost;and to hold aloof from the communion of all who call Him creature, asfrom open blasphemers. One point must be regarded as settled; and theremark is necessary because of our slanderers; we do not speak of theHoly Ghost as unbegotten, for we recognise one Unbegotten and oneOrigin of all things, the Father of our Lord Jesus Christ: nor do wespeak of the Holy Ghost as begotten, for by the tradition of thefaith we have been taught one Only-begotten: the Spirit of truth wehave been taught to proceed from the Father, and we confess Him to beof God without creation. We are also bound to anathematize all whospeak of the Holy Ghost as ministerial, inasmuch as by this term theydegrade Him to the rank of a creature. For that the ministeringspirits are creatures we are told by Scripture in the words they areall ministering spirits sent forth to minister. Hebrews 1:14 Butbecause of men who make universal confusion, and do not keep thedoctrine of the Gospels, it is necessary to add yet this further,that they are to be shunned, as plainly hostile to true religion, whoinvert the order left us by the Lord, and put the Son before theFather, and the Holy Spirit before the Son. For we must keepunaltered and inviolable that order which we have received from thevery words of the Lord, Go therefore and teach all nations, baptizingthem in the name of the Father and of the Son, and of the Holy Ghost.Matthew 28:14

I, Eustathius, bishop, have read to you, Basil, and understood;and I assent to what is written above. I have signed in the presenceof our Fronto, Severus, the chorepiscopus, and several other clerics.

126. To Atarbius

On arriving at Nicopolis in the double hope of settling thedisturbances which had arisen, and applying a remedy, as far aspossible, to measures taken in a disorderly manner and in violationof the law of the Church, I was exceedingly disappointed at failingto meet you. I heard that you had hurriedly withdrawn, and actuallyfrom the very synod which was being held by you. I am, therefore,under the necessity of having recourse to writing, and by this letterI bid you present yourself before me, that you may in person applysome remedy to the pain which I felt, even unto death, on hearingthat you had ventured on action, in the very middle of the church, ofthe like of which I hitherto have never heard. All this, althoughpainful and serious, is endurable, as having happened to a man whohas committed the punishment due for his sufferings to God, and iswholly devoted to peace and to preventing harm falling from any faultof his on God's people. Since, however, some honourable brethren,worthy of all credit, have told me that you have introduced certaininnovations into the faith, and have spoken against sound doctrine, Iam under the circumstances the more agitated, and above measureanxious, lest, in addition to the countless wounds which have beeninflicted on the Church by traitors to the truth of the Gospel, yet afurther calamity should spring up in the renewal of the ancientheresy of Sabellius, the enemy of the Church; for to this thebrethren have reported your utterances to be akin. I have, therefore,written to charge you not to shrink from undertaking a short journeyto come to me, and, by giving me full assurance in the matter, atonce to alleviate my pangs, and to solace the Churches of God, whichare now pained to a grave, nay an unendurable extent, at your actionsand your reported words.

127. To Eusebius, bishop of Samosata

Our merciful God, Who makes comfort match trouble, and consolesthe lowly, lest they be drowned unawares in exceeding grief, has senta consolation, equivalent to the troubles I have suffered inNicopolis, in seasonably bringing me the God-beloved bishop Jobinus.He must tell you himself how very opportune his visit was. I shrinkfrom a long letter, and will hold my peace. And I am the moreinclined to silence, lest I seem as it were to put a mark on men, whohave turned round and begun to show regard to me, by mentioning theirfall.

God grant that you may come to see me in my own home, so that Imay embrace your reverence and tell you everything in detail. For weoften find some comfort in telling what is painful in actualexperience. However, for all that the very godly bishop has done,fully as far as regards his affection for me, and preeminently andstoutly as regards the exact observance of the canons, commend him.Moreover, thank God that your pupils everywhere exhibit yourreverence's character.

128. To Eusebius, bishop of Samosata

1. Hitherto I have been unable to give any adequate and practicalproof of my earnest desire to pacify the Churches of the Lord. But inmy heart I affirm that I have so great a longing, that I would gladlygive up even my life, if thereby the flame of hatred, kindled by theevil one, could be put out. If it was not for the sake of thislonging for peace that I consented to come to Colonia, may my life beunblessed by peace. The peace I seek is the true peace, left us bythe Lord Himself; and what I have asked that I may have for myassurance belongs to one who desires nothing but the true peace,although some perversely interpret the truth into another sense. Letthem use their tongues as they will, but assuredly they will one daybe sorry for their words.

2. Now I beseech your holiness to remember the originalpropositions, and not to be led away by receiving answers that do notfit the questions, nor yet to give practical weight to the quibblesof men who, without any power of argument, very cleverly pervert thetruth, from their own ideas alone. I set out propositions which wereperfectly simple, clear and easy to remember; do we decline toreceive into communion those who refuse to accept the Nicene Creed?Do we refuse to have part or lot with those who have the hardihood toassert that the Holy Ghost is a creature? He, however, instead ofanswering my questions word for word, has concocted the statementwhich you have sent me:– and this not from simplemindedness, asmight be imagined, nor yet from his inability to see theconsequences. What he reckons is that, by repudiating my proposition,he will expose his true character to the people; while, if he agreesto it, he will depart from that via media which has hithertoseemed to him preferable to any other position. Let him not try tobeguile me, nor, with the rest, deceive your intelligence. Let himsend a concise answer to my question, whether he accepts orrepudiates communion with the enemies of the faith. If you get him todo this and send me such a distinct answer as I pray for, I ownmyself in error in all that has gone before; I take all the blameupon myself; then ask from me a proof of humility. But, if nothing ofthe kind come to pass, pardon me, most God-beloved father, in myinability to approach God's altar with hypocrisy. Were it not forthis dread, why should I separate myself from Euippius, so learned aman, so advanced in age, and bound to me by so many ties ofaffection? If, however, in this case I acted rightly, it would, I amsure, be absurd to appear united with those who maintain the sameviews as Euippius, through the mediation of these amiable andcharming persons.

3. Not that I think it is absolutely ourduty to cut ourselves off from those who do not receive the faith,but rather to have regard to them in accordance with the old law oflove, and to write to them with one consent, giving them allexhortation with pity, and to propose to them the faith of thefathers, and invite them to union. If we succeed we should be unitedin communion with them; if we fail we must be content with oneanother and purge our conduct of this uncertain spirit, restoring theevangelical and simple conversation followed by those who acceptedthe Word from the beginning. They, it is said, were of one heart andof one soul. Acts 4:32 If they obey you, this will be best; ifnot, recognise the real authors of the war, and, for the future donot write me any more letters about reconciliation.

129. To Meletius Bishop of Antioch

1. I knew that the charge which had lately sprung up against theloquacious Apollinarius would sound strange in the ears of yourexcellency. I did not know myself, till now, that he was accused; atthe present time, however, the Sebastenes, after search in somequarter or another, have brought these things forward, and they arecarrying about a document for which they are specially trying tocondemn me on the ground that I hold the same sentiments. It containsthe following phrases. Wherefore it is everywhere necessary tounderstand the first identity in conjunction with, or rather in unionwith, the second, and to say that the second and the third are thesame. For what the Father is firstly, the Son is secondly, and theSpirit thirdly. And, again, what the Spirit is firstly, the Son issecondly, in so far as the Spirit is the Lord; and the Fatherthirdly, in so far as the Spirit is God. And, to express theineffable with greatest force, the Father is Son in a paternal sense,and the Son Father in a filial sense, and so in the case of theSpirit, in so far as the Trinity is one God. This is what is beingbruited about. I never can believe it to have been invented by thosethrough whom it has been published, although, after their slandersagainst me, I can regard nothing as beyond their audacity. Forwriting to some of their party, they advanced their false accusationagainst me, and then added the words I have quoted, describing themas the work of heretics, but saying nothing as to the author of thedocument, in order that it might vulgarly be supposed to have comefrom my pen. Nevertheless, in my opinion, their intelligence wouldnot have gone far enough in putting the phrases together. On thisaccount, in order to repudiate the growing blasphemy against myself,and show to all the world that I have nothing in common with thosewho make such statements, I have been compelled to mentionApollinarius as approximating to the impiety of Sabellius. Of thissubject I will say no more.

2. I have received a message from the court that, after the firstimpulse of the Emperor, to which he was impelled by my calumniators,a second decree has been passed, that I am not to be delivered to myaccusers, nor given over to their will, as was ordered at thebeginning; but that there has been in the meanwhile some delay. Ifthen this obtains, or any gentler measure is determined on, I willlet you know. If the former prevails, it shall not be so, withoutyour knowledge.

3. Our brother Sanctissimus has certainly been with you a longtime, and you have learned the objects he has in view. If, then, theletter to the Westerns seems to you to contain at all what isrequisite, be so good as to have it written out and conveyed to me,that I may get it signed by those who think with us, and may keep thesubscription ready, and written out on a separate paper, which we canfasten on to the letter which is being carried about by our brotherand fellow presbyter. As I did not find in the minute anythingconclusive, I was in a difficulty on what point to write to theWesterns. Necessary points are anticipated, and it is useless towrite what is superfluous, and on such points would it not beridiculous to show feeling? One subject, however, did appear to me tobe hitherto untouched, and to suggest a reason for writing, and thatwas an exhortation to them not indiscriminately to accept thecommunion of men coming from the East; but, after once choosing oneside, to receive the rest on the testimony of their fellows, and notto assent to every one writing a form of creed on the pretext oforthodoxy. If they do so, they will be found in communion with men atwar with one another, who often put forward the same formulæ, andyet battle vehemently against one another, as those who are mostwidely separated. To the end, then, that the heresy may not be themore widely kindled, while those who are at variance with one anothermutually object to their own formulæ, they ought to be exhorted tomake a distinction between the acts of communion which are broughtthem by chance comers, and those which are duly drawn up according tothe rule of the Church.

130. To Theodotus bishop of Nicopolis

1. You have very rightly and properly blamed me, right honourableand well beloved brother, in that ever since I departed from yourreverence, conveying to Eustathius those propositions about thefaith, I have told you neither much nor little about his business.This neglect is really not due to any contempt on my part for the wayin which he has treated me, but simply to the fact that the story isnow published abroad in all men's ears, and nobody needs anyinstructions from me in order to learn what his intentions are. Forthis he has had good heed, as though he were really afraid that hewould have few witnesses of his opinion, and has sent to the ends ofthe earth the letter which he has written against me. He hastherefore severed himself from communion with me. He did not consentto meet me at the appointed spot, and did not bring his disciples, ashe had promised. On the contrary, he publicly stigmatized me in thepublic synods, with the Cilician Theophilus, by the open andundisguised slander of sowing in the souls of the people doctrines atvariance with his own teaching. This was quite enough to break up allunion between us. Afterwards he came to Cilicia, and, on meeting witha certain Gelasius, showed him the creed which only an Arian, or athorough disciple of Arius, could subscribe. Then, indeed, I was yetmore confirmed in my alienation from him. I felt that the Ethiopianwill never change his skin, nor the leopard his spots, nor a mannurtured in doctrines of perversity ever be able to rub off the stainof his heresy.

2. In addition to all this he has had theimpudence to write against me, or rather to compose long discoursesfull of all kinds of abuse and calumny. To these, up to this time, Ihave answered nothing, taught as we are by the Apostle, not to avengeourselves, but to give place unto wrath. Romans 12:19 Moreover,at the thought of the depth of the hypocrisy with which he has allalong approached me, I have, in a way, become speechless withamazement. But, if all this had never happened, who would not feelhorror and detestation of the fellow at this fresh piece of audacity?Now, as I hear, if the report is really true and not a slanderousinvention, he has ventured to re-ordain certain men; a proceeding onwhich so far no heretic has ventured. How then can I quietly enduresuch treatment? How can I look upon the errors of the man as curable?Beware, then, of being led away by lies; do not be moved by thesuspicions of men who are prone to look at everything in a bad light,as though I were making little of such things. For, be sure, my verydear and honourable friend, that I have never at any time been sogrieved as I am now, on hearing of this confusion of the laws of theChurch. Pray only that the Lord grant me to take no step in anger,but to maintain charity, which behaves itself not unseemly and is notpuffed up. Only look how men without charity have been lifted upbeyond all human bounds and conduct themselves in an unseemly manner,daring deeds which have no precedent in all the past.

131. To Olympius

1. Truly unexpected tidings make both ears tingle. This is mycase. These compositions against me, which are being carried about,have fallen upon ears by this time pretty well seasoned, on accountof my having formerly received the letter, appropriate enough to mysins, but which I should never have expected to be written by thosewho sent it. Nevertheless what followed did seem to me soextraordinarily cruel as to blot out all that had gone before. Howcould I fail to be driven almost out of my senses when I read theletter addressed to the reverend brother Dazinas, full of outrageousinsults and calumnies and of attacks against me, as though I had beenconvicted of much pernicious designs against the Church? Moreoverproofs were immediately offered of the truth of the calumnies againstme, from the document of whose authorship I am ignorant. Parts Irecognise, I own, as having been written by Apollinarius of Laodicea.These I had purposely not even ever read, but I had heard of themfrom the report of others. Other portions I found included, which Ihad never either read or heard of from any one else; of the truth ofthis there is a faithful witness in heaven. How then can men who shunlies, who have learned that love is the fulfilling of the law, whoprofess to bear the burdens of the weak, have consented to bringthese calumnies against me and to condemn me out of other men'swritings? I have often asked myself this question, but I cannotimagine the reason, unless it be, as I have said from the beginning,that my pain in all this is a part of the punishment which is due tomy sins.

2. First of all I sorrowed in soul that truths were lessened bythe sons of men; in the second place I feared for my own self, lestin addition to my other sins, I should become a misanthrope,believing no truth and honour to be left in any man; if indeed thosewhom I have most greatly trusted are proved to be so disposed both tome and to the truth. Be sure then, my brother, and every one who is afriend of the truth, that the composition is not mine; I do notapprove of it, for it is not drawn up according to my views. Even ifI did write, a good many years ago, to Apollinarius or to any oneelse, I ought not to be blamed. I find no fault myself if any memberof any society has been cut off into heresy (and you know perfectlywell whom I mean though I mention nobody by name), because each manwill die in his own sin.

This is my reply to the document sent me, that you may know thetruth, and make it plain to all who wish not to hold the truth inunrighteousness. If it prove necessary to defend myself more atlength on each separate count, I will do so, God being my helper. I,brother Olympius, neither maintain three Gods, nor communicate withApollinarius.

132. To Abramius, bishop of Batnæ

Ever since the autumn I have been quite ignorant of thewhereabouts of your reverence; for I kept hearing uncertain rumours,some saying that you were stopping at Samosata, and some in thecountry, while others maintained that they had seen you at Batnæ.This is the reason of my not writing frequently. Now, on hearing thatyou are staying at Antioch, in the house of the honourable CountSaturninus, I have been glad to give this letter to our beloved andreverend brother Sanctissimus, our fellow presbyter, by whom I saluteyou, and exhort you, whereever you be, to remember firstly God, andsecondly myself, whom you determined from the beginning to love andto reckon among your most intimate friends.

133. To Peter, bishop of Alexandria

The sight of the eyes brings about bodily friendship, and longcompanionship strengthens it, but genuine regard is the gift of theSpirit, Who unites what is separated by long distances, and makesfriends known to one another, not by bodily qualities, but by thecharacteristics of the soul. The grace of the Lord has granted methis favour, by permitting me to see you with the soul's eye, and toembrace you with genuine affection, and as it were, to be drawn verynear to you, and to come into close union with you in the communionof faith. I am sure that you, disciple as you are of so great a man,and long associated with him, will walk in the same spirit and followthe same doctrines of true religion. Under these circumstances Iaddress your excellency, and beseech you that among the other thingsin which you have succeeded that great man, you will succeed him inlove to me, that you will frequently write me news of you, and willgive heed to the brotherhood all over the world with the sameaffection and the same zeal which that most blessed man always showedto all that love God in truth.

134. To the presbyter Pœonius

You may conjecture from what it contains, what pleasure you havegiven me by your letter. The pureness of heart, from which suchexpressions sprang, was plainly signified by what you wrote. Astreamlet tells of its own spring, and so the manner of speech marksthe heart from which it came. I must confess that an extraordinaryand improbable thing has happened to me. For deeply anxious as Ialways was to receive a letter from your excellency, when I had takenyour letter into my hand and had read it, I was not so much pleasedat what you had written, as annoyed at reckoning up the loss I hadsuffered in your long silence. Now that you have begun to write, praydo not leave off. You will give me greater pleasure than men can giveby sending much money to misers. I have had no writer with me,neither caligraphist, nor short-hand. Of all those whom I happen toemploy, some have returned to their former mode of life, and othersare unfit for work from long sickness.

135. To Diodorus, presbyter of Antioch

1. I have read the books sent me by your excellency. With thesecond I was delighted, not only with its brevity, as was likely tobe the case with a reader out of health and inclined to indolence,but, because it is at once full of thought, and so arranged that theobjections of opponents, and the answers to them, stand outdistinctly. Its simple and natural style seems to me to befit theprofession of a Christian who writes less for self-advertisement thanfor the general good. The former work, which has practically the sameforce, but is much more elaborately adorned with rich diction, manyfigures, and niceties of dialogue, seems to me to requireconsiderable time to read, and much mental labour, both to gather itsmeaning and retain it in the memory. The abuse of our opponents andthe support of our own side, which are thrown in, although they mayseem to add some charms of dialectic to the treatise, do yet breakthe continuity of the thought and weaken the strength of theargument, by causing interruption and delay. I know that yourintelligence is perfectly well aware that the heathen philosopherswho wrote dialogues, Aristotle and Theophrastus, went straight to thepoint, because they were aware of their not being gifted with thegraces of Plato. Plato, on the other hand, with his great power ofwriting, at the same time attacks opinions and incidentally makes funof his characters, assailing now the rashness and recklessness of aThrasymachus, the levity and frivolity of a Hippias, and thearrogance and pomposity of a Protagoras. When, however, he introducesunmarked characters into his dialogues, he uses the interlocutors formaking the point clear, but does not admit anything more belonging tothe characters into his argument. An instance of this is in the Laws.

2. It is well for us too, who betake ourselves to writing, notfrom any vain ambition, but from the design of bequeathing counselsof sound doctrine to the brethren, if we introduce some characterwell known to all the world for presumption of manners, to interweaveinto the argument some points in accordance with the quality of thecharacter, unless indeed we have no right at all to leave our workand to accuse men. But if the subject of the dialogue be wide andgeneral, digressions against persons interrupt its continuity andtend to no good end. So much I have written to prove that you did notsend your work to a flatterer, but have shared your toil with a realbrother. And I have spoken not for the correction of what isfinished, but as a precaution for the future; for assuredly one whois so accustomed to write, and so diligent in writing, will nothesitate to do so; and the more so that there is no falling off inthe number of those who give him subjects. Enough for me to read yourbooks. I am as far from being able to write anything as, I had verynearly said, I am from being well, or from having the least leisurefrom my work. I have however now sent back the larger and earlier ofthe two volumes, after perusing it as far as I have been able. Thesecond I have retained, with the wish to transcribe it, but,hitherto, without finding any quick writer. To such a pitch ofpoverty has come the enviable condition of the Cappadocians!

136. To Eusebius, bishop of Samosata

1. In what state the good Isaaces has found me, he himself willbest explain to you; though his tongue cannot be tragic enough todescribe my sufferings, so great was my illness. However, any one whoknows me ever so little, will be able to conjecture what it was. For,if when I am called well, I am weaker even than persons who are givenover, you may fancy what I was when thus ill. Yet, since disease ismy natural state, it would follow (let a fever have its jest) that inthis change of habit, my health became especially flourishing. But itis the scourge of the Lord which goes on increasing my pain accordingto my deserts; therefore I have received illness upon illness, sothat now even a child may see that this shell of mine must forcertain fail, unless perchance, God's mercy vouchsafe to me, in Hislong suffering, time for repentance, and now, as often before,extricate me from evils beyond human cure. This shall be, as it ispleasing to Him and good for myself.

2. I need hardly tell you how deplorable and hopeless is thecondition of the Churches. Now, for the sake of our own safety, weneglect our neighbour's, and do not even seem able to see thatgeneral disaster involves individual ruin. Least of all need I saythis to one who, like yourself, foresaw the future from afar, and hasforetold and proclaimed it and has been among the first to be roused,and to rouse the rest, writing letters, coming yourself in person,leaving no deed undone, no word unspoken. I remember this in everyinstance, but yet we are none the better off. Now, indeed, were notmy sins in the way, (first of all, my dear brother the reverenddeacon Eustathius fell seriously ill and detained me two wholemonths, looking day by day for his restoration to health; and thenall about me fell sick; brother Isaaces will tell you the rest; thenlast of all I myself was attacked by this complaint) I should longago have been to see your excellency, not indeed thereby to try toimprove the general state of affairs, but to get some good for myselffrom your society. I had made up my mind to get out of the reach ofthe ecclesiastical artillery, because I am quite unprepared to meetmy enemies' attacks. May God's mighty hand preserve you for all ofus, as a noble guardian of the faith, and a vigilant champion of theChurches; and grant me, before I die, to meet you for the comfort ofmy soul.

137. To Antipater, on his assuming the governorship of Cappadocia

I do now really feel the loss which I suffer from being ill; sothat, when such a man succeeds to the government of my country, myhaving to nurse myself compels me to be absent. For a whole month Ihave been undergoing the treatment of natural hot springs, in thehope of drawing some benefit from them. But I seem to be troublingmyself to no purpose in my solitude, or indeed to be deservedly alaughing stock to mankind, for not heeding the proverb which sayswarmth is no good to the dead. Even situated as I am, I am veryanxious to put aside everything else, and betake myself to yourexcellency, that I may enjoy the benefit of all your high qualities,and through your goodness settle all my home affairs here in a propermanner. The house of our reverend mother Palladia is my own, for I amnot only nearly related to her, but regard her as a mother on accountof her character. Now, as some disturbance has been raised about herhouse, I ask your excellency to postpone the enquiry for a littlewhile, and to wait till I come; not at all that justice may not bedone, for I had rather die ten thousand times than ask a favour ofthat kind from a judge who is a friend of law and right, but that youmay learn from me by word of mouth matters which it would beunbecoming for me to write. If you do so you will in no wise fail infealty to the truth, and we shall suffer no harm. I beg you then tokeep the individual in question in safe custody under the charge ofthe troops, and not refuse to grant me this harmless favour.

138. To Eusebius, bishop of Samosata

1. What was my state of mind, think you, when I received yourpiety's letter? When I thought of the feelings which its languageexpressed, I was eager to fly straight to Syria; but when I thoughtof the bodily illness, under which I lay bound, I saw myself unequal,not only to flying, but even to turning on my bed. This day, on whichour beloved and excellent brother and deacon, Elpidius, has arrived,is the fiftieth of my illness. I am much reduced by the fever. Forlack of what it might feed on, it lingers in this dry flesh as in anexpiring wick, and so has brought on a wasting and tedious illness.Next my old plague, the liver, coming upon it, has kept me fromtaking nourishment, prevented sleep, and held me on the confines oflife and death, granting just life enough to feel its inflictions. Inconsequence I have had recourse to the hot springs, and have availedmyself of help from medical men.

But for all these the mischief has proved too strong. Perhapsanother man might endure it, but, coming as it did unexpectedly, noone is so stout as to bear it. Long troubled by it as I have been, Ihave never been so distressed as now at being prevented by it frommeeting you and enjoying your true friendship. I know of how muchpleasure I am deprived, although last year I did touch with the tipof my finger the sweet honey of your Church.

2. For many urgent reasons I felt bound to meet your reverence,both to discuss many things with you and to learn many things fromyou. Here it is not possible even to find genuine affection. And,could one even find a true friend, none can give counsel to me in thepresent emergency with anything like the wisdom and experience whichyou have acquired in your many labours on the Church's behalf. Therest I must not write. I may, however, safely say what follows. Thepresbyter Evagrius, son of Pompeianus of Antioch, who set out sometime ago to the West with the blessed Eusebius, has now returned fromRome. He demands from me a letter couched in the precise termsdictated by the Westerns. My own he has brought back again to me, andreports that it did not give satisfaction to the more preciseauthorities there. He also asks that a commission of men of reputemay be promptly sent, that they may have a reasonable pretext forvisiting me. My sympathisers in Sebasteia have stripped the coveringfrom the secret sore of the unorthodoxy of Eustathius, and demand myecclesiastical care.

Iconium is a city of Pisidia, anciently the first after thegreatest, and now it is capital of a part, consisting of an union ofdifferent portions, and allowed the government of a distinctprovince. Iconium too calls me to visit her and to give her a bishop;for Faustinus is dead. Whether I ought to shrink from consecrationsover the border; what answer I ought to give to the Sebastenes; whatattitude I should show to the propositions of Evagrius; all these arequestions to which I was anxious to get answers in a personalinterview with you, for here in my present weakness I am cut off fromeverything. If, then, you can find any one soon coming this way, beso good as to give me your answer on them all. If not, pray that whatis pleasing to the Lord may come into my mind. In your synod also bidmention to be made of me, and pray for me yourself, and join yourpeople with you in the prayer that it may be permitted me to continuemy service through the remaining days or hours of my sojourning herein a manner pleasing to the Lord.

139. To the Alexandrians

1. I have already heard of the persecution in Alexandria and the restof Egypt, and, as might be expected, I am deeply affected. I haveobserved the ingenuity of the devil's mode of warfare. When he sawthat the Church increased under the persecution of enemies andflourished all the more, he changed his plan. He no longer carries onan open warfare, but lays secret snares against us, hiding hishostility under the name which they bear, in order that we may bothsuffer like our fathers, and, at the same time, seem not to sufferfor Christ's sake, because our persecutors too bear the name ofChristians. With these thoughts for a long time we sat still, dazedat the news of what had happened, for, in sober earnest, both ourears tingled on hearing of the shameless and inhuman heresy of yourpersecutors. They have reverenced neither age, nor services tosociety, nor people's affection. They inflicted torture, ignominy,and exile; they plundered all the property they could find; they werecareless alike of human condemnation and of the awful retribution tocome at the hands of the righteous Judge. All this has amazed me andall but driven me out of my senses. To my reflections has been addedthis thought too; can the Lord have wholly abandoned His Churches?Has the last hour come, and is the falling away thus coming upon us,that now the lawless one may be revealed, the son of perdition whoopposes and exalts himself above all that is called God and isworshipped? 2 Thessalonians 2:4 But if the temptation isfor a season, bear it, you noble athletes of Christ. If the world isbeing delivered to complete, and final destruction, let us not loseheart for the present, but let us await the revelation from heaven,and the manifestation of our great God and Saviour Jesus Christ. Ifall creation is to be dissolved, and the fashion of this worldtransformed, why should we be surprised that we, who are apart ofcreation, should feel the general woe, and be delivered toafflictions which our just God inflicts on us according to themeasure of our strength, not letting us be tempted above that we areable, but with the temptation giving us a way to escape that we maybe able to bear it? 1Corinthians 10:13 Brothers, martyrs'crowns await you. The companies of the confessors are ready to reachout their hands to you and to welcome you into their own ranks.Remember how none of the saints of old won their crowns of patientendurance by living luxuriously and being courted; but all weretested by being put through the fire of great afflictions. For somehad trial of cruel mockings and scourgings, and others were sawnasunder and were slain with the sword. These are the glories ofsaints. Blessed is he who is deemed worthy to suffer for Christ; moreblessed is he whose sufferings are greater, since the sufferings ofthis present time are not worthy to be compared with the glory thatshall be revealed in us. Romans 8:18

2. Had it but been possible for me to travel to you I should haveliked nothing better than to meet you, that I might see and embraceChrist's athletes, and share your prayers and spiritual graces. Butnow my body is wasted by long sickness, so that I can scarcely evenleave my bed, and there are many who are lying in wait for me, likeravening wolves, watching the moment when they may be able to rendChrist's sheep. I have therefore been compelled to visit you byletter; and I exhort you first of all most earnestly to pray for me,that for the rest of my remaining days or hours I may be enabled toserve the Lord, in accordance with the gospel of His kingdom. Next Ibeg you to pardon me for my absence and for my delay in writing toyou. I have only with great difficulty found a man able to carry outmy wishes. I speak of my son, the monk Eugenius, by whom I beseechyou to pray for me and for the whole Church, and to write back newsof you so that, when I hear, I may be more cheerful.

140. To the Church of Antioch

1. Oh that I had wings like a dove for then would I fly away toyou, and satisfy my longing to meet you. But now it is not only wingsthat I want, but a whole body, for mine has suffered from longsickness, and now is quite worn away with continuous affliction. Forno one can be so hard of heart, so wholly destitute of sympathy andkindness, as to hear the sigh that strikes my ear from every quarter,as though from some sad choir chanting a symphony of lamentation,without being grieved at heart, being bent to the ground, and wastingaway with these irremediable troubles. But the holy God is able toprovide a remedy for the irremediable, and to grant you a respitefrom your long toils. I should like you to feel this comfort and,rejoicing in the hope of consolation, to submit to the present painof your afflictions. Are we paying the penalty of our sins? Then ourplagues are such as to save us for the future from the wrath of God.Are we called upon through these temptations to fight for the truth?Then the righteous Giver of the prizes will not suffer us to be triedabove that which we are able to bear, but, in return for our previousstruggles, will give us the crown of patience and of hope in Him. Letus, therefore, not flinch from fighting a good fight on behalf of thetruth, nor, in despair, fling away the labours we have alreadyachieved. For the strength of the soul is not shown by one bravedeed, nor yet by effort only for a short time; but He Who tests ourhearts wishes us to win crowns of righteousness after long andprotracted trial. Only let our spirit be kept unbroken, the firmnessof our faith in Christ be maintained unshaken, and ere long ourChampion will appear; He will come and will not tarry. Expecttribulation after tribulation, hope upon hope; yet a little while;yet a little while. Thus the Holy Ghost knows how to comfort Hisnurslings by a promise of the future. After tribulations comes hope,and what we are hoping for is not far off, for let a man name thewhole of human life, it is but a tiny interval compared with theendless age which is laid up in our hopes.

2. Now I accept no newer creed written for me by other men, nor doI venture to propound the outcome of my own intelligence, lest I makethe words of true religion merely human words; but what I have beentaught by the holy Fathers, that I announce to all who question me.In my Church the creed written by the holy Fathers in synod at Nicæais in use. I believe that it is also repeated among you; but I do notrefuse to write its exact terms in my letter, lest I be accused oftaking too little trouble. It is as follows: This is our faith. Butno definition was given about the Holy Ghost, the Pneumatomachi nothaving at that date appeared. No mention was therefore made of theneed of anathematizing those who say that the Holy Ghost is of acreated and ministerial nature. For nothing in the divine and blessedTrinity is created.

141. To Eusebius, bishop of Samosata

1. I have now received two letters from your divine and mostexcellent wisdom, whereof the one told me clearly how I had beenexpected by the laity under the jurisdiction of your holiness, andwhat disappointment I had caused by failing to attend the sacredsynod. The other, which from the writing I conjecture to be of theearlier date, though it was delivered later, gave me advice, at oncehonourable to yourself and necessary to me, not to neglect theinterests of God's Churches, nor little by little to allow theguidance of affairs to pass to our opponents, whereby their interestsmust win, and ours lose. I think that I answered both. But, as I amuncertain whether my replies were preserved by those who wereentrusted with the duty of conveying them, I will make my defenseover again. As to my absence, I can put in an unimpeachable plea, asto which I think intelligence must have reached your holiness, that Ihave been detained by illness which has brought me to the very gatesof death. Even now as I write about it, the remains of sickness arestill upon me. And they are such as to another man might beunendurable.

2. As to the fact of its not being owing to my neglect that theinterests of the Churches have been betrayed to our opponents, I wishyour reverence to know that the bishops in communion with me, fromlack of earnestness, or because they suspect me and are not open withme, or because the devil is always at hand to oppose good works, areunwilling to cooperate with me. Formerly, indeed, the majority of uswere united with one another, including the excellent Bosporius. Inreality they give me no aid in what is most essential. Theconsequence of all this is, that to a great extent my recovery ishindered by my distress, and the sorrow I feel brings back my worstsymptoms. What, however, can I do alone and unaided, when the canons,as you yourself know, do not allow points of this kind to be settledby one man? And yet what remedy have I not tried? Of what decisionhave I failed to remind them, some by letter and some in person? Theyeven came to the city, when they heard a report of my death; when, byGod's will, they found me yet alive I made them such a speech as wasproper to the occasion. In my presence they respect me, and promiseall that is fit, but no sooner have they got back again than theyreturn to their own opinion. In all this I am a sufferer, like therest, for the Lord has clearly abandoned us, whose love has growncold because iniquity abounds. For all this may your great andpowerful intercession with God be sufficient for me. Perhaps we shalleither become of some use, or, even if we fail in our object, we mayescape condemnation.

142. To the prefects' accountant

I assembled all my brethren the chorepiscopi at the synod of theblessed martyr Eupsychius to introduce them to your excellency. Onaccount of your absence they must be brought before you by letter.Know, therefore, this brother as being worthy to be trusted by yourintelligence, because he fears the Lord. As to the matters on behalfof the poor, which he refers to your good-will, deign to believe himas one worthy of credit, and to give the afflicted all the aid inyour power. I am sure you will consent to look favourably upon thehospital of the poor which is in his district, and exempt italtogether from taxation. It has already seemed good to yourcolleague to make the little property of the poor not liable to berated.

143. To another accountant

Had it been possible for me to meet your excellency I would havein person brought before you the points about which I am anxious, andwould have pleaded the cause of the afflicted, but I am prevented byillness and by press of business. I have therefore sent to you in mystead this chorepiscopus, my brother, begging you to give him youraid and use him and to take him into counsel, for his truthfulnessand sagacity qualify him to advise in such matters. If you are sogood as to inspect the hospital for the poor, which is managed byhim, (I am sure you will not pass it without a visit, experienced asyou are in the work; for I have been told that you support one of thehospitals at Amasea out of the substance wherewith the Lord hasblessed you), I am confident that, after seeing it, you will give himall he asks. Your colleague has already promised me some help towardsthe hospitals. I tell you this, not that you may imitate him, for youare likely to be a leader of others in good works, but that you mayknow that others have shown regard for me in this matter.

144. To the prefects' officer

You know the bearer from meeting him in the town. Nevertheless Iwrite to commend him to you, that he may be useful to you in manymatters in which you are interested, from his being able to givepious and sensible advice. Now is the time to carry out what you havesaid to me in private; I mean when this my brother has told you thestate of the poor.

145. To Eusebius, bishop of Samosata

I know the countless labours which you have undergone for theChurches of God; I know your press of occupation, while you dischargeyour responsibilities, not as though they were of mere secondaryimportance, but in accordance with God's will. I know the man who is,as it were, laying close siege to you and by whom you are forced,like birds crouching in cover under an eagle, not to go far from yourshelter. I know all this. But longing is strong, both in hoping forthe impracticable and attempting the impossible. Rather I should say,hope in God is the strongest of all things. For it is not fromunreasonable desire, but from strength of faith, that I expect a wayout, even from the greatest difficulties, and that you will find away to get over all hindrances, and to come to see the Church thatloves you best of all, and to be seen by her. What she values most ofall good things is to behold your face and to hear your voice. Bewarethen of making her hopes vain. When last year, on my return fromSyria, I reported the promise which you had given me, you cannotthink how elated with her hopes I made her. Do not, my friend,postpone your coming to another time. Even if it may be possible foryou to see her one day, you may not see her and me too, for sicknessis hurrying me on to quit this painful life.

146. To Antiochus

I cannot accuse you of carelessness and inattention, because, whenan opportunity of writing occurred, you said nothing. For I count thegreeting which you have sent me in your own honoured hand worth manyletters. In return I salute you, and beg you earnestly to give heedto the salvation of your soul, disciplining all the lusts of theflesh by reason, and ever keeping the thought of God built up in yoursoul, as in a very holy temple. In every deed and every word holdbefore your eyes the judgment of Christ, so that every individualaction, being referred to that exact and awful examination may bringyou glory in the day of retribution, when you win praise from allcreation. If that great man should be able to pay me a visit, itwould be a pleasure to me to see you here with him.

147. To Aburgius

Up to this time I used to think Homer a fable, when I read thesecond part of his poem, in which he narrates the adventures ofUlysses. But the calamity which has befallen the most excellentMaximus has led me to look on what I used to think fabulous andincredible, as exceedingly probable. Maximus was governor of noinsignificant people, just as Ulysses was chief of the Cephallenians.Ulysses had great wealth, and returned stripped of everything. Tosuch straits has calamity reduced Maximus, that he may have topresent himself at home in borrowed rags. And perhaps he has sufferedall this because he has irritated some Læstrygones against him, andhas fallen in with some Scylla, hiding a dog's fierceness and furyunder a woman's form. Since then he has barely been able to swim outof this inextricable whirlpool. He supplicates you by my means forhumanity's sake to grieve for his undeserved misfortunes and not besilent about his needs, but make them known to the authorities. Hehopes thus that he may find some aid against the slanders which havebeen got up against him: and if not, that at all events the intentionof the enemy who has shown such an intoxication of hostility againsthim may be made public. When a man has been wronged it is aconsiderable comfort to him if the wickedness of his enemies can bemade plain.

148. To Trajan

Even the ability to bewail their own calamities brings muchcomfort to the distressed; and this is specially the case when theymeet with others capable, from their lofty character, of sympathizingwith their sorrows. So my right honourable brother Maximus, afterbeing prefect of my country, and then suffering what no other manever yet suffered, stripped of all his belongings both inherited fromhis forefathers and collected by his own labours, afflicted in bodyin many and various ways, by his wanderings up and down the world,and not having been able to keep even his civil status free fromattack, to preserve which freemen are wont to leave no labour undone,has made many complaints to me about all that has happened to him,and has begged me to give you a short description of the Iliad ofwoes in which he is involved. And I, being quite unable to relievehim in any other way in his troubles, have readily done him thefavour shortly to relate to your excellency a part of what I haveheard from him. He, indeed, seemed to me to blush at the idea ofmaking a plain tale of his own calamity. If what has happened showsthat the inflicter of the wrong is a villain, at all events it provesthe sufferer to be deserving of great pity; since the very fact ofhaving fallen into troubles inflicted by Divine Providence, seems ina manner to show that a man has been devoted to suffering. But itwould be a sufficient comfort to him if you will only look at himkindly, and extend also to him that abundant favour which all therecipients of it cannot exhaust – I mean your clemency. We are allof us convinced that before the tribunal your protection will be animmense step towards victory. He who has asked for my letter aslikely to be of service is of all men most upright. May it be grantedme to see him, with the rest, proclaiming aloud the praises of yourlordship with all his power.

149. To Trajan

You yourself have seen with your own eyes the distressingcondition of Maximus, once a man of high reputation, but now most ofall to be pitied, formerly prefect of my country. Would that he hadnever been so! Many, I think, would be likely to shun provincialgovernorships, if their dignities are likely to issue in such an end.To a man, then, from the quickness of his intelligence, able from afew circumstances to conjecture the rest, I need hardly narrate indetail all that I have seen and all that I have heard. Perhaps,however, I shall not seem to be telling a superfluous story if Imention that, though many and terrible things were audaciously doneagainst him before your coming, what went on afterwards was such asto cause the former proceedings to be reckoned as kindness; to suchan excess of outrage and injury and actually of personal cruelty didthe proceedings go which were afterwards taken against him by theperson in authority. Now he is here with an escort to fill up themeasure of his evil deeds unless you are willing to stretch out yourstrong hand to protect the sufferer. In urging your goodness to anact of kindness I feel that I am undertaking an unnecessary task. Yetsince I desire to be serviceable to Maximus I do beg your lordship toadd something for my sake to your natural zeal for what is right, tothe end that he may clearly perceive that my intervention on hisbehalf has been of service to him.

150. To Amphilochius in the name of Heraclidas

1. I remember our old conversations with one another, and amforgetful neither of what I said, nor of what you said. And nowpublic life has no hold upon me. For although I am the same in heartand have not yet put off the old man, nevertheless, outwardly and bywithdrawing myself far from worldly life, I seem already to havebegun to tread the way of Christian conversation. I sit apart, likemen who are on the point of embarking on the deep, looking out atwhat is before me. Mariners, indeed, need winds to make their voyageprosperous; I on the other hand want a guide to take me by the handand conduct me safely through life's bitter waves. I feel that I needfirst a curb for my young manhood, and then pricks to drive me to thecourse of piety. Both these seem to be provided by reason, which atone time disciplines my unruliness of soul, and at another time mysluggishness. Again I want other remedies that I may wash off theimpurity of habit. You know how, long accustomed as I was to theForum, I am lavish of words, and do not guard myself against thethoughts put into my mind by the evil one. I am the servant too ofhonour, and cannot easily give up thinking great things of myself.Against all this I feel that I need a great instructor. Then,further, I conclude that it is of no small importance, nor of benefitonly for a little while, that the soul's eye should be so purgedthat, after being freed from all the darkness of ignorance, as thoughfrom some blinding humour, one can gaze intently on the beauty of theglory of God. All this I know very well that your wisdom is aware of;I know that you would wish that I might have some one to give me suchhelp, and if ever God grant me to meet you I am sure that I shalllearn more about what I ought to heed. For now, in my greatignorance, I can hardly even form a judgment as to what I lack. Yet Ido not repent of my first impulse; my soul does not hang back fromthe purpose of a godly life as you have feared for me, nobly andbecomingly doing everything in your power, lest, like the woman ofwhom I have heard the story, I should turn back and become a pillarof salt. I am still, however, under the restraint of externalauthority; for the magistrates are seeking me like a deserter. But Iam chiefly influenced by my own heart, which testifies to itself ofall that I have told you.

2. Since you have mentioned our bond, and have announced that youmean to prosecute, you have made me laugh in this my dejection,because you are still an advocate and do not give up your shrewdness.I hold, unless, indeed, like an ignorant man, I am quite missing thetruth, that there is only one way to the Lord, and that all who arejourneying to Him are travelling together and walking in accordancewith one bond of life. If this be so, wherever I go how can I beseparated from you? How can I cease to live with you, and with youserve God, to Whom we have both fled for refuge? Our bodies may beseparated by distance, but God's eye still doubtless looks upon usboth; if indeed a life like mine is fit to be beheld by the divineeyes; for I have read somewhere in the Psalms that the eyes of theLord are upon the righteous. I do indeed pray that with you and withall that are like minded with you, I may be associated, even in body,and that night and day with you and with any other true worshipper ofGod I may bow my knees to our Father which is in heaven; for I knowthat communion in prayer brings great gain. If, as often as it is mylot to lie and groan in a different corner, I am always to be accusedof lying, I cannot contend against your argument, and already condemnmyself as a liar, if with my own carelessness I have said anythingwhich brings me under such a charge.

3. I was lately at Cæsarea, in order to learn what was going onthere. I was unwilling to remain in the city itself, and betookmyself to the neighbouring hospital, that I might get there whatinformation I wanted. According to his custom the very godly bishopvisited it, and I consulted him as to the points which you had urgedupon me. It is not possible for me to remember all that he said inreply; it went far beyond the limits of a letter. In sum, however,what he said about poverty was this, that the rule ought to be thatevery one should limit his possessions to one garment. For one proofof this he quoted the words of John the Baptist he that has two coatslet him impart to him that has none; Luke 3:11 and for anotherour Lord's prohibition to His disciples to have two coats.Matthew 10:10 He further added If you will be perfect go andsell that you have and give to the poor. Matthew 19:21 He saidtoo that the parable of the pearl bore on this point, because themerchant, who had found the pearl of great price, went away and soldall that he had and bought it; and he added too that no one oughteven to permit himself the distribution of his own property, butshould leave it in the hands of the person entrusted with the duty ofmanaging the affairs of the poor; and he proved the point from theacts of the apostles, Acts 4:35 because they sold their propertyand brought and laid it at the feet of the apostles, and by them itwas distributed to each as every man had need. For he said thatexperience was needed in order to distinguish between cases ofgenuine need and of mere greedy begging. For whoever gives to theafflicted gives to the Lord, and from the Lord shall have his reward;but he who gives to every vagabond casts to a dog, a nuisance indeedfrom his importunity, but deserving no pity on the ground of want.

4. He was moreover the first to speak shortly, as befits theimportance of the subject, about some of the daily duties of life. Asto this I should wish you to hear from himself, for it would not beright for me to weaken the force of his lessons. I would pray that wemight visit him together, that so you might both accurately preservein your memory what he said, and supply any omissions by your ownintelligence. One thing that I do remember, out of the many which Iheard, is this; that instruction how to lead the Christian lifedepends less on words, than on daily example. I know that, if you hadnot been detained by the duty of succouring your aged father, thereis nothing that you would have more greatly esteemed than a meetingwith the bishop, and that you would not have advised me to leave himin order to wander in deserts. Caves and rocks are always ready forus, but the help we get from our fellow man is not always at hand.If, then, you will put up with my giving you advice, you will impresson your father the desirability of his allowing you to leave him fora little while in order to meet a man who, alike from his experienceof others and from his own wisdom, knows much, and is able to impartit to all who approach him.

151. To Eustathius the Physician

If my letters are of any good, lose no time in writing to me andin rousing me to write. We are unquestionably made more cheerful whenwe read the letters of wise men who love the Lord. It is for you tosay, who read it, whether you find anything worth attention in what Iwrite. Were it not for the multitude of my engagements, I should notdebar myself from the pleasure of writing frequently. Pray do you,whose cares are fewer, soothe me by your letters. Wells, it is said,are the better for being used. The exhortations which you derive fromyour profession are apparently beside the point, for it is not I whoam applying the knife; it is men whose day is done, who are fallingupon themselves. The phrase of the Stoics runs, since things do nothappen as we like, we like what happens; but I cannot make my mindfall in with what is happening. That some men should do what they donot like because they cannot help it, I have no objection. Youdoctors do not cauterise a sick man, or make him suffer pain in someother way, because you like it; but you often adopt this treatment inobedience to the necessity of the case. Mariners do not willinglythrow their cargo overboard; but in order to escape shipwreck theyput up with the loss, preferring a life of penury to death. Be surethat I look with sorrow and with many groans upon the separation ofthose who are holding themselves aloof. But yet I endure it. Tolovers of the truth nothing can be put before God and hope in Him.

152. To Victor, the Commander

If I were to fail to write to any one else I might possibly withjustice incur the charge of carelessness or forgetfulness. But it isnot possible to forget you, when your name is in all men's mouths.But I cannot be careless about one who is perhaps more distinguishedthan any one else in the empire. The cause of my silence is evident.I am afraid of troubling so great a man. If, however, to all yourother virtues you add that of not only receiving what I send, but ofactually asking after what is missing, lo! Here I am writing to youwith joyous heart, and I shall go on writing for the future, withprayers to God that you may be requited for the honour you pay me.For the Church, you have anticipated my supplications, by doingeverything which I should have asked. And you act to please not manbut God, Who has honoured you; Who has given you some good things inthis life, and will give you others in the life to come, because youhave walked with truth in His way, and, from the beginning to theend, have kept your heart fixed in the right faith.

153. To Victor the Ex-Consul

As often as it falls to my lot to read your lordship's letters, sooften do I thank God that you continue to remember me, and that youare not moved by any calumny to lessen the love which once youconsented to entertain for me, either from your wise judgment or yourkindly intercourse. I pray then the holy God that you may remain inthis mind towards me, and that I may be worthy of the honour whichyou give me.

154. To Ascholius, bishop of Thessalonica

You have done well, and in accordance with the law of spirituallove, in writing to me first, and by your good example challenging meto like energy. The friendship of the world, indeed, stands in needof actual sight and intercourse, that thence intimacy may begin. All,however, who know how to love in the spirit do not need the flesh topromote affection, but are led to spiritual communion in thefellowship of the faith. Thanks, then, to the Lord Who has comfortedmy heart by showing me that love has not grown cold in all, but thatthere are yet in the world men who show the evidence of thediscipleship of Christ. The state of affairs with you seems to besomething like that of the stars by night, shining some in one partof the sky and some in another, whereof the brightness is charming,and the more charming because it is unexpected. Such are you,luminaries of the Churches, a few at most and easily counted in thisgloomy state of things, shining as in a moonless night, and, besidesbeing welcome for your virtue, being all the more longed for becauseof its being so seldom that you are found. Your letter has made yourdisposition quite plain to me. Although small, as far as regards thenumber of its syllables, in the correctness of its sentiments it wasquite enough to give me proof of your mind and purpose. Your zeal forthe cause of the blessed Athanasius is plain proof of your beingsound as to the most important matters. In return for my joy at yourletter I am exceedingly grateful to my honourable son Euphemius, towhom I pray that all help may be given by the Holy One, and I beg youto join in my prayers that we may soon receive him back with his veryhonourable wife, my daughter in the Lord. As to yourself, I beg thatyou will not stay our joy at its beginning, but that you will writeon every possible opportunity, and increase your good feeling towardsme by constant communication. Give me news, I beg you, about yourChurches and how they are situated as regards union. Pray for us herethat our Lord may rebuke the winds and the sea, and that with usthere may be a great, calm.

155. Without address. In the case of a trainer

I am at a loss how to defend myself against all the complaintscontained in the first and only letter which your lordship has beenso good as to send me. It is not that there is any lack of right onmy side, but because among so many charges it is hard to select themost vital, and fix on the point at which I ought to begin to apply aremedy. Perhaps, if I follow the order of your letter, I shall comeupon each in turn. Up to today I knew nothing about those who aresetting out for Scythia; nor had any one told me even of those whocame from your house, so that I might greet you by them, although Iam anxious to seize every opportunity of greeting your lordship. Toforget you in my prayers is impossible, unless first I forget thework to which God has called me, for assuredly, faithful as by God'sgrace you are, you remember all the prayers of the Church; how wepray also for our brethren when on a journey and offer prayer in theholy church for those who are in the army, and for those who speakfor the sake of the Lord's name, and for those who show the fruits ofthe Spirit. In most, or all of these, I reckon your lordship to beincluded. How could I ever forget you, as far as I am individuallyconcerned, when I have so many reasons to stir me to recollection,such a sister, such nephews, such kinsfolk, so good, so fond of me,house, household, and friends? By all these, even against my will, Iam perforce reminded of your good disposition. As to this, however,our brother has brought me no unpleasant news, nor has any decisionbeen come to by me which could do him any injury. Free, then, thechorepiscopus and myself from all blame, and grieve rather over thosewho have made false reports. If our learned friend wishes to bring anaction against me, he has law courts and laws. In this I beg you notto blame me. In all the good deeds that you do, you are laying uptreasure for yourself; you are preparing for yourself in the day ofretribution the same refreshment which you are providing for thosewho are persecuted for the sake of the name of the Lord. If you sendthe relics of the martyrs home you will do well; as you write thatthe persecution there is, even now, causing martyrs to the Lord.

156. To the Presbyter Evagrius

1. So far from being impatient at the length of your letter, Iassure you I thought it even short, from the pleasure it gave me whenreading it. For is there anything more pleasing than the idea ofpeace? Is anything more suitable to the sacred office, or moreacceptable to the Lord, than to take measures for effecting it? Mayyou have the reward of the peace-maker, since so blessed an officehas been the object of your good desires and earnest efforts. At thesame time, believe me, my revered friend, I will yield to none in myearnest wish and prayer to see the day when those who are one insentiment shall all fill the same assembly. Indeed it would bemonstrous to feel pleasure in the schisms and divisions of theChurches, and not to consider that the greatest of goods consists inthe knitting together of the members of Christ's body. But, alas! Myinability is as real as my desire. No one knows better than yourself,that time alone is the remedy of ills that time has matured. Besides,a strong and vigorous treatment is necessary to get at the root ofthe complaint. You will understand this hint, though there is noreason why I should not speak out.

2. Self-importance, when rooted by habit in the mind, cannot bedestroyed by one man, by one single letter, or in a short time.Unless there be some arbiter in whom all parties have confidence,suspicions and collisions will never altogether cease. If, indeed,the influence of Divine grace were shed upon me, and I were givenpower in word and deed and spiritual gifts to prevail with theserival parties, then this daring experiment might be demanded of me;though, perhaps, even then, you would not advise me to attempt thisadjustment of things by myself, without the co-operation of thebishop, on whom principally falls the care of the church. But hecannot come hither, nor can I easily undertake a long journey whilethe winter lasts, or rather I cannot anyhow, for the Armenianmountains will be soon impassable, even to the young and vigorous, tosay nothing of my continued bodily ailments. I have no objection towrite to tell him of all this; but I have no expectation that writingwill lead to anything, for I know his cautious character, and afterall written words have little power to convince the mind. There areso many things to urge, and to bear, and to reply to, and to object,that a letter has no soul, and is in fact but waste paper. However,as I have said, I will write. Only give me credit, most religious anddear brother, for having no private feeling in the matter. Thank God.I have no such feeling towards any one. I have not busied myself inthe investigation of the supposed or real complaints which arebrought against this or that man; so my opinion has a claim on yourattention as that of one who really cannot act from partiality orprejudice. I only desire, through the Lord's good will, that allthings may be done with ecclesiastical propriety.

3. I was vexed to find from my dear son Dorotheus, our associatein the ministry, that you had been unwilling to communicate with him.This was not the kind of conversation which you had with me, as wellas I recollect. As to my sending to the West it is quite out of thequestion. I have no one fit for the service. Indeed, when I lookround, I seem to have no one on my side. I can but pray I may befound in the number of those seven thousand who have not bowed theknee to Baal. I know the present persecutors of us all seek my life;yet that shall not diminish ought of the zeal which I owe to theChurches of God.

157. To Amiochus

You may well imagine how disappointed I was not to meet you in thesummer; not that our meeting in former years was enough to satisfyme, but even to see loved objects in a dream brings those who lovesome comfort. But you do not even write, so sluggish are you, and Ithink your absence can be referred to no other cause than that youare slow to undertake journeys for affection's sake. On this point Iwill say no more. Pray for me, and ask the Lord not to desert me, butas He has brought me out of bygone temptations so also to deliver mefrom those that I await, for the glory of the name of Him in Whom Iput my trust.

158. To Antiochus

My sins have prevented me from carrying out the wish to meet you,which I have long entertained. Let me apologise by letter for myabsence, and beseech you not to omit to remember me in your prayers,that, if I live, I may be permitted to enjoy your society. If not, bythe aid of your prayers may I quit this world with good hope. Icommend to you our brother the camel-master.

159. To Eupaterius and his daughter

1. You may well imagine what pleasure theletter of your excellencies gave me, if only from its very contents.What, indeed, could give greater gratification to one who prays everto be in communication with them who fear the Lord, and to sharetheir blessings, than a letter of this kind, wherein questions areasked about the knowledge of God? For if, to me, to live is Christ,Philippians 1:21 truly my words ought to be about Christ, myevery thought and deed ought to depend upon His commandments, and mysoul to be fashioned after His. I rejoice, therefore, at being askedabout such things, and congratulate the askers. By me, to speakshortly, the faith of the Fathers assembled at Nicæa is honouredbefore all later inventions. In it the Son is confessed to becon-substantial with the Father and to be naturally of the samenature with Him who begot Him, for He was confessed to be Light ofLight, God of God, and Good of Good, and the like. Both by those holymen the same doctrine was declared, and by me now who pray that I maywalk in their footsteps.

2. But since the question now raised by those who are alwaysendeavouring to introduce novelties, but passed over in silence bythe men of old, because the doctrine was never gainsaid, has remainedwithout full explanation (I mean that which concerns the Holy Ghost)I will add a statement on this subject in conformity with the senseof Scripture. As we were baptized, so we profess our belief. As weprofess our belief, so also we offer praise. As then baptism has beengiven us by the Saviour, in the name of the Father and of the Son andof the Holy Ghost, so, in accordance with our baptism, we make theconfession of the creed, and our doxology in accordance with ourcreed. We glorify the Holy Ghost together with the Father and theSon, from the conviction that He is not separated from the DivineNature; for that which is foreign by nature does not share in thesame honors. All who call the Holy Ghost a creature we pity, on theground that, by this utterance, they are falling into theunpardonable sin of blasphemy against Him. I need use no argument toprove to those who are even slightly trained in Scripture, that thecreature is separated from the Godhead. The creature is a slave; butthe Spirit sets free. The creature needs life; the Spirit is theGiver of life. John 6:63 The creature requires teaching. It isthe Spirit that teaches. John 14:26 The creature is sanctified;it is the Spirit that sanctifies. Romans 15:16 Whether you nameangels, archangels, or all the heavenly powers, they receive theirsanctification through the Spirit, but the Spirit Himself has Hisholiness by nature, not received by favour, but essentially His;whence He has received the distinctive name of Holy. What then is bynature holy, as the Father is by nature holy, and the Son by natureholy, we do not ourselves allow to be separated and severed from thedivine and blessed Trinity, nor accept those who rashly reckon it aspart of creation. Let this short summary be sufficient for you, mypious friends. From little seeds, with the co-operation of the HolyGhost, you will reap the fuller crop of piety. Give instruction to awise man and he will be yet wiser. Proverbs 9:9 I will put offfuller demonstration till we meet. When we do, it will be possiblefor me to answer objections, to give you fuller proofs fromScripture, and to confirm all the sound rule of faith. For thepresent pardon my brevity. I should not have written at all had I notthought it a greater injury to you to refuse your request altogetherthan to grant it in part.

160. To Diodorus

1. I have received the letter which has reached me under the nameof Diodorus, but in what it contains creditable to any one ratherthan to Diodorus. Some ingenious person seems to have assumed yourname, with the intention of getting credit with his hearers. Itappears that he was asked by some one if it was lawful to contractmarriage with his deceased wife's sister; and, instead of shudderingat such a question, he heard it unmoved, and quite boldly and bravelysupported the unseemly desire. Had I his letter by me I would havesent it you, and you would have been able to defend both yourself andthe truth. But the person who showed it me took it away again, andcarried it about as a kind of trophy of triumph against me who hadforbidden it from the beginning, declaring that he had permission inwriting. Now I have written to you that I may attack that spuriousdocument with double strength, and leave it no force whereby it mayinjure its readers.

2. First of all I have to urge, what is of most importance in suchmatters, our own custom, which has the force of law, because therules have been handed down to us by holy men. It is as follows: ifany one, overcome by impurity, falls into unlawful intercourse withtwo sisters, this is not to be looked upon as marriage, nor are theyto be admitted at all into the Church until they have separated fromone another. Wherefore, although it were possible to say nothingfurther, the custom would be quite enough to safeguard what is right.But, since the writer of the letter has endeavoured to introduce thismischief into our practice by a false argument, I am under thenecessity of not omitting the aid of reasoning; although in matterswhich are perfectly plain every man's instinctive sentiment isstronger than argument.

3. It is written, he says, in Leviticus Neither shall you take a wifeto her sister, to vex her, to uncover her nakedness, beside the otherin her life time. Leviticus 18:18 From this it isplain, he argues, that it is lawful to take her when the wife isdead. To this my first answer shall be, that whatever the law says,it says to those who are under the law; otherwise we shall be subjectto circumcision, the sabbath, abstinence from meats. For we certainlymust not, when we find anything which falls in with our pleasures,subject ourselves to the yoke of slavery to the law; and then, ifanything in the law seems hard, have recourse to the freedom which isin Christ. We have been asked if it is written that one may be takento wife after her sister. Let us say what is safe and true, that itis not written. But to deduce by sequence of argument what is passedover in silence is the part of a legislator, not of one who quotesthe articles of the law. Indeed, on these terms, any one who likeswill be at liberty to take the sister, even in the lifetime of thewife. The same sophism fits in this case also. It is written, hesays, You shall not take a wife to vex her: so that, apart fromvexation, there is no prohibition to take her. The man who wants toindulge his desire will maintain that the relationship of sisters issuch that they cannot vex one another. Take away the reason given forthe prohibition to live with both, and what is there to prevent aman's taking both sisters? This is not written, we shall say. Neitheris the former distinctly stated. The deduction from the argumentallows liberty in both cases. But a solution of the difficulty mightbe found by going a little back to what is behind the enactment. Itappears that the legislator does not include every kind of sin, butparticularly prohibits those of the Egyptians, from among whom Israelhad gone forth, and of the Canaanites among whom they were going. Thewords are as follows, After the doings of the land of Egypt, whereinye dwelt, shall you not do; and after the doings of the land ofCanaan, whither I bring you, shall you not do: neither shall you walkin their ordinances. Leviticus 18:3 It is probable that thiskind of sin was not practised at that time among the Gentiles. Underthese circumstances the lawgiver was, it may be supposed, under nonecessity of guarding against it; the unwritten custom sufficed tocondemn the crime. How then is it that while forbidding the greaterhe was silent about the less? Because the example of the patriarchseemed injurious to many who indulged their flesh so far as to livewith sisters in their life time. What ought to be my course? To quotethe Scriptures, or to work out what they leave unsaid? In these lawsit is not written that a father and son ought not to have the sameconcubine, but, in the prophet, it is thought deserving of the mostextreme condemnation, A man and his father it is said will go in untothe same maid. Amos 2:7 And how many other forms of unclean lusthave been found out in the devils' school, while divine scripture issilent about them, not choosing to befoul its dignity with the namesof filthy things and condemning their uncleanness in general terms!As the apostle Paul says, Fornication and all uncleanness...let itnot be once named among you as becomes saints, Ephesians 5:3thus including the unspeakable doings of both males and females underthe name of uncleanness. It follows that silence certainly does notgive license to voluptuaries.

4. I, however, maintain that this point has not been left in silence,but that the lawgiver has made a distinct prohibition. The words Noneof you shall approach to any one that is near of kin to him, touncover their nakedness, Leviticus 18:6 embraces also this formof kinsmanship, for what could be more akin to a man than his ownwife, or rather than his own flesh? For they are no more two but oneflesh. Matthew 19:6 So, through the wife, the sister is madeakin to the husband. For as he shall not take his wife's mother, noryet his wife's daughter, because he may not take his own mother norhis own daughter, so he may not take his wife's sister, because hemay not take his own sister. And, on the other hand, it will not belawful for the wife to be joined with the husband's kin, for therights of relationship hold good on both sides. But, for my part, toevery one who is thinking about marriage I testify that, the fashionof this world passes away, 1Corinthians 7:31 and the timeis short: it remains that both they that have wives be as though theyhad none. 1Corinthians 7:29 If he improperly quotes thecharge Increase and multiply, Genesis 1:28 I laugh at him, fornot discerning the signs of the times. Second marriage is a remedyagainst fornication, not a means of lasciviousness. If they cannotcontain, it is said let them marry; 1Corinthians 7:9 butif they marry they must not break the law.

5. But they whose souls are blinded by dishonourable lust do notregard even nature, which from old time distinguished the names ofthe family. For under what relationship will those who contract theseunions name their sons? Will they call them brothers or cousins ofone another? For, on account of the confusion, both names will apply.O man, do not make the aunt the little one's stepmother; do not armwith implacable jealousy her who ought to cherish them with amother's love. It is only stepmothers who extend their hatred evenbeyond death; other enemies make a truce with the dead; stepmothersbegin their hatred after death. The sum of what I say is this. If anyone wants to contract a lawful marriage, the whole world is open tohim: if he is only impelled by lust, let him be the more restricted,that he may know how to possess his vessel in sanctification andhonour, not in the lust of concupiscence. I should like to say more,but the limits of my letter leave me no further room. I pray that myexhortation may prove stronger than lust, or at least that thispollution may not be found in my own province. Where it has beenventured on there let it abide.

161. To Amphilochius on his consecration as Bishop

1. Blessed be God Who from age to age chooses them that pleaseHim, distinguishes vessels of election, and uses them for theministry of the Saints. Though you were trying to flee, as youconfess, not from me, but from the calling you expected through me,He has netted you in the sure meshes of grace, and has brought youinto the midst of Pisidia to catch men for the Lord, and draw thedevil's prey from the deep into the light. You, too, may say as theblessed David said, Whither shall I go from your Spirit? Or whithershall I flee from your presence. Such is the wonderful work of ourloving Master. Asses are lost that there may be a king of Israel.David, however, being an Israelite was granted to Israel; but theland which has nursed you and brought you to such a height of virtue,possesses you no longer, and sees her neighbour beautified by her ownadornment. But all believers in Christ are one people; all Christ'speople, although He is hailed from many regions, are one Church; andso our country is glad and rejoices at the dispensation of the Lord,and instead of thinking that she is one man the poorer, considersthat through one man she has become possessed of whole Churches. Onlymay the Lord grant me both to see you in person, and, so long as I amparted from you, to hear of your progress in the gospel, and of thegood order of your Churches.

2. Play the man, then, and be strong, and walk before the peoplewhom the Most High has entrusted to your hand. Like a skilful pilot,rise in mind above every wave lifted by heretical blasts; keep theboat from being whelmed by the salt and bitter billows of falsedoctrine; and wait for the calm to be made by the Lord so soon asthere shall have been found a voice worthy of rousing Him to rebukethe winds and the sea. If you wish to visit me, now hurried by longsickness towards the inevitable end, do not wait for an opportunity,or for the word from me. You know that to a father's heart every timeis suitable to embrace a well-loved son, and that affection isstronger than words. Do not lament over a responsibility transcendingyour strength. If you had been destined to bear the burden unaided,it would have been not merely heavy; it would have been intolerable.But if the Lord shares the load with you, cast all your care upon theLord and He will Himself act. Only be exhorted ever to give heed lestyou be carried away by wicked customs. Rather change all previousevil ways into good by the help of the wisdom given you by God. ForChrist has sent you not to follow others, but yourself to take thelead of all who are being saved. I charge you to pray for me, that,if I am still in this life, I may be permitted to see you with yourChurch. If, however, it is ordained that I now depart, may I see allof you hereafter with the Lord, your Church blooming like a vine withgood works, and yourself like a wise husbandman and good servantgiving meat in due season to his fellow-servants and receiving thereward of a wise and trusty steward. All who are with me salute yourreverence. May you be strong and joyful in the Lord. May you bepreserved glorious in the graces of the Spirit and of wisdom.

162. To Eusebius, bishop of Samosata

The same cause seems to make me hesitate to write, and to provethat I must write. When I think of the visit which I owe, and reckonup the gain at meeting you, I cannot help despising letters, as beingnot even shadows in comparison with the reality. Then, again, when Ireckon that my only consolation, deprived as I am of all that is bestand most important, is to salute such a man and beg him, as I amwont, not to forget me in his prayers, I bethink me that letters areof no small value. I do not, myself, wish to give up all hope of myvisit, nor to despair of seeing you. I should be ashamed not to seemto put so much confidence in your prayers as even to expect to beturned from an old man into a young one, if such a need were toarise, and not merely from a sick and emaciated one, as I am now,into one a little bit stronger. It is not easy to express in wordsthe reason of my not being with you already, because I am not onlyprevented by actual illness, but have not even force of speech enoughat any time to give you an account of such manifold and complexdisease. I can only say that, ever since Easter up to now, fever,diarrhœa, and intestinal disturbance, drowning me like waves, do notsuffer me to lift my head above them. Brother Barachus may be able totell you the character of my symptoms, if not as their severitydeserves, at least clearly enough to make you understand the reasonof my delay. If you join cordially in my prayers, I have no doubtthat my troubles will easily pass away.

163. To Count Jovinus

One can see your soul in your letter, for in reality no paintercan so exactly catch an outward likeness, as uttered thoughts canimage the secrets of the soul. As I read your letter, your wordsexactly characterized your steadfastness, your real dignity, yourunfailing sincerity; in all those things it comforted me greatlythough I could not see you. Never fail, then, to seize everyopportunity of writing to me, and to give me the pleasure ofconversing with you at a distance; for to see you face to face I amnow forbidden by the distressing state of my health. How serious thisis you will learn from the God-beloved bishop Amphilochius, who isboth able to report to you from his having been constantly with me,and fully competent to tell you what he has seen. But the only reasonwhy I wish you to know of my sufferings is, that you will forgive mefor the future, and acquit me of lack of energy, if I fail to comeand see you, though in truth my loss does not so much need defensefrom me as comfort from you. Had it been possible for me to come toyou, I should have very much preferred a sight of your excellency toall the ends that other men count worth an effort.

164. To Ascholius

1. It would not be easy for me to say how very much delighted I amwith your holiness's letter. My words are too weak to express allthat I feel; you, however, ought to be able to conjecture it, fromthe beauty of what you have written. For what did not your lettercontain? It contained love to God; the marvellous description of themartyrs, which put the manner of their good fight so plainly beforeme that I seemed actually to see it; love and kindness to myself;words of surpassing beauty. So when I had taken it into my hands, andread it many times, and perceived how abundantly full it was of thegrace of the Spirit, I thought that I had gone back to the good oldtimes, when God's Churches flourished, rooted in faith, united inlove, all the members being in harmony, as though in one body. Thenthe persecutors were manifest, and manifest too the persecuted. Thenthe people grew more numerous by being attacked. Then the blood ofthe martyrs, watering the Churches, nourished many more champions oftrue religion, each generation stripping for the struggle with thezeal of those that had gone before. Then we Christians were in peacewith one another, the peace which the Lord bequeathed us, of which,so cruelly have we driven it from among us, not a single trace is nowleft us. Yet my soul did go back to that blessedness of old, when aletter came from a long distance, bright with the beauty of love, anda martyr travelled to me from wild regions beyond the Danube,preaching in his own person the exactitude of the faith which isthere observed. Who could tell the delight of my soul at all this?What power of speech could be devised competent to describe all thatI felt in the bottom of my heart? However, when I saw the athlete, Iblessed his trainer: he, too, before the just Judge, afterstrengthening many for the conflict on behalf of true religion, shallreceive the crown of righteousness.

2. By bringing the blessed Eutyches to my recollection, andhonouring my country for having sown the seeds of true religion, youhave at once delighted me by your reminder of the past, anddistressed me by your conviction of the present. None of us now comesnear Eutyches in goodness: so far are we from bringing barbariansunder the softening power of the Spirit, and the operation of Hisgraces, that by the greatness of our sins we turn gentle hearted meninto barbarians, for to ourselves and to our sins I attribute it thatthe influence of the heretics is so widely diffused. Peradventure nopart of the world has escaped the conflagration of heresy. You tellme of struggles of athletes, bodies lacerated for the truth's sake,savage fury despised by men of fearless heart, various tortures ofpersecutors, and constancy of the wrestlers through them all, theblock and the water whereby the martyrs died. And what is ourcondition? Love is grown cold; the teaching of the Fathers is beinglaid waste; everywhere is shipwreck of the Faith; the mouths of theFaithful are silent; the people, driven from the houses of prayer,lift up their hands in the open air to their Lord which is in heaven.Our afflictions are heavy, martyrdom is nowhere to be seen, becausethose who evilly entreat us are called by the same name as ourselves.Wherefore pray to the Lord yourself, and join all Christ's nobleathletes with you in prayer for the Churches, to the end that, if anyfurther time remains for this world, and all things are not beingdriven to destruction, God may be reconciled to his own Churches andrestore them to their ancient peace.

165. To Ascholius, bishop of Thessalonica

God has fulfilled my old prayer in deigning to allow me to receivethe letter of your veritable holiness. What I most of all desire isto see you and to be seen by you, and to enjoy in actual intercourseall the graces of the Spirit with which you are endowed. This,however, is impossible, both on account of the distance whichseparates us, and the engrossing occupations of each of us. Itherefore pray, in the second place, that my soul may be fed byfrequent letters from your love in Christ. This has now been grantedme on taking your epistle into my hands. I have been doubly delightedat the enjoyment of your communication. I felt as though I couldreally see your very soul shining in your words as in some mirror;and I was moved to exceeding joy, not only at your proving to be whatall testimony says of you, but that your noble qualities are theornament of my country. You have filled the country beyond ourborders with spiritual fruits, like some vigorous branch sprung froma glorious root. Rightly, then, does our country rejoice in her ownoffshoots. When you were engaging in conflicts for the Faith sheheard that the goodly heritage of the Fathers was preserved in you,and she glorified God. And now what are you about? You have honouredthe land that gave you birth by sending her a martyr who has justfought a good fight in the barbarian country on your borders, just asa grateful gardener might send his first fruits to those who hadgiven him the seeds. Verily the gift is worthy of Christ's athlete, amartyr of the truth just crowned with the crown of righteousness,whom we have gladly welcomed, glorifying God who has now fulfilledthe gospel of His Christ in all the world. Let me ask you to rememberin your prayers me who love you, and for my soul's sake earnestly tobeseech the Lord that one day I, too, may be deemed worthy to beginto serve God, according to the way of His commandments which He hasgiven us to salvation.

166. To Eusebius, bishop of Samosata

I am delighted at your remembering me and writing, and, what isyet more important, at your sending me your blessing in your letter.Had I been but worthy of your labours and of your struggles inChrist's cause, I should have been permitted to come to you andembrace you, and to take you as a model of patience. But since I amnot worthy of this, and am detained by many afflictions and muchoccupation, I do what is next best. I salute your excellency, andbeseech you not to grow weary of remembering me. For the honour andpleasure of receiving your letters is not only an advantage to me,but it is a ground of boasting and pride before the world that Ishould be held in honour by one whose virtue is so great, and who isin such close communion with God as to be able, alike by his teachingand example, to unite others with him in it.

167. To Antiochus

I mourn for the Church that is deprived of the guidance of such ashepherd. But I have so much the more ground for congratulating youon being worthy of the privilege of enjoying, at such a moment, thesociety of one who is fighting such a good fight in the cause of thetruth, and I am sure that you, who nobly support and stimulate hiszeal, will be thought worthy by the Lord of a lot like his. What ablessing, to enjoy in unbroken quiet the society of the man so richin learning and experienced in life! Now, at least, you must, I amsure, know how wise he is. In days gone by his mind was necessarilygiven to many divided cares, and you were too busy a man to give yoursole heed to the spiritual fountain which springs from his pureheart. God grant that you may be a comfort to him, and never yourselfwant consolation from others. I am sure of the disposition of yourheart, alike from the experience which I, for a short time, have hadof you, and from the exalted teaching your illustrious instructor,with whom to pass one single day is a sufficient provision for thejourney to salvation.

168. Basil to Gregory

You have undertaken a kindly and charitable task in gettingtogether the captive troop of the insolent Glycerius (at present Imust so write), and, so far as in you lay, covering our common shame.It is only right that your reverence should undo this dishonour witha full knowledge of the facts about him.

This grave and venerable Glycerius of yours was ordained by medeacon of the church of Venesa to serve the presbyter, and look afterthe work of the Church, for, though the fellow is in other respectsintractable, he is naturally clever at manual labour. No sooner washe appointed than he neglected his work, as though there had beenabsolutely nothing to do. But, of his own private power andauthority, he got together some wretched virgins, some of whom cameto him of their own accord (you know how young people are prone toanything of this kind), and others were unwillingly forced to accepthim as leader of their company. Then he assumed the style and titleof patriarch, and began all of a sudden to play the man of dignity.He had not attained to this on any reasonable or pious ground; hisonly object was to get a means of livelihood, just as some men startone trade and some another. He has all but upset the whole Church,scorning his own presbyter, a man venerable both by character andage; scorning his chorepiscopus, and myself, as of no account at all,continually filling the town and all the clergy with disorder anddisturbance. And now, on being mildly rebuked by me and hischorepiscopus, that he may not treat us with contempt (for he wastrying to stir the younger men to like insubordination), he ismeditating conduct most audacious and inhuman. After robbing as manyof the virgins as he could, he has made off by night. I am sure allthis will have seemed very sad to you. Think of the time too. Thefeast was being held there, and, as was natural, large numbers ofpeople were gathered together. He, however, on his side, brought outhis own troop, who followed young men and danced round them, causingall well-disposed persons to be most distressed, while loosechatterers laughed aloud. And even this was not enough, enormous aswas the scandal. I am told that even the parents of the virgins,finding their bereavement unendurable, wishful to bring home thescattered company, and falling with not unnatural sighs and tears attheir daughters' feet, have been insulted and outraged by thisexcellent young man and his troop of bandits. I am sure yourreverence will think all this intolerable. The ridicule of itattaches to us all alike. First of all, order him to come back withthe virgins. He might find some mercy, if he were to come back with aletter from you. If you do not adopt this course, at least send thevirgins back to their mother the Church. If this cannot be done, atall events do not allow any violence to be done to those that arewilling to return, but get them to return to me. Otherwise I call Godand man to witness that all this is ill done, and a breach of the lawof the Church. The best course would be for Glycerius to come backwith a letter, and in a becoming and proper frame of mind; if not,let him be deprived of his ministry.

169. To Glycerius

How far will your mad folly go? How long will you counsel mischiefagainst yourself? How long will you go on rousing me to wrath, andbringing shame on the common order of solitaries? Return. Putconfidence in God, and in me, who imitate God's loving-kindness. If Irebuked you like a father, like a father I will forgive you. This isthe treatment you shall receive from me, for many others are makingsupplication in your behalf, and before all the rest your ownpresbyter, for whose grey hairs and compassionate disposition I feelmuch respect. Continue longer to hold aloof from me and you havequite fallen from your degree. You will also fall away from God, forwith your songs and your garb you are leading the young women not toGod, but to the pit.

170. To Gregory

I wrote to you, not long ago, about Glycerius and the virgins.Even now they have not returned, but are still hesitating, how andwhy I know not. I should be sorry to charge this against you, asthough you were acting thus to bring discredit on me, either becauseyou have some ground of complaint against me, or to gratify others.Let them then come, fearing nothing. Do you be surety for their doingthis. For it pains me to have my members cut off, although they havebeen rightly cut off. If they hold out the burden will rest onothers. I wash my hands of it.

171. To Sophronius, the bishop

There is no needfor me to say how much I was delighted by your letter. Your own wordswill enable you to conjecture what I felt on receiving it. You haveexhibited to me in your letter, the first fruits of the Spirit, love.Than this what can be more precious to me in the present state ofaffairs, when, because iniquity abounds, the love of many has waxedcold? Matthew 24:12 Nothing is rarer now than spiritualintercourse with a brother, a word of peace, and such spiritualcommunion as I have found in you. For this I thank the Lord,beseeching Him that I may have part in the perfect joy that is foundin you. If such be your letter, what must it be to meet you inperson? If when you are far away you so affect me, what will you beto me when you are seen face to face? Be sure that if I had not beendetained by innumerable occupations, and all the unavoidableanxieties which tie me down, I should have hurried to see yourexcellency. Although that old complaint of mine is a great hindranceto my moving about, nevertheless in view of the good I expect, Iwould not have allowed this to stand in my way. To be permitted tomeet a man holding the same views and reverencing the faith of theFathers, as you are said to do by our honourable brethren and fellowpresbyters, is in truth to go back to the ancient blessedness of theChurches, when the sufferers from unsound disputation were few, andall lived in peace, workmen obeying the commandments and not needingto be ashamed, 2 Timothy 2:15 serving the Lord with simpleand clear confession, and keeping plain and inviolate their faith inFather, Son and Holy Ghost.

172. To Theodora the Canoness

I should be more diligent in writing to you but for my belief thatmy letters do not always, my friend, reach your own hands. I amafraid that through the naughtiness of those on whose service Idepend, especially at a time like this when the whole world is in astate of confusion, a great many other people get hold of them. So Iwait to be found fault with, and to be eagerly asked for my letters,that so I may have this proof of their delivery. Yet, whether I writeor not, one thing I do without failing, and that is to keep in myheart the memory of your excellency, and to pray the Lord to grantthat you may complete the course of good living which you havechosen. For in truth it is no light thing for one, who makes aprofession, to follow up all that the promise entails. Any one mayembrace the gospel life, but only a very few of those who have comewithin my knowledge have completely carried out their duty in itsminutest details, and have overlooked nothing that is containedtherein. Only a very few have been consistent in keeping the tonguein check and the eye under guidance, as the Gospel would have it; inworking with the hands according to the mark of doing what ispleasing to God; in moving the feet, and using every member, as theCreator ordained from the beginning. Propriety in dress, watchfulnessin the society of men, moderation in eating and drinking, theavoidance of superfluity in the acquisition of necessities; all thesethings seem small enough when they are thus merely mentioned, but, asI have found by experience, their consistent observance requires nolight struggle. Further, such a perfection of humility as not even toremember nobility of family, nor to be elevated by any naturaladvantage of body or mind which we may have, nor to allow otherpeople's opinion of us to be a ground of pride and exaltation, allthis belongs to the evangelic life. There is also sustainedself-control, industry in prayer, sympathy in brotherly love,generosity to the poor, lowliness of temper, contrition of heart,soundness of faith, calmness in depression, while we never forget theterrible and inevitable tribunal. To that judgment we are allhastening, but those who remember it, and are anxious about what isto follow after it, are very few.

173. To a Widow

I have been most wishful to write constantly to your excellency,but I have from time to time denied myself, for fear of causing anytemptation to beset you, because of those who are ill disposed towardme. As I am told, their hatred has even gone so far that they make afuss if any one happens to receive a letter from me. But now that youhave begun to write yourself, and very good it is of you to do so,sending me needful information about all that is in your mind, I amstirred to write back to you. Let me then set right what has beenomitted in the past, and at the same time reply to what yourexcellency has written. Truly blessed is the soul, which by night andby day has no other anxiety than how, when the great day comeswherein all creation shall stand before the Judge and shall give anaccount for its deeds, she too may be able easily to get quit of thereckoning of life.

For he who keeps that day and that hour ever before him, and isever meditating upon the defense to be made before the tribunal whereno excuses will avail, will sin not at all, or not seriously, for webegin to sin when there is a lack of the fear of God in us. When menhave a clear apprehension of what is threatened them, the aweinherent in them will never allow them to fall into inconsiderateaction or thought. Be mindful therefore of God. Keep the fear of Himin your heart, and enlist all men to join with you in your prayers,for great is the aid of them that are able to move God by theirimportunity. Never cease to do this. Even while we are living thislife in the flesh, prayer will be a mighty helper to us, and when weare departing hence it will be a sufficient provision for us on thejourney to the world to come.

Anxiety is a good thing; but, on the other hand, despondency,dejection, and despair of our salvation, are injurious to the soul.Trust therefore in the goodness of God, and look for His succour,knowing that if we turn to Him rightly and sincerely, not only willHe not cast us off forever, but will say to us, even while we are inthe act of uttering the words of our prayer, Lo! I am with you.

174. To Count Magnenianus

Your excellency lately wrote to me, plainly charging me, besidesother matters, to write concerning the Faith. I admire your zeal inthe matter, and I pray God that your choice of good things may bepersistent, and that, advancing in knowledge and good works, you maybe made perfect. But I have no wish to leave behind me a treatise onthe Faith, or to write various creeds, and so I have declined to sendwhat you asked. You seem to me to be surrounded by the din of yourmen there, idle fellows, who say certain things to calumniate me,with the idea that they will improve their own position by lyingdisgracefully against me. The past shows what they are, and futureexperience will show them in still plainer colors. I, however, callon all who trust in Christ not to busy themselves in opposition tothe ancient faith, but, as we believe, so to be baptized, and, as weare baptized, so to offer the doxology. It is enough for us toconfess those names which we have received from Holy Scripture, andto shun all innovation about them. Our salvation does not lie in theinvention of modes of address, but in the sound confession of theGodhead in which we have professed our faith.

175. To Amphilochius, Bishop of Iconium

God grant that when this letter is put into your hands, it mayfind you in good health, quite at leisure, and as you would wish tobe. For then it will not be in vain that I send you this invitationto be present at our city, to add greater dignity to the annualfestival which it is the custom of our Church to hold in honour ofthe martyrs. For be sure my most honoured and dear friend, that ourpeople here, though they have had experience of many, desire no one'spresence so eagerly as they do yours; so affectionate an impressionhas your short intercourse with them left behind. So, then, that theLord may be glorified, the people delighted, the martyrs honoured,and that I in my old age may receive the attention due to me from mytrue son, do not refuse to travel to me with all speed. I will begyou too to anticipate the day of assembly, that so we may converse atleisure and may comfort one another by the interchange of spiritualgifts. The day is the fifth of September. Come then three daysbeforehand in order that you may also honour with your presence theChurch of the Hospital. May you by the grace of the Lord be kept ingood health and spirits in the Lord, praying for me and for theChurch of God.

176. To Saphronius the Master

To reckon up all those who have received kindness at yourexcellency's hand, for my sake, is no easy task; so many are therewhom I feel that I have benefited through your kind aid, a boon whichthe Lord has given me to help me in these very serious times.Worthiest of all is he who is now introduced to you by my letter, thereverend brother Eusebius, attacked by a ridiculous calumny which itdepends upon you alone in your uprightness, to destroy. I beseechyou, therefore, both as respecting the right and as being humanelydisposed, to grant me your accustomed favours, by adopting the causeof Eusebius as your own, and championing him, and, at the same time,truth. It is no small thing that he has the right on his side; andthis, if he be not stricken down by the present crisis, he will haveno difficulty in proving plainly and without possibility ofcontradiction.

177. To Aburgius

I know that I have often recommended many persons to yourexcellency, and so in serious emergencies have been very useful tofriends in distress. But I do not think that I have ever sent to youone whom I regard with greater respect, or one engaged in contests ofgreater importance, than my very dear son Eusebius, who now placesthis letter in your hands. He will himself inform your excellency, ifthe opportunity is permitted him, in what difficulties he isinvolved. I ought to say, at least, as much as this. The man oughtnot to be misjudged, nor, because many have been convicted ofdisgraceful doings, ought he to come under common suspicion. He oughtto have a fair trial, and his life must be enquired into. In this waythe untruth of the charges against him will be made plain, and he,after enjoying your righteous protection, will ever proclaim what heowes to your kindness.

178. To Arinthæus

Your natural nobility of character and your general accessibilityhave taught me to regard you as a friend of freedom and of men. Ihave, therefore, no hesitation in approaching you in behalf of onewho is rendered illustrious by a long line of ancestry, but is worthyof greater esteem and honour on his own account, because of hisinnate goodness of disposition. I beg you, on my entreaty, to givehim your support under a legal charge, in reality, indeed,ridiculous, but difficult to meet on account of the seriousness ofthe accusation. It would be of great importance to his success if youwould deign to say a kind word in his behalf. You would, in the firstplace, be helping the right; but you would further be showing in thisyour wonted respect and kindness to myself, who am your friend.

179. To the Master Sophronius, on behalf of Eunathius

I have been much distressed on meeting a worthy man involved invery great trouble. Being human, how could I fail to sympathise witha man of high character afflicted beyond his deserts? On thinking inwhat way I could be useful to him, I did find one means of helpinghim out of his difficulties, and that is by making him known to yourexcellency. It is now for you to extend also to him the same goodoffices which, as I can testify, you have shown to many. You willlearn all the facts of the case from the petition presented by him tothe emperors. This document I beg you to take into your hands, andimplore you to help him to the utmost of your power. You will behelping a Christian, a gentleman, and one whose deep learning oughtto win respect. If I add that in helping him you will confer a greatkindness upon me, though, indeed, my interests are matters of smallmoment, yet, since you are always so good as to make them ofimportance, your boon to me will be no small one.

180. To Otreius, bishop of Melitene

Your reverence is, I know, no less distressed than myself at theremoval of the very God-beloved bishop Eusebius. We both of us needcomfort. Let us try to give it to one another. Do you write to mewhat you hear from Samosata, and I will report to you anything that Imay learn from Thrace.

It is to me no slight alleviation of our present distress to knowthe constancy of the people. It will be the same to you to have newsof our common father. Of course I cannot now tell you this by letter,but I commend to you one who is fully informed, and will report toyou in what condition he left him, and how he bears his troubles.Pray, then, for him and for me that the Lord will grant him speedyrelease from his distress.

181. To the presbyters of Samosata

Grieved as I am at the desolation of the Church, I none the lesscongratulate you on having been brought so soon to this extreme limitof your hard struggle. God grant that you may pass through it withpatience, to the end that in return for your faithful stewardship,and the noble constancy which you have shown in Christ's cause, youmay receive the great reward.

182. To the Senate of Samosata

Seeing, as I do, that temptation is now spread all over the world,and that the greater cities of Syria have been tried by the samesufferings as yourselves, (though, indeed, nowhere is the Senate soapproved and renowned for good works, as your own, noted as you arefor your righteous zeal,) I all but thank the troubles which havebefallen you.

For had not this affliction come to pass, your proof under trialwould never have been known. To all that earnestly strive for anygood, the affliction they endure for the sake of their hope in God islike a furnace to gold.

Rouse ye, then, most excellent sirs, that the labours you areabout to undertake may not be unworthy of those which you havealready sustained, and that on a firm foundation you may be seenputting a yet worthier finish. Rouse ye, that you may stand roundabout the shepherd of the Church, when the Lord grants him to be seenon his own throne, telling each of you in his turn. some good deeddone for the sake of the Church of God. On the great day of the Lord,each, according to the proportion of his labours, shall receive hisrecompense from the munificent Lord. By remembering me and writing tome as often as you can, you will be doing justice in sending me areply, and will moreover give me very great pleasure, by sending mein writing a plain token of a voice which it is delightful to me tohear.

183. To Eustathius, bishop of Himmeria

Orphanhood is, I know, very dismal, and entails a great deal ofwork, because it deprives us of those who are set over us. Whence Iconclude that you do not write to me, because you are depressed atwhat has happened to you, and at the same time are now very muchoccupied in visiting the folds of Christ, because they are attackedon every side by foes. But every grief finds consolation incommunication with sympathising friends. Do then, I beg you, as oftenas you can, write to me. You will both refresh yourself by speakingto me, and you will comfort me by letting me hear from you. I shallendeavour to do the same to you, as often as my work lets me. Prayyourself, and entreat all the brotherhood earnestly to importune theLord, to grant us one day release from the present distress.

184. To Theodotus, bishop of Beræa

Although you do not write to me, I know that there is recollectionof me in your heart; and this I infer, not because I am worthy of anyfavourable recollection, but because your soul is rich in abundanceof love. Yet, as far as in you lies, use whatever opportunities youhave of writing to me, to the end that I may both be cheered byhearing news of you, and have occasion to send you tidings of myself.This is the only mode of communication for those who live far apart.Do not let us deprive one another of it, so far as our labours willpermit. But I pray God that we may meet in person, that our love maybe increased, and that we may multiply gratitude to our Master forHis greater boons.

185. To Antipater, the governor

Philosophy is an excellent thing, if only for this, that it evenheals its disciples at small cost; for, in philosophy, the same thingis both dainty and healthy fare. I am told that you have recoveredyour failing appetite by pickled cabbage. Formerly I used to dislikeit, both on account of the proverb, and because it reminded me of thepoverty that went with it. Now, however, I am driven to change mymind. I laugh at the proverb when I see that cabbage is such a goodnursing mother of men, and has restored our governor to the vigour ofyouth. For the future I shall think nothing like cabbage, not evenHomer's lotus, not even that ambrosia, whatever it was, which fed theOlympians.

186. Antipater to Basil

Twice cabbage is death, says the unkind proverb. I, however,though I have called for it often, shall die once. Yes: even though Ihad never called for it at all! If you do die anyhow, don't fear toeat a delicious relish, unjustly reviled by the proverb!

187. Canonica Prima. To Amphilochius, concerning the Canons

Even a fool, it is said, when he asks questions, is counted wise.But when a wise man asks questions, he makes even a fool wise. Andthis, thank God, is my case, as often as I receive a letter from yourindustrious self. For we become more learned and wiser than we werebefore, merely by asking questions, because we are taught many thingswhich we did not know; and our anxiety to answer them acts as ateacher to us. Assuredly at the present time, though I have neverbefore paid attention to the points you raise, I have been forced tomake accurate enquiry, and to turn over in my mind both whatever Ihave heard from the elders, and all that I have been taught inconformity with their lessons.

I. As to your enquiry about the Cathari, a statement has alreadybeen made, and you have properly reminded me that it is right tofollow the custom obtaining in each region, because those, who at thetime gave decision on these points, held different opinionsconcerning their baptism. But the baptism of the Pepuzeni seems to meto have no authority; and I am astonished how this can have escapedDionysius, acquainted as he was with the canons. The old authoritiesdecided to accept that baptism which in nowise errs from the faith.Thus they used the names of heresies, of schisms, and of unlawfulcongregations. By heresies they meant men who werealtogether broken off and alienated in matters relating to the actualfaith; by schisms men who had separated for someecclesiastical reasons and questions capable of mutual solution; byunlawful congregations gatherings held by disorderlypresbyters or bishops or by uninstructed laymen. As, for instance, ifa man be convicted of crime, and prohibited from dischargingministerial functions, and then refuses to submit to the canons, butarrogates to himself episcopal and ministerial rights, and personsleave the Catholic Church and join him, this is unlawful assembly. Todisagree with members of the Church about repentance, is schism.Instances of heresy are those of the Manichæans, of theValentinians, of the Marcionites, and of these Pepuzenes; for withthem there comes in at once their disagreement concerning the actualfaith in God. So it seemed good to the ancient authorities to rejectthe baptism of heretics altogether, but to admit that of schismatics,on the ground that they still belonged to the Church.

As to those who assembled in unlawful congregations, theirdecision was to join them again to the Church, after they had beenbrought to a better state by proper repentance and rebuke, and so, inmany cases, when men in orders had rebelled with the disorderly, toreceive them on their repentance, into the same rank. Now thePepuzeni are plainly heretical, for, by unlawfully and shamefullyapplying to Montanus and Priscilla the title of the Paraclete, theyhave blasphemed against the Holy Ghost. They are, therefore, to becondemned for ascribing divinity to men; and for outraging the HolyGhost by comparing Him to men. They are thus also liable to eternaldamnation, inasmuch as blasphemy against the Holy Ghost admits of noforgiveness. What ground is there, then, for the acceptance of thebaptism of men who baptize into the Father and the Son and Montanusor Priscilla? For those who have not been baptized into the namesdelivered to us have not been baptized at all. So that, although thisescaped the vigilance of the great Dionysius, we must by no meansimitate his error. The absurdity of the position is obvious in amoment, and evident to all who are gifted with even a small share ofreasoning capacity.

The Cathari are schismatics; but it seemed good to the ancientauthorities, I mean Cyprian and our own Firmilianus, to reject allthese, Cathari, Encratites, and Hydroparastatæ, by one commoncondemnation, because the origin of separation arose through schism,and those who had apostatized from the Church had no longer on themthe grace of the Holy Spirit, for it ceased to be imparted when thecontinuity was broken. The first separatists had received theirordination from the Fathers, and possessed the spiritual gift by thelaying on of their hands. But they who were broken off had becomelaymen, and, because they are no longer able to confer on others thatgrace of the Holy Spirit from which they themselves are fallen away,they had no authority either to baptize or to ordain. And thereforethose who were from time to time baptized by them, were ordered, asthough baptized by laymen, to come to the church to be purified bythe Church's true baptism. Nevertheless, since it has seemed to someof those of Asia that, for the sake of management of the majority,their baptism should be accepted, let it be accepted. We must,however, perceive the iniquitous action of the Encratites; who, inorder to shut themselves out from being received back by the Churchhave endeavoured for the future to anticipate readmission by apeculiar baptism of their own, violating, in this manner even theirown special practice. My opinion, therefore, is that nothing beingdistinctly laid down concerning them, it is our duty to reject theirbaptism, and that in the case of any one who has received baptismfrom them, we should, on his coming to the church, baptize him. If,however, there is any likelihood of this being detrimental to generaldiscipline, we must fall back upon custom, and follow the fathers whohave ordered what course we are to pursue. For I am under someapprehension lest, in our wish to discourage them from baptizing, wemay, through the severity of our decision, be a hindrance to thosewho are being saved. If they accept our baptism, do not allow this todistress us. We are by no means bound to return them the same favour,but only strictly to obey canons. On every ground let it be enjoinedthat those who come to us from their baptism be anointed in thepresence of the faithful, and only on these terms approach themysteries. I am aware that I have received into episcopal rank Izoisand Saturninus from the Encratite following. I am precluded thereforefrom separating from the Church those who have been united to theircompany, inasmuch as, through my acceptance of the bishops, I havepromulgated a kind of canon of communion with them.

II. The woman who purposely destroys her unborn child is guilty ofmurder. With us there is no nice enquiry as to its being formed orunformed. In this case it is not only the being about to be born whois vindicated, but the woman in her attack upon herself; because inmost cases women who make such attempts die. The destruction of theembryo is an additional crime, a second murder, at all events if weregard it as done with intent. The punishment, however, of thesewomen should not be for life, but for the term of ten years. And lettheir treatment depend not on mere lapse of time, but on thecharacter of their repentance.

III. A deacon who commits fornication after his appointment to thediaconate is to be deposed. But, after he has been rejected andranked among the laity, he is not to be excluded from communion. Forthere is an ancient canon that those who have fallen from theirdegree are to be subjected to this kind of punishment alone.

Herein, as I suppose, the ancient authorities followed the oldrule You shall not avenge twice for the same thing. There is thisfurther reason too, that laymen, when expelled from the place of thefaithful, are from time to time restored to the rank whence they havefallen; but the deacon undergoes once for all the lasting penalty ofdeposition. His deacon's orders not being restored to him, theyrested at this one punishment. So far is this as regards what dependson law laid down. But generally a truer remedy is the departure fromsin. Wherefore that man will give me full proof of his cure who,after rejecting grace for the sake of the indulgence of the flesh,has then, through bruising of the flesh and the enslaving of it bymeans of self control, abandoned the pleasures whereby he wassubdued. We ought therefore to know both what is of exactprescription and what is of custom; and, in cases which do not admitof the highest treatment, to follow the traditional direction.

IV. In the case of trigamy and polygamy they laid down the samerule, in proportion, as in the case of digamy; namely one year fordigamy (some authorities say two years); for trigamy men areseparated for three and often for four years; but this is no longerdescribed as marriage at all, but as polygamy; nay rather as limitedfornication. It is for this reason that the Lord said to the woman ofSamaria, who had five husbands, he whom thou now hast is not yourhusband. He does not reckon those who had exceeded the limits of asecond marriage as worthy of the title of husband or wife. In casesof trigamy we have accepted a seclusion of five years, not by thecanons, but following the precept of our predecessors. Such offendersought not to be altogether prohibited from the privileges of theChurch; they should be considered deserving of hearing after two orthree years, and afterwards of being permitted to stand in theirplace; but they must be kept from the communion of the good gift, andonly restored to the place of communion after showing some fruit ofrepentance.

V. Heretics repenting at death ought to be received; yet to bereceived, of course, not indiscriminately, but on trial of exhibitionof true repentance and of producing fruit in evidence of their zealfor salvation.

VI. The fornication of canonical persons is not to be reckoned aswedlock, and their union is to be completely dissolved, for this isboth profitable for the security of the Church and will prevent theheretics from having a ground of attack against us, as though weinduced men to join us by the attraction of liberty to sin.

VII. Abusers of themselves with mankind, and with beasts, as alsomurderers, wizards, adulterers, and idolaters, are deserving of thesame punishment. Whatever rule you have in the case of the rest,observe also in their case. There can, however, be no doubt that weought to receive those who have repented of impurity committed inignorance for thirty years. In this case there is ground forforgiveness in ignorance, in the spontaneity of confession, and thelong extent of time. Perhaps they have been delivered to Satan for awhole age of man that they may learn not to behave unseemly;wherefore order them to be received without delay, specially if theyshed tears to move your mercy, and show a manner of living worthy ofcompassion.

VIII. The man who in a rage has taken up a hatchet against his ownwife is a murderer. But it is what I should have expected from yourintelligence that you should very properly remind me to speak onthese points more fully, because a wide distinction must be drawnbetween cases where there is and where there is not intent. A case ofan act purely unintentional, and widely removed from the purpose ofthe agent, is that of a man who throws a stone at a dog or a tree,and hits a man. The object was to drive off the beast or to shakedown the fruit. The chance comer falls fortuitously in the way of theblow, and the act is unintentional. Unintentional too is the act ofany one who strikes another with a strap or a flexible stick, for thepurpose of chastising him, and the man who is being beaten dies. Inthis case it must be taken into consideration that the object was notto kill, but to improve, the offender. Further, among unintentionalacts must be reckoned the case of a man in a fight who when wardingoff an enemy's attack with cudgel or hand, hits him without mercy insome vital part, so as to injure him, though not quite to kill him.This, however, comes very near to the intentional; for the man whoemploys such a weapon in self defense, or who strikes without mercy,evidently does not spare his opponent, because he is mastered bypassion. In like manner the case of any one who uses a heavy cudgel,or a stone too big for a man to stand, is reckoned among theunintentional, because he does not do what he meant: in his rage hedeals such a blow as to kill his victim, yet all he had in his mindwas to give him a thrashing, not to do him to death. If, however, aman uses a sword, or anything of the kind, he has no excuse:certainly none if he throws his hatchet. For he does not strike withthe hand, so that the force of the blow may be within his owncontrol, but throws, so that from the weight and edge of the iron,and the force of the throw, the wound cannot fail to be fatal.

On the other hand acts done in the attacks of war or robbery aredistinctly intentional, and admit of no doubt. Robbers kill forgreed, and to avoid conviction. Soldiers who inflict death in war doso with the obvious purpose not of fighting, nor chastising, but ofkilling their opponents. And if any one has concocted some magicphiltre for some other reason, and then causes death, I count this asintentional. Women frequently endeavour to draw men to love them byincantations and magic knots, and give them drugs which dull theirintelligence. Such women, when they cause death, though the result oftheir action may not be what they intended, are nevertheless, onaccount of their proceedings being magical and prohibited, to bereckoned among intentional homicides. Women also who administer drugsto cause abortion, as well as those who take poisons to destroyunborn children, are murderesses. So much on this subject.

IX. The sentence of the Lord that it is unlawful to withdraw fromwedlock, save on account of fornication, Matthew 5:32 applies,according to the argument, to men and women alike. Custom, however,does not so obtain. Yet, in relation with women, very strictexpressions are to be found; as, for instance, the words of theapostle He which is joined to a harlot is one body 1Corinthians 6:16and of Jeremiah, If a wife become another man's shall he return untoher again? Shall not that land be greatly polluted? Jeremiah 3:1And again, He that has an adulteress is a fool and impious. Yetcustom ordains that men who commit adultery and are in fornication beretained by their wives. Consequently I do not know if the woman wholives with the man who has been dismissed can properly be called anadulteress; the charge in this case attaches to the woman who has putaway her husband, and depends upon the cause for which she withdrewfrom wedlock. In the case of her being beaten, and refusing tosubmit, it would be better for her to endure than to be separatedfrom her husband; in the case of her objecting to pecuniary loss,even here she would not have sufficient ground. If her reason is hisliving in fornication we do not find this in the custom of thechurch; but from an unbelieving husband a wife is commanded not todepart, but to remain, on account of the uncertainty of the issue.For what do you know, O wife, whether you shall save your husband?1Corinthians 7:16 Here then the wife, if she leaves herhusband and goes to another, is an adulteress. But the man who hasbeen abandoned is pardonable, and the woman who lives with such a manis not condemned. But if the man who has deserted his wife goes toanother, he is himself an adulterer because he makes her commitadultery; and the woman who lives with him is an adulteress, becauseshe has caused another woman's husband to come over to her.

X. Those who swear that they will not receive ordination,declining orders upon oath, must not be driven to perjure themselves,although there does seem to be a canon making concessions to suchpersons. Yet I have found by experience that perjurers never turn outwell. Account must however be taken of the form of the oath, itsterms, the frame of mind in which it was taken, and the minutestadditions made to the terms, since, if no ground of relief cananywhere be found, such persons must be dismissed. The case, however,of Severus, I mean of the presbyter ordained by him, does seem to meto allow of relief of this kind, if you will permit it. Givedirections for the district placed under Mestia, to which the man wasappointed, to be reckoned under Vasoda. Thus he will not forswearhimself by not departing from the place, and Longinus, havingCyriacus with him, will not leave the Church unprovided for, norhimself be guilty of neglect of work. I moreover shall not be heldguilty of taking action in contravention of any canons by making aconcession to Cyriacus who had sworn that he would remain at Mindanaand yet accepted the transfer. His return will be in accordance withhis oath, and his obedience to the arrangement will not be reckonedagainst him as perjury, because it was not added to his oath that hewould not go, even a short time, from Mindana, but would remain therefor the future. Severus, who pleads forgetfulness, I shall pardon,only telling him that One who knows what is secret will not overlookthe ravaging of His Church by a man of such a character; a man whooriginally appoints uncanonically, then imposes oaths in violation ofthe Gospel, then tells a man to perjure himself in the matter of histransfer, and last of all lies in pretended forgetfulness. I am nojudge of hearts; I only judge by what I hear; let us leave vengeanceto the Lord, and ourselves pardon the common human error offorgetfulness, and receive the man without question.

XI. The man who is guilty ofunintentional homicide has given sufficient satisfaction in elevenyears. We shall, without doubt, observe what is laid down by Moses inthe case of wounded men, and shall not hold a murder to have beencommitted in the case of a man who lies down after he has beenstruck, and walks again leaning on his staff. Exodus 21:19 If,however, he does not rise again after he has been struck,nevertheless, from there being no intent to kill, the striker is ahomicide, but an unintentional homicide.

XII. The canon absolutely excludes digamists from the ministry.

XIII. Homicide in war is not reckoned by our Fathers as homicide;I presume from their wish to make concession to men fighting onbehalf of chastity and true religion. Perhaps, however, it is well tocounsel that those whose hands are not clean only abstain fromcommunion for three years.

XIV. A taker of usury, if he consent to spend his unjust gain onthe poor, and to be rid for the future of the plague of covetousness,may be received into the ministry.

XV. I am astonished at your requiring exactitude in Scripture, andarguing that there is something forced in the diction of theinterpretation which gives the meaning of the original, but does notexactly render what is meant by the Hebrew word. Yet I must notcarelessly pass by the question started by an enquiring mind. At thecreation of the world, birds of the air and the fishes of the sea hadthe same origin; for both kinds were produced from the water. Thereason is that both have the same characteristics. The latter swim inthe water, the former in the air. They are therefore mentionedtogether. The form of expression is not used without distinction, butof all that lives in the water it is used very properly. The birds ofthe air and the fishes of the sea are subject to man; and not theyalone, but all that passes through the paths of the sea. For everywater-creature is not a fish, as for instance the sea monsters,whales, sharks, dolphins, seals, even sea-horses, sea-dogs, saw-fish,sword-fish, and sea-cows; and, if you like, sea nettles, cockles andall hard-shelled creatures of whom none are fish, and all passthrough the paths of the sea; so that there are three kinds, birds ofthe air, fishes of the sea, and all water-creatures which aredistinct from fish, and pass through the paths of the sea.

XVI. Naaman was not a great man with theLord, but with his lord; that is, he was one of the chief princes ofthe King of the Syrians. 2 Kings 5:1 Read your Biblecarefully, and you will find the answer to your question there.

188. To Eustathius the physician

Humanity is the regular business of all you who practise asphysicians. And, in my opinion, to put your science at the head andfront of life's pursuits is to decide reasonably and rightly. This atall events seems to be the case if man's most precious possession,life, is painful and not worth living, unless it be lived in health,and if for health we are dependent on your skill. In your own casemedicine is seen, as it were, with two right hands; you enlarge theaccepted limits of philanthropy by not confining the application ofyour skill to men's bodies, but by attending also to the cure of thediseases of their souls. It is not only in accordance with popularreport that I thus write. I am moved by the personal experience whichI have had on many occasions and to a remarkable degree at thepresent time, in the midst of the unspeakable wickedness of ourenemies, which has flooded our life like a noxious torrent. You havemost skilfully dispersed it and by pouring in your soothing wordshave allayed the inflammation of my heart. Having regard to thesuccessive and diversified attacks of my enemies against me, Ithought that I ought to keep silence and to bear their successiveassaults without reply, and without attempting to contradict foesarmed with a lie, that terrible weapon which too often drives itspoint through the heart of truth herself. You did well in urging menot to abandon the defense of truth, but rather to convict ourcalumniators, lest haply, by the success of lies, many be hurt.

2. In adopting an unexpected attitude of hatred against me myopponents seem to be repeating the old story in Æsop. He makes thewolf bring certain charges against the lamb, as being really ashamedto seem to kill a creature who had done him no harm without somereasonable pretext; then when the lamb easily rebuts the slander, thewolf, none the less, continues his attack, and, though defeated inequity, comes off winner in biting. Just so with those who seem tocount hatred to me as a virtue. They will perhaps blush to hate mewithout a cause, and so invent pleas and charges against me, withoutabiding by any of their allegations, but urging as the ground oftheir detestation now this, now that, and now something else. In nosingle case is their malice consistent; but when they are baulked inone charge they cling to another and, foiled in this, have recourseto a third; and if all their accusations are scattered they do notdrop their ill-will. They say that I preach three Gods, dinning thecharge into the ears of the mob and pressing the calumny plausiblyand persistently. Nevertheless, truth is fighting on my side; andboth in public to all the world, and in private to all whom I meet, Iprove that I anathematize every one who maintains three Gods and donot even allow him to be a Christian. No sooner do they hear thisthan Sabellius is handy for them to urge against me, and it isreported abroad that my teaching is tainted with his error. Once moreI hold out in my defense my wonted weapon of truth, and demonstratethat I shudder at Sabellianism as much as at Judaism.

3. What then? After all these efforts were they tired? Did theyleave off? Not at all. They are charging me with innovation, and basetheir charge on my confession of three hypostases, and blame me forasserting one Goodness, one Power, one Godhead. In this they are notwide of the truth, for I do so assert. Their complaint is that theircustom does not accept this, and that Scripture does not agree. Whatis my reply? I do not consider it fair that the custom which obtainsamong them should be regarded as a law and rule of orthodoxy. Ifcustom is to be taken in proof of what is right, then it is certainlycompetent for me to put forward on my side the custom which obtainshere. If they reject this, we are clearly not bound to follow them.Therefore let God-inspired Scripture decide between us; and onwhichever side be found doctrines in harmony with the word of God, infavour of that side will be cast the vote of truth. What then is thecharge? Two points are advanced at one and the same time in theaccusations levelled against me. I am accused on the one hand ofparting the hypostases asunder; on the other of never using in theplural any one of the nouns relating to the Divinity, but of alwaysspeaking in the singular number of one Goodness, as I have alreadysaid; of one Power; one Godhead; and so on. As to the parting of thehypostases, there ought to be no objection nor opposition on the partof those who assert in the case of the divine nature a distinction ofessences. For it is unreasonable to maintain three essences and toobject to three hypostases. Nothing, then, is left but the charge ofusing words of the divine nature in the singulars.

4. I have quitea little difficulty in meeting the second charge. Whoever condemnsthose who assert that the Godhead is one, must of necessity agreewith all who maintain many godheads, or with those who maintain thatthere is none. No third position is conceivable. The teaching ofinspired Scripture does not allow of our speaking of many godheads,but, wherever it mentions the Godhead, speaks of it in the singularnumber; as, for instance, in him dwells all the fullness of theGodhead bodily. Colossians 2:9 And again; for the invisiblethings of him from the creation of the world are clearly seen, beingunderstood by the things that are made, even his eternal power andGodhead. Romans 1:20 If, then, to multiply godheads is thespecial mark of the victims of polytheistic error, and to deny theGodhead altogether is to fall into atheism, what sense is there inthis charge against me of confessing one Godhead? But they make aplainer disclosure of the end they have in view; namely, in the caseof the Father to agree that He is God, and consenting in like mannerthat the Son be honoured with the attribute of Godhead; but to refuseto comprehend the Spirit, though reckoned with Father and with Son inthe idea of Godhead. They allow that the power of the Godhead extendsfrom the Father to the Son, but they divide the nature of the Spiritfrom the divine glory. Against this view, to the best of my ability,I must enter a brief defense of my own position.

5. What, then, is my argument? Indelivering the Faith of Salvation to those who are being madedisciples in His doctrine, the Lord conjoins with Father and with Sonthe Holy Spirit also. That which is conjoined once I maintain to beconjoined everywhere and always. There is no question here of aranking together in one respect and isolation in others. In thequickening power whereby our nature is transformed from the life ofcorruption to immortality, the power of the Spirit is comprehendedwith Father and with Son, and in many other instances, as in theconception of the good, the holy, the eternal, the wise, the right,the supreme, the efficient, and generally in all terms which have thehigher meaning, He is inseparably united. Wherefrom I judge it rightto hold that the Spirit, thus conjoined with Father and Son in somany sublime and divine senses, is never separated. Indeed I amunaware of any degrees of better or worse in the terms concerning thedivine nature, nor can I imagine its being reverent and right toallow the Spirit a participation in those of lesser dignity, while Heis judged unworthy of the higher. For all conceptions and terms whichregard the divine are of equal dignity one with another, in that theydo not vary in regard to the meaning of the subject matter to whichthey are applied. Our thought is not led to one subject by theattribution of good, and to another by that of wise, powerful, andjust; mention any attributes you will, the thing signified is one andthe same. And if you name God, you mean the same Being whom youunderstood by the rest of the terms. Granting, then, that all theterms applied to the divine nature are of equal force one withanother in relation to that which they describe, one emphasizing onepoint and another another, but all bringing our intelligence to thecontemplation of the same object; what ground is there for concedingto the Spirit fellowship with Father and Son in all other terms, andisolating Him from the Godhead alone? There is no escape from theposition that we must either allow the fellowship here, or refuse iteverywhere. If He is worthy in every other respect, He is certainlynot unworthy in this. If, as our opponents argue, He is tooinsignificant to be allowed fellowship with Father and with Son inGodhead, He is not worthy to share any single one of the divineattributes: for when the terms are carefully considered, and comparedwith one another, by the help of the special meaning contemplated ineach, they will be found to involve nothing less than the title ofGod. A proof of what I say lies in the fact that even many inferiorobjects are designated by this name. Nay, Holy Scripture does noteven shrink from using this term in the case of things of a totallyopposite character, as when it applies the title god toidols. Let the gods, it is written, who have not made heaven andearth, be taken away, and cast beneath the earth; and again, the godsof the nations are idols. And the witch, when she called up therequired spirits for Saul, is said to have seen gods. 1 Samuel 28:13Balaam too, an augur and seer, with the oracles in his hand, asScripture says, when he had got him the teaching of the demons by hisdivine ingenuity, is described by Scripture as taking counsel withGod. From many similar instances in Holy Scripture it may be provedthat the name of God has no pre-eminence over other words which areapplied to the divine, since, as has been said, we find it employedwithout distinction even in the case of things of quite oppositecharacter. On the other hand we are taught by Scripture that thenames holy, incorruptible, righteous, and good, are nowhereindiscriminately used of unworthy objects. It follows, then, that ifthey do not deny that the Holy Spirit is associated with the Son andwith the Father, in the names which are specially applied, by theusage of true religion, to the divine nature alone, there is noreasonable ground for refusing to allow the same association in thecase of that word alone which, as I have shown, is used as arecognised homonym even of demons and idols.

6. But they contend that this title sets forth the nature of thatto which it is applied; that the nature of the Spirit is not a natureshared in common with that of Father and of Son; and that, for thisreason, the Spirit ought not to be allowed the common use of thename. It is, therefore, for them to show by what means they haveperceived this variation in the nature. If it were indeed possiblefor the divine nature to be contemplated in itself; could what isproper to it and what is foreign to it be discovered by means ofvisible things; we should then certainly stand in no need of words orother tokens to lead us to the apprehension of the object of theenquiry. But the divine nature is too exalted to be perceived asobjects of enquiry are perceived, and about things which are beyondour knowledge we reason on probable evidence. We are therefore ofnecessity guided in the investigation of the divine nature by itsoperations. Suppose we observe the operations of the Father, of theSon, of the Holy Ghost, to be different from one another, we shallthen conjecture, from the diversity of the operations that theoperating natures are also different. For it is impossible thatthings which are distinct, as regards their nature, should beassociated as regards the form of their operations; fire does notfreeze; ice does not warm; difference of natures implies differenceof the operations proceeding from them. Grant, then, that we perceivethe operation of Father, Son and Holy Ghost to be one and the same,in no respect showing difference or variation; from this identity ofoperation we necessarily infer the unity of the nature.

7. The Father, the Son and the Holy Ghost alike hallow, quicken,enlighten, and comfort. No one will attribute a special and peculiaroperation of hallowing to the operation of the Spirit, after hearingthe Saviour in the Gospel saying to the Father about His disciples,sanctify them in Your name. In like manner all other operations areequally performed, in all who are worthy of them, by the Father andby the Son and by the Holy Ghost; every grace and virtue, guidance,life, consolation, change into the immortal, the passage into freedomand all other good things which come down to man. Nay even thedispensation which is above us in relation to the creature consideredboth in regard to intelligence and sense, if indeed it is possiblefor any conjecture concerning what lies above us to be formed fromwhat we know, is not constituted apart from the operation and powerof the Holy Ghost, every individual sharing His help in proportion tothe dignity and need of each. Truly the ordering and administrationof beings above our nature is obscure to our perception; neverthelessany one, arguing from what is known to us, would find it morereasonable to conclude that the power of the Spirit operates even inthose beings, than that He is excluded from the government ofsupramundane things. So to assert is to advance a blasphemy bare andunsupported; it is to support absurdity on fallacy. On the other handto agree that even the world beyond us is governed by the power ofthe Spirit, as well as by that of the Father and of the Son, is toadvance a contention, supported on the plain testimony of what isseen in human life. Identity of operation in the case of Father andof Son and of Holy Ghost clearly proves invariability of nature. Itfollows that, even if the name of Godhead does signify nature, thecommunity of essence proves that this title is very properly appliedto the Holy Spirit.

8. I am, however, at a loss to understandhow our opponents with all their ingenuity can adduce the title ofGodhead in proof of nature, as though they had never heard fromScripture that nature does not result from institution andappointment. Moses was made a god of the Egyptians when the divinevoice said, See I have made you a god to Pharaoh. Exodus 7:1 Thetitle therefore does give proof of a certain authority of oversightor of action. The divine nature, on the other hand, in all the wordswhich are contrived, remains always inexplicable, as I always teach.We have learned that it is beneficent, judicial, righteous, good, andso on; and so have been taught differences of operations. But we are,nevertheless, unable to understand the nature of the operator throughour idea of the operations. Let any one give an account of each oneof these names, and of the actual nature to which they are applied,and it will be found that the definition will not in both cases bethe same. And where the definition is not identical the nature isdifferent. There is, then, a distinction to be observed between theessence, of which no explanatory term has yet been discovered, andthe meaning of the names applied to it in reference to some operationor dignity. That there should be no difference in the operations weinfer from the community of terms. But, we derive no clear proof ofvariation in nature, because, as has been said, identity ofoperations indicates community of nature. If then Godhead be the nameof an operation, we say that the Godhead is one, as there is oneoperation of Father, Son, and Holy Ghost; if, however, as ispopularly supposed, the name of Godhead indicates nature, then, sincewe find no variation in the nature, we reasonably define the HolyTrinity to be of one Godhead.

189. To Amphilochius, bishop of Iconium

1. The interest which you have shown in the affairs of the IsaurianChurch is only what might have been expected from that zeal andpropriety of conduct which so continually rouses my admiration ofyou. The most careless observer must at once perceive that it is inall respects more advantageous for care and anxiety to be dividedamong several bishops. This has not escaped your observation, and youhave done well in noting, and in acquainting me with, the position ofaffairs. But it is not easy to find fit men. While, then, we aredesirous of having the credit that comes of numbers, and cause God'sChurch to be more effectively administered by more officers, let usbe careful lest we unwittingly bring the word into contempt onaccount of the unsatisfactory character of the men who are called tooffice, and accustom the laity to indifference. You yourself knowwell that the conduct of the governed is commonly of a piece withthat of those who are set over them. Perhaps therefore it might bebetter to appoint one well approved man, though even this may not bean easy matter, to the supervision of the whole city, and entrust himwith the management of details on his own responsibility. Only lethim be a servant of God, a workman that needs not to be ashamed,2 Timothy 2:15 not looking on his own things,Philippians 2:4 but on the things of the most, that they besaved. 1 Thessalonians 2:16 If he finds himselfoverweighted with responsibility, he will associate other labourersfor the harvest with himself. If only we can find such a man, I ownthat I think the one worth many, and the ordering of the cure ofsouls in this way likely to be attended at once with more advantageto the Churches and with less risk to us. If, however, this courseprove difficult, let us first do our best to appoint superintendentsto the small townships or villages which have of old been episcopalsees. Then afterwards we will appoint once more the [bishop] of thecity. Unless we take this course the man appointed may prove ahindrance to subsequent administration, and from his wish to ruleover a larger diocese, and his refusal to accept the ordination ofthe bishops, we may find ourselves suddenly involved in a domesticquarrel. If this course is difficult, and time does not allow, see toit that the Isaurian bishop is strictly kept within his own bounds byordaining some of his immediate neighbours. In the future it will bereserved for us to give to the rest bishops at the proper season,after we have carefully examined those whom we ourselves may judge tobe most fit.

2. I have asked George, as you requested. He replies as youreported. In all this we must remain quiet, casting the care of thehouse on the Lord. For I put my trust in the Holy God that He will bymy aid grant to him deliverance from his difficulties in some otherway, and to me to live my life without trouble. If this cannot be, beso good as to send me word yourself as to what part I must lookafter, that I may begin to ask this favour of each of my friends inpower, either for nothing, or for some moderate price, as the Lordmay prosper me.

I have, in accordance with your request, written to brotherValerius. Matters at Nyssa are going on as they were left by yourreverence, and, by the aid of your holiness, are improving. Of thosewho were then separated from me some have gone off to the court, andsome remain waiting for tidings from it. The Lord is able as well tofrustrate the expectations of these latter as to make the return ofthe former useless.

3. Philo, on the authority of some Jewish tradition, explains themanna to have been of such a nature that it changed with the taste ofthe eater: that of itself it was like millet seed boiled in honey; itserved sometimes for bread, sometimes for meat, either of birds orbeasts; at other times for vegetables, according to each man'sliking; even for fish so that the flavour of each separate kind wasexactly reproduced in the eater's mouth.

Scripture recognises chariots containing three riders, becausewhile other chariots contained two, the driver and the man-at-arms,Pharaoh's held three, two men-at-arms, and one to hold the reins.

Sympius has written me a letter expressive of respect andcommunion. The letter which I have written in reply I am sending toyour holiness, that you may send it on to him if you quite approve ofit, with the addition of some communication from yourself. May you,by the loving kindness of the Holy One, be preserved for me and forthe Church of God, in good health, happy in the Lord, and everpraying for me.

190. To Amphilochius, bishop of Iconium

On reading theletter of your reverence I heartily thanked God. I did so because Ifound in your expressions traces of ancient affection. You are notlike the majority. You did not persist in refusing to begin anaffectionate correspondence. You have learned the greatness of theprize promised to the saints for humility, and so you have chosen, bytaking the second place, to get before me. Among Christians such arethe conditions of victory, and it is he who is content to take thesecond place who wins a crown. But I must not be behindhand in thisvirtuous rivalry, and so I thus salute your reverence in return; andinform you as to how I am minded, in that, since agreement in thefaith is established among us, there is nothing further to preventour being one body and one spirit, as we have been called in one hopeof our calling. It is for you, then, of your charity to follow up agood beginning to rally men of like mind to stand at your side, andto appoint both time and place for meeting. Thus, by God's grace,through mutual accommodation we may govern the Churches by theancient kind of love; receiving as our own members brothers comingfrom the other side, sending as to our kin, and in turn receiving asfrom our own kin. Such, indeed, was once the boast of the Church.Brothers from each Church, travelling from one end of the world tothe other, were provided with little tokens, and found all menfathers and brothers. This is a privilege whereof, like all the rest,the enemy of Christ's Churches has robbed us. We are confined each inhis own city, and every one looks at his neighbour with distrust.What more is to be said but that our love has grown cold,Matthew 24:12 whereby alone our Lord has told us that Hisdisciples are distinguished? John 13:35 First of all, if youwill, do you become known to one another, that I may know with whom Iam to be in agreement. Thus by common consent we will fix on someplace convenient to both, and, at a season suitable for travelling,we will hasten to meet one another; the Lord will direct us in theway. Farewell. Be of good cheer. Pray for me. May you be granted tome by the grace of the Holy One?

191. To Sophronius the Master

With your extraordinary zeal in good deeds you have written to meto say that you yourself owe me double thanks; first, for getting aletter from me, and secondly, for doing me a service. What thanks,then, must not I owe you, both for reading your most delightfulwords, and for finding what I hoped for so quickly accomplished! Themessage was exceedingly gratifying on its own account, but it gave memuch greater gratification from the fact that you were the friend towhom I owed the boon. God grant that ere long I may see you, andreturn you thanks in words, and enjoy the great pleasure of yoursociety.

192. To Meletius the Physician

I am not able to flee from the discomforts of winter so well ascranes are, although for foreseeing the future I am quite as cleveras a crane. But as to liberty of life the birds are almost as farahead of me as they are in the being able to fly. In the first placeI have been detained by certain worldly business; then I have been sowasted by constant and violent attacks of fever that there does seemsomething thinner even than I was – I am thinner than ever. Besidesall this, bouts of quartan ague have gone on for more than twentyturns. Now I do seem to be free from fever, but I am in such a feeblestate that I am no stronger than a cobweb. Hence the shortest journeyis too far for me, and every breath of wind is more dangerous to methan big waves to those at sea. I have no alternative but to hide inmy hut and wait for spring, if only I can last out so long, and amnot carried off beforehand by the internal malady of which I am neverrid. If the Lord saves me with His mighty hand, I shall gladly betakemyself to your remote region, and gladly embrace a friend so dear.Only pray that my life may be ordered as may be best for my soul'sgood.

193. To Zoilus

What are you about, most excellent sir, in anticipating me inhumility? Educated as you are, and able to write such a letter as youhave sent, you nevertheless ask for forgiveness at my hands, asthough you were engaged in some undertaking rash and beyond yourposition. But a truce to mockery. Continue to write to me on everyoccasion. Am I not wholly illiterate? It is delightful to read theletters of an eloquent writer. Have I learned from Scripture how gooda thing is love? I count intercourse with a loving friend invaluable.And I do hope that you may tell me of all the good gifts which I prayfor you; the best of health, and the prosperity of all your house.Now as to my own affairs, my condition is not more endurable thanusual. It is enough to tell you this and you will understand the badstate of my health. It has indeed reached such extreme suffering asto be as difficult to describe as to experience, if indeed your ownexperience has fallen short of mine. But it is the work of the goodGod to give me power to bear in patience whatever trials areinflicted on me for my own good at the hands of our merciful Lord.

194. To Euphronius, bishop of Colonia Armeniæ

Colonia, which the Lord has placed under your authority, is farout of the way of ordinary routes. The consequence is that, althoughI am frequently writing to the rest of the brethren in Armenia Minor,I hesitate to write to your reverence, because I have no expectationof finding any one to convey my letter. Now, however, that I amhoping either for your presence, or that my letter will be sent on toyou by some of the bishops to whom I have written, I thus write andsalute you by letter. I wish to tell you that I seem to be stillalive, and at the same time to exhort you to pray for me, that theLord may lessen my afflictions, and lift from me the heavy load ofpain which now presses like a cloud upon my heart. I shall have thisrelief if He will only grant a quick restoration to those godlybishops who are now punished for their faithfulness to true religionby being scattered all abroad.

195. To Aburgius

Rumour, messenger of good news, is continually reporting how youdart across, like the stars, appearing now here, now there, in thebarbarian regions; now supplying the troops with provisions, nowappearing in gorgeous array before the emperor. I pray God that yourdoings may prosper as they deserve, and that you may achieve eminentsuccess. I pray that, so long as I live and breathe this air, (for mylife now is no more than drawing breath), our country may from timeto time behold you.

196. To Ambrose, bishop of Milan

1. The gifts ofthe Lord are ever great and many; in greatness beyond measure, innumber incalculable. To those who are not insensible of His mercy oneof the greatest of these gifts is that of which I am now availingmyself, the opportunity allowed us, far apart in place though we be,of addressing one another by letter. He grants us two means ofbecoming acquainted; one by personal intercourse, another byepistolary correspondence. Now I have become acquainted with youthrough what you have said. I do not mean that my memory is impressedwith your outward appearance, but that the beauty of the inner manhas been brought home to me by the rich variety of your utterances,for each of us speaks out of the abundance of the heart.Matthew 12:34 I have given glory to God, Who in every generationselects those who are well-pleasing to Him; Who of old indeed chosefrom the sheepfold a prince for His people; Who through the Spiritgifted Amos the herdman with power and raised him up to be a prophet;Who now has drawn forth for the care of Christ's flock a man from theimperial city, entrusted with the government of a whole nation,exalted in character, in lineage, in position, in eloquence, in allthat this world admires. This same man has flung away all theadvantages of the world, counting them all loss that he may gainChrist, Philippians 3:8 and has taken in his hand the helm ofthe ship, great and famous for its faith in God, the Church ofChrist. Come, then, O man of God; not from men have you received orbeen taught the Gospel of Christ; it is the Lord Himself who hastransferred you from the judges of the earth to the throne of theApostles; fight the good fight; heal the infirmity of the people, ifany are infected by the disease of Arian madness; renew the ancientfootprints of the Fathers. You have laid the foundation of affectiontowards me; strive to build upon it by the frequency of yoursalutations. Thus shall we be able to be near one another in spirit,although our earthly homes are far apart.

2. By your earnestness and zeal in the matter of the blessedbishop Dionysius you testify all your love to the Lord, your honourfor your predecessors, and your zeal for the faith. For ourdisposition towards our faithful fellow-servants is referred to theLord Whom they have served. Whoever honours men that have contendedfor the faith proves that he has like zeal for it. One single actionis proof of much virtue.

I wish to acquaint your love in Christ that the very zealousbrethren who have been commissioned by your reverence to act for youin this good work have won praise for all the clergy by theamiability of their manners; for by their individual modesty andconciliatoriness they have shown the sound condition of all.Moreover, with all zeal and diligence they have braved an inclementseason; and with unbroken perseverance have persuaded the faithfulguardians of the blessed body to transmit to them the custody of whatthey have regarded as the safeguard of their lives. And you mustunderstand that they are men who would never have been forced by anyhuman authority or sovereignty, had not the perseverance of thesebrethren moved them to compliance. No doubt a great aid to theattainment of the object desired was the presence of our well belovedand reverend son Therasius the presbyter. He voluntarily undertookall the toil of the journey; he moderated the energy of the faithfulon the spot; he persuaded opponents by his arguments; in the presenceof priests and deacons, and of many others who fear the Lord, he tookup the relics with all becoming reverence, and has aided the brethrenin their preservation. These relics do you receive with a joyequivalent to the distress with which their custodians have partedwith them and sent them to you. Let none dispute; let none doubt.Here you have that unconquered athlete. These bones, which shared inthe conflict with the blessed soul, are known to the Lord. Thesebones He will crown, together with that soul, in the righteous day ofHis requital, as it is written, we must stand before the judgmentseat of Christ, that each may give an account of the deeds he hasdone in the body. One coffin held that honoured corpse. None otherlay by his side. The burial was a noble one; the honours of a martyrwere paid him. Christians who had welcomed him as a and then withtheir own hands laid him in the grave, have now disinterred him. Theyhave wept as men bereaved of a father and a champion. But they havesent him to you, for they put your joy before their own consolation.Pious were the hands that gave; scrupulously careful were the handsthat received. There has been no room for deceit; no room for guile.I bear witness to this. Let the untainted truth be accepted by you.

197. To Eusebius, bishop of Samosata

After the letter conveyed to me by the officiales I have receivedone other dispatched to me later. I have not sent many myself, for Ihave not found any one travelling in your direction. But I have sentmore than the four, among which also were those conveyed to me fromSamosata after the first epistle of your holiness. These I havesealed and sent to our honourable brother Leontius, peræquator ofNicæa, urging that by his agency they may be delivered to thesteward of the household of our honourable brother Sophronius, thathe may see to their transmission to you. As my letters are goingthrough many hands, it is likely enough that because one man is verybusy or very careless, your reverence may never get them. Pardon me,then, I beseech you, if my letters are few. With your usualintelligence you have properly found fault with me for not sending,as I ought, a courier of my own when there was occasion for doing so;but you must understand that we have had a winter of such severitythat all the roads were blocked till Easter, and I had no onedisposed to brave the difficulties of the journey. For although ourclergy do seem very numerous, they are men inexperienced intravelling because they never traffic, and prefer not to live faraway from home, the majority of them plying sedentary crafts, wherebythey get their daily bread. The brother whom I have now sent to yourreverence I have summoned from the country, and employed in theconveyance of my letter to your holiness, that he may both give youclear intelligence as to me and my affairs, and, moreover, by God'sgrace, bring me back plain and prompt information about you andyours. Our dear brother Eusebius the reader has for some time beenanxious to hasten to your holiness, but I have kept him here for theweather to improve. Even now I am under no little anxiety lest hisinexperience in travelling may cause him trouble, and bring on someillness; for he is not robust.

2. I need say nothing to you by letter about the innovations ofthe East, for the brothers can themselves give you accurateinformation. You must know, my honoured friend, that, when I waswriting these words, I was so ill that I had lost all hope of life.It is impossible for me to enumerate all my painful symptoms, myweakness, the violence of my attacks of fever, and my bad health ingeneral. One point only may be selected. I have now completed thetime of my sojourn in this miserable and painful life.

198. Canonica Secunda. To Amphilochius, concerning the Canons

I wrote some time ago in reply to the questions of your reverence,but I did not send the letter, partly because from my long anddangerous illness I had not time to do so; partly because I had noone to send with it. I have but few men with me who are experiencedin travelling and fit for service of this kind. When you thus learnthe causes of my delay, forgive me. I have been quite astonished atyour readiness to learn and at your humility. You are entrusted withthe office of a teacher, and yet you condescend to learn, and tolearn of me, who pretend to no great knowledge. Nevertheless, sinceyou consent, on account of your fear of God, to do what another manmight hesitate to do, I am bound for my part to go even beyond mystrength in aiding your readiness and righteous zeal.

XVII. You asked me about the presbyter Bianor – can he beadmitted among the clergy, because of his oath? I know that I havealready given the clergy of Antioch a general sentence in the case ofall those who had sworn with him; namely, that they should abstainfrom the public congregations, but might perform priestly functionsin private. Moreover, he has the further liberty for the performanceof his ministerial functions, from the fact that his sacred dutieslie not at Antioch, but at Iconium; for, as you have written to meyourself, he has chosen to live rather at the latter than at theformer place. The man in question may, therefore, be received; butyour reverence must require him to show repentance for the rashreadiness of the oath which he took before the unbeliever, beingunable to bear the trouble of that small peril.

XVIII. Concerning fallen virgins, who,after professing a chaste life before the Lord, make their vows vain,because they have fallen under the lusts of the flesh, our fathers,tenderly and meekly making allowance for the infirmities of them thatfall, laid down that they might be received after a year, rankingthem with the digamists. Since, however, by God's grace the Churchgrows mightier as she advances, and the order of virgins is becomingmore numerous, it is my judgment that careful heed should be givenboth to the act as it appears upon consideration, and to the mind ofScripture, which may be discovered from the context. Widowhood isinferior to virginity; consequently the sin of the widows comes farbehind that of the virgins. Let us see what Paul writes to Timothy.The young widows refuse: for when they have begun to wax wantonagainst Christ, they will marry; having damnation because they havecast off their first faith. 1 Timothy 5:11–12 If,therefore, a widow lies under a very heavy charge, as setting atnaught her faith in Christ, what must we think of the virgin, who isthe bride of Christ, and a chosen vessel dedicated to the Lord? It isa grave fault even on the part of a slave to give herself away insecret wedlock and fill the house with impurity, and, by her wickedlife, to wrong her owner; but it is forsooth far more shocking forthe bride to become an adulteress, and, dishonouring her union withthe bridegroom, to yield herself to unchaste indulgence. The widow,as being a corrupted slave, is indeed condemned; but the virgin comesunder the charge of adultery. We call the man who lives with anotherman's wife an adulterer, and do not receive him into communion untilhe has ceased from his sin; and so we shall ordain in the case of himwho has the virgin. One point, however, must be determinedbeforehand, that the name virgin is given to a woman whovoluntarily devotes herself to the Lord, renounces marriage, andembraces a life of holiness. And we admit professions dating from theage of full intelligence. For it is not right in such cases to admitthe words of mere children. But a girl of sixteen or seventeen yearsof age, in full possession of her faculties, who has been submittedto strict examination, and is then constant, and persists in herentreaty to be admitted, may then be ranked among the virgins, herprofession ratified, and its violation rigorously punished. Manygirls are brought forward by their parents and brothers, and otherkinsfolk, before they are of full age, and have no inner impulsetowards a celibate life. The object of the friends is simply toprovide for themselves. Such women as these must not be readilyreceived, before we have made public investigation of their ownsentiments.

XIX. I do not recognise the profession of men, except in the caseof those who have enrolled themselves in the order of monks, and seemto have secretly adopted the celibate life. Yet in their case I thinkit becoming that there should be a previous examination, and that adistinct profession should be received from them, so that wheneverthey may revert to the life of the pleasures of the flesh, they maybe subjected to the punishment of fornicators.

XX. I do not think that any condemnationought to be passed on women who professed virginity while in heresy,and then afterwards preferred marriage. Whatever things the law says,it says to them who are under the law. Romans 3:19 Those whohave not yet put on Christ's yoke do not recognise the laws of theLord. They are therefore to be received in the church, as havingremission in the case of these sins too, as of all, from their faithin Christ. As a general rule, all sins formerly committed in thecatechumenical state are not taken into account. The Church does notreceive these persons without baptism; and it is very necessary thatin such cases the birthrights should be observed.

XXI. If a man living with a wife is notsatisfied with his marriage and falls into fornication, I account hima fornicator, and prolong his period of punishment. Nevertheless, wehave no canon subjecting him to the charge of adultery, if the sin becommitted against an unmarried woman. For the adulteress, it is said,being polluted shall be polluted, Jeremiah 3:1 and she shall notreturn to her husband: and He that keeps an adulteress is a fool andimpious. He, however, who has committed fornication is not to be cutoff from the society of his own wife. So the wife will receive thehusband on his return from fornication, but the husband will expelthe polluted woman from his house. The argument here is not easy, butthe custom has so obtained.

XXII. Men who keep women carried off by violence, if they carriedthem off when betrothed to other men, must not be received beforeremoval of the women and their restoration to those to whom they werefirst contracted, whether they wish to receive them, or to separatefrom them. In the case of a girl who has been taken when notbetrothed, she ought first to be removed, and restored to her ownpeople, and handed over to the will of her own people whetherparents, or brothers, or any one having authority over her. If theychoose to give her up, the cohabitation may stand; but, if theyrefuse, no violence should be used. In the case of a man having awife by seduction, be it secret or by violence, he must be heldguilty of fornication. The punishment of fornicators is fixed at fouryears. In the first year they must be expelled from prayer, and weepat the door of the church; in the second they may be received tosermon; in the third to penance; in the fourth to standing with thepeople, while they are withheld from the oblation. Finally, they maybe admitted to the communion of the good gift.

XXIII. Concerning men who marry two sisters, or women who marrytwo brothers a short letter of mine has been published, of which Ihave sent a copy to your reverence. The man who has taken his ownbrother's wife is not to be received until he have separated fromher.

XXIV. A widow whose name is in the listof widows, that is, who is supported by the Church, is ordered by theApostle to be supported no longer when she marries. 1 Timothy 5:11–12

There is no special rule for a widower. The punishment appointedfor digamy may suffice. If a widow who is sixty years of age choosesagain to live with a husband, she shall be held unworthy of thecommunion of the good gift until she be moved no longer by her impuredesire. If we reckon her before sixty years, the blame rests with us,and not with the woman.

XXV. The man who retains as his wife the woman whom he hasviolated, shall be liable to the penalty of rape, but it shall belawful for him to have her to wife.

XXVI. Fornication is not wedlock, nor yet the beginning ofwedlock. Wherefore it is best, if possible, to put asunder those whoare united in fornication. If they are set on cohabitation, let themadmit the penalty of fornication. Let them be allowed to livetogether, lest a worse thing happen.

XXVII. As to the priest ignorantly involved in an illegalmarriage, I have made the fitting regulation, that he may hold hisseat, but must abstain from other functions. For such a case pardonis enough. It is unreasonable that the man who has to treat his ownwounds should be blessing another, for benediction is the impartingof holiness. How can he who through his fault, committed inignorance, is without holiness, impart it to another? Let him blessneither in public nor in private, nor distribute the body of Christto others, nor perform any other sacred function, but, content withhis seat of honour, let him beseech the Lord with weeping, that hissin, committed in ignorance, may be forgiven.

XXVIII. It has seemed to me ridiculousthat any one should make a vow to abstain from swine's flesh. Be sogood as to teach men to abstain from foolish vows and promises.Represent the use to be quite indifferent. No creature of God,received with thanksgiving, is to be rejected. 1 Timothy 4:4The vow is ridiculous; the abstinence unnecessary.

XXIX. It isespecially desirable that attention should be given to the case ofpersons in power who threaten on oath to do some hurt to those undertheir authority. The remedy is twofold. In the first place, let thembe taught not to take oaths at random: secondly, not to persist intheir wicked determinations. Any one who is arrested in the design offulfilling an oath to injure another ought to show repentance for therashness of his oath, and must not confirm his wickedness under thepretext of piety. Herod was none the better for fulfilling his oath,when, of course only to save himself from perjury, he became theprophet's murderer. Matthew 14:10 Swearing is absolutelyforbidden, Matthew 5:34 and it is only reasonable that the oathwhich tends to evil should be condemned. The swearer must thereforechange his mind, and not persist in confirming his impiety. Considerthe absurdity of the thing a little further. Suppose a man to swearthat he will put his brother's eyes out: is it well for him to carryhis oath into action? Or to commit murder? Or to break any othercommandment? I have sworn, and I will perform it, not to sin, but tokeep your righteous judgments. It is no less our duty to undo anddestroy sin, than it is to confirm the commandment by immutablecounsels.

XXX. As to those guilty of abduction we have no ancient rule, butI have expressed my own judgment. The period is three years; theculprits and their accomplices to be excluded from service. The actcommitted without violence is not liable to punishment, whenever ithas not been preceded by violation or robbery. The widow isindependent, and to follow or not is in her own power. We must,therefore, pay no heed to excuses.

XXXI. A woman whose husband has gone away and disappeared, and whomarries another, before she has evidence of his death, commitsadultery. Clerics who are guilty of the sin unto death are degradedfrom their order, but not excluded from the communion of the laity.You shall not punish twice for the same fault.

XXXIII. Let an indictment for murder be preferred against thewoman who gives birth to a child on the road and pays no attention toit.

XXXIV. Women who had committed adultery, and confessed their faultthrough piety, or were in any way convicted, were not allowed by ourfathers to be publicly exposed, that we might not cause their deathafter conviction. But they ordered that they should be excluded fromcommunion till they had fulfilled their term of penance.

XXXV. In the case of a man deserted by his wife, the cause of thedesertion must be taken into account. If she appear to have abandonedhim without reason, he is deserving of pardon, but the wife ofpunishment. Pardon will be given to him that he may communicate withthe Church.

XXXVI. Soldiers' wives who have married in their husbands' absencewill come under the same principle as wives who, when their husbandshave been on a journey, have not waited their return. Their case,however, does admit of some concession on the ground of there beinggreater reason to suspect death.

XXXVII. The man who marries after abducting another man's wifewill incur the charge of adultery for the first case; but for thesecond will go free.

XXXVIII. Girls who follow against their fathers' will commitfornication; but if their fathers are reconciled to them, the actseems to admit of a remedy. They are not however immediately restoredto communion, but are to be punished for three years.

XXXIX. The woman who lives with an adulterer is an adulteress thewhole time.

XL. The woman who yields to a man against her master's willcommits fornication; but if afterwards she accepts free marriage, shemarries. The former case is fornication; the latter marriage. Thecovenants of persons who are not independent have no validity.

XLI. The woman in widowhood, who isindependent, may dwell with a husband without blame, if there is noone to prevent their cohabitation; for the Apostle says; but if herhusband be dead, she is at liberty to be married to whom she will;only in the Lord. 1Corinthians 7:39

XLII. Marriages contracted without the permission of those inauthority, are fornication. If neither father nor master be livingthe contracting parties are free from blame; just as if theauthorities assent to the cohabitation, it assumes the fixity ofmarriage.

XLIII. He who smites his neighbour to death is a murderer, whetherhe struck first or in self defense.

XLIV. The deaconess who commits fornication with a heathen may bereceived into repentance and will be admitted to the oblation in theseventh year; of course if she be living in chastity. The heathenwho, after he has believed, takes to idolatry, returns to his vomit.We do not, however, give up the body of the deaconess to the use ofthe flesh, as being consecrated.

XLV. If any one, after taking the name of Christianity, insultsChrist, he gets no good from the name.

XLVI. The woman who unwillingly marries a man deserted at the timeby his wife, and is afterwards repudiated, because of the return ofthe former to him, commits fornication, but involuntarily. She will,therefore, not be prohibited from marriage; but it is better if sheremain as she is.

XLVII. Encratitæ, Saccophori, and Apotactitæ are not regarded inthe same manner as Novatians, since in their case a canon has beenpronounced, although different; while of the former nothing has beensaid. All these I re-baptize on the same principle. If among youtheir re-baptism is forbidden, for the sake of some arrangement,nevertheless let my principle prevail. Their heresy is, as it were,an offshoot of the Marcionites, abominating, as they do, marriage,refusing wine, and calling God's creature polluted. We do nottherefore receive them into the Church, unless they be baptized intoour baptism. Let them not say that they have been baptized intoFather, Son and Holy Ghost, inasmuch as they make God the author ofevil, after the example of Marcion and the rest of the heresies.Wherefore, if this be determined on, more bishops ought to meettogether in one place and publish the canon in these terms, thataction may be taken without peril, and authority given to answers toquestions of this kind.

XLVIII. The woman who has been abandonedby her husband, ought, in my judgment, to remain as she is. The Lordsaid, If any one leave his wife, saving for the cause of fornication,he causes her to commit adultery; Matthew 5:22 thus, by callingher adulteress, He excludes her from intercourse with another man.For how can the man being guilty, as having caused adultery, and thewoman, go without blame, when she is called adulteress by the Lordfor having intercourse with another man?

XLIX. Suffering violation should not be a cause of condemnation.So the slave girl, if she has been forced by her own master, is freefrom blame.

L. There is no law as to trigamy: a third marriage is notcontracted by law. We look upon such things as the defilements of theChurch. But we do not subject them to public condemnation, as beingbetter than unrestrained fornication.

199. To Amphilochius, bishop of Iconium

I am attacked by sickness after sickness, and all the work givenme, not only by the affairs of the Church, but by those who aretroubling the Church, has detained me during the whole winter, and upto the present time. It has been therefore quite impossible for me tosend any one to you or to pay you a visit. I conjecture that you aresimilarly situated; not, indeed, as to sickness, God forbid; may theLord grant you continued health for carrying out His commandments.But I know that the care of the Churches gives you the same distressas it does me. I was now about to send some one to get me accurateinformation about your condition. But when my well beloved sonMeletius, who is moving the newly enlisted troops, reminded me of theopportunity of my saluting you by him, I gladly accepted the occasionto write and had recourse to the kind services of the conveyor of myletter. He is one who may himself serve instead of a letter, bothbecause of his amiable disposition, and of his being well acquaintedwith all which concerns me. By him, then, I beseech your reverenceespecially to pray for me, that the Lord may grant to me a riddancefrom this troublesome body of mine; to His Churches, peace; and toyou, rest; and, whenever you have settled the affairs of Lycaonia inapostolic fashion, as you have began, an opportunity to visit alsothis place. Whether I be sojourning in the flesh, or shall have beenalready bidden to take my departure to the Lord, I hope that you willinterest yourself in our part of the world, as your own, as indeed itis, strengthening all that is weak, rousing all that is slothful and,by the help of the Spirit Which abides in you, transformingeverything into a condition well pleasing to the Lord. My veryhonourable sons, Meletius and Melitius, whom you have known for sometime, and know to be devoted to yourself, keep in your good care andpray for them. This is enough to keep them in safety. Salute in myname, I beg you, all who are with your holiness, both all the clergy,and all the laity under your pastoral care, and my very religiousbrothers and fellow ministers. Bear in mind the memory of the blessedmartyr Eupsychius, and do not wait for me to mention him again. Donot take pains to come on the exact day, but anticipate it, and sogive me joy, if I be yet living on this earth. Till then may you, bythe grace of the Holy One, be preserved for me and for God'sChurches, enjoying health and wealth in the Lord, and praying for me.

200. To Amphilochius, bishop of Iconium

I long to meet you for many reasons, that I may have the benefitof your advice in the matters I had in hand, and that on beholdingyou after a long interval I may have some comfort for your absence.But since both of us are prevented by the same reasons, you by theillness which has befallen you, and I by the malady of longerstanding which has not yet left me, let us, if you will, each forgivethe other, that both may free ourselves from blame.

201. To Amphilochius, bishop of Iconium

Under other circumstances I should think it a special privilege tomeet with your reverence, but above all now, when the business whichbrings us together is of such great importance. But so much of myillness as still clings to me is enough to prevent my stirring everso short a distance. I tried to drive as far as the martyrs and had arelapse almost into my old state. You must therefore forgive me. Ifthe matter can be put off for a few days, I will, by God's grace joinyou, and share your anxieties. If the business presses, do, by God'shelp, what has to be done; but reckon me as present with you and asparticipating in your worthy deeds. May you, by the grace of the HolyOne, be preserved to God's Church, strong and joyous in the Lord, andpraying for me.

202. To the bishops of the sea coast

I have had a strong desire to meet you, but from time to time somehindrance has supervened and prevented my fulfilling my purpose. Ihave either been hindered by sickness, and you know well how, from myearly manhood to my present old age, this ailment has been myconstant companion, brought up with me, and chastising me, by therighteous judgment of God, Who ordains all things in wisdom; or bythe cares of the Church, or by struggles with the opponents of thedoctrines of truth. [Up to this day I live in much affliction andgrief, having the feeling present before me, that you are wanting tome. For when God tells me, who took on Him His sojourn in the fleshfor the very purpose that, by patterns of duty, He might regulate ourlife, and might by His own voice announce to us the Gospel of thekingdom, – when He says, 'By this shall all men know that you aremy disciples, if you love one another,' and whereas the Lord left Hisown peace to His disciples as a farewell gift, when about to completethe dispensation in the flesh, saying, 'Peace I leave with you, Mypeace I give you,' I cannot persuade myself that without love toothers, and without, as far as rests with me, peaceableness towardsall, I can be called a worthy servant of Jesus Christ. I have waiteda long while for the chance of your love paying us a visit. For youare not ignorant that we, being exposed to all, as rocks running outin the sea, sustain the fury of the heretical waves, which, in thatthey break around us, do not cover the district behind. I say we inorder to refer it, not to human power, but to the grace of God, Who,by the weakness of men shows His power, as says the prophet in theperson of the Lord, 'Will you not fear Me, who have placed the sandas a boundary to the sea?' for by the weakest and most contemptibleof all things, the sand, the Mighty One has bounded the great andfull sea. Since, then, this is our position, it became your love tobe frequent in sending true brothers to visit us who labour with thestorm, and more frequently letters of love, partly to confirm ourcourage, partly to correct any mistake of ours. For we confess thatwe are liable to numberless mistakes, being men, and living in theflesh.]

2. But hitherto, very honourablebrethren, you have not given me my due; and this for two reasons.Either you failed to perceive the proper course; or else, under theinfluence of some of the calumnies spread abroad about me, you didnot think me deserving of being visited by you in love. Now,therefore, I myself take the initiative. I beg to state that I amperfectly ready to rid myself, in your presence, of the charges urgedagainst me, but only on condition that my revilers are admitted tostand face to face with me before your reverences. If I am convicted,I shall not deny my error. You, after the conviction, will receivepardon from the Lord for withdrawing yourselves from the communion ofme a sinner. The successful accusers, too, will have their reward inthe publication of my secret wickedness. If, however, you condemn mebefore you have the evidence before you, I shall be none the worse,barring the loss I shall sustain of a possession I hold most dear –your love: while you, for your part, will suffer the same loss inlosing me, and will seem to be running counter to the words of theGospel: Does our law judge any man before it hear him? John 7:51The reviler, moreover, if he adduce no proof of what he says, will beshown to have got nothing from his wicked language but a bad name forhimself. For what name can be properly applied to the slandererexcept that which he professes to bear by the very conduct of whichhe is guilty? Let the reviler, therefore, appear not as slanderer,but as accuser; nay, I will not call him accuser, I will ratherregard him as a brother, admonishing in love, and producingconviction for my amendment. And you must not be hearers of calumny,but triers of proof. Nor must I be left uncured, because my sin isnot being made manifest.

[3. Let not this consideration influence you. 'We dwell on thesea, we are exempt from the sufferings of the generality, we need nosuccour from others; so what is the good to us of foreign communion?'For the same Lord Who divided the islands from the continent by thesea, bound the island Christians to those of the continent by love.Nothing, brethren, separates us from each other, but deliberateestrangement. We have one Lord, one faith, the same hope. The handsneed each other; the feet steady each other. The eyes possess theirclear apprehension from agreement. We, for our part, confess our ownweakness, and we seek your fellow feeling. For we are assured, thatthough you are not present in body, yet by the aid of prayer, youwill do us much benefit in these most critical times. It is neitherdecorous before men, nor pleasing to God, that you should makeavowals which not even the Gentiles adopt, which know not God. Eventhey, as we hear, though the country they live in be sufficient forall things, yet, on account of the uncertainty of the future, makemuch of alliances with each other, and seek mutual intercourse asbeing advantageous to them. Yet we, the sons of fathers who have laiddown the law that by brief notes the proofs of communion should becarried about from one end of the earth to the other, and that allshould be citizens and familiars with all, now sever ourselves fromthe whole world, and are neither ashamed at our solitariness, norshudder that on us is fallen the fearful prophecy of the Lord,'Because of lawlessness abounding, the love of the many shall waxcold.']

4. Do not, most honourable brethren, do not suffer this. Rather,by letters of peace and by salutations of love, comfort me for thepast. You have made a wound in my heart by your former neglect.Soothe its anguish, as it were, by a tender touch. Whether you wishto come to me, and examine for yourselves into the truth of what youhear of my infirmities, or whether by the addition of more lies mysins are reported to you to be yet more grievous, I must accept eventhis. I am ready to welcome you with open hands and to offer myselfto the strictest test, only let love preside over the proceedings. Orif you prefer to indicate any spot in your own district to which Imay come and pay you the visit which is due, submitting myself, asfar as may be, to examination, for the healing of the past, and theprevention of slander for the future, I accept this. Although myflesh is weak, yet, as long as I breathe, I am responsible for thedue discharge of every duty which may tend to the edification of theChurches of Christ. Do not, I beseech you, make light of my entreaty.Do not force me to disclose my distress to others. Hitherto,brethren, as you are well aware, I have kept my grief to myself, forI blush to speak of your alienation from me to those of our communionwho are at a distance. I shrink at once from paining them and fromgratifying those who hate me. I alone am writing this now; but I sendin the name of all the brethren in Cappadocia, who have charged menot to employ any chance messenger, but some one who, in case Ishould, from my anxiety not to be too prolix, leave out any points ofimportance, might supply them with the intelligence wherewith God hasgifted him. I refer to my beloved and reverend fellow presbyterPetrus. Welcome him in love, and send him forth to me in peace, thathe may be a messenger to me of good things.

203. To the Neocæsareans

1. [There has been a long silence on both sides, revered andwell-beloved brethren, just as if there were angry feelings betweenus. Yet who is there so sullen and implacable towards the party whichhas injured him, as to lengthen out the resentment which has begun indisgust through almost a whole life of man?] This [is happening inour case, no just occasion of estrangement existing, as far as Imyself know, but on the contrary, there being, from the first, manystrong reasons for the closest friendship and unity. The greatest andfirst is this, our Lord's command, pointedly saying, By this shallall men know that you are my disciples if you have love one toanother. John 13:35] Again, the apostle clearly sets before usthe good of charity where he tells us that love is the fulfilling ofthe law; Romans 13:10 and again where he says that charity is agood thing to be preferred to all great and good things, in thewords, Though I speak with tongues of men and of angels and have notcharity, I have become as sounding brass or a tinkling cymbal. Andthough I have the gift of prophecy and understand all mysteries, andall knowledge; and though I have all faith, so that I could removemountains, and have not charity, I am nothing. And though I bestowall my goods to feed the poor and though I give my body to be burntand have not charity, it profits me nothing. 1Corinthians 13:1–3Not that each of the points enumerated could be performed withoutlove, but that the Holy One wishes, as He Himself has said, toattribute to the commandment super-eminent excellency by the figureof hyperbole.

2. [Next, if it tend much towardsintimacy to have the same teachers, there are to you and to me thesame teachers of God's mysteries, and spiritual Fathers, who from thebeginning were the founders of your Church. I mean the great Gregory,and all who succeeding in order to the throne of your episcopate,like stars rising one after another, have tracked the same course, soas to leave the tokens of the heavenly polity most clear to all whodesire them.] And if natural relationships are not to be despised,but are greatly conducive to unbroken union and fellowship, theserights also exist naturally for you and me. [Why is it, then, Ovenerable among cities, for through you I address the whole city,that no civil writing comes from you, no welcome voice, but your earsare open to those who aim at slander?] I am therefore the more boundto groan, the more I perceive the end they have in view. There is nodoubt as to who is the originator of the slander. He is known by manyevil deeds, but is best distinguished by this particular wickedness,and it is for this reason that the sin is made his name. But you mustput up with my plain speaking. You have opened both ears to myslanderers. You heartily welcome all you hear without any enquiry.Not one of you distinguishes between lies and truth. Who eversuffered for lack of wicked accusations when struggling all alone?Who was ever convicted of lying in the absence of his victim? Whatplea does not sound plausible to the hearers when the revilerpersists that such and such is the case, and the reviled is neitherpresent nor hears what is urged against him? Does not even theaccepted custom of this world teach you, in reference to thesematters, that if any one is to be a fair and impartial hearer, hemust not be entirely led away by the first speaker, but must wait forthe defense of the accused, that so truth may be demonstrated by acomparison of the arguments on both sides? Judge righteous judgment.John 7:24 This precept is one of those most necessary forsalvation.

3. When I say this I am not forgetful ofthe words of the Apostle, who fled from human tribunals and reservedthe defense of all his life for the unerring judgment seat, when hesaid, With me it is a very small thing that I should be judged of youor of man's judgment. 1Corinthians iv Your ears have beenpreoccupied by lying slanders, slanders that have touched my conduct,slanders that have touched my faith in God. Nevertheless, knowing, asI do, that three persons at once are injured by the slanderer, hisvictim, his hearer, and himself; as to my own wrong, I would haveheld my tongue, be sure; not because I despise your good opinion,(how could I, writing now as I do and earnestly pleading as I do thatI may not lose it?) but because I see that of the three sufferers theone who is least injured is myself. It is true that I shall be robbedof you, but you are being robbed of the truth, and he who is at thebottom of all this is parting me from you, but he is alienatinghimself from the Lord, inasmuch as no one can be brought near to theLord by doing what is forbidden. Rather then for your sakes than formine, rather to rescue you from unendurable wrong am I pleading. Forwho could suffer a worse calamity than the loss of the most preciousof all things, the truth?

4. [What say I, brethren? Not that I am a sinless person; not that mylife is not full of numberless faults. I know myself; and indeed Icease not my tears for my sins, if by any means I may be able toappease my God, and to escape the punishment threatened against them.But this I say: let him who judges me, hunt for motes in my eye, ifhe can say that his own is clear.] I own, brethren, that I need thecare of the sound and healthy, and need much of it. If he cannot saythat it is clear, and the clearer it is the less will he say so –(for it is the part of the perfect not to exalt themselves; if theydo they will certainly come under the charge of the pride of thePharisee, who, while justifying himself, condemned the publican) lethim come with me to the physician; let him not judge before the timeuntil the Lord come, who both will bring to light the hidden thingsof darkness, and will make manifest the counsels of the hearts.1Corinthians 4:5 Let him remember the words, Judge not,and you shall not be judged; Matthew 7:1 and Condemn not, andyou shall not be condemned. Luke 6:37 [In a word, brethren, ifmy offenses admit of cure, why does not such an one obey the teacherof the Churches, Reprove, exhort, rebuke? 2 Timothy 4:2 If,on the other hand, my iniquity be past cure, why does he notwithstand me to the face, and, by publishing my transgressions,deliver the Churches from the mischief which I bring on them?] Do notput up with the calumny uttered against me within the teeth. This isthe abuse which any slave-girl from the grindstone might utter; thisis the kind of fine showing-off you might expect from any streetvagabond; their tongues are whetted for any slander. But [there arebishops; let appeal be made to them. There is a clergy in each ofGod's dioceses; let the most eminent be assembled. Let whoever will,speak freely, that I may have to deal with a charge, not a slander.]Let my secret wickedness be brought into full view; let me no longerbe hated, but admonished as a brother. It is more just that wesinners should be pitied by the blessed and the sinless, than that weshould be treated angrily.

5. [If the fault be a point of faith, letthe document be pointed out to me. Again, let a fair and impartialinquiry be appointed. Let the accusation be read; let it be broughtto the test, whether it does not arise from ignorance in the accuser,not from blame in the matter of the writing. For right things oftendo not seem such to those who are deficient in accurate judgment.Equal weights seem unequal when the arms of the balance are ofdifferent sizes.] Men whose sense of taste is destroyed by sickness,sometimes think honey sour. A diseased eye does not see many thingswhich do exist, and notes many things which do not exist. The samething frequently takes place with regard to the force of words, whenthe critic is inferior to the writer. The critic ought really to setout with much the same training and equipment as the author. A manignorant of agriculture is quite incapable of criticising husbandry,and the distinctions between harmony and discord can only beadequately judged by a trained musician. But any one who chooses willset up for a literary critic, though he cannot tell us where he wentto school, or how much time was spent in his education, and knowsnothing about letters at all. I see clearly that, even in the case ofthe words of the Holy Spirit, the investigation of the terms is to beattempted not by every one, but by him who has the spirit ofdiscernment, as the Apostle has taught us, in the differences ofgifts;– For to one is given by the Spirit the word of wisdom; toanother the word of knowledge by the same Spirit; to another faith bythe same Spirit; to another the gift of healing by the same Spirit;to another the working of miracles; to another prophecy; to anotherdiscerning of spirits. 1Corinthians 12:8–10 If, therefore,my gifts are spiritual, he who wishes to judge them must show proofof his own possession of the gift of discerning of spirits. If, onthe contrary, as he calumniously contends, my gifts are of the wisdomof this world, let him show that he is an adept in this world'swisdom, and I will submit myself to his verdict. And [let no onesuppose that I am making excuses to evade the charge. I put it intoyour hands, dearest brethren, to investigate for yourselves thepoints alleged against me. Are you so slow of intelligence as to bewholly dependent upon advocates for the discovery of the truth? Ifthe points in question seem to you to be quite plain of themselves,persuade the jesters to drop the dispute. [If there be anything youdo not understand, put questions to me, through appointed persons whowill do justice to me; or ask of me explanations in writing. And takeall kinds of pains that nothing may be left unsifted.

6. What clearer evidence can there be of my faith, than that I wasbrought up by my grandmother, blessed woman, who came from you? Imean the celebrated Macrina who taught me the words of the blessedGregory; which, as far as memory had preserved down to her day, shecherished herself, while she fashioned and formed me, while yet achild, upon the doctrines of piety. And when I gained the capacity ofthought, my reason being matured by full age, I travelled over muchsea and land, and whomsoever I found walking in the rule of godlinessdelivered, those I set down as fathers,] and made them my soul'sguides in my journey to God. And up to this day, by the grace of Himwho has called me in His holy calling to the knowledge of Himself, Iknow of no doctrine opposed to the sound teaching having sunk into myheart; nor was my soul ever polluted by the ill-famed blasphemy ofArius. If I have ever received into communion any who have come fromthat teacher, hiding their unsoundness deep within them, or speakingwords of piety, or, at any rate, not opposing what has been said byme, it is on these terms that I have admitted them; and I have notallowed my judgment concerning them to rest wholly with myself, buthave followed the decisions given about them by our Fathers. Forafter receiving the letter of the very blessed Father Athanasius,bishop of Alexandria, which I hold in my hand, and show to any onewho asks, wherein he has distinctly declared that any one expressinga wish to come over from the heresy of the Arians and accepting theNicene Creed, is to be received without hesitation and difficulty,citing in support of his opinion the unanimous assent of the bishopsof Macedonia and of Asia; I, considering myself bound to follow thehigh authority of such a man and of those who made the rule, and withevery desire on my own part to win the reward promised topeacemakers, did enroll in the lists of communicants all who acceptedthat creed.

7. [The fair thing would be to judge of me, not from one or twowho do not walk uprightly in the truth, but from the multitude ofbishops throughout the world, connected with me by the grace of theLord. Make enquiries of Pisidians, Lycaonians, Isaurians, Phrygiansof both provinces, Armenians your neighbours, Macedonians, Achæans,Illyrians, Gauls, Spaniards, the whole of Italy, Sicilians, Africans,the healthy part of Egypt, whatever is left of Syria; all of whomsend letters to me, and in turn receive them from me.] From theseletters, alike from all which are dispatched from them. and from allwhich go out from us to them, you may learn that we are all of onemind, and of one opinion. [Whoever shuns communion with me, it cannotescape your accuracy, cuts himself off from the whole Church. Lookround about, brethren, with whom do you hold communion? If you willnot receive it from me, who remains to acknowledge you? Do not reduceme to the necessity of counselling anything unpleasant concerning aChurch so dear to me.] There are things now which I hide in thebottom of my heart, in secret groaning over and bewailing the evildays in which we live, in that the greatest Churches which have longbeen united to one another in brotherly love, now, without anyreason, are in mutual opposition. Do not, oh! Do not, drive me tocomplain of these things to all who are in communion with me. Do notforce me to give utterance to words which hitherto I have kept incheck by reflection and have hidden in my heart. Better were it forme to be removed and the Churches to be at one, than that God'speople should suffer such evil through our childish ill-will. [Askyour fathers, and they will tell you that though our districts weredivided in position, yet in mind they were one, and were governed byone sentiment. Intercourse of the people was frequent; frequent thevisits of the clergy; the pastors, too, had such mutual affection,that each used the other as teacher and guide in things pertaining tothe Lord.]

204. To Elpidius the bishop

Once again I have started the well-beloved presbyter Meletius tocarry my greeting to you. I had positively determined to spare him,on account of the weakness which he has voluntarily brought uponhimself, by bringing his body into subjection for the sake of thegospel of Christ. But I have judged it fitting to salute you by theministry of such men as he is, able to supply of themselves all theshortcomings of my letter, and to become, alike to writer andrecipient, a kind of living epistle. I am also carrying out the verystrong wish, which he has always had, to see your excellency, eversince he has had experience of the high qualities you possess. So nowI have besought him to travel to you, and through him I discharge thedebt of the visit I owe you, and beseech you to pray for me and forthe Church of God, that the Lord may grant me deliverance from theinjuries of the enemies of the Gospel, and to pass my life in peaceand quiet. Nevertheless, if you in your wisdom, think it needful thatwe should travel to the same spot, and meet the rest of our righthonourable brother bishops of the sea board regions, do you yourselfpoint out a suitable place and time where and when this meeting maytake place. Write to our brethren to the end that each and all may,at the appointed time, leave the business they may have in hand, andmay be able to effect something for the edification of the Churchesof God, do away with the pain which we now suffer from our mutualsuspicions, and establish love, without which the Lord Himself hasordained that obedience to every commandment must be of none effect.

205. To Elpidius the bishop. Consolatory

Now, most of all, do I feel my bodily infirmity, when I see how itstands in the way of my soul's good. Had matters gone as I hoped, Ishould not now be speaking to you by letter or by messenger, butshould in my own person have been paying the debt of affection andenjoying spiritual advantage face to face. Now, however, I am sosituated that I am only too glad if I am able even to move about inmy own country in the necessary visitation of parishes in mydistrict. But may the Lord grant to you both strength and a readywill, and to me, in addition to my eager desire, ability to enjoyyour society when I am in the country of Comana. I am afraid lestyour domestic trouble may be some hindrance to you. For I havelearned of your affliction in the loss of your little boy. To agrandfather his death cannot but be grievous. On the other hand to aman who has attained to so high a degree of virtue, and alike fromhis experience of this world and his spiritual training knows whathuman nature is, it is natural that the removal of those who are nearand dear should not be wholly intolerable. The Lord requires from uswhat He does not require from every one. The common mass of mankindlives by habit, but the Christian's rule of life is the commandmentof the Lord, and the example of holy men of old, whose greatness ofsoul was, above all, exhibited in adversity. To the end, then, thatyou may yourself leave to them that come after you an example offortitude and of genuine trust in what we hope for, show that you arenot vanquished by your grief, but are rising above your sorrows,patient in affliction, and rejoicing in hope. Pray let none of thesethings be a hindrance to our hoped for meeting. Children, indeed, areheld blameless on account of their tender age; but you and I areunder the responsibility of serving the Lord, as He commands us, andin all things to be ready for the administration of the affairs ofthe Churches. For the due discharge of that duty the Lord hasreserved great rewards for faithful and wise stewards.

206. To the clergy of Neocæsarea

You all concur in hating me. To a man you have followed the leaderof the war against me. I was therefore minded to say not a word toany one. I determined that I would write no friendly letter; that Iwould start no communication, but keep my sorrow in silence tomyself. Yet it is wrong to keep silence in the face of calumny; notthat by contradiction we may vindicate ourselves, but that we may notallow a lie to travel further and its victims to be harmed. I havetherefore thought it necessary to put this matter also before youall, and to write a letter to you, although, when I recently wrote toall the presbyterate in common, you did not do me the honour to sendme a reply. Do not, my brethren, gratify the vanity of those who arefilling your minds with pernicious opinions. Do not consent to looklightly on, when, to your knowledge, God's people are being subvertedby impious teaching. None but Sabellius the Libyan and Marcellus theGalatian have dared to teach and write what the leaders of yourpeople are attempting to bring forward among you as their own privatediscovery. They are making a great talk about it, but they areperfectly powerless to give their sophisms and fallacies even anycolor of truth. In their harangues against me they shrink from nowickedness, and persistently refuse to meet me. Why? Is it notbecause they are afraid of being convicted for their own wickedopinions? Yes; and in their attacks upon me they have become so lostto all sense of shame as to invent certain dreams to my discreditwhile they falsely accuse my teaching of being pernicious. Let themtake upon their own heads all the visions of the autumn months; theycan fix no blasphemy on me, for in every Church there are many totestify to the truth.

2. When they are asked the reason for this furious and trucelesswar, they allege psalms and a kind of music varying from the customwhich has obtained among you, and similar pretexts of which theyought to be ashamed. We are, moreover, accused because we maintainmen in the practice of true religion who have renounced the world andall those cares of this life, which the Lord likens to thorns that donot allow the word to bring forth fruit. Men of this kind carry aboutin the body the deadness of Jesus; they have taken up their owncross, and are followers of God. I would gladly give my life if thesereally were my faults, and if I had men with me owning me as teacherwho had chosen this ascetic life. I hear that virtue of this kind isto be found now in Egypt, and there are, perhaps, some men inPalestine whose conversation follows the precepts of the Gospel. I amtold too that some perfect and blessed men are to be found inMesopotamia. We, in comparison with the perfect, are children. But ifwomen also have chosen to live the Gospel life, preferring virginityto wedlock, leading captive the lust of the flesh, and living in themourning which is called blessed, they are blessed in theirprofession wherever they are to be found. We, however, have fewinstances of this to show, for with us people are still in anelementary stage and are being gradually brought. to piety. If anycharges of disorder are brought against the life of our women I donot undertake to defend them. One thing, however, I do say and thatis, that these bold hearts, these unbridled mouths are everfearlessly uttering what Satan, the father of lies, has hitherto beenunable to say. I wish you to know that we rejoice to have assembliesof both men and women, whose conversation is in heaven and who havecrucified the flesh with the affections and lusts thereof; they takeno thought for food and raiment, but remain undisturbed beside theirLord, continuing night and day in prayer. Their lips speak not of thedeeds of men: they sing hymns to God continually, working with theirown hands that they may have to distribute to them that need.

3. Now as to the charge relating to the singing of psalms, wherebymy calumniators specially scare the simpler folk, my reply is this.The customs which now obtain are agreeable to those of all theChurches of God. Among us the people go at night to the house ofprayer, and, in distress, affliction, and continual tears, makingconfession to God, at last rise from their prayers and begin to singpsalms. And now, divided into two parts, they sing antiphonally withone another, thus at once confirming their study of the Gospels, andat the same time producing for themselves a heedful temper and aheart free from distraction. Afterwards they again commit the preludeof the strain to one, and the rest take it up; and so after passingthe night in various psalmody, praying at intervals as the day beginsto dawn, all together, as with one voice and one heart, raise thepsalm of confession to the Lord, each forming for himself his ownexpressions of penitence. If it is for these reasons that yourenounce me, you will renounce the Egyptians; you will renounce bothLibyans, Thebans, Palestinians, Arabians, Phœnicians, Syrians, thedwellers by the Euphrates; in a word all those among whom vigils,prayers, and common psalmody have been held in honour.

4. But, it is alleged, these practices were not observed in the timeof the great Gregory. My rejoinder is that even the Litanies whichyou now use were not used in his time. I do not say this to findfault with you; for my prayer would be that every one of you shouldlive in tears and continual penitence. We, for our part, are alwaysoffering supplication for our sins, but we propitiate our God not asyou do, in the words of mere man, but in the oracles of the Spirit.And what evidence have you that this custom was not followed in thetime of the great Gregory? You have kept none of his customs up tothe present time. Gregory did not cover his head at prayer. How couldhe? He was a true disciple of the Apostle who says, Every man prayingor prophesying, having his head covered, dishonours his head.1Corinthians 11:4 And a man indeed ought not to cover hishead forasmuch as he is the image of God. 1Corinthians 11:7Oaths were shunned by Gregory, that pure soul, worthy of thefellowship of the Holy Ghost, content with yea and nay, in accordancewith the commandment of the Lord Who said, I say unto you swear notat all. Matthew 5:34 Gregory could not bear to call his brothera fool, for he stood in awe of the threat of the Lord. Passion,wrath, and bitterness never proceeded out of his mouth. Railing hehated, because it leads not to the kingdom of heaven. Envy andarrogance had been shut out of that guiltless soul. He would neverhave stood at the altar before being reconciled to his brother. Alie, or any word designed to slander any one, he abominated, as onewho knew that lies come from the devil, and that the Lord willdestroy all that utter a lie. If you have none of these things, andare clear of all, then are you verily disciples of the disciple ofthe Lord; if not, beware lest, in your disputes about the mode ofsinging psalms, you are straining at the gnat and setting at naughtthe greatest of the commandments.

I have been driven to use these expressions by the urgency of mydefense, that you may be taught to cast the beam out of your own eyesbefore you try to remove other men's motes. Nevertheless, I amconceding all, although there is nothing that is not searched intobefore God. Only let great matters prevail, and do not allowinnovations in the faith to make themselves heard. Do not disregardthe hypostases. Do not deny the name of Christ. Do not put a wrongmeaning on the words of Gregory. If you do so, as long as I breatheand have the power of utterance, I cannot keep silence, when I seesouls being thus destroyed.

207. To Eulancius

You have been long silent, though you have very great power ofspeech, and are well trained in the art of conversation and ofexhibiting yourself by your eloquence. Possibly it is Neocæsareawhich is the cause of your not writing to me. I suppose I must takeit as a kindness if those who are there do not remember me, for, as Iam informed by those who report what they hear, the mention made ofme is not kind. You, however, used to be one of those who weredisliked for my sake, not one of those who dislike me for the sake ofothers. I hope this description will continue to fit you, thatwherever you are you will write to me, and will have kindly thoughtsof me, if you care at all for what is fair and right. It is certainlyfair that those who have been first to show affection should be paidin their own coin.

208. Without address

It is your lot to share my distress, and to do battle on mybehalf. Herein is proof of your manliness. God, who ordains ourlives, grants to those who are capable of sustaining great fightsgreater opportunity of winning renown. You truly have risked your ownlife as a test of your valour in your friend's behalf, like gold inthe furnace. I pray God that other men may be made better; that youmay remain what you are, and that you will not cease to find faultwith me, as you do, and to charge me with not writing often to you,as a wrong on my part which does you very great injury. This is anaccusation only made by a friend. Persist in demanding the payment ofsuch debts. I am not so very unreasonable in paying the claims ofaffection.

209. To the notables of Neocæsarea

I am really under no obligation to publish my own mind to you, orto state the reasons for my present sojourn where I am; it is not mycustom to indulge in self advertisement, nor is the matter worthpublicity. I am not, I think, following my own inclinations; I amanswering the challenge of your leaders. I have always striven to beignored more earnestly than popularity hunters strive afternotoriety. But, I am told, the ears of everybody in your town are seta thrilling, while certain tale-mongers, creators of lies, hired forthis very work, are giving you a history of me and my doings. Itherefore do not think that I ought to overlook your being exposed tothe teaching of vile intention and foul tongue; I think that I ambound to tell you myself in what position I am placed. From mychildhood I have been familiar with this spot, for here I was broughtup by my grandmother; hither I have often retreated, and here I havespent many years, when endeavouring to escape from the hubbub ofpublic affairs, for experience has taught me that the quiet andsolitude of the spot are favourable to serious thought. Moreover asmy brothers are now living here, I have gladly retired to thisretreat, and have taken a brief breathing time from the press of thelabours that beset me, not as a centre from which I might givetrouble to others, but to indulge my own longing.

2. Where then is the need of having recourse to dreams and ofhiring their interpreters, and making me matter for talk over thecups at public entertainments? Had slander been launched against mein any other quarter, I should have called you to witness to provewhat I think, and now I ask every one of you to remember those olddays when I was invited by your city to take charge of the educationof the young, and a deputation of the first men among you came to seeme. Afterwards, when you all crowded round me, what were you notready to give? What not to promise? Nevertheless you were not able tokeep me. How then could I, who at that time would not listen when youinvited me, now attempt to thrust myself on you uninvited? How couldI, who when you complimented and admired me, avoided you, have beenintending to court you now that you calumniate me? Nothing of thekind, sirs; I am not quite so cheap. No man in his senses would go onboard a boat without a steersman, or get alongside a Church where themen sitting at the helm are themselves stirring up tempest and storm.Whose fault was it that the town was all full of tumult, when somewere running away with no one after them, and others stealing offwhen no invader was near, and all the wizards and dream-tellers wereflourishing their bogeys? Whose fault was it else? Does not everychild know that it was the mob-leaders'? The reasons of their hatredto me it would be bad taste on my part to recount; but they are quiteeasy for you to apprehend. When bitterness and division have come tothe last pitch of savagery, and the explanation of the cause isaltogether groundless and ridiculous, then the mental disease isplain, dangerous indeed to other people's comfort, but greatly andpersonally calamitous to the patient. And there is one charming pointabout them. Torn and racked with inward agony as they are, theycannot yet for very shame speak out about it. The state they are inmay be known not only from their behaviour to me, but from the restof their conduct. If it were unknown, it would not much matter. Butthe veritable cause of their shunning communication with me may beunperceived by the majority among you. Listen; and I will tell you.

3. There is going on among you a movementruinous to the faith, disloyal to the apostolic and evangelicaldogmas, disloyal too to the tradition of Gregory the truly great, andof his successors up to the blessed Musonius, whose teaching is stillringing in your ears. For those men, who, from fear of confutation,are forging figments against me, are endeavouring to renew the oldmischief of Sabellius, started long ago, and extinguished by thetradition of the great Gregory. But do you bid goodbye to thosewine-laden heads, bemuddled by the swelling fumes that mount fromtheir debauch, and from me who am wide awake and from fear of Godcannot keep silence, hear what plague is rife among you. Sabellianismis Judaism imported into the preaching of the Gospel under the guiseof Christianity. For if a man calls Father Son and Holy Ghost onething of many faces, and makes the hypostasis of the three one, whatis this but to deny the everlasting pre-existence of the Onlybegotten? He denies too the Lord's sojourn among men in theincarnation, the going down into hell, the resurrection, thejudgment; he denies also the proper operations of the Spirit. And Ihear that even rasher innovations than those of the foolish Sabelliusare now ventured on among you. It is said, and that on the evidenceof ear witnesses, that your clever men go to such an extreme as tosay that there is no tradition of the name of the Only-begotten,while of the name of the adversary there is; and at this they arehighly delighted and elated, as though it were a discovery of theirown. For it is said, I came in my Father's name and you received menot; if another shall come in his own name, him you will receive. Andbecause it is said, Go and teach all nations, baptizing them in thename of the Father, and of the Son, and of the Holy Ghost,Matthew 28:19 it is obvious, they urge, that the name is one,for it is not in the names, but in the name.

4. I blush so to write to you, for themen thus guilty are of my own blood; and I groan for my own soul, inthat, like boxers fighting two men at once, I can only give the truthits proper force by hitting with my proofs, and knocking down, theerrors of doctrine on the right and on the left. On one side I amattacked by the Anomœan: on the other by the Sabellian. Do not, Iimplore you, pay any attention to these abominable and impotentsophisms. Know that the name of Christ which is above every name isHis being called Son of God, as Peter says, There is none other nameunder heaven given among men, whereby we must be saved. Acts 4:12And as to the words I came in my Father's name, it is to beunderstood that He so says describing His Father as origin and causeof Himself. And if it is said Go and baptize in the name of theFather and of the Son and of the Holy Ghost, we must not suppose thathere one name is delivered to us. For just as he who said Paul andSilvanus and Timothy mentioned three names, and coupled them one tothe other by the word and, so He who spoke of the name of Father,Son, and Holy Ghost, mentioned three, and united them by theconjunction, teaching that with each name must be understood its ownproper meaning; for the names mean things. And no one gifted witheven the smallest particle of intelligence doubts that the existencebelonging to the things is peculiar and complete in itself. For ofFather, Son, and Holy Ghost there is the same nature and one Godhead;but these are different names, setting forth to a us thecircumscription and exactitude of the meanings. For unless themeaning of the distinctive qualities of each be unconfounded, it isimpossible for the doxology to be adequately offered to Father, Son,and Holy Ghost.

If, however, they deny that they so say, and so teach, my objectis attained. Yet I see that this denial is no easy matter, because ofour having many witnesses who heard these things said. But letbygones be bygones; let them only be sound now. If they persist inthe same old error I must proclaim your calamity even to otherChurches, and get letters written to you from more bishops. In myefforts to break down this huge mass of impiety now gradually andsecretly growing, I shall either effect something towards the objectI have in view; or at least my present testimony will clear me ofguilt in the judgment day.

5. They have already inserted these expressions in their ownwritings. They sent them first to the man of God, Meletius, bishop,and after receiving from him a suitable reply, like mothers ofmonsters, ashamed of their natural deformities, these men themselvesbrought forth and bring up their disgusting offspring in appropriatedarkness. They made an attempt too by letter on my dear friendAnthimus, bishop of Tyana, on the ground that Gregory had said in hisexposition of the faith that Father and Son are in thought two, butin hypostasis one. The men who congratulate themselves on thesubtlety of their intelligence could not perceive that this is saidnot in reference to dogmatic opinion, but in controversy with Ælian.And in this dispute there are not a few copyists' blunders, as,please God, I shall show in the case of the actual expressions used.But in his endeavour to convince the heathen, he deemed it needlessto be nice about the words he employed; he judged it wiser sometimesto make concessions to the character of the subject who was beingpersuaded, so as not to run counter to the opportunity given him.This explains how it is that you may find there many expressionswhich now give great support to the heretics, as for instancecreature and thing made and the like. But those who ignorantlycriticise these writings refer to the question of the Godhead muchthat is said in reference to the conjunction with man; as is the casewith this passage which they are hawking about. For it isindispensable to have clear understanding that, as he who fails toconfess the community of the essence or substance falls intopolytheism, so he who refuses to grant the distinction of thehypostases is carried away into Judaism. For we must keep our mindstayed, so to say, on certain underlying subject matter, and, byforming a clear impression of its distinguishing lines, so arrive atthe end desired. For suppose we do not bethink us of the Fatherhood,nor bear in mind Him of whom this distinctive quality is marked off,how can we take in the idea of God the Father? For merely toenumerate the differences of Persons is insufficient; we must confesseach Person to have a natural existence in real hypostasis. NowSabellius did not even deprecate the formation of the persons withouthypostasis, saying as he did that the same God, being one in matter,was metamorphosed as the need of the moment required, and spoken ofnow as Father, now as Son, and now as Holy Ghost. The inventors ofthis unnamed heresy are renewing the old long extinguished error;those, I mean, who are repudiating the hypostases, and denying thename of the Son of God. They must give over uttering iniquity againstGod, or they will have to wail with them that deny the Christ.

6. I have felt compelled to write to you in these terms, that you maybe on your guard against the mischief arising from bad teaching. Ifwe may indeed liken pernicious teachings to poisonous drugs, as yourdream-tellers have it, these doctrines are hemlock and monkshood, orany other deadly to man. It is these that destroy souls; not mywords, as this shrieking drunken scum, full of the fancies of theircondition, make out. If they had any sense they ought to know that insouls, pure and cleansed from all defilement, the prophetic giftshines clear. In a foul mirror you cannot see what the reflexion is,neither can a soul preoccupied with cares of this life, and darkenedwith the passions of the lust of the flesh, receive the rays of theHoly Ghost. Every dream is not a prophecy, as says Zechariah, TheLord shall make bright clouds, and give them showers of rain,...forthe idols have spoken vanity and the diviners have told false dreams.Zechariah 10:1–2 Those who, as Isaiah says, dream and love tosleep in their bed forget that an operation of error is sent to thechildren of disobedience. Ephesians 2:2 And there is a lyingspirit, which arose in false prophecies, and deceived Ahab.1 Kings 22:22 Knowing this they ought not to have been solifted up as to ascribe the gift of prophecy to themselves. They areshown to fall far short even of the case of the seer Balaam; forBalaam when invited by the king of Moab with mighty bribes brookednot to utter a word beyond the will of God, nor to curse Israel whomthe Lord cursed not. Numbers 22:11 If then their sleep-fanciesdo not tally with the commandments of the Lord, let them be contentwith the Gospels. The Gospels need no dreams to add to their credit.The Lord has sent His peace to us, and left us a new commandment, tolove one another, but dreams bring strife and division anddestruction of love. Let them therefore not give occasion to thedevil to attack their souls in sleep; nor make their imaginations ofmore authority than the instruction of salvation.

210. To Olympius

Truly when I read your excellency's letter I felt unwontedpleasure and cheerfulness; and when I met your well-beloved sons, Iseemed to behold yourself. They found me in the deepest affliction,but they so behaved as to make me forget the hemlock, which yourdreamers and dream mongers are carrying about to my hurt, to pleasethe people who have hired them. Some letters I have already sent;others, if you like, shall follow. I only hope that they may be ofsome advantage to the recipients.

211. To Hilarius

1. You can imagine what I felt, and in what state of mind I was,when I came to Dazimon and found that you had left a few days beforemy arrival. From my boyhood I have held you in admiration, and,therefore, ever since our old school days, have placed a high valueon intercourse with you. But another reason for my doing so is thatnothing is so precious now as a soul that loves the truth, and isgifted with a sound judgment in practical affairs. This, I think, isto be found in you. I see most men, as in the hippodrome, dividedinto factions, some for one side and some for another, and shoutingwith their parties. But you are above fear, flattery, and everyignoble sentiment, and so naturally look at truth with anunprejudiced eye. And I see that you are deeply interested in theaffairs of the Churches, about which you have sent me a letter, asyou have said in your last. I should like to know who took charge ofthe conveyance of this earlier epistle, that I may know who haswronged me by its loss. No letter from you on this subject has yetreached me.

2. How much, then, would I not have given to meet you, that Imight tell you all my troubles? When one is in pain it is, as youknow, some alleviation, even to describe it. How gladly would I haveanswered your questions, not trusting to lifeless letters, but in myown person, narrating each particular. The persuasive force of livingwords is more efficient and they are not so susceptible as letters toattack and to misrepresentation. For now no one has left anythinguntried, and the very men in whom I put the greatest confidence, men,who when I saw them among others, I used to think something more thanhuman, have received documents written by some one, and have sentthem on, whatever they are, as mine, and on their account arecalumniating me to the brethren as though there is nothing now thatpious and faithful men ought to hold in greater abhorrence than myname. From the beginning it has been my object to live unknown, to adegree not reached by anyone who has considered human infirmity; butnow, just as though on the other hand it had been my purpose to makemyself notorious to the world, I have been talked about all over theearth, and I may add all over the sea too. For men, who go to thelast limit of impiety, and are introducing into the Churches thegodless opinion of Unlikeness, are waging war against me. Those toowho hold the via media, as they think, and, though they start fromthe same principles, do not follow out their logical consequences,because they are so opposed to the view of the majority, are equallyhostile to me, overwhelming me to the utmost of their ability withtheir reproaches, and abstaining from no insidious attacks againstme. But the Lord has made their endeavours vain.

Is not this a grievous state of things? Must it not make my lifepainful? I have at all events one consolation in my troubles, mybodily infirmity. This I am sure will not suffer me to remain muchlonger in this miserable life. No more on this point. You too Iexhort, in your bodily infirmity, to bear yourself bravely and worthyof the God Who has called us. If He sees us accepting our presentcircumstances with thanksgiving, He will either put away our troublesas He did Job's, or will requite us with the glorious crowns ofpatience in the life to come.

212. Without address

1. May the Lord, Who has brought me prompt help in my afflictions,grant you the help of the refreshment wherewith you have refreshed meby writing to me, rewarding you for your consolation of my humbleself with the real and great gladness of the Spirit. For I was indeeddowncast in soul when I saw in a great multitude the almost brutishand unreasonable insensibility of the people, and the inveterate andineradicable unsatisfactoriness of their leaders. But I saw yourletter; I saw the treasure of love which it contained; then I knewthat He Who ordains all our lives had made some sweet consolationshine on me in the bitterness of my life. I therefore salute yourholiness in return, and exhort you, as is my wont, not to cease topray for my unhappy life, that I may never, drowned in theunrealities of this world, forget God, who raises up the poor out ofthe dust; that I may never be lifted up with pride and fall into thecondemnation of the devil; that I may never be found by the Lordneglectful of my stewardship and asleep; never discharging it amiss,and wounding the conscience of my fellow-servants; and, nevercompanying with the drunken, suffer the pains threatened in God'sjust judgment against wicked stewards. I beseech you, therefore, inall your prayers to pray God that I may be watchful in all things;that I may be no shame or disgrace to the name of Christ, in therevelation of the secrets of my heart, in the great day of theappearing of our Saviour Jesus Christ.

2. Know then that I am expecting to be summoned by the wickednessof the heretics to the court, in the name of peace. Learn too that onbeing so informed, this bishop wrote to me to hasten to Mesopotamia,and, after assembling together those who in that country are of likesentiments with us, and are strengthening the state of the Church, totravel in their company to the emperor. But perhaps my health willnot be good enough to allow me to undertake a journey in the winter.Indeed, hitherto I have not thought the matter pressing, unless youadvise it. I shall therefore await your counsel that my mind may bemade up. Lose no time then, I beg you, in making known to me, bymeans of one of our trusty brethren, what course seems best to thedivinely guided intelligence of your excellency.

213. To Count Terentius

1. When I heard that your excellency had again been compelled totake part in public affairs, I was straightway distressed (for thetruth must be told) at the thought of how contrary to your mind itmust be that you after once giving up the anxieties of official life,and allowing yourself leisure for the care of your soul, should againbe forced back into your old career. But then I bethought me thatperhaps the Lord has ordained that your lordship should again appearin public from this wish to grant the boon of one alleviation for thecountless pains which now beset the Church in our part of the world.I am, moreover, cheered by the thought that I am about to meet yourexcellency once again before I depart this life.

2. But a further rumour has reached methat you are in Antioch, and are transacting the business in handwith the chief authorities. And, besides this, I have heard that thebrethren who are of the party of Paulinus are entering on somediscussion with your excellency on the subject of union with us; andby us I mean those who are supporters of the blessed man of God,Meletius. I hear, moreover, that the Paulinians are carrying about aletter of the Westerns, assigning to them the episcopate of theChurch in Antioch, but speaking under a false impression of Meletius,the admirable bishop of the true Church of God. I am not astonishedat this. They are totally ignorant of what is going on here; theothers, though they might be supposed to know, give an account tothem in which party is put before truth; and it is only what onemight expect that they should either be ignorant of the truth, orshould even endeavour to conceal the reasons which led the blessedBishop Athanasius to write to Paulinus. But your excellency has onthe spot those who are able to tell you accurately what passedbetween the bishops in the reign of Jovian, and from them I beseechyou to get information. I accuse no one; I pray that I may have loveto all, and especially unto them who are of the household of faith;Galatians 6:10 and therefore I congratulate those who havereceived the letter from Rome. And, although it is a grand testimonyin their favour, I only hope it is true and confirmed by facts. But Ishall never be able to persuade myself on these grounds to ignoreMeletius, or to forget the Church which is under him, or to treat assmall, and of little importance to the true religion, the questionswhich originated the division. I shall never consent to give in,merely because somebody is very much elated at receiving a letterfrom men. Even if it had come down from heaven itself, but he doesnot agree with the sound doctrine of the faith, I cannot look uponhim as in communion with the saints.

3. Consider well, my excellent friend, that the falsifiers of thetruth, who have introduced the Arian schism as an innovation on thesound faith of the Fathers, advance no other reason for refusing toaccept the pious opinion of the Fathers than the meaning of thehomoousion which they hold in their wickedness, and to the slander ofthe whole faith, alleging our contention to be that the Son isconsubstantial in hypostasis. If we give them any opportunity by ourbeing carried away by men who propound these sentiments and theirlike, rather from simplicity than from malevolence, there is nothingto prevent our giving them an unanswerable ground of argument againstourselves and confirming the heresy of those whose one end is in alltheir utterances about the Church, not so much to establish their ownposition as to calumniate mine. What more serious calumny could therebe? What better calculated to disturb the faith of the majority thanthat some of us could be shown to assert that there is one hypostasisof Father, Son, and Holy Ghost? We distinctly lay down that there isa difference of Persons; but this statement was anticipated bySabellius, who affirms that God is one by hypostasis, but isdescribed by Scripture in different Persons, according to therequirements of each individual case; sometimes under the name ofFather, when there is occasion for this Person; sometimes under thename of Son when there is a descent to human interests or any of theoperations of the œconomy; and sometimes under the Person of Spiritwhen the occasion demands such phraseology. If, then, any among usare shown to assert that Father, Son and Holy Ghost are one insubstance, while we maintain the three perfect Persons, how shall weescape giving clear and incontrovertible proof of the truth of whatis being asserted about us?

4. The non-identity of hypostasis and ousia is,I take it, suggested even by our western brethren, where, from asuspicion of the inadequacy of their own language, they have giventhe word ousia in the Greek, to the end that any possibledifference of meaning might be preserved in the clear andunconfounded distinction of terms. If you ask me to state shortly myown view, I shall state that ousia has the same relation tohypostasis as the common has to the particular. Every one of us bothshares in existence by the common term of essence (ousia)and by his own properties is such an one and such an one. In the samemanner, in the matter in question, the term ousia is common,like goodness, or Godhead, or any similar attribute; while hypostasisis contemplated in the special property of Fatherhood, Sonship, orthe power to sanctify. If then they describe the Persons as beingwithout hypostasis, the statement is per se absurd; but ifthey concede that the Persons exist in real hypostasis, as theyacknowledge, let them so reckon them that the principle of thehomoousion may be preserved in the unity of the Godhead, andthat the doctrine preached may be the recognition of true religion,of Father, Son, and Holy Ghost, in the perfect and completehypostasis of each of the Persons named. Nevertheless, there is onepoint which I should like to have pressed on your excellency, thatyou and all who like you care for the truth, and honour the combatantin the cause of true religion, ought to wait for the lead to be takenin bringing about this union and peace by the foremost authorities inthe Church, whom I count as pillars and foundations of the truth andof the Church, and reverence all the more because they have been sentaway for punishment, and have been exiled far from home. Keepyourself, I implore you, clear of prejudice, that in you, whom Godhas given me as a staff and support in all things, I may be able tofind rest.

214. To the Presbyter Dorotheus

I took the earliest opportunity of writing to the most admirableCount Terentius, thinking it better to write to him on the subject inhand by means of strangers, and being anxious that our very dearbrother Acacius shall not be inconvenienced by any delay. I havetherefore given my letter to the government treasurer, who istravelling by the imperial post, and I have charged him to show theletter to you first. I cannot understand how it is that no one hastold you that the road to Rome is wholly impracticable in winter, thecountry between Constantinople and our own regions being full ofenemies. If the route by sea must be taken, the season will befavourable; if indeed my God-beloved brother Gregory consents to thevoyage and to the commission concerning these matters. For my ownpart, I do not know who can go with him, and am aware that he isquite inexperienced in ecclesiastical affairs. With a man of kindlycharacter he may get on very well, and be treated with respect, butwhat possible good could accrue to the cause by communication betweena man proud and exalted, and therefore quite unable to hear those whopreach the truth to him from a lower standpoint, and a man like mybrother, to whom anything like mean servility is unknown?

215. To Meletius, bishop of Antioch

Many other journeys have taken me from home. I have been as far asPisidia to settle the matters concerning the brethren in Isauria inconcert with the Pisidian bishops. Thence I journeyed into Pontus,for Eustathius had caused no small disturbance at Dazimon, and hadcaused there a considerable secession from our church. I even went asfar as the home of my brother Peter, and, as this is not far fromNeocæsarea, there was occasion of considerable trouble to theNeocæsareans, and of much rudeness to myself. Some men fled when noone was in pursuit. And I was supposed to be intruding uninvited,simply to get compliments from the folk there. As soon as I got home,after contracting a severe illness from the bad weather and myanxieties, I straightway received a letter from the East to tell methat Paulinus had had certain letters from the West addressed to him,in acknowledgement of a sort of higher claim; and that the Antiochenerebels were vastly elated by them, and were next preparing a form ofcreed, and offering to make its terms a condition of union with ourChurch. Besides all this it was reported to me that they had seducedto their faction that most excellent man Terentius. I wrote to him atonce as forcibly as I could, to induce him to pause; and I tried topoint out their disingenuousness.

216. To Amphilochius, the Canons

On my return from a long journey (for I have been into Pontus onecclesiastical business, and to visit my relations) with my body weakand ill, and my spirits considerably broken, I took your reverence'sletter into my hand. No sooner did I receive the tokens of that voicewhich to me is of all voices the sweetest, and of that hand that Ilove so well, than I forgot all my troubles. And if I was made somuch more cheerful by the receipt of your letter, you ought to beable to conjecture at what value I price your actual presence. Maythis be granted me by the Holy One, whenever it may be convenient toyou and you yourself send me an invitation. And if you were to cometo the house at Euphemias it would indeed be pleasant for me to meetyou, escaping from my vexations here, and hastening to your unfeignedaffection. Possibly also for other reasons I may be compelled to goas far as Nazianzus by the sudden departure of the very God-belovedbishop Gregory. How or why this has come to pass, so far I have noinformation. The man about whom I had spoken to your excellency, andwhom you expected to be ready by this time, has, you must know,fallen ill of a lingering disease, and is moreover now suffering froman affection of the eyes, arising from his old complaint and from theillness which has now befallen him, and he is quite unfit to do anywork. I have no one else with me. It is consequently better, althoughthe matter was left by them to me, for some one to be put forward bythem. And indeed one cannot but think that the expressions were usedmerely as a necessary form, and that what they really wished was whatthey originally requested, that the person selected for theleadership should be one of themselves. If there is any one of thelately baptized, whether Macedonius approve or not, let him beappointed. You will instruct him in his duties, the Lord, Who in allthings cooperates with you, granting you His grace for this workalso.

LI. As to the clergy, the Canons have enjoined without making anydistinction that one penalty is assigned for the lapsed – ejectionfrom the ministry, whether they be in orders or remain in theministry which is conferred without imposition of hands.

LII. The woman who has given birth to a child and abandoned it inthe road, if she was able to save it and neglected it, or thought bythis means to hide her sin, or was moved by some brutal and inhumanmotive, is to be judged as in a case of murder. If, on the otherhand, she was unable to provide for it. and the child perish fromexposure and want of the necessities of life, the mother is to bepardoned.

LIII. The widowed slave is not guilty of a serious fall if sheadopts a second marriage under color of rape. She is not on thisground open to accusation. It is rather the object than the pretextwhich must be taken into account, but it is clear that she is exposedto the punishment of digamy.

LIV. I know that I have already written to your reverence, so faras I can, on the distinctions to be observed in cases of involuntaryhomicide, and on this point I can say no more. It rests with yourintelligence to increase or lessen the severity of the punishment aseach individual case may require.

LV. Assailants of robbers, if they areoutside, are prohibited from the communion of the good thing. If theyare clerics they are degraded from their orders. For, it is said, Allthey that take the sword shall perish with the sword. Matthew 26:52

LVI. The intentional homicide, who has afterwards repented, willbe excommunicated from the sacrament for twenty years. The twentyyears will be appointed for him as follows: for four he ought toweep, standing outside the door of the house of prayer, beseechingthe faithful as they enter in to offer prayer in his behalf, andconfessing his own sin. After four years he will be admitted amongthe hearers, and during five years will go out with them. Duringseven years he will go out with the kneelers, praying. During fouryears he will only stand with the faithful, and will not take part inthe oblation. On the completion of this period he will be admitted toparticipation of the sacrament.

LVII. The unintentional homicide will be excluded for ten yearsfrom the sacrament. The ten years will be arranged as follows: Fortwo years he will weep, for three years he will continue among thehearers; for four he will be a kneeler; and for one he will onlystand. Then he will be admitted to the holy rites.

LVIII. The adulterer will be excluded from the sacrament forfifteen years. During four he will be a weeper, and during five ahearer, during four a kneeler, and for two a slander withoutcommunion.

LIX. The fornicator will not be admitted to participation in thesacrament for seven years; weeping two, hearing two, kneeling two,and standing one: in the eighth he will be received into communion.

LX. The woman who has professed virginity and broken her promisewill complete the time appointed in the case of adultery in hercontinence. The same rule will be observed in the case of men whohave professed a solitary life and who lapse.

LXI. The thief, if he have repented of his own accord and chargedhimself, shall only be prohibited from partaking of the sacrament fora year; if he be convicted, for two years. The period shall bedivided between kneeling and standing. Then let him be held worthy ofcommunion.

LXII. He who is guilty of unseemliness with males will be underdiscipline for the same time as adulterers.

LXIII. He who confesses his iniquity in the case of brutes shallobserve the same time in penance.

LXIV. Perjurers shall be excommunicated for ten years; weeping fortwo, hearing for three, kneeling for four, and standing only duringone year; then they shall be held worthy of communion.

LXV. He who confesses magic or sorcery shall do penance for thetime of murder, and shall be treated in the same manner as he whoconvicts himself of this sin.

LXVI. The tomb breaker shall be excommunicated for ten years,weeping for two, hearing for three, kneeling for four, standing forone, then he shall be admitted.

LXVII. Incest with a sister shall incur penance for the same timeas murder.

LXVIII. The union of kindred within the prohibited degrees ofmarriage, if detected as having taken place in acts of sin, shallreceive the punishment of adultery.

LXIX. The Reader who has intercourse with his betrothed beforemarriage, shall be allowed to read after a year's suspension,remaining without advancement. If he has had secret intercoursewithout betrothal, he shall be deposed from his ministry. So too theminister.

LXX. The deacon who has been polluted in lips, and has confessedhis commission of this sin, shall be removed from his ministry. Buthe shall be permitted to partake of the sacrament together with thedeacons. The same holds good in the case of a priest. If any one bedetected in a more serious sin, whatever be his degree, he shall bedeposed.

LXXI. Whoever is aware of the commission of any one of theaforementioned sins, and is convicted without having confessed, shallbe under punishment for the same space of time as the actualperpetrator.

LXXII. He who has entrusted himself to soothsayers, or any suchpersons, shall be under discipline for the same time as the homicide.

LXXIII. He who has denied Christ, and sinned against the mysteryof salvation, ought to weep all his life long, and is bound to remainin penitence, being deemed worthy of the sacrament in the hour ofdeath, through faith in the mercy of God.

LXXIV. If, however, each man who has committed the former sins ismade good, through penitence, he to whom is committed by theloving-kindness of God the power of loosing and binding will not bedeserving of condemnation, if he become less severe, as he beholdsthe exceeding greatness of the penitence of the sinner, so as tolessen the period of punishment, for the history in the Scripturesinforms us that all who exercise penitence with greater zeal quicklyreceive the loving-kindness of God.

LXXV. The man who has been polluted with his own sister, either onthe father's or the mother's side, must not be allowed to enter thehouse of prayer, until he has given up his iniquitous and unlawfulconduct. And, after he has come to a sense of that fearful sin, lethim weep for three years standing at the door of the house of prayer,and entreating the people as they go in to prayer that each and allwill mercifully offer on his behalf their prayers with earnestness tothe Lord. After this let him be received for another period of threeyears to hearing alone, and while hearing the Scriptures and theinstruction, let him be expelled and not be admitted to prayer.Afterwards, if he has asked it with tears and has fallen before theLord with contrition of heart and great humiliation, let kneeling beaccorded to him during other three years. Thus, when he shall haveworthily shown the fruits of repentance, let him be received in thetenth year to the prayer of the faithful without oblation; and afterstanding with the faithful in prayer for two years, then, and nottill then, let him be held worthy of the communion of the good thing.

LXXVI. The same rule applies to those who take their own daughtersin law.

LXXVII. He who abandons the wife, lawfully united to him, issubject by the sentence of the Lord to the penalty of adultery. Butit has been laid down as a canon by our Fathers that such sinnersshould weep for a year, be hearers for two years, in kneeling forthree years, stand with the faithful in the seventh; and thus bedeemed worthy of the oblation, if they have repented with tears.

LXXVIII. Let the same rule hold good in the case of those whomarry two sisters, although at different times.

LXXIX. Men who rage after their stepmothers are subject to thesame canon as those who rage after their sisters.

LXXX. On polygamy the Fathers are silent, as being brutish andaltogether inhuman. The sin seems to me worse than fornication. It istherefore reasonable that such sinners should be subject to thecanons; namely a year's weeping, three years kneeling and thenreception.

LXXXI. During the invasion of the barbarians many men have swornheathen oaths, tasted things unlawfully offered them in magic templesand so have broken their faith in God. Let regulations be made in thecase of these men in accordance with the canons laid down by ourFathers. Those who have endured grievous tortures and have beenforced to denial, through inability to sustain the anguish, may beexcluded for three years, hearers for two, kneelers for three, and sobe received into communion. Those who have abandoned their faith inGod, laying hands on the tables of the demons and swearing heathenoaths, without under going great violence, should be excluded forthree years, hearers for two. When they have prayed for three yearsas kneelers, and have stood other three with the faithful insupplication, then let them be received into the communion of thegood thing.

LXXXII. As to perjurers, if they have broken their oaths underviolent compulsion, they are under lighter penalties and maytherefore be received after six years. If they break their faithwithout compulsion, let them be weepers for two years, hearers forthree, pray as kneelers for five, during two be received into thecommunion of prayer, without oblation, and so at last, after givingproof of due repentance, they shall be restored to the communion ofthe body of Christ.

LXXXIII. Consulters of soothsayers and they who follow heathencustoms, or bring persons into their houses to discover remedies andto effect purification, should fall under the canon of six years.After weeping a year, hearing a year, kneeling for three years andstanding with the faithful for a year so let them be received.

LXXXIV. I write all this with a view to testing the fruits ofrepentance. I do not decide such matters absolutely by time, but Igive heed to the manner of penance. If men are in a state in whichthey find it hard to be weaned from their own ways and choose ratherto serve the pleasures of the flesh than to serve the Lord, andrefuse to accept the Gospel life, there is no common ground betweenme and them. In the midst of a disobedient and gainsaying people Ihave been taught to hear the words Save your own soul. Do not thenlet us consent to perish together with such sinners. Let us fear theawful judgment. Let us keep before our eyes the terrible day of theretribution of the Lord. Let us not consent to perish in other men'ssins, for if the terrors of the Lord have not taught us, if so greatcalamities have not brought us to feel that it is because of ouriniquity that the Lord has abandoned us, and given us into the handsof barbarians, that the people have been led captive before our foesand given over to dispersion, because the bearers of Christ's namehave dared such deeds; if they have not known nor understood that itis for these reasons that the wrath of God has come upon us, whatcommon ground of argument have I with them?

But we ought to testify to them day and night, alike in public andin private. Let us not consent to be drawn away with them in theirwickedness. Let us above all pray that we may do them good, andrescue them from the snare of the evil one. If we cannot do this, letus at all events do our best to save our own souls from everlastingdamnation.

217. To Amphilochius, bishop of Iconium

Brother Ælianus has himself completed the business concerningwhich he came, and has stood in need of no aid from me. I owe him,however, double thanks, both for bringing me a letter from yourreverence and for affording me an opportunity of writing to you. Byhim, therefore, I salute your true and unfeigned love, and beseechyou to pray for me more than ever now, when I stand in such need ofthe aid of your prayers. My health has suffered terribly from thejourney to Pontus and my sickness is unendurable. One thing I havelong been anxious to make known to you. I do not mean to say that Ihave been so affected by any other cause as to forget it, but now Iwish to put you in mind to send some good man into Lycia, to enquirewho are of the right faith, for perhaps they ought not to beneglected, if indeed the report is true, which has been brought to meby a pious traveller from thence, that they have become altogetheralienated from the opinion of the Asiani and wish to embracecommunion with us. If any one is to go let him enquire at Corydalafor Alexander, the late monk, the bishop; at Limyra for Diotimus, andat Myra for Tatianus, Polemo, and Macarius presbyters; at Patara forEudemus, the bishop; at Telmessus for Hilarius, the bishop; at Phelusfor Lallianus, the bishop. Of these and of more besides I have beeninformed that they are sound in the faith, and I have been gratefulto God that even any in the Asian region should be clear of theheretic's pest. If, then, it be possible, let us in the meanwhilemake personal enquiry about them. When we have obtained information Iam for writing a letter, and am anxious to invite one of them to meetme. God grant that all may go well with that Church at Iconium, whichis so dear to me. Through you I salute all the honourable clergy andall who are associated with your reverence.

218. To the clergy of Samosata

The Lord orders all things in measure andweight, Wisdom 11:20 and brings on us the temptations which donot exceed our power to endure them, but tests all that fight in thecause of true religion by affliction, not suffering them to betempted above that they are able to bear. He gives tears to drink ingreat measure to all who ought to show whether in their affectionsthey are preserving their gratitude to Him. Especially in Hisdispensation concerning you has He shown His loving-kindness, notsuffering such a persecution to be brought on you by your enemies asmight turn some of you aside, or cause you to swerve from the faithof Christ. He has matched you with adversaries who are of smallimportance and easy to be repelled, and has prepared the prize foryour patience in your victory over them. But the common enemy of ourlife, who, in his wiles, strives against the goodness of God, becausehe has seen that, like a strong wall, you are despising attack fromwithout, has devised, as I hear, that there should arise amongyourselves mutual offenses and quarrels. These indeed, at the outset,are insignificant and easy of cure; as time goes on, however, theyare increased by contention and are wont to result in irremediablemischief. I have, therefore, undertaken to exhort you by this letter.Had it been possible, I would have come myself and supplicated you inperson. But this is prevented by present circumstances, and so, inlieu of supplication, I hold out this letter to you, that you mayrespect my entreaty, may put a stop to your mutual rivalries, and maysoon send me the good news that all cause of offense among you is atan end.

2. I am very anxious that you should know that he is great beforeGod who humbly submits to his neighbour and submits to chargesagainst himself, without having cause for shame, even though they arenot true, that he may bring the great blessing of peace upon God'sChurch.

I hope that there will arise among you a friendly rivalry, as towho shall first be worthy of being called God's son, after winningthis rank for himself because of his being a peacemaker. A letter hasalso been written to you by your very God-beloved bishop as to thecourse which you ought to pursue. He will write again what it belongsto him to say. But I too, because of its having been already allowedme to be near you, cannot disregard your position. So on the arrivalof the very devout brother Theodorus the subdeacon, and his reportthat your Church is in distress and disturbance, being deeply grievedand much pained at heart, I could not endure to keep silence. Iimplore you to fling away all controversy with one another, and tomake peace, that you may avoid giving pleasure to you opponents anddestroying the boast of the Church, which is now reported abroadthroughout the world, that you all, as you are ruled by one soul andheart, so live in one body. Through your reverences I salute all thepeople of God, both those in rank and office and the rest of theclergy. I exhort you to keep your old character. I can ask fornothing more than this because by the exhibition of your good worksyou have anticipated and made impossible any improvement on them.

219. To the Beræans

The Lord has given great consolation toall who are deprived of personal intercourse in allowing them tocommunicate by letter. By this means, it is true, we cannot learn theexpress image of the body, but we can learn the disposition of thevery soul. Thus on the present occasion, when I had received theletter of your reverences, I at the same moment recognised you, andtook your love towards me into my heart, and needed no long time tocreate intimacy with you. The disposition shown in your letter wasquite enough to enkindle in me affection for the beauty of your soul.And, besides your letter, excellent as it was, I had a yet plainerproof of how things are with you from the amiability of the brethrenwho have been the means of communication between us. The well-belovedand reverend presbyter Acacius, has told me much in addition to whatyou have written, and has brought before my eyes the conflict youhave to keep up day by day, and the stoutness of the stand you aremaking for the true religion. He has thus so moved my admiration, androused in me so earnest a desire of enjoying the good qualities inyou, that I do pray the Lord that a time may come when I may know youand yours by personal experience. He has told me of the exactitude ofthose of you who are entrusted with the ministry of the altar, andmoreover of the harmonious agreement of all the people, and thegenerous character and genuine love towards God of the magistratesand chief men of your city. I consequently congratulate the Church onconsisting of such members, and pray that spiritual peace may begiven to you in yet greater abundance, to the end that in quietertimes you may derive enjoyment from your labours in the day ofaffliction. For sufferings that are painful while they are beingexperienced are naturally often remembered with pleasure. For thepresent I beseech you not to faint. Do not despair because yourtroubles follow so closely one upon another. Your crowns are near:the help of the Lord is near. Do not let all you have hithertoundergone go for nothing; do not nullify a struggle which has beenfamous over all the world. Human life is but of brief duration. Allflesh is grass, and all the goodliness thereof is as the flower ofthe field....The grass withers, the flower fades; but the word of ourGod shall stand forever. Isaiah 40:6, 8 Let us hold fast tothe commandment that abides, and despise the unreality that passesaway. Many Churches have been cheered by your example. In calling newchampions into the field you have won for yourselves a great reward,though you knew it not. The Giver of the prize is rich, and is ableto reward you not unworthily for your brave deeds.

220. To the Beræans

You were previously known to me, my dear friends, by yourfar-famed piety, and by the crown won by your confession in Christ.Peradventure one of you may ask in reply who can have carried thesetidings of us so far? The Lord Himself; for He puts His worshipperslike a lamp on a lamp-stand, and makes them shine throughout thewhole world. Are not winners in the games wont to be made famous bythe prize of victory, and craftsmen by the skilful design of theirwork? Shall the memory of these and others like them abide for everunforgotten, and shall not Christ's worshippers concerning whom theLord says Himself, Them that honour me I will honour, be made famousand glorious by Him before all? Shall He not display the brightnessof their radiant splendour as He does the beams of the sun? But Ihave been moved to greater longing for you by the letter which youhave been good enough to send me, a letter in which, above and beyondyour former efforts on behalf of the truth, you have been yet morelavish of your abounding and vigorous zeal for the true faith. In allthis I rejoice with you, and I pray with you that the God of theuniverse, Whose is the struggle and the arena, and Who gives thecrown, may fill you with enthusiasm, may make your souls strong, andmake your work such as to meet with His divine approval.

221. To the people of Chalcis

The letter of your reverences came upon me in an hour ofaffliction like water poured into the mouths of racehorses, inhalingdust with each eager breath at high noontide in the middle of thecourse. Beset by trial after trial, I breathed again, at once cheeredby your words and invigorated by the thought of your struggles tomeet that which is before me with unflinching courage. For theconflagration which has devoured a great part of the East is alreadyadvancing by slow degrees into our own neighbourhood, and afterburning everything round about us is trying to reach even theChurches in Cappadocia, already moved to tears by the smoke thatrises from the ruins of our neighbours' homes. The flames have almostreached me. May the Lord divert them by the breath of His mouth, andstay this wicked fire. Who is such a coward, so unmanly, so untriedin the athlete's struggles, as not to be nerved to the fight by yourcheers, and pray to be hailed victor at your side? You have been thefirst to step into the arena of true religion; you have beaten offmany an attack in bouts with the heretics; you have borne the stronghot wind of trial, both you who are leaders of the Church, to whomhas been the ministry of the altar, and every individual of thelaity, including those of higher rank. For this in you is speciallyadmirable and worthy of all praise, that you are all one in the Lord,some of you leaders in the march to what is good, others willinglyfollowing. It is for this reason that you are too strong for theattack of your assailants, and allow no hold to your antagonists inany one of your members, wherefore day and night I pray the King ofthe ages to preserve the people in the integrity of their faith, andfor them to preserve the clergy, like a head unharmed at the top,exercising its own watchful forethought for every portion of the bodyunderneath. For while the eyes discharge their functions, the handscan do their work as they ought, the feet can move without tripping,and no part of the body is deprived of due care. I beseech you, then,to cling to one another, as you are doing and as you will do. Ibeseech you who are entrusted with the care of souls to keep each andall together, and to cherish them like beloved children. I beseechthe people to continue to show you the respect and honour due tofathers, that in the goodly order of your Church you may keep yourstrength and the foundation of your faith in Christ; that God's namemay be glorified and the good gift of love increase and abound. MayI, as I hear of you, rejoice in your progress in God. If I am stillbidden to sojourn in the flesh in this world, may I one day see youin the peace of God. If I be now summoned to depart this life, may Isee you in the radiant glory of the saints, together with all themwho are accounted worthy through patience and showing forth of goodworks, with crowns upon your heads.

222. Against Eustathius of Sebasteia

1. There is a time to keep silence and atime to speak, Ecclesiastes 3:7 is the saying of the Preacher.Time enough has been given to silence, and now the time has come toopen my mouth for the publication of the truth concerning mattersthat are, up to now, unknown. The illustrious Job bore his calamitiesfor a long time in silence, and ever showed his courage by holdingout under the most intolerable sufferings, but when he had struggledlong enough in silence, and had persisted in covering his anguish inthe bottom of his heart, at last he opened his mouth and uttered hiswell-known words. In my own case this is now the third year of mysilence, and my boast has become like that of the Psalmist, I was asa man that hears not and in whose mouth are no reproofs. Thus I shutup in the bottom of my heart the pangs which I suffered on account ofthe calumnies directed against me, for calumny humbles a man, andcalumny makes a poor man giddy. If, therefore, the mischief ofcalumny is so great as to cast down even the perfect man from hisheight, for this is what Scripture indicates by the word man, and bythe poor man is meant he who lacks the great doctrines, as is theview also of the prophet when he says, These are poor, therefore theyshall not hear;...I will get me unto the great men, he means by poorthose who are lacking in understanding; and here, too, he plainlymeans those who are not yet furnished in the inner man, and have noteven come to the full measure of their age; it is these who are saidby the proverb to be made giddy and tossed about. Nevertheless Ithought that I ought to bear my troubles in silence, waiting for someindication to come out of them. I did not even think that what wassaid against me proceeded from ill will; I thought it was the resultof ignorance of the truth. But now I see that hostility increaseswith time, and that my slanderers are not sorry for what they said atthe beginning, and do not take any trouble to make amends for thepast, but go on and on and rally themselves together to attain theiroriginal object. This was to make my life miserable and to devisemeans for sullying my reputation among the brethren. I, therefore, nolonger see safety in silence. I have bethought me of the words ofIsaiah: I have long time holden my peace, shall I always be still andrefrain myself? I have been patient like a travailing woman. Godgrant that I may both receive the reward of silence, and gain somestrength to confute my opponents, and that thus, by confuting them, Imay dry up the bitter torrent of falsehood that has gushed outagainst me. So might I say, My soul has passed over the torrent; and,If it had not been the Lord who was on our side when men rose upagainst us,...then they had swallowed us up quick, the water haddrowned us.

2. Much time had I spent in vanity, and had wasted nearly all myyouth in the vain labour which I underwent in acquiring the wisdommade foolish by God. Then once upon a time, like a man roused fromdeep sleep, I turned my eyes to the marvellous light of the truth ofthe Gospel, and I perceived the uselessness of the wisdom of theprinces of this world, that come to naught. 1Corinthians 2:6I wept many tears over my miserable life and I prayed that guidancemight be vouchsafed me to admit me to the doctrines of true religion.First of all was I minded to make some mending of my ways, longperverted as they were by my intimacy with wicked men. Then I readthe Gospel, and I saw there that a great means of reaching perfectionwas the selling of one's goods, the sharing them with the poor, thegiving up of all care for this life, and the refusal to allow thesoul to be turned by any sympathy to things of earth. And I prayedthat I might find some one of the brethren who had chosen this way oflife, that with him I might cross life's short and troubled strait.And many did I find in Alexandria, and many in the rest of Egypt, andothers in Palestine, and in Cœle Syria, and in Mesopotamia. Iadmired their continence in living, and their endurance in toil; Iwas amazed at their persistency in prayer, and at their triumphingover sleep; subdued by no natural necessity, ever keeping theirsouls' purpose high and free, in hunger, in thirst, in cold, innakedness, 2Corinthians 11:27 they never yielded to thebody; they were never willing to waste attention on it; always, asthough living in a flesh that was not theirs, they showed in verydeed what it is to sojourn for a while in this life, and what to haveone's citizenship and home in heaven. All this moved my admiration. Icalled these men's lives blessed, in that they did in deed show thatthey bear about in their body the dying of Jesus. 2Corinthians 4:10And I prayed that I, too, as far as in me lay, might imitate them.

3. So when I beheld certain men in my own country striving to copytheir ways, I felt that I had found a help to my own salvation, and Itook the things seen for proof of things unseen. And since thesecrets in the hearts of each of us are unknown, I held lowliness ofdress to be a sufficient indication of lowliness of spirit; and therewas enough to convince me in the coarse cloak, the girdle, and theshoes of untanned hide. And though many were for withdrawing me fromtheir society, I would not allow it, because I saw that they put alife of endurance before a life of pleasure; and, because of theextraordinary excellence of their lives, I became an eager supporterof them. And so it came about that I would not hear of any faultbeing found with their doctrines, although many maintained that theirconceptions about God were erroneous, and that they had becomedisciples of the champion of the present heresy, and were secretlypropagating his teaching. But, as I had never at any time heard thesethings with my own ears, I concluded that those who reported themwere calumniators. Then I was called to preside over the Church. Ofthe watchmen and spies, who were given me under the pretence ofassistance and loving communion, I say nothing, lest I seem to injuremy own cause by telling an incredible tale, or give believers anoccasion for hating their fellows, if I am believed. This had almostbeen my own case, had I not been prevented by the mercy of God. Foralmost every one became an object of suspicion to me, and smitten atheart as I was by wounds treacherously inflicted, I seemed to findnothing in any man that I could trust. But so far there was,nevertheless, a kind of intimacy kept up between us. Once and againwe held discussions on doctrinal points. and apparently we seemed toagree and keep together. But they began to find out that I made thesame statements concerning my faith in God which they had alwaysheard from me. For, if other things in me may move a sigh, this oneboast at least I dare make in the Lord, that never for one momenthave I held erroneous conceptions about God, or entertained heterodoxopinions, which I have learned later to change. The teaching aboutGod which I had received as a boy from my blessed mother and mygrandmother Macrina, I have ever held with increased conviction. Onmy coming to ripe years of reason I did not shift my opinions fromone to another, but carried out the principles delivered to me by myparents. Just as the seed when it grows is first tiny and then getsbigger but always preserves its identity, not changed in kind thoughgradually perfected in growth, so I reckon the same doctrine to havegrown in my case through gradually advancing stages. What I hold nowhas not replaced what I held at the beginning. Let them search theirown consciences. Let these men who have now made me the common talkon the charge of false doctrine, and deafened all men's ears with thedefamatory letters which they have written against me, so that I amcompelled thus to defend myself, ask themselves if they have everheard anything from me, differing from what I now say, and let themremember the judgment seat of Christ.

4. I am charged with blasphemy against God. Yet it is impossiblefor me to be convicted on the ground of any treatise concerning theFaith, which they urge against me, nor can I be charged on the groundof the utterances which I have from time to time delivered by word ofmouth, without their being committed to writing, in the churches ofGod. Not a single witness has been found to say that he has everheard from me, when speaking in private, anything contrary to truereligion. If then I am not an unorthodox writer, if no fault can befound with my preaching, if I do not lead astray those who conversewith me in my own home, on what ground am I being judged? But thereis a new invention! Somebody, runs the charge, in Syria has writtensomething inconsistent with true religion; and twenty years or moreago you wrote him a letter: so you are an accomplice of the fellow,and what is urged against him is urged against you. O truth-lovingsir, I reply, you who have been taught that lies are the offspring ofthe devil; what has proved to you that I wrote that letter? You neversent; you never asked; you were never informed by me, who might havetold you the truth. But if the letter was mine, how do you know thatthe document that has come into your hands now is of the same date asmy letter? Who told you that it is twenty years old? How do you knowthat it is a composition of the man to whom my letter was sent? Andif he was the composer, and I wrote to him, and my letter and hiscomposition belong to the same date, what proof is there that Iaccepted it in my judgment, and that I hold those views?

5. Ask yourself. How often did you visit me in my monastery on theIris, when my very God-beloved brother Gregory was with me, followingthe same course of life as myself? Did you ever hear anything of thekind? Was there any appearance of such a thing, small or great? Howmany days did we spend in the opposite village, at my mother's,living as friend with friend, and discoursing together night and day?Did you ever find me holding any opinion of the kind? And when wewent together to visit the blessed Silvanus, did we not talk of thesethings on the way? And at Eusinoe, when you were about to set outwith other bishops for Lampsacus, was not our discourse about thefaith? Were not your shorthand writers at my side the whole timewhile I was dictating my objections to the heresy? Were not your mostfaithful disciples there too? When I was visiting the brotherhood,and passing the night with them in their prayers, continuallyspeaking and hearing of the things pertaining to God without dispute,was not the evidence which I gave of my sentiments exact anddefinite? How came you then to reckon this rotten and slendersuspicion as of more importance than the experience of such a lengthof time?

What evidence of my frame of mind ought you to have preferred toyour own? Has there been the slightest want of harmony in myutterances about the faith at Chalcedon, again and again at Heraclea,and at an earlier period in the suburb of Cæsarea? Are they not allmutually consistent? I only except the increase in force of which Ispoke just now, resulting from advance, and which is not to beregarded as a change from worse to better, but rather as a filling upof what was wanting in the addition of knowledge. How can you fail tobear in mind that the father shall not bear the iniquity of the son,nor the son bear the iniquity of the father, but each shall die inhis own sin? I have neither father nor son slandered by you; I havehad neither teacher nor disciple. But if the sins of the parents mustbe made charges against their children, it is far fairer for the sinsof Arius to be charged against his disciples; and, whoever begot theheretic Aetius, for the charges against the son to be applied to thefather. If on the other hand it is unjust for any one to be accusedfor their sakes, it is far more unjust that I should be heldresponsible for the sake of men with whom I have nothing to do, evenif they were in every respect sinners, and something worthy ofcondemnation has been written by them. I must be pardoned if I do notbelieve all that is urged against them. since my own experience showsme how very easy it is for accusers to slip into slander.

6. Even if they did come forward to accuse me, because they hadbeen deceived, and thought that I was associated with the writers ofthose words of Sabellius which they are carrying about, they wereguilty of unpardonable conduct in straightway attacking and woundingme, when I had done them no wrong, before they had obtained plainproof. I do not like to speak of myself as bound to them in theclosest intimacy; or of them as being evidently not led by the HolySpirit, because of their cherishing false suspicions. Much anxiousthought must be taken, and many sleepless nights must be passed, andwith many tears must the truth be sought from God, by him who is onthe point of cutting himself off from a brother's friendship. Eventhe rulers of this world, when they are on the point of sentencingsome evil doer to death, draw the veil aside, and call in experts forthe examination of the case, and consume considerable time inweighing the severity of the law against the common fault ofhumanity, and with many a sigh and many a lament for the sternnecessity of the case, proclaim before all the people that they areobeying the law from necessity, and not passing sentence to gratifytheir own wishes. How much greater care and diligence, how much morecounsel, ought to be taken by one who is on the point of breaking offfrom long established friendship with a brother! In this case thereis only a single letter and that of doubtful genuineness. It would bequite impossible to argue that it is known by the signature, for theypossess not the original, but only a copy. They depend on one singledocument and that an old one. It is now twenty years since anythinghas been written to that person. Of my opinions and conduct in theintervening time I can adduce no better witnesses than the very menwho attack and accuse me.

7. But the real reason of separation is not this letter. There isanother cause of alienation. I am ashamed to mention it; and I wouldhave been for ever silent about it had not recent events compelled meto publish all their mind for the sake of the good of the mass of thepeople. Good men have thought that communion with me was a bar to therecovery of their authority. Some have been influenced by thesignature of a certain creed which I proposed to them, not that Idistrusted their sentiments, I confess, but because I wished to doaway with the suspicions which the more part of the brethren whoagree with me entertained of them. Accordingly, to avoid anythingarising from that confession to prevent their being accepted by thepresent authorities, they have renounced communion with me. Thisletter was devised by an after-thought as a pretext for theseparation. A very plain proof of what I say is, that after they haddenounced me, and composed such complaints against me as suited them,they sent round their letters in all directions before communicatingwith me. Their letter was in the possession of others who hadreceived it in the course of transmission and who were on the pointof sending it on seven days before it had reached my hands. The ideawas that it would be handed from one to another and so would bequickly distributed over the whole country. This was reported to meat the time by those who were giving me clear information of alltheir proceedings. But I determined to hold my tongue until theRevealer of all secrets should publish their doings by plain andincontrovertible demonstration.

223. To the presbyter Genethlius

1. I have received your reverence'sletter and I am delighted at the title which you have felicitouslyapplied to the writing which they have composed in calling it awriting of divorcement. Matthew 19:7 What defense the writerswill be able to make before the tribunal of Christ, where no excusewill avail, I am quite unable to conceive. After accusing me,violently running me down, and telling tales in accordance not withthe truth but with what they wished to be true, they have assumed agreat show of humility, and have accused me of haughtiness forrefusing to receive their envoys. They have written, as they have,what is all – or nearly all – for I do not wish to exaggerate –lies, in the endeavour to persuade men rather than God, and to pleasemen rather than God, with Whom nothing is more precious than truth.Moreover into the letter written against me they have introducedheretical expressions, and have concealed the author of the impiety,in order that most of the more unsophisticated might be deceived bythe calumny got up against me, and suppose the portion introduced tobe mine. For nothing is said by my ingenious slanderers as to thename of the author of these vile doctrines, and it is left for thesimple to suspect that these inventions, if not their expression inwriting, is due to me. Now that you know all this, I exhort you notto be perturbed yourselves, and to calm the excitement of those whoare agitated. I say this although I know that it will not be easy formy defense to be received, because I have been anticipated by thevile calumnies uttered against me by persons of influence.

2. Now as to the point that the writings going the round as mineare not mine at all, the angry feeling felt against me so confusestheir reason that they cannot see what is profitable. Nevertheless,if the question were put to them by yourselves, I do think that theywould not reach such a pitch of obstinate perversity as to dare toutter the lie with their own lips, and allege the document inquestion to be mine. And if it is not mine, why am I being judged forother men's writings? But they will urge that I am in communion withApollinarius, and cherish in my heart perverse doctrines of thiskind. Let them be asked for proof. If they are able to search into aman's heart, let them say so; and do you admit the truth of all thatthey say about everything. If on the other hand, they are trying toprove my being in communion on plain and open grounds, let themproduce either a canonical letter written by me to him, or by him tome. Let them show that I have held intercourse with his clergy, orhave ever received any one of them into the communion of prayer. Ifthey adduce the letter written now five and twenty years ago, writtenby layman to layman, and not even this as I wrote it, but altered(God knows by whom), then recognise their unfairness. No bishop isaccused if, while he was a layman, he wrote something somewhatincautiously on an indifferent matter; not anything concerning theFaith, but a mere word of friendly greeting. Possibly even myopponents are known to have written to Jews and to Pagans, withoutincurring any blame. Hitherto no one has ever been judged for anysuch conduct as that on which I am being condemned by thesestrainers-out of gnats. God, who knows men's hearts, knows that Inever wrote these things, nor sanctioned them, but that Ianathematize all who hold the vile opinion of the confusion of thehypostases, on which point the most impious heresy of Sabellius hasbeen revived. And all the brethren who have been personallyacquainted with my insignificant self know it equally well. Let thosevery men who now vehemently accuse me, search their own consciences,and they will own that from my boyhood I have been far removed fromany doctrine of the kind.

3. If any one enquires what my opinion is, he will learn it fromthe actual little document, to which is appended their own autographsignature. This they wish to destroy, and they are anxious to concealtheir own change of position in slandering me. For they do not liketo own that they have repented of their subscription to the tract Igave them; while they charge me with impiety from the idea that noone perceives that their disruption from me is only a pretext, whilein reality they have departed from that faith which they have overand over again owned in writing, before many witnesses, and havelastly received and subscribed when delivered to them by me. It isopen to any one to read the signatures and to learn the truth fromthe document itself. Their intention will be obvious, if, afterreading the subscription which they gave me, any one reads the creedwhich they gave Gelasius, and observes what a vast difference thereis between the two confessions. It would be better for men who soeasily shift their own position, not to examine other men's motes butto cast out the beam in their own eye. I am making a more completedefense on every point in another letter; this will satisfy readerswho want fuller assurance. Do you, now that you have received thisletter, put away all despondency, and confirm the love to me, whichmakes me eagerly long for union with you. Verily it is a great sorrowto me, and a pain in my heart that cannot be assuaged, if theslanders uttered against me so far prevail as to chill your love andto alienate us from one another. Farewell.

224. To Demosthenes, as from the synod of bishops

I am always very thankful to God and to the emperor, under whoserule we live, when I see the government of my country put into thehands of one who is not only a Christian, but is moreover correct inlife and a careful guardian of the laws according to which our lifein this world is ordered. I have had special reason for offering thisgratitude to God and to our God-beloved emperor on the occasion ofyour coming among us. I have been aware that some of the enemies ofpeace have been about to stir your august tribunal against me, andhave been waiting to be summoned by your excellency that you mightlearn the truth from me; if indeed your high wisdom condescends toconsider the examination of ecclesiastical matters to be within yourprovince. The tribunal overlooked me, but your excellency, moved bythe reproaches of Philochares, ordered my brother and fellow-ministerGregory to be haled before your judgment seat. He obeyed yoursummons; how could he do otherwise? But he was attacked by pain inthe side, and at the same time, in consequence of a chill, wasattacked by his old kidney complaint. He has therefore beencompelled, forcibly detained by your soldiers as he was, to beconveyed to some quiet spot, where he could have his maladiesattended to, and get some comfort in his intolerable agony. Underthese circumstances we have combined to approach your lordship withthe entreaty that you will feel no anger at the postponement of thetrial. The public interests have not in any way suffered through ourdelay, nor have those of the Church been injured. If there is anyquestion of the wasteful expenditure of money, the treasurers of theChurch funds are there, ready to give an account to any one wholikes, and to exhibit the injustice of the charges advanced by menwho have braved the careful hearing of the case before you. For theycan have no difficulty in making the truth clear to any one who seeksit from the actual writings of the blessed bishop himself. If thereis any other point of canonical order which requires investigation,and your excellency deigns to undertake to hear and to judge it, itwill be necessary for us all to be present, because, if there hasbeen a failure in any point of canonical order, the responsibilitylies with the consecrators and not with him who is forcibly compelledto undertake the ministry. We therefore petition you to reserve thehearing of the case for us in our own country, and not to compel usto travel beyond its borders, nor force us to a meeting with bishopswith whom we have not yet come to agreement on ecclesiasticalquestions. I beg you also to be merciful to my own old age and illhealth. You will learn by actual investigation, if it please God,that no canonical rule be it small or great was omitted in theappointment of the bishop. I pray that under your administrationunity and peace may be brought about with my brethren; but so long asthis does not exist it is difficult for us even to meet, because manyof our simpler brethren suffer from our mutual disputes.

225. To the ascetics under him

It may be that the holy God will grant me the joy of a meetingwith you, for I am ever longing to see you and hear about you,because in no other thing do I find rest for my soul than in yourprogress and perfection in the commandments of Christ. But so long asthis hope remains unrealized I feel bound to visit you through theinstrumentality of our dear and God-fearing brethren, and to addressyou, my beloved friends, by letter. Wherefore I have sent my reverendand dear brother and fellow-worker in the Gospel, Meletius thepresbyter. He will tell you my yearning affection for you, and theanxiety of my soul, in that, night and day, I beseech the Lord inyour behalf, that I may have boldness in the day of our Lord JesusChrist through your salvation, and that when your work is tried bythe just judgment of God you may shine forth in the brightness of thesaints. At the same time the difficulties of the day cause me deepanxiety, for all Churches have been tossed to and fro, and all soulsare being sifted. Some have even opened their mouths without anyreserve against their fellow servants. Lies are boldly uttered, andthe truth has been hidden. The accused are being condemned without atrial, and the accusers are believed without evidence. I had heardthat many letters are being carried about against myself, stinging,gibbeting, and attacking me for matters about which I have my defenseready for the tribunal of truth; and I had intended to keep silence,as indeed I have done; for now for three years I have been bearingthe blows of calumny and the whips of accusation, content to thinkthat I have the Lord, Who knows all secrets, as witness of itsfalsehood. But I see now that many men have silence as acorroboration of these slanders, and have formed the idea that mysilence was due, not to my longsuffering, but to my inability to openmy lips in opposition to the truth. For these reasons I haveattempted to write to you, beseeching your love in Christ not toaccept these partial calumnies as true, because, as it is written,the law judges no man unless it have heard and known his actions.

2. Nevertheless before a fair judge the facts themselves are asufficient demonstration of the truth. Wherefore, even if I besilent, you can look at events. The very men who are now indicting mefor heterodoxy have been seen openly numbered with the hereticalfaction. The very accusers who condemn me for other men's writings,are plainly contravening their own confessions, given to me by themin writing. Look at the conduct of the exhibitors of this audacity.It is their invariable custom to go over to the party in power, totrample on their weaker friends, and to court the strong. The writersof those famous letters against Eudoxius and all his faction, thesenders of them to all the brotherhood, the protesters that they shuntheir communion as fatal to souls, and would not accept the votesgiven for their deposition, because they were given by heretics, asthey persuaded me then – these very men, completely forgetful ofall this, have joined their faction. No room for denial is left them.They laid their mind bare when they embraced private communion withthem at Ancyra, when they had not yet been publicly received by them.Ask them, then, if Basilides, who gave communion to Ecdicius, is noworthodox, why when returning from Dardania, did they overthrow hisaltars in the territory of Gangra, and set up their own tables? Whyhave they comparatively recently attacked the churches of Amasea andZela and appointed presbyters and deacons there themselves? If theycommunicate with them as orthodox, why do they attack them asheretical? If they hold them to be heretical, how is it that they donot shun communion with them? Is it not, my honourable brethren,plain even to the intelligence of a child, that it is always with aview to some personal advantage that they endeavour to calumniate orto give support? So they have stood off from me, not because I didnot write in reply (which is alleged to be the main ground ofoffense), nor because I did not receive the chorepiscopi whom theyassert they sent. Those who are trumping up the tale will render anaccount to the Lord. One man, Eustathius, was sent and gave a letterto the court of the vicar, and spent three days in the city. When hewas on the point of going home, it is said that he came to my houselate in the evening, when I was asleep. On hearing that I was asleep,he went away; he did not come near me on the next day, and after thusgoing through the mere form of discharging his duty to me, departed.This is the charge under which I am guilty. This is the sin againstwhich these long-suffering people have neglected to weigh theprevious service wherein I served them in love. For this error theyhave made their wrath against me so severe that they have caused meto be denounced in all the Churches throughout the world – atleast, that is, wherever they could.

3. But of coursethis is not the real cause of our separation. It was when they foundthat they would recommend themselves to Euzoius if they werealienated from me, that they devised these pretences. The object wasto find some ground of recommendation with the authorities for theirattack upon me. Now they are beginning to run down even the NiceneCreed, and nickname me Homoousiast, because in that creedthe Only begotten Son is said to be homoousios with God theFather. Not that one essence is divided into two kindred parts; Godforbid! This was not the meaning of that holy and God-beloved synod;their meaning was that what the Father is in essence, such is theSon. And thus they themselves have explained it to us, in the phraseLight of Light. Now it is the Nicene Creed, brought bythemselves from the west, which they presented to the Synod at Tyana,by which they were received. But they have an ingenious theory as tochanges of this kind; they use the words of the creed as physiciansuse a remedy for the particular moment, and substitute now one andnow another to suit particular diseases. The unsoundness of such asophism it is rather for you to consider than for me to prove. Forthe Lord will give you understanding 2 Timothy 2:7 to knowwhat is the right doctrine, and what the crooked and perverse. Ifindeed we are to subscribe one creed today and another tomorrow, andshift with the seasons, then is the declaration false of him whosaid, One Lord, one faith, one baptism. Ephesians 4:5 But if itis true, then Let no man deceive you with [these] vain words. Theyfalsely accuse me of introducing novelties about the Holy Spirit. Askwhat the novelty is. I confess what I have received, that theParaclete is ranked with Father and Son, and not numbered withcreated beings. We have made profession of our faith in Father, Son,and Holy Ghost, and we are baptized in the name of Father, Son, andHoly Ghost. Wherefore we never separate the Spirit from conjunctionwith the Father and the Son. For our mind, enlightened by the Spirit,looks at the Son, and in Him, as in an image, beholds the Father. AndI do not invent names of myself, but call the Holy Ghost Paraclete;nor do I consent to destroy His due glory. These are truly mydoctrines. If any one wishes to accuse me for them, let him accuseme; let my persecutor persecute me. Let him who believes in theslanders against me be ready for the judgment. The Lord is at hand. Iam careful for nothing.

4. If any one in Syria is writing, thisis nothing to me. For it is said By your words you shall bejustified, and by your words you shall be condemned. Matthew 12:37Let my own words judge me. Let no one condemn me for other men'serrors nor adduce letters written twenty years ago in proof that Iwould allow communion to the writers of such things. Before thesethings were written, and before any suspicion of this kind had beenstirred against them, I did write as layman to layman. I wrotenothing about the faith in any way like that which they are nowcarrying about to calumniate me. I sent nothing but a mere greetingto return a friendly communication, for I shun and anathematize asimpious alike all who are affected with the unsoundness of Sabellius,and all who maintain the opinions of Arius. If any one says thatFather, Son, and Holy Ghost are the same, and supposes one thingunder several names, and one hypostasis described by three persons, Irank such an one as belonging to the faction of the Jews. Similarly,if any one says that the Son is in essence unlike the Father, ordegrades the Holy Ghost into a creature, I anathematize him, and saythat he is coming near to the heathen error. But it is impossible forthe mouths of my accusers to be restrained by my letter; rather is itlikely that they are being irritated at my defense, and are gettingup new and more violent attacks against me. But it is not difficultfor your ears to be guarded. Wherefore, as far as in you lies, do asI bid you. Keep your heart clear and unprejudiced by their calumnies;and insist on my rendering an account to meet the charges laidagainst me. If you find that truth is on my side do not yield tolies; if on the other hand you feel that I am feeble in defendingmyself, then believe my accusers as being worthy of credit. They passsleepless nights to do me mischief. I do not ask this of you. Theyare taking to a commercial career, and turning their slanders againstme into a means of profit. I implore you on the other hand to stop athome, and to lead a decorous life, quietly doing Christ's work. Iadvise you to avoid communication with them, for it always tends tothe perversion of their hearers. I say this that you may keep youraffection for the uncontaminated, may preserve the faith of theFathers in its integrity, and may appear approved before the Lord asfriends of the truth.

226. Consolatory, to the clergy of Colonia

What is so goodly and honourable beforeGod and men as perfect love, which, as we are told by the wiseteacher, is the fulfilling of the law? Romans 13:10 I thereforeapprove of your warm affection for your bishop, for, as to anaffectionate son the loss of a good father is unendurable, soChrist's Church cannot bear the departure of a pastor and teacher.Thus, in your exceeding affection for your bishop, you are givingproof of a good and noble disposition. But this your good willtowards your spiritual father is to be approved so long as it isshown in reason and moderation; once let it begin to overstep thisline, and it is no longer descrying of the same commendation. In thecase of your very God-beloved brother, our fellow-ministerEuphronius, good government has been shown by those to whom has beencommitted the administration of the Church; they have acted as theoccasion compelled them, to the gain alike of the Church to which hehas been removed and of yourselves from whom he has been taken. Donot look at this as merely of man's ordaining, nor as having beenoriginated by the calculations of men who regard earthly things.Believe that those to whom the anxious care of the Churches belongshave acted, as they have, with the aid of the Holy Spirit; impressthis inception of the proceedings on your hearts and do your best toperfect it. Accept quietly and thankfully what has happened, with theconviction that all, who refuse to accept what is ordered in God'sChurches by the Churches, are resisting the ordinance of God. Do notenter into a dispute with your Mother Church at Nicopolis. Do notexasperate yourselves against those who have taken the anxiousresponsibility of your souls. In the firm establishment of things atNicopolis your part in them may also be preserved; but if somedisturbance affects them, though you have protectors beyond number,with the head the heart will be destroyed. It is like men who live onthe riverside; when they see some one far up the stream making astrong dam against the current, they know that, in stopping theinrush of the current, he is providing for their safety. Just sothose who have now undertaken the weight of the care of the Churches,by protecting the rest, are proving for your own security. You willbe sheltered from every storm, while others have to bear the brunt ofthe attack. But you ought also to consider this; he has not cast youoff; he has taken others into his charge. I am not so invidious as tocompel the man, who is able to give a share of his good gifts toothers, also to confine his favour to you, and to limit it to yourown city. A man who puts a fence round a spring, and spoils theoutpour of the waters, is not free from the disease of envy, and itis just the same with him who tries to prevent the further flow ofabundant teaching. Let him have some care for Nicopolis too, and letyour interests be added to his anxieties there. He has received anaddition of labour, but there is no diminution in his diligence onyour behalf. I am really distressed at one thing that you have said,which seems to me quite extravagant, namely, that if you cannotobtain your object, you will betake yourselves to the tribunals, andput the matter into the hands of men, the great object of whoseprayers is the overthrow of the Churches. Take heed lest men, carriedaway by unwise passions, persuade you, to your hurt, to put in anyplea before the courts, and so some catastrophe may ensue, and theweight of the result fall upon the heads of those who have occasionedit. Take my advice. It is offered you in a fatherly spirit. Consentto the arrangement with the very God-beloved bishops, which has beenmade in accordance with God's will. Wait for my arrival. When I amwith you, with God's help, I will give you in person all theexhortations which it has been impossible for me to express in myletter, and will do my utmost to give you all possible consolation,not by word but in deed.

227. To the magistrates of Colonia

I have received your lordships' letter, and offered thanks to Godmost holy, that you, occupied as you are with affairs of state,should not put those of the Church in the second place. I am gratefulto think that every one of you has shown anxiety as though he wereacting in his own private interest, nay, in defense of his own life,and that you have written to me in your distress at the removal ofyour very God-beloved bishop Euphronius. Nicopolis has not reallystolen him from you; were she pleading her cause before a judge shemight say that she was recovering what is her own. If honourablytreated she will tell you, as becomes an affectionate mother, thatshe will share with you the Father who will give a portion of hisgrace to each of you: he will not suffer the one to be in any wayharmed by the invasion of their adversaries, and at the same timewill not deprive you, the other, of the care to which you have beenaccustomed. Bethink you then of the emergency of the time; apply yourbest intelligence to understand how good government necessitates acertain course of action; and then pardon the bishops who haveadopted this course for the establishment of the Churches of our LordJesus Christ. Suggest to yourselves what is becoming you. Your ownintelligence needs no instruction. You know how to adopt the counselsof those who love you. It is only natural that you should be unawareof many of the questions that are being agitated, because of ourbeing situated far away in Armenia; but we who are in the midst ofaffairs and have our ears dinned every day on all sides with news ofChurches that are being overthrown, are in deep anxiety lest thecommon enemy, in envy at the protracted peace of our life, should beable to sow his tares in your ground too, and Armenia, as well asother places, be given over to our adversaries to devour. For thepresent be still, as not refusing to allow your neighbours to sharewith you the use of a goodly vessel. Ere long, if the Lord allow meto come to you, you shall, if it seem necessary to you, receive yetgreater consolation for what has come to pass.

228. To the clergy of Nicopolis

I am sure that a work done by one or two pious men is not donewithout the cooperation of the Holy Spirit. For when nothing merelyhuman is put before us, when holy men are moved to action with nothought of their own personal gratification, and with the sole objectof pleasing God, it is plain that it is the Lord Who is directingtheir hearts. When spiritually-minded men take the lead in counsel,and the Lord's people follow them with consentient hearts, there canbe no doubt that their decisions are arrived at with theparticipation of our Lord Jesus Christ, Who poured out His blood forthe Churches' sake. You are therefore right in supposing that ourvery God-beloved brother and fellow minister Pœmenius, who arrivedamong you at an opportune moment, and discovered this means ofconsoling you, has been divinely moved. I not only praise hisdiscovery of the right course to take; I much admire the firmnesswith which, without allowing any delay to intervene, so as to slackenthe energy of the petitioners, or to give the opposite party anopportunity of taking precautions, and to set in motion thecounterplots of secret foes, he at once crowned his happy course witha successful conclusion. The Lord of His special grace keep him andhis, so that the Church, as becomes her, may remain in a successionin no way degenerate, and not give place to the evil one, who now, ifever, is vexed at the firm establishment of the Churches.

2. I have also written at length to exhort our brethren atColonia. You, moreover, are bound rather to put up with their frameof mind than to increase their irritation, as though you despisedthem for their insignificance, or provoked them to a quarrel by yourcontempt. It is only natural for disputants to act without duecounsel, and to manage their own affairs ill with the object ofvexing their opponents. And no one is so small as not to be now ableto give an occasion, to those who want an occasion, for greattroubles. I do not speak at random. I speak from my own experience ofmy own troubles. From these may God keep you in answer to yourprayers. Pray also for me, that I may have a successful journey, and,on my arrival, may share your joy in your present pastor, and withyou may find consolation at the departure of our common father.

229. To the magistrates of Nicopolis

The government of the Churches is carried on by those to whom thechief offices in them have been entrusted, but their hands arestrengthened by the laity. The measures which lay with theGod-beloved bishops have been taken. The rest concerns you, if youdeign to accord a hearty reception to the bishop who has been givenyou, and to make a vigorous resistance to attacks from outside. Fornothing is so likely to cause discouragement to all, whether rulersor the rest who envy your peaceful position, as agreement inaffection to the appointed bishop, and firmness in maintaining yourground. They are likely to despair of every evil attempt, if they seethat their counsels are accepted neither by clergy nor by laity.Bring it about then that your own sentiments as to the right may beshared by all the city, and so speak to the citizens, and to all theinhabitants of the district, in confirmation of their goodsentiments, that the genuineness of your love to God may beeverywhere known. I trust that it may be permitted me one day tovisit and inspect a Church which is the nursing mother of truereligion, honoured by me as a metropolis of orthodoxy, because it hasfrom of old been under the government of men right honourable and theelect of God, who have held fast to the faithful word as we have beentaught. You have approved him who has just been appointed as worthyof these predecessors, and I have agreed. May you be preserved byGod's grace. May He scatter the evil counsels of our enemies, and fixin your souls strength and constancy to preserve what has beenrightly determined on.

230. To Amphilochius, bishop of Iconium

I find few opportunities of writing to your reverence, and thiscauses me no little trouble. It is just the same as if, when it wasin my power to see you and enjoy your society very often, I did sobut seldom. But it is impossible for me to write to you because sofew travel hence to you, otherwise there is no reason why my lettershould not be a kind of journal of my life, to tell you, my dearfriend, everything that happens to me day by day. It is a comfort tome to tell you my affairs, and I know that you care for nothing morethan for what concerns me. Now, however, Elpidius is going home tohis own master, to refute the calumnies falsely got up against him bycertain enemies, and he has asked me for a letter. I therefore saluteyour reverence by him and commend to you a man who deserves yourprotection, at once for the sake of justice and for my own sake.Although I could say nothing else in his favour, yet, because he hasmade it of very great importance to be the bearer of my letter,reckon him among our friends, and remember me and pray for theChurch.

You must know that my very God-beloved brother is in exile, for hecould not endure the annoyance caused him by shameless persons. Doarais in a state of agitation, for the fat sea monster is throwingeverything into confusion. My enemies, as I am informed by those whoknow, are plotting against me at court. But hitherto the hand of theLord has been over me. Only pray that I be not abandoned in the end.My brother is taking things quietly. Doara has received the oldmuleteer. She can do no more. The Lord will scatter the counsels ofmy enemies. The one cure for all my troubles present and to come isto set eyes on you. If you possibly can, while I am still alive, docome to see me. The book on the Spirit has been written by me, and isfinished, as you know. My brethren here have prevented me fromsending it to you written on paper, and have told me that they hadyour excellency's orders to engross it on parchment. Not, then, toappear to do anything against your injunctions, I have delayed now,but I will send it a little later, if only I find any suitable personto convey it. May you be granted to me and to God's Church by thekindness of the Holy One, in all health and happiness, and prayingfor me to the Lord.

231. To Amphilochius, bishop of Iconium

Every day that brings me a letter from you is a feast day, thevery greatest of feast days. And when symbols of the feast arebrought, what can I call it but a feast of feasts, as the old lawused to speak of Sabbath of Sabbaths? I thank the Lord that you arequite well, and that you have celebrated the commemoration of theeconomy of salvation in a Church at peace. I have been disturbed bysome troubles; and have not been without distress from the fact of myGod-beloved brother being in exile. Pray for him that God may one daygrant him to see his Church healed from the wounds of hereticalbites. Do come to see me while I am yet upon this earth. Act inaccordance with your own wishes and with my most earnest prayers. Imay be allowed to be astonished at the meaning of your blessings,inasmuch as you have mysteriously wished me a vigorous old age. Byyour lamps you rouse me to nightly toil; and by your sweet meats youseem to pledge yourself securely that all my body is in good case.But there is no munching for me at my time of life, for my teeth havelong ago been worn away by time and bad health. As to what you haveasked me there are some replies in the document I send you, writtento the best of my ability, and as opportunity has allowed.

232. To Amphilochius, in reply to certain questions

I. I know that I have myself heard of this, and I am aware of theconstitution of mankind. What shall I say? The mind is a wonderfulthing, and therein we possess that which is after the image of theCreator. And the operation of the mind is wonderful; in that, in itsperpetual motion, it frequently forms imaginations about thingsnon-existent as though they were existent, and is frequently carriedstraight to the truth. But there are in it two faculties; inaccordance with the view of us who believe in God, the one evil, thatof the dæmons which draws us on to their own apostasy; and thedivine and the good, which brings us to the likeness of God. When,therefore, the mind remains alone and unaided, it contemplates smallthings, commensurate with itself. When it yields to those who deceiveit, it nullifies its proper judgment, and is concerned with monstrousfancies. Then it considers wood to be no longer wood, but a god; thenit looks on gold no longer as money, but as an object of worship. Ifon the other hand it assents to its diviner part, and accepts theboons of the Spirit, then, so far as its nature admits, it becomesperceptive of the divine. There are, as it were, three conditions oflife, and three operations of the mind. Our ways may be wicked, andthe movements of our mind wicked; such as adulteries, thefts,idolatries, slanders, strife, passion, sedition, vain-glory, and allthat the apostle Paul enumerates among the works of the flesh. Or thesoul's operation is, as it were, in a mean, and has nothing about iteither damnable or laudable, as the perception of such mechanicalcrafts as we commonly speak of as indifferent, and, of their owncharacter, inclining neither towards virtue nor towards vice. Forwhat vice is there in the craft of the helmsman or the physician?Neither are these operations in themselves virtues, but they inclinein one direction or the other in accordance with the will of thosewho use them. But the mind which is impregnated with the Godhead ofthe Spirit is at once capable of viewing great objects; it beholdsthe divine beauty, though only so far as grace imparts and its naturereceives.

2. Let them dismiss, therefore, thesequestions of dialectics and examine the truth, not with mischievousexactness but with reverence. The judgment of our mind is given usfor the understanding of the truth. Now our God is the very truth. Sothe primary function of our mind is to know one God, but to know Himso far as the infinitely great can be known by the very small. Whenour eyes are first brought to the perception of visible objects, allvisible objects are not at once brought into sight. The hemisphere ofheaven is not beheld with one glance, but we are surrounded by acertain appearance, though in reality many things, not to say allthings, in it are unperceived;– the nature of the stars, theirgreatness, their distances, their movements, their conjunctions,their intervals, their other conditions, the actual essence of thefirmament, the distance of depth from the concave circumference tothe convex surface. Nevertheless, no one would allege the heaven tobe invisible because of what is unknown; it would be said to bevisible on account of our limited perception of it. It is just thesame in the case of God. If the mind has been injured by devils itwill be guilty of idolatry, or will be perverted to some other formof impiety. But if it has yielded to the aid of the Spirit, it willhave understanding of the truth, and will know God. But it will knowHim, as the Apostle says, in part; and in the life to come moreperfectly. For when that which is perfect has come, then that whichis in part shall be done away. 1Corinthians 13:10 Thejudgment of the mind is, therefore, good and given us for a good end– the perception of God; but it operates only so far as it can.

233. To the same, in answer to another question

Do you worship what you know or what you do not know? If I answer,I worship what I know, they immediately reply, What is the essence ofthe object of worship? Then, if I confess that I am ignorant of theessence, they turn on me again and say, So you worship you know notwhat. I answer that the word to know has many meanings. We say thatwe know the greatness of God, His power, His wisdom, His goodness,His providence over us, and the justness of His judgment; but not Hisvery essence. The question is, therefore, only put for the sake ofdispute. For he who denies that he knows the essence does not confesshimself to be ignorant of God, because our idea of God is gatheredfrom all the attributes which I have enumerated. But God, he says, issimple, and whatever attribute of Him you have reckoned as knowableis of His essence. But the absurdities involved in this sophism areinnumerable. When all these high attributes have been enumerated, arethey all names of one essence? And is there the same mutual force inHis awfulness and His loving-kindness, His justice and His creativepower, His providence and His foreknowledge, and His bestowal ofrewards and punishments, His majesty and His providence? Inmentioning any one of these do we declare His essence? If they say,yes, let them not ask if we know the essence of God, but let themenquire of us whether we know God to be awful, or just, or merciful.These we confess that we know. If they say that essence is somethingdistinct, let them not put us in the wrong on the score ofsimplicity. For they confess themselves that there is a distinctionbetween the essence and each one of the attributes enumerated. Theoperations are various, and the essence simple, but we say that weknow our God from His operations, but do not undertake to approachnear to His essence. His operations come down to us, but His essenceremains beyond our reach.

2. But, it is replied, if you areignorant of the essence, you are ignorant of Himself. Retort, If yousay that you know His essence, you are ignorant of Himself. A man whohas been bitten by a mad dog, and sees a dog in a dish, does notreally see any more than is seen by people in good health; he is tobe pitied because he thinks he sees what he does not see. Do not thenadmire him for his announcement, but pity him for his insanity.Recognise that the voice is the voice of mockers, when they say, ifyou are ignorant of the essence of God, you worship what you do notknow. I do know that He exists; what His essence is, I look at asbeyond intelligence. How then am I saved? Through faith. It is faithsufficient to know that God exists, without knowing what He is; andHe is a rewarder of them that seek Him. Hebrews 11:6 Soknowledge of the divine essence involves perception of Hisincomprehensibility, and the object of our worship is not that ofwhich we comprehend the essence, but of which we comprehend that theessence exists.

3. And the following counter question mayalso be put to them. No man has seen God at any time, theOnly-begotten which is in the bosom has declared him. John 1:18What of the Father did the Only-begotten Son declare? His essence orHis power? If His power, we know so much as He declared to us. If Hisessence, tell me where He said that His essence was the beingunbegotten? When did Abraham worship? Was it not when he believed?And when did he believe? Was it not when he was called? Where in thisplace is there any testimony in Scripture to Abraham's comprehending?When did the disciples worship Him? Was it not when they saw creationsubject to Him? It was from the obedience of sea and winds to Himthat they recognised His Godhead. Therefore the knowledge came fromthe operations, and the worship from the knowledge. Do you believethat I am able to do this? I believe, Lord; and he worshipped Him. Soworship follows faith, and faith is confirmed by power. But if yousay that the believer also knows, he knows from what he believes; andvice versa he believes from what he knows. We know God from Hispower. We, therefore, believe in Him who is known, and we worship Himwho is believed in.

234. To the same, in answer to another question

1. Which is first in order, knowledge or faith? I reply thatgenerally, in the case of disciples, faith precedes knowledge. But,in our teaching, if any one asserts knowledge to come before faith, Imake no objection ; understanding knowledge so far as is within thebounds of human comprehension. In our lessons we must first believethat the letter a is said to us; then we learn thecharacters and their pronunciation, and last of all we get thedistinct idea of the force of the letter. But in our belief aboutGod, first comes the idea that God is. This we gather from His works.For, as we perceive His wisdom, His goodness, and all His invisiblethings from the creation of the world, so we know Him. So, too, weaccept Him as our Lord. For since God is the Creator of the wholeworld, and we are a part of the world, God is our Creator. Thisknowledge is followed by faith, and this faith by worship.

2. But the word knowledge has many meanings, and so those who makesport of simpler minds, and like to make themselves remarkable byastounding statements (just like jugglers who get the balls out ofsight before men's very eyes), hastily included everything in theirgeneral enquiry. Knowledge, I say, has a very wide application, andknowledge may be got of what a thing is, by number, by bulk, byforce, by its mode of existence, by the period of its generation, byits essence. When then our opponents include the whole in theirquestion, if they catch us in the confession that we know, theystraightway demand from us knowledge of the essence; if, on thecontrary, they see us cautious as to making any assertion on thesubject, they affix on us the stigma of impiety. I, however, confessthat I know what is knowable of God, and that I know what it is whichis beyond my comprehension. So if you ask me if I know what sand is,and I reply that I do, you will obviously be slandering me, if youstraightway ask me the number of the sand; inasmuch as your firstenquiry bore only on the form of sand, while your second unfairobjection bore upon its number. The quibble is just as though any onewere to say, Do you know Timothy? Oh, if you know Timothy you knowhis nature. Since you have acknowledged that you know Timothy, giveme an account of Timothy's nature. Yes; but I at the same time bothknow and do not know Timothy, though not in the same way and in thesame degree. It is not that I do not know in the same way in which Ido know; but I know in one way and am ignorant in one way. I know himaccording to his form and other properties; but I am ignorant of hisessence. Indeed, in this way too, I both know, and am ignorant of,myself. I know indeed who I am, but, so far as I am ignorant of myessence I do not know myself.

3. Let them tell me in what sense Paul says, Now we know in part;1Corinthians 13:9 do we know His essence in part, asknowing parts of His essence? No. This is absurd; for God is withoutparts. But do we know the whole essence? How then When that which isperfect has come, then that which is in part shall be done away.1Corinthians 13:10 Why are idolaters found fault with? Isit not because they knew God and did not honour Him as God? Why arethe foolish Galatians Galatians 3:1 reproached by Paul in thewords, After that you have known God, or rather are known of God, howturn ye again to the weak and beggarly elements? Galatians 4:9How was God known in Jewry? Was it because in Jewry it was known whatHis essence is? The ox, it is said, knows his owner. Isaiah 1:3According to your argument the ox knows his lord's essence. And theass his master's crib. Isaiah 1:3 So the ass knows the essenceof the crib, but Israel does not know me. So, according to you,Israel is found fault with for not knowing what the essence of Godis. Pour out your wrath upon the heathen that have not known you,that is, who have not comprehended your essence. But, I repeat,knowledge is manifold – it involves perception of our Creator,recognition of His wonderful works, observance of His commandmentsand intimate communion with Him. All this they thrust on one side andforce knowledge into one single meaning, the contemplation of God'sessence. You shall put them, it is said, before the testimony and Ishall be known of you thence. Is the term, I shall be known of you,instead of, I will reveal my essence? The Lord knows them that arehis. 2 Timothy 2:19 Does He know the essence of them thatare His, but is ignorant of the essence of those who disobey Him?Adam knew his wife. Genesis 4:1 Did he know her essence? It issaid of Rebekah She was a virgin, neither had any man known her,Genesis 24:16 and How shall this be seeing I know not a man?Luke 1:34 Did no man know Rebekah's essence? Does Mary mean I donot know the essence of any man? Is it not the custom of Scripture touse the word know of nuptial embraces? The statement that God shallbe known from the mercy seat means that He will be known to Hisworshippers. And the Lord knows them that are His, means that onaccount of their good works He receives them into intimate communionwith Him.

235. To the same Amphilochius

1. Enquiry has already frequently beenmade concerning the saying of the gospels as to our Lord JesusChrist's ignorance of the day and of the hour of the end; Mark 13:32an objection constantly put forward by the Anomœans to thedestruction of the glory of the Only-Begotten, in order to show Himto be unlike in essence and subordinate in dignity; inasmuch as, ifHe know not all things, He cannot possess the same nature nor beregarded as of one likeness with Him, who by His own prescience andfaculty of forecasting the future has knowledge coextensive with theuniverse. This question has now been proposed to me by yourintelligence as a new one. I can give in reply the answer which Iheard from our fathers when I was a boy, and which on account of mylove for what is good, I have received without question. I do notexpect that it can undo the shamelessness of them that fight againstChrist, for where is the reasoning strong enough to stand theirattack? It may, however, suffice to convince all that love the Lord,and in whom the previous assurance supplied them by faith is strongerthan any demonstration of reason.

Now no man seems to be a general expression, so that not even oneperson is excepted by it, but this is not its use in Scripture, as Ihave observed in the passage there is none good but one, that is,God. For even in this passage the Son does not so speak to theexclusion of Himself from the good nature. But, since the Father isthe first good, we believe the words no man to have been uttered withthe understood addition of first. So with the passage No man knowsthe Son but the Father; Matthew 11:27 even here there is nocharge of ignorance against the Spirit, but only a testimony thatknowledge of His own nature naturally belongs to the Father first.Thus also we understand No man knows, Matthew 24:36 to refer tothe Father the first knowledge of things, both present and to be, andgenerally to exhibit to men the first cause. Otherwise how can thispassage fall in with the rest of the evidence of Scripture, or agreewith the common notions of us who believe that the Only-Begotten isthe image of the invisible God, and image not of the bodily figure,but of the very Godhead and of the mighty qualities attributed to theessence of God, image of power, image of wisdom, as Christ is calledthe power of God and the wisdom of God? 1Corinthians 1:24Now of wisdom knowledge is plainly a part; and if in any part Hefalls short, He is not an image of the whole; and how can weunderstand the Father not to have shown that day and that hour –the smallest portion of the ages – to Him through Whom He made theages? How can the Creator of the universe fall short of the knowledgeof the smallest portion of the things created by Him? How can He whosays, when the end is near, that such and such signs shall appear inheaven and in earth, be ignorant of the end itself? When He says, Theend is not yet. Matthew 24:6 He makes a definite statement, asthough with knowledge and not in doubt. Then further, it is plain tothe fair enquirer that our Lord says many things to men, in thecharacter of man; as for instance, give me to drink John 4:7 isa saying of our Lord, expressive of His bodily necessity; and yet theasker was not soulless flesh, but Godhead using flesh endued withsoul. So in the present instance no one will be carried beyond thebounds of the interpretation of true religion, who understands theignorance of him who had received all things according to theœconomy, and was advancing with God and man in favour and wisdom.

2. It would be worthy of your diligenceto set the phrases of the Gospel side by side, and compare togetherthose of Matthew and those of Mark, for these two alone are found inconcurrence in this passage. The wording of Matthew is of that dayand hour knows no man, no, not the angels of heaven, but my Fatheronly. That of Mark runs, But of that day and that hour knows no man,no, not the angels which are in heaven, neither the Son, but theFather. Mark 13:32 What is noticeable in these passages is this;that Matthew says nothing about the ignorance of the Son, and seemsto agree with Mark as to sense in saying but my Father only. Now Iunderstand the word only to have been used in contradistinction tothe angels, but that the Son is not included with His own servants inignorance.

He could not saywhat is false Who said All things that the Father has are Mine,John 16:15 but one of the things which the Father has isknowledge of that day and of that hour. In the passage in Matthew,then, the Lord made no mention of His own Person, as a matter beyondcontroversy, and said that the angels knew not and that His Fatheralone knew, tacitly asserting the knowledge of His Father to be Hisown knowledge too, because of what He had said elsewhere, as theFather knows me even so know I the Father, John 10:15 and if theFather has complete knowledge of the Son, nothing excepted, so thatHe knows all knowledge to dwell in Him, He will clearly be known asfully by the Son with all His inherent wisdom and all His knowledgeof things to come. This modification, I think, may be given to thewords of Matthew, but my Father only. Now as to the words of Mark,who appears distinctly to exclude the Son from the knowledge, myopinion is this. No man knows, neither the angels of God; nor yet theSon would have known unless the Father had known: that is, the causeof the Son's knowing comes from the Father. To a fair hearer there isno violence in this interpretation, because the word only is notadded as it is in Matthew. Mark's sense, then, is as follows: of thatday and of that hour knows no man, nor the angels of God; but eventhe Son would not have known if the Father had not known, for theknowledge naturally His was given by the Father. This is verydecorous and becoming the divine nature to say of the Son, because Hehas, His knowledge and His being, beheld in all the wisdom and glorywhich become His Godhead, from Him with Whom He is consubstantial.

3. As toJeconias, whom the prophet Jeremiah declares in these words to havebeen rejected from the land of Judah, Jeconias was dishonoured like avessel for which there is no more use; and because he was cast out heand his seed; and none shall rise from his seed sitting upon thethrone of David and ruling in Judah, the matter is plain and clear.On the destruction of Jerusalem by Nebuchadnezzar, the kingdom hadbeen destroyed, and there was no longer an hereditary succession ofreigns as before. Nevertheless, at that time, the deposed descendantsof David were living in captivity. On the return of Salathiel andZerubbabel the supreme government rested to a greater degree with thepeople, and the sovereignty was afterwards transferred to thepriesthood, on account of the intermingling of the priestly and royaltribes; whence the Lord, in things pertaining to God, is both Kingand High Priest. Moreover, the royal tribe did not fail until thecoming of the Christ; nevertheless, the seed of Jeconias sat nolonger upon the throne of David. Plainly it is the royal dignitywhich is described by the term throne. You remember the history, howall Judæa, Idumæa, Moab, both the neighbouring regions of Syria andthe further countries up to Mesopotamia, and the country on the otherside as far as the river of Egypt, were all tributary to David. Ifthen none of his descendants appeared with a sovereignty so wide, howis not the word of the prophet true that no one of the seed ofJeconias should any longer sit upon the throne of David, for none ofhis descendants appears to have attained this dignity. Nevertheless,the tribe of Judah did not fail, until He for whom it was destinedcame. But even He did not sit upon the material throne. The kingdomof Judæa was transferred to Herod, the son of Antipater theAscalonite, and his sons who divided Judæa into four principalities,when Pilate was Procurator and Tiberius was Master of the RomanEmpire. It is the indestructible kingdom which he calls the throne ofDavid on which the Lord sat. He is the expectation of the GentilesGenesis 49:10 and not of the smallest division of the world, forit is written, In that day there shall be a root of Jesse which shallstand for an ensign of the people; to it shall the Gentiles seek. Ihave called you...for a covenant of the people for a light of theGentiles; and thus then God remained a priest although He did notreceive the sceptre of Judah, and King of all the earth; so theblessing of Jacob was fulfilled, and in Him Genesis 22:18 shallall the nations of the earth be blessed, and all the nations shallcall the Christ blessed.

4. And as to the tremendous question put by the facetiousEncratites, why we do not eat everything? Let this answer be given,that we turn with disgust from our excrements. As far as dignitygoes, to us flesh is grass; but as to distinction between what is andwhat is not serviceable, just as in vegetables, we separate theunwholesome from the wholesome, so in flesh we distinguish betweenthat which is good and that which is bad for food. Hemlock is avegetable, just as vulture's flesh is flesh; yet no one in his senseswould eat henbane nor dog's flesh unless he were in very greatstraits. If he did, however, he would not sin.

5. Next as to those who maintain that human affairs are governedby fate, do not ask information from me, but stab them with their ownshafts of rhetoric. The question is too long for my presentinfirmity. With regard to emerging in baptism– I do not know how itcame into your mind to ask such a question, if indeed you understoodimmersion to fulfil the figure of the three days. It is impossiblefor any one to be immersed three times, without emerging three times.We write the word φάγος paroxytone.

6. The distinction between οὐσία and ὑ πόστασιςis the same as that between the general and the particular; as, forinstance, between the animal and the particular man. Wherefore, inthe case of the Godhead, we confess one essence or substance so asnot to give a variant definition of existence, but we confess aparticular hypostasis, in order that our conception of Father, Sonand Holy Spirit may be without confusion and clear. If we have nodistinct perception of the separate characteristics, namely,fatherhood, sonship, and sanctification, but form our conception ofGod from the general idea of existence, we cannot possibly give asound account of our faith. We must, therefore, confess the faith byadding the particular to the common. The Godhead is common; thefatherhood particular. We must therefore combine the two and say, Ibelieve in God the Father. The like course must be pursued in theconfession of the Son; we must combine the particular with the commonand say I believe in God the Son, so in the case of the Holy Ghost wemust make our utterance conform to the appellation and say in God theHoly Ghost. Hence it results that there is a satisfactorypreservation of the unity by the confession of the one Godhead, whilein the distinction of the individual properties regarded in eachthere is the confession of the peculiar properties of the Persons. Onthe other hand those who identify essence or substance and hypostasisare compelled to confess only three Persons, and, in their hesitationto speak of three hypostases, are convicted of failure to avoid theerror of Sabellius, for even Sabellius himself, who in many placesconfuses the conception, yet, by asserting that the same hypostasischanged its form to meet the needs of the moment, does endeavour todistinguish persons.

7. Lastly as to your enquiry in what manner things neutral andindifferent are ordained for us, whether by some chance working byits own accord, or by the righteous providence of God, my answer isthis: Health and sickness, riches and poverty, credit and discredit,inasmuch as they do not render their possessors good, are not in thecategory of things naturally good, but, in so far as in any way theymake life's current flow more easily, in each case the former is tobe preferred to its contrary, and has a certain kind of value. Tosome men these things are given by God for stewardship's sake, as forinstance to Abraham, to Job and such like. To inferior charactersthey are a challenge to improvement. For the man who persists inunrighteousness, after so goodly a token of love from God, subjectshimself to condemnation without defense. The good man, however,neither turns his heart to wealth when he has it, nor seeks after itif he has it not. He treats what is given him as given him not forhis selfish enjoyment, but for wise administration. No one in hissenses runs after the trouble of distributing other people'sproperty, unless he is trying to get the praise of the world, whichadmires and envies anybody in authority.

Good men take sickness as athletes take their contest, waiting forthe crowns that are to reward their endurance. To ascribe thedispensation of these things to any one else is as inconsistent withtrue religion as it is with common sense.

236. To Eusebius, bishop of Samosata

1. I both wrote to your reverence by the vicar of Thrace, and sentother letters by one of the officers of the treasury ofPhilippopolis, who was starting from our country into Thrace, andbegged him to take them on his departure. But the vicar neverreceived my letter, for while I was visiting my diocese, he came intotown in the evening and started early in the morning, so that thechurch officers did not know of his coming, and the letter remainedat my house. The treasurer, too, on account of some unexpected andurgent business, set out without seeing me or taking my letters. Noone else could be found; so I remained, sorry at not being able towrite to you and at not receiving any letter from your reverence. YetI was wishful, were it possible, to tell you all that happens to meday by day. So many astonishing things happen as to need a dailynarrative, and you may be sure that I would have written one, unlessmy mind had been diverted from its purpose by the pressure of events.

2. The first and greatest of my troubles was the visit of theVicar. As to whether he is a man really heretically minded I do notknow; for I think that he is quite unversed in doctrine, and has notthe slightest interest or experience in such things, for I see himday and night busy, both in body and soul, in other things. But he iscertainly a friend of heretics; and he is not more friendly to themthan he is ill-disposed to me. He has summoned a synod of wicked menin mid-winter in Galatia. He has deposed Hypsinus and set up Ecdiciusin his place. He has ordered the removal of my brother on theaccusation of one man, and that one quite insignificant. Then, afterbeing occupied for some little time about the army, he came to usagain breathing rage and slaughter, and, in one sentence, deliveredall the Church of Cæsarea to the Senate. He settled for several daysat Sebaste, separating friends from foes, calling those in communionwith me senators, and condemning them to the public service, while headvanced the adherents of Eustathius. He has ordered a second synodof bishops of Galatia and Pontus to be assembled at Nyssa. They havesubmitted, have met, and have sent to the Churches a man of whosecharacter I do not like to speak; but your reverence can wellunderstand what sort of a man he must be who would put himself at thedisposal of such counsels of men. Now, while I am thus writing, thesame gang have hurried to Sebaste to unite with Eustathius, and, withhim, to upset the Church of Nicopolis. For the blessed Theodotus hasfallen asleep. Hitherto the Nicopolitans have bravely and stoutlyresisted the vicar's first assault; for he tried to persuade them toreceive Eustathius, and to accept their bishop on his appointment.But, on seeing them unwilling to yield, he is now trying, by yet moreviolent action, to effect the establishment of the bishop whom it hasbeen attempted to give them. There is, moreover, said to be somerumoured expectation of a synod, by which means they mean to summonme to receive them into communion, or to be friendly with them. Suchis the position of the Churches. As to my own health, I think itbetter to say nothing. I cannot bear not to tell the truth, and bytelling the truth I shall only grieve you.

237. To the presbyters of Nicopolis

I have received your letter, my reverendbrethren, but it told me nothing that I did not already know, for thewhole country round about was already full of the report announcingthe disgrace of that one among you who has fallen, and through lustof vain glory has brought on himself very shameful dishonour, and hasthrough his self-love lost the rewards promised to faith. Nay,through the just hatred of them that fear the Lord he misses eventhat contemptible little glory for lust of which he has been sold toimpiety. By the character he has now shown he has very plainlyproved, concerning all his life, that he has never at any time livedin hope of the promises laid up for us by the Lord, but, in all histransactions of human affairs, has used words of faith and mockery ofpiety, all to deceive every one whom he met. But how are you injured?Are you any worse off for this than you were before? One of yournumber has fallen away, and if one or two others have gone with him,they are to be pitied for their fall, but, by God's grace, your bodyis whole. The useless part has gone, and what is left has notsuffered mutilation. You are haply distressed that you are drivenwithout the walls, but you shall dwell under the protection of theGod of Heaven, and the angel who watches over the Church has gone outwith you. So they lie down in empty places day by day, bringing uponthemselves heavy judgment through the dispersion of the people. And,if in all this there is sorrow to be borne, I trust in the Lord thatit will not be without its use to you. Therefore, the more have beenyour trials, look for a more perfect reward from your just Judge. Donot take your present troubles ill. Do not lose hope. Yet a littlewhile and your Helper will come to you and will not tarry.Habakkuk 2:3

238. To Eusebius, bishop of Samosata

1. The Lord has granted me the privilege of now saluting yourholiness by our beloved and very reverend brother, the presbyterAntiochus, of exhorting you to pray for me as you are wont, andoffering in our communication by letter some consolation for our longseparation. And, when you pray, I ask you to beg from the Lord thisas the first and greatest boon, that I may be delivered from vile andwicked men, who have gained such power over the people that now Iseem to see, indeed, a repetition of the events of the taking ofJerusalem. For the weaker grow the Churches the more does men's lustfor power increase. And now the very title of bishop has beenconferred on wretched slaves, for no servant of God would choose tocome forward in opposition to claim the see – no one but miserablefellows like the emissaries of Anysius the creature of Euippius, andof Ecdicius of Parnassus: whoever has appointed him has sent into theChurches a poor means of aiding his own entry into the life to come.

They have expelled my brother from Nyssa, and into his place haveintroduced hardly a man – a mere scamp worth only an obol or two,but, so far as regards the ruin of the faith, a match for those whohave put him where he is.

At the town of Doara they have brought shame upon the poor name ofbishop, and have sent there a wretch, an orphans' domestic, a runawayfrom his own masters, to flatter a godless woman, who formerly usedGeorge as she liked, and now has got this fellow to succeed him.

And who could properly lament the occurrences at Nicopolis? Thatunhappy Fronto did, indeed, for a while pretend to be on the side ofthe truth, but now he has shamefully betrayed both the faith andhimself, and for the price of his betrayal has got a name ofdisgrace. He imagines that he has obtained from these men the rank ofbishop; in reality he has become, by God's grace, the abomination ofall Armenia. But there is nothing that they will not dare; nothingwherein they are at a loss for worthy accomplices. But the rest ofthe news of Syria my brother knows better, and can tell you better,than I.

2. The news of the West you know already, on the recital ofbrother Dorotheus. What sort of letters are to be given him on hisdeparture? Perhaps he will travel with the excellent Sanctissimus,who is full of enthusiasm, journeying through the East, andcollecting letters and signatures from all the men of mark. Whatought to be written by them, or how I can come to an agreement withthose who are writing, I do not know. If you hear of any one soontravelling my way, be so good as to let me know. I am moved to say,as Diomede said,

Would God, Atrides, your request were yet to undertake;...he's proud enough.

Really lofty souls, when they are courted, get haughtier thanever. If the Lord be propitious to us, what other thing do we need?If the anger of the Lord lasts on, what help can come to us from thefrown of the West? Men who do not know the truth, and do not wish tolearn it, but are prejudiced by false suspicions, are doing now asthey did in the case of Marcellus, when they quarrelled with men whotold them the truth, and by their own action strengthened the causeof heresy. Apart from the common document, I should like to havewritten to their Coryphæus – nothing, indeed, about ecclesiasticalaffairs except gently to suggest that they know nothing of what isgoing on here, and will not accept the only means whereby they mightlearn it. I would say, generally, that they ought not to press hardon men who are crushed by trials. They must not take dignity forpride. Sin only avails to produce enmity against God.

239. To the Presbyters of Nicopolis

1. You have done quite right in sending me a letter, and insending it by the hands of one who, even if you had not written,would have been perfectly competent to give me considerable comfortin all my anxieties, and an authentic report as to the position ofaffairs. Many vague rumours were continually reaching me, andtherefore I was desirous of getting information on many points fromsome one able to give it through accurate knowledge. Touching allthese I have received a satisfactory and intelligent narrative fromour well-beloved and honourable brother Theodosius the presbyter. Inow write to your reverences the advice which I give myself, for inmany respects our positions are identical; and that not only at thepresent moment, but in times gone by too, as many instances mayprove. Of some of these we possess records in writing; others we havereceived through unwritten recollection from persons acquainted withthe facts. We know how, for the sake of the name of the Lord, trialshave beset alike individuals and cities that have put their trust inHim. Nevertheless, one and all have passed away, and the distresscaused by the days of darkness has not been everlasting. For just aswhen hail-storm and flood, and all natural calamities, at once injureand destroy things that have no strength, while they are onlythemselves affected by falling on the strong, so the terrible trialsset in action against the Church have been proved feebler than thefirm foundation of our faith in Christ. The hail-storm has passedaway; the torrent has rushed over its bed; clear sky has taken theplace of the former, and the latter has left the course without waterand dry, over which it travelled, and has disappeared in the deep.So, too, in a little while the storm, now bursting upon us, willcease to be. But this will be on the condition of our being willingnot to look to the present, but to gaze in hope at the futuresomewhat further off.

2. Is the trial heavy, my brethren? Let us endure the toil. No onewho shuns the blows and the dust of battle wins a crown. Are thosemockeries of the devil, and the enemies sent to attack us,insignificant? They are troublesome because they are his ministers,but contemptible because God has in them combined wickedness withweakness. Let us beware of being condemned for crying out too loudover a little pain. Only one thing is worth anguish, the loss ofone's own self, when for the sake of the credit of the moment, if onecan really call making a public disgrace of one's self credit, onehas deprived one's self of the everlasting reward of the just. Youare children of confessors; you are children of martyrs; you haveresisted sin unto blood. Use, each one of you, the examples of thosenear and dear to you to make you brave for true religion's sake. Noone of us has been torn by lashes; no one of us has sufferedconfiscation of his house; we have not been driven into exile; wehave not suffered imprisonment. What great suffering have weundergone, unless perhaps it is grievous that we have sufferednothing, and have not been reckoned worthy of the sufferings ofChrist? But if you are grieved because one whom I need not nameoccupies the house of prayer, and you worship the Lord of heaven andearth in the open air, remember that the eleven disciples were shutup in the upper chamber, when they that had crucified the Lord wereworshipping in the Jews' far-famed temple. Peradventure, Judas, whopreferred death by hanging to life in disgrace, proved himself abetter man than those who now meet universal condemnation without ablush.

3. Only do not be deceived by their lies when they claim to be ofthe right faith. They are not Christians, but traffickers in Christ,always preferring their profit in this life to living in accordancewith the truth. When they thought that they should get this emptydignity, they joined the enemies of Christ: now that they have seenthe indignation of the people, they are once more for pretendingorthodoxy. I do not recognise as bishop– I would not count amongChrist's clergy – a man who has been promoted to a chief post bypolluted hands, to the destruction of the faith. This is my decision.If you have any part with me, you will doubtless think as I do. Ifyou take counsel on your own responsibility, every man is master ofhis own mind, and I am innocent of this blood. I have written thus,not because I distrust you, but that by declaring my own mind I maystrengthen some men's hesitation, and prevent any one from beingprematurely received into communion, or after receiving the laying onof hands of our enemies, when peace is made, later on, trying toforce me to enroll them in the ranks of the sacred ministry. Throughyou I salute the clergy of the city and diocese, and all the laitywho fear the Lord.

240. To Eusebius, bishop of Samosata

It is not to increase your distress that I am so lavish of painfultopics in my letters to your excellency. My object is to get somecomfort for myself in the lamentations which are a kind of naturalmeans of dispersing deep-seated pain whenever they are produced, andfurther to rouse you, my great-hearted friend, to more earnest prayeron behalf of the Churches. We know that Moses prayed continually forthe people; yet, when his battle with Amalek had begun, he did notlet down his hands from morning to evening, and the uplifting of thehands of the saint only ended with the end of the fight.

241. To the Westerns

1. The Holy God has promised a happy ofissue out of all their infirmities to those that trust in Him. We,therefore, though we have been cut off in a mid-ocean of troubles,though we are tossed by the great waves raised up against us by thespirits of wickedness, nevertheless hold out in Christ Whostrengthens us. We have not slackened the strength of our zeal forthe Churches, nor, as though despairing of our salvation, while thebillows in the tempest rise above our heads, do we look to bedestroyed. On the contrary, we are still holding out with allpossible earnestness, remembering how even he who was swallowed bythe sea monster, because he did not despair of his life, but cried tothe Lord, was saved. Thus too we, though we have reached the lastpitch of peril, do not give up our hope in God. On every side we seeHis succour round about us. For these reasons now we turn our eyes toyou, right honourable brethren. In many an hour of our affliction wehave expected that you would be at our side; and disappointed in thathope we have said to ourselves, I looked for some to take pity andthere was none; and for comforters but I found none. Our sufferingsare such as to have reached the confines of the empire; and since,when one member suffers, all the members suffer, 1Corinthians 12:26it is doubtless right that your pity should be shown to us who havebeen so long in trouble. For that sympathy, which we have hoped youof your charity feel for us, is caused less by nearness of place thanby union of spirit.

2. How comes it to pass then that we have received nothing of whatis due to us by the law of love; no letter of consolation, no visitfrom brethren? This is now the thirteenth year since the war ofheresy began against us. In this the Churches have suffered moretribulations than all those which are on record since Christ's gospelwas first preached. I am unwilling to describe these one by one, lestthe feebleness of my narrative should make the evidence of thecalamities less convincing. It is moreover the less necessary for meto tell you of them, because you have long known what has happenedfrom the reports which will have reached you. The sum and substanceof our troubles is this: the people have left the houses of prayerand are holding congregations in the wildernesses. It is a sad sight.Women, boys, old men, and those who are in other ways infirm, remainin the open air, in heavy rain, in the snow, the gales and the frostof winter as well as in summer under the blazing heat of the sun. Allthis they are suffering because they refuse to have anything to dowith the wicked leaven of Arius.

3. How could mere words give you any clear idea of all thiswithout your being stirred to sympathy by personal experience and theevidence of eyewitnesses? We implore you, therefore, to stretch out ahelping hand to those that have already been stricken to the ground,and to send messengers to remind us of the prizes in store for thereward of all who patiently suffer for Christ. A voice that we areused to is naturally less able to comfort us than one which soundsfrom afar, and that one coming from men who over all the world areknown by God's grace to be among the noblest; for common reporteverywhere represents you as having remained steadfast, withoutsuffering a wound in your faith, and as having kept the deposit ofthe apostles inviolate. This is not our case. There are among us somewho, through lust of glory and that puffing up which is especiallywont to destroy the souls of Christian men, have audaciously utteredcertain novelties of expression with the result that the Churcheshave become like cracked pots and pans and have let in the inrush ofheretical impurity. But do you, whom we love and long for, be to usas surgeons for the wounded, as trainers for the whole, healing thelimb that is diseased, and anointing the limb that is sound for theservice of the true religion.

242. To the bishops of Italy and Gaul concerning the condition and confusion of the Churches.

1. To his brethren truly God-beloved andvery dear, and fellow ministers of like mind, the bishops of Gaul andItaly, Basil, bishop of Cæsarea in Cappadocia. Our Lord JesusChrist, Who has deigned to style the universal Church of God Hisbody, and has made us individually members one of another, hasmoreover granted to all of us to live in intimate association withone another, as befits the agreement of the members. Wherefore,although we dwell far away from one another, yet, as regards ourclose conjunction, we are very near. Since, then, the head cannot sayto the feet, I have no need of you, 1Corinthians 12:21 youwill not, I am sure, endure to reject us; you will, on the contrary,sympathize with us in the troubles to which, for our sins, we havebeen given over, in proportion as we rejoice together with you inyour glorying in the peace which the Lord has bestowed on you. Erenow we have also at another time invoked your charity to send ussuccour and sympathy; but our punishment was not full, and you werenot suffered to rise up to succour us. One chief object of our desireis that through you the state of confusion in which we are situatedshould be made known to the emperor of your part of the world. Ifthis is difficult, we beseech you to send envoys to visit and comfortus in our affliction, that you may have the evidence of eyewitnessesof those sufferings of the East which cannot be told by word ofmouth, because language is inadequate to give a clear report of ourcondition.

2. Persecution has come upon us, righthonourable brethren, and persecution in the severest form. Shepherdsare persecuted that their flocks may be scattered. And the worst ofall is that those who are being treated ill cannot accept theirsufferings in proof of their testimony, nor can the people reverencethe athletes as in the army of martyrs, because the name ofChristians is applied to the persecutors. The one charge which is nowsure to secure severe punishment is the careful keeping of thetraditions of the Fathers. For this the pious are exiled from theirhomes, and are sent away to dwell in distant regions. No reverence isshown by the judges of iniquity to the hoary head, to practicalpiety, to the life lived from boyhood to old age according to theGospel. No malefactor is doomed without proof, but bishops have beenconvicted on calumny alone, and are consigned to penalties on chargeswholly unsupported by evidence. Some have not even known who hasaccused them, nor been brought before any tribunal, nor even beenfalsely accused at all. They have been apprehended with violence lateat night, have been exiled to distant places, and, through thehardships of these remote wastes, have been given over to death. Therest is notorious, though I make no mention of it – the flight ofpriests; the flight of deacons; the foraying of all the clergy.Either the image must be worshipped, or we are delivered to thewicked flame of whips. The laity groan; tears are falling withoutceasing in public and in private; all are mutually lamenting theirwoes. No one's heart is so hard as to lose a father, and bear thebereavement meekly. There is a sound of them that mourn in the city –a sound in the fields, in the roads, in the deserts. But one voice isheard from all that utter sad and piteous words. Joy and spiritualgladness are taken away. Our feasts are turned into mourning.Amos 8:10 Our houses of prayer are shut. The altars of thespiritual service are lying idle. Christians no longer assembletogether; teachers no longer preside. The doctrines of salvation areno longer taught. We have no more solemn assemblies, no more eveninghymns, no more of that blessed joy of souls which arises in the soulsof all that believe in the Lord at communions, and the imparting ofspiritual boons. We may well say, Neither is there at this timeprince, or prophet, or reader, or offering, or incense, or place tosacrifice before you, and to find mercy.

3. We arewriting to those who know these things, for there is not a region ofthe world which is ignorant of our calamities. Do not suppose that weare using these words as though to give information, or to recallourselves to your recollection. We know that you could no more forgetus than a mother forget the sons of her womb. Isaiah 49:15 Butall who are crushed by any weight of agony find some naturalalleviation for their pain in uttering groans of distress, and it isfor this that we are doing as we do. We get rid of the load of ourgrief in telling you of our manifold misfortunes, and in expressingthe hope that you may haply be the more moved to pray for us, and mayprevail on the Lord to be reconciled to us. And if these afflictionshad been confined to ourselves, we might even have determined to keepsilence, and to rejoice in our sufferings for Christ's sake, sincethe sufferings of this present time are not worthy to be comparedwith the glory which shall be revealed in us. Romans 8:18 But atthe present time we are alarmed, lest the mischief growing day byday, like a flame spreading through some burning wood, when it hasconsumed what is close at hand, may catch distant objects too. Theplague of heresy is spreading, and there is ground of apprehensionlest, when it has devoured our Churches, it may afterwards creep oneven so far as to the sound portion of your district. Peradventure itis because with us iniquity has abounded that we have been firstdelivered to be devoured by the cruel teeth of the enemies of God.But the gospel of the kingdom began in our regions, and then wentforth over all the world. So, perhaps – and this is most probable –the common enemy of our souls, is striving to bring it about that theseeds of apostasy, originating in the same quarter, should bedistributed throughout the world. For the darkness of impiety plotsto come upon the very hearts whereon the light of the knowledge ofChrist has shone.

4. Reckon then, as true disciples of theLord, that our sufferings are yours. We are not being attacked forthe sake of riches, or glory, or any temporal advantages. We stand inthe arena to fight for our common heritage, for the treasure of thesound faith, derived from our Fathers. Grieve with us, all you wholove the brethren, at the shutting of the mouths of our men of truereligion, and at the opening of the bold and blasphemous lips of allthat utter unrighteousness against God. The pillars and foundation ofthe truth are scattered abroad. We, whose insignificance has allowedof our being overlooked, are deprived of our right of free speech.Join the struggle, for the people's sake. Do not think only of yourbeing yourselves moored in a safe haven, where the grace of God givesyou shelter from the tempest of the winds of wickedness. Reach out ahelping hand to the Churches that are being buffeted by the storm,lest, if they be abandoned, they suffer complete shipwreck of thefaith. Lament for us, in that the Only-begotten is being blasphemed,and there is none to offer contradiction. The Holy Ghost is being setat nought and he who is able to confute the error has been sent intoexile. Polytheism has prevailed. Our opponents own a great God and asmall God. Son is no longer a name of nature, but is looked upon as atitle of some kind of honour. The Holy Ghost is regarded not ascomplemental of the Holy Trinity, nor as participating in the divineand blessed Nature, but as in some sort one of the number of createdbeings, and attached to Father and Son, at mere haphazard and asoccasion may require. Oh that my head were waters, and my eyes afountain of tears, Jeremiah 9:1 and I will weep many days forthe people who are being driven to destruction by these viledoctrines. The ears of the simple are being led astray, and have nowgot used to heretical impiety. The nurslings of the Church are beingbrought up in the doctrines of iniquity. What are they to do? Ouropponents have the command of baptisms; they speed the dying on theirway; they visit the sick; they console the sorrowful; they aid thedistressed; they give succour of various kinds; they communicate themysteries. All these things, as long as the performance of them is intheir hands, are so many ties to bind the people to their views. Theresult will be that in a little time, even if some liberty beconceded to us, there is small hope that they who have been longunder the influence of error will be recalled to recognition of thetruth.

5. Under these circumstances it would have been well for many ofus to have travelled to your reverences, and to have individuallyreported each his own position. You may now take as a proof of thesore straits in which we are placed the fact that we are not evenfree to travel abroad. For if any one leaves his Church, even for avery brief space, he will leave his people at the mercy of those whoare plotting their ruin. By God's mercy instead of many we have sentone, our very reverend and beloved brother the presbyter Dorotheus.He is fully able to supply by his personal report whatever has beenomitted in our letter, for he has carefully followed all that hasoccurred, and is jealous of the right faith. Receive him in peace,and speedily send him back to us, bringing us good news of yourreadiness to succour the brotherhood.

243. To Patrophilus, bishop of Ægæ

1. I have read, and read with pleasure,the letter which you have sent by Strategius the presbyter. Howshould I not so read it, written as it is by a wise man, and dictatedby a heart which has learned to observe the universal love taught bythe commandment of the Lord? Possibly I am not unaware of the reasonswhich have hitherto kept you silent. You have been, as it were,amazed and astounded, at the idea of the change in the notoriousBasil. Why, ever since he was a boy he did such and such service tosuch an one; at such and such times he did such and such things; hewaged war against foes innumerable for the sake of his allegiance toone man; now he has become a totally different character; he hasexchanged love for war; he is all that you have written; so younaturally show considerable astonishment at the very unexpected turnof affairs. And if you have found some fault, I do not take it ill. Iam not so beyond correction as to be amazed at the affectionaterebukes of my brothers. Indeed so far was I from being vexed at yourletter that it really almost made me laugh to think that when therewere, as I thought, so many strong causes already existing to cementour friendship, you should have expressed such very greatastonishment at the trifles which have been reported to you. So trulyhave you suffered the fate of all those who omit to enquire into thenature of circumstances, and give heed to the men who are beingdiscussed; of all who do not examine into the truth, but judge by thedistinction of persons, in forgetfulness of the exhortion You shallnot respect persons in judgment. Deuteronomy 1:17

2. Nevertheless, since God in judgment of man does not acceptpersons, I will not refuse to make known to you the defense which Ihave prepared for the great tribunal. On my side, from the beginning,there has been no cause of quarrel, either small or great; but menwho hate me, for what reason is best known to themselves (I must notsay a word about them), incessantly calumniated me. I cleared myselfagain and again of slanders. There seemed no end to the matter, andno good came of my continual defense, because I was far away, and theauthors of the false statements, being on the spot, were able bytheir calumnies against me to wound a susceptible heart, and onewhich has never learned to keep one ear open for the absent. When theNicopolitans, as you yourself are partly aware, were asking for someproof of faith, I determined to have recourse to the writtendocument. I thought that I should fulfil two objects at once; Iexpected both to persuade the Nicopolitans not to think ill of theman, and to shut the mouths of my calumniators, because agreement infaith would exclude slander on both sides. Indeed the creed had beendrawn up, and it was brought from me, and signed. After it had beensigned, a place was appointed for a second meeting, and another datefixed, so that my brethren in the diocese might come together and beunited with one another, and our communion for the future be genuineand sincere. I, for my part, arrived at the appointed time, and, ofthe brethren who act with me, some were on the spot, and others werehurrying there, all joyous and eager as though on the high road topeace. Couriers and a letter from myself announced my arrival; forthe spot appointed for the reception of those who were assembling wasmine. But nobody appeared on the other side; no one came in advance;no one to announce the approach of the expected bishops. So those whohad been sent by me returned with the report of the deep dejectionand the complaints of those who were assembled, as though a new creedhad been promulgated by me. They were moreover said to be fordeciding, that they certainly would not suffer their bishop to goover to me. Then came a messenger bringing me a letter hastily drawnup, and containing no mention of the points originally agreed on. Mybrother Theophilus, a man worthy of all respect and honour at myhands, sent one of his adherents, and made certain announcements,which he thought it not improper for him to utter, nor unbecoming inme to hear. He did not condescend to write, not so much because hewas afraid of being convicted on written evidence, as because he wasanxious not to be compelled to address me as bishop. Assuredly hislanguage was violent, and came from a heart a vehemently agitated.Under these circumstances I departed abashed and depressed, notknowing what to answer to my questioners. Then, without any longinterval of time, there was the journey into Cilicia, the returnthence, and immediately a letter repudiating communion with me.

3. The cause of the rupture was the allegation that I wrote toApollinarius and was in communion with the presbyter Diodorus. Inever regarded Apollinarius as an enemy, and for some reasons I evenrespect him. But I never so far united myself to him as to take uponme the charges against him; indeed I have myself some accusations tobring against him after reading some of his books. I do not know thatI ever asked him for a book on the Holy Spirit, or received it on hissending: I am told that he has become a most copious writer, but Ihave read very few of his works. I have not even time to investigatesuch matters. Indeed I shrink from admitting any of the more recentworks, for my health does not even allow of my reading the inspiredScriptures with diligence and as I ought. What, then, is it to me, ifsome one has written something displeasing to somebody else? Yet ifone man is to render an account on behalf of another, let him whoaccuses me for Apollinarius' sake defend himself to me for the sakeof Arius his own master and of Aetius his own disciple. I neverlearned anything from, nor taught anything to this man whose guilt islaid at my door. Diodorus, as a nursling of the blessed Silvanus, Idid receive from the beginning: I love him now and respect him onaccount of his grace of speech, whereby many who meet him are madethe better men.

4. At this letter I was affected in such a manner as might beexpected, and astounded at so sudden and pleasant a change. I feltquite unable to reply. My heart could hardly beat; my tongue failedme, and my hand grew numb. I felt like a poor creature (for the truthshall be told; yet it is pardonable); I all but fell into a state ofmisanthropy; I looked on every one with suspicion and thought thatthere was no charity to be found in mankind. Charity seemed a merespecious word, serving as a kind of decoration to those who use it,while no such sentiment was really to be found in the heart of man.Could it really be that one who seemed to have disciplined himselffrom boyhood to old age, could be so easily brutalized on suchgrounds, without a thought for me, without any idea that hisexperience of bygone years ought to have more weight than thiswretched slander? Could he really, like an unbroken colt as yetuntaught to carry his rider properly, on some petty suspicion rearand unseat his rider and fling to the ground what was once his pride?If so, what must be thought of the rest with whom I had no suchstrong ties of friendship, and who had given no such proofs of a welltrained life? All this I turned over in my soul and continuallyrevolved in my heart, or, shall I rather say my heart was turned overby these things fighting and pricking me at the recollection of them?I wrote no answer; not that I kept silence from contempt; do notthink it of me my brother, for I am not defending myself to men but Ispeak before God in Christ. I kept silence from utter inability tosay a word commensurate with my grief.

5. While I was in this position another letter came to me,addressed to a certain Dazizas, but in reality written to all theworld. This is obvious from its very rapid distribution, for in a fewdays it was delivered all over Pontus, and was travelling aboutGalatia; indeed it is said that the carriers of this good newstraversed Bithynia, and reached the Hellespont itself. What waswritten against me to Dazizas you are very well aware, for they donot reckon you as so far beyond the bounds of their friendship as tohave left you alone undistinguished by this honour. However, if theletter has not reached you, I will send it to you. In it you willfind me charged with craft and treachery, with corruption of Churchesand with ruin of souls. The charge which they think the truest of allis, that I made that exposition of the faith for secret and dishonestreasons, not to do service to the Nicopolitans, but with the designof disingenously extracting a confession from them. Of all this theLord is Judge. What clear evidence can there be of the thoughts ofthe heart? One thing I do wonder at in them, that after signing thedocument presented by me, they show so much disagreement, that theyconfuse truth and falsehood to satisfy those who are accusing them,quite forgetful that their written confession of the Nicene Creed ispreserved at Rome, and that they with their own hand delivered to thecouncil at Tyana the document brought from Rome which is in my hands,and contains the same creed. They forgot their own address, when theycame forward and bewailed the deceit by which they had been trickedinto giving their adhesion to the document drawn up by the faction ofEudoxius, and so bethought them of the defense for that error, thatthey should go to Rome and there accept the creed of the Fathers,that so they might make amends, for the mischief they had done theChurch by their agreement in evil, by their introduction of somethingbetter. Now the very men who undertook long journeys for the faith'ssake, and made all these fine speeches, are reviling me for walkingcraftily, and for playing the plotter under the cloke of love. It isplain from the Letter, now being carried about, that they havecondemned the faith of Nicæa. They saw Cyzicus, and came home withanother creed.

6. But why say anything of mere verbal inconsistency? Thepractical proofs of their change of position afforded by theirconduct are far stronger. They refused to yield to the sentence offifty bishops passed against them. They declined to resign thegovernment of their Churches although the number of bishops assentingto the decree for their deposition was so many, on the alleged groundthat they were not partakers of the Holy Ghost, and were notgoverning their Churches by the grace of God, but had clutched theirdignity by the aid of human power, and through lust of vain glory.Now they are for receiving the men consecrated by these same personsas bishops. I should like you to ask them in my stead, (although theydespise all mankind, as bereft of eyes, ears, and common sense), toperceive the inconsistency of their conduct, what sentiments they doreally entertain in their own hearts. How can there be two bishops,one deposed by Euippius, and the other consecrated by him? Both arethe actions of the same man. Had he not been endowed with the gracebestowed upon Jeremiah to pull down and build again, to root out andto plant, he certainly would not have rooted the one out and plantedthe other. Grant him the one and you must grant him the other. Theirone object, as it seems, is everywhere to look to their ownadvantage, and to regard every one who acts in accordance with theirown wishes as a friend, while they treat any one who opposes them asan enemy, and spare no calumny to run him down.

7. What measures are they now taking against the Church? For theshiftiness of their originators, shocking; for the apathy of all whoare affected by them, pitiable. By a respectable commission thechildren and grandchildren of Euippius have been summoned fromdistant regions to Sebasteia, and to them the people have beenentrusted. They have taken possession of the altar. They have beenmade the leaven of that Church. I am persecuted by them as aHomoousiast. Eustathius, who brought the Homoousion in the scriptfrom Rome to Tyana, although he was not able to get admitted intotheir much to be coveted communion, either because they feared, orrespected the authority of, the large number of persons who hadagreed in condemning him, is now in intimate alliance with them. Ionly hope that I may never have time enough on my hands to tell ofall their doings – who were gathered together, how each one hadbeen ordained, and from what kind of earlier life each arrived at hispresent dignity. I have been taught to pray that my mouth may notutter the works of the men. If you enquire you will learn thesethings for yourself, and, if they are hidden from you, they will notassuredly continue hidden from the judges.

8. I will not, however, omit to tell you, my dear friend, in whata state I have been. Last year I suffered from a very violent fever,and came near to the gates of death. When, by God's mercy, I wasrestored, I was distressed at coming back to life, as I bethought meof all the troubles before me. I considered with myself for whatreason, hidden in the depths of the wisdom of God, yet further daysof life in the flesh had been allowed me. But when I heard of thesematters I concluded that the Lord wished me to see the Churches atrest after the storm which they had previously suffered from thealienation of the men in whom, on account of their fictitious gravityof character, every confidence had been placed. Or perhaps the Lorddesigned to invigorate my soul, and to render it more vigilant forthe future, to the end that, instead of giving heed to men, it mightbe made perfect through those precepts of the Gospel which do notshare in the changes and chances of human seasons and circumstances,but abide for ever the same, as they were uttered by the blessed lipsthat cannot lie.

9. Men are like clouds, shifting here and there in the sky withthe change of the winds. And of all men who have ever come within myexperience these of whom I am speaking are the most unstable. As tothe other business of life, those who have lived with them may giveevidence; but as to what is within my own knowledge, theirinconsistency as regards the faith, I do not know that I have evermyself observed it or heard from any one else, of anything like it.Originally they were followers of Arius; then they went over toHermogenes, who was diametrically opposed to the errors of Arius, asis evinced by the Creed originally recited by him at Nicæa.Hermogenes, fell asleep, and then they went over to Eusebius, theCoryphæus, as we know on personal evidence, of the Arian ring.Leaving this, for whatever reasons, they came home again, and oncemore concealed their Arian sentiments. After reaching the episcopate,to pass by what occurred in the interval, how many creeds did theyput forth? One at Ancyra; another at Seleucia; another atConstantinople, the famous one; another at Lampsacus, then that ofNike in Thrace; and now again the creed of Cyzicus. Of this last Iknow nothing, except that I am told that they have suppressed thehomoousion, and are supporting the like in essence, whilethey subscribe with Eunomius the blasphemies against the Holy Spirit.Although all of the creeds which I have enumerated may not be opposedto one another, yet they alike exhibit the inconsistency of the men'sminds, from their never standing by the same words. I have saidnothing as to countless other points, but this that I do say is true.Now that they have gone over to you, I beg you to write back by thesame man, I mean our fellow presbyter Strategius, whether you haveremained in the same mind towards me, or whether you have beenalienated in consequence of your meeting them. For it was not likelythat they would be silent, nor that you yourself, after writing to meas you have, would not use free speaking to them too. If you remainin communion with me, it is well; it is what I would most earnestlypray for. If they have drawn you over to them, it is sad. How shouldseparation from such a brother not be sad? If in nothing else, atleast in bearing losses like this, we have been considerably tried attheir hands.

244. To Theophilus the Bishop

It is some time since I received your letter, but I waited to beable to reply by some fit person; that so the bearer of my answermight supply whatever might be wanting in it. Now there has arrivedour much beloved and very reverend brother Strategius, and I havejudged it well to make use of his services, both as knowing my mindand able to convey news of me with due propriety and reverence. Know,therefore, my beloved and honoured friend, that I highly value myaffection for you, and am not conscious so far as the disposition ofmy heart goes, of having at any time failed in it, although I havehad many serious causes of reasonable complaint. But I have decidedto weigh the good against the bad, as in a balance, and to add my ownmind where the better inclines. Now changes have been made by thosewho should least of all have allowed anything of the kind. Pardon me,therefore, for I have not changed my mind, if I have shifted anyside, or rather I should say, I shall still be on the same side, butthere are others who are continually changing it, and are now openlydeserting to the foe. You yourself know what a value I put on theircommunion, so long as they were of the sound party. If now I refuseto follow these, and shun all who think with them, I ought fairly tobe forgiven. I put truth and my own salvation before everything.

245. To the Nicopolitans

I am filled with distress at seeing evil on the high road tosuccess, while you, my reverend friends, are faint and failing undercontinuous calamity. But when again I bethink me of the mighty handof God, and reflect that He knows how to raise up them that arebroken down, to love the just, to crush the proud and to put down themighty from their seats, then again my heart grows lighter by hope,and I know that through your prayers the calm that the Lord will showus will come soon. Only grow not weary in prayer, but in the presentemergency strive to give to all a plain example by deed of whateveryou teach by word.

246. To the Nicopolitans

When I had read the letter of your holinesses, how did I not groanand lament that I had heard of these further troubles, of blows andinsults inflicted on yourselves, of destruction of homes, devastationof the city, ruin of your whole country, persecution of the Church,banishment; of priests, invasion of wolves, and scattering of flocks.But I have looked to the Lord in heaven, and have ceased to groan andweep, because I am perfectly well assured, as I hope you know too,that help will speedily come and that you will not be for everforsaken. What we have suffered, we have suffered for our sins. Butour loving Lord will show us His own aid for the sake of His love andpity for the Churches. Nevertheless, I have not omitted to beseechmen in authority in person. I have written to those at court, wholove us, that the wrath of our ravening enemy may be stayed. I think,moreover, that from many quarters condemnation may fall upon hishead, unless indeed these troublous times allow our public men noleisure for these matters.

247. To Amphilochius, bishop of Iconium

So far as my own wishes are concerned I am grieved at living atsuch a distance from your reverence. But, as regards the peace ofyour own life, I thank the Lord Who has kept you out of thisconflagration which has specially ravaged my diocese. For the justJudge has sent me, in accordance with my works, a messenger of Satan,who is buffeting me severely enough, and is vigorously defending theheresy. Indeed to such a pitch has he carried the war against us,that he does not shrink even from shedding the blood of those whotrust in God. You cannot fail to have heard that a man of the name ofAsclepius, because he would not consent to communion with Doeg, hasdied under the blows inflicted on him by them, or rather, by theirblows has been translated into life. You may suppose that the rest oftheir doings are of a piece with this; the persecutions of presbytersand teachers, and all that might be expected to be done by menabusing the imperial authority at their own caprice. But, in answerto your prayers, the Lord will give us release from these things, andpatience to bear the weight of our trials worthily of our hope inHim. Pray write frequently to me of all that concerns yourself. Ifyou find any one who can be trusted to carry you the book that I havefinished, be so kind as to send for it, that so, when I have beencheered by your approval, I may send it on to others also. By thegrace of the Holy One may you be granted to me and to the Church ofthe Lord in good health rejoicing in the Lord, and praying for me.

248. Without address. Commendatory

I congratulate this my brother, in being delivered from ourtroubles here and in approaching your reverence. In choosing a goodlife with them that fear the Lord he has chosen a good provision forthe life to come. I commend him to your excellency and by him Ibeseech you to pray for my wretched life, to the end that I may bedelivered from these trials and begin to serve the Lord according tothe Gospel.

249. To Patrophilus, bishop of Ægæ

There has been some delay in my receiving your answer to my formerletter; but it has reached me through the well-beloved Strategius,and I have given thanks to the Lord for your continuance in your loveto me. What you have now been kind enough to write on the samesubject proves your good intentions, for you think as you ought, andyou counsel me to my gain. But I see that my words will be extendingtoo far, if I am to reply to everything written to me by yourexcellency. I therefore say no more than this, that, if the blessingof peace goes no further than the mere name of peace, it isridiculous to go on picking out here one and there another, and allowthem alone a share in the boon, while others beyond number areexcluded from it. But if agreement with mischievous men, under theappearance of peace, really does the harm an enemy might do to allwho consent to it, then only consider who those men are who have beenadmitted to their companionship, who have conceived an unrighteoushatred against me; who but men of the faction not in communion withme. There is no need now for me to mention them by name. They havebeen invited by them to Sebasteia; they have assumed the charge ofthe Church; they have performed service at the altar: they have givenof their own bread to all the people, being proclaimed bishops by theclergy there, and escorted through all the district as saints and incommunion. If one must adopt the faction of these men, it is absurdto begin at the extremities, and not rather to hold intercourse withthose that are their heads. If then we are to count heretic and shunno one at all, why, tell me, do you separate yourself from thecommunion of certain persons? But if any are to be shunned, let me betold by these people who are so logically consistent in everything,to what party those belong whom they have invited over from Galatiato join them? If such things seem grievous to you, charge theseparation on those who are responsible for it. If you judge them tobe of no importance, forgive me for declining to be of the leaven ofthe teachers of wrong doctrine. Wherefore, if you will, have no moreto do with those specious arguments, but with all openness confutethem that do not walk aright in the truth of the Gospel.

250. To the people of Evæsæ

1. My occupations are very numerous, andmy mind is full of many anxious cares, but I have never forgottenyou, my dear friends, ever praying my God for your constancy in thefaith, wherein ye stand and have your boasting in the hope of theglory of God. Truly nowadays it is hard to find, and extraordinary tosee, a Church pure, unharmed by the troubles of the times, andpreserving the apostolic doctrine in all its integrity andcompleteness. Such is your Church shown at this present time by Himwho in every generation makes manifest them that are worthy of Hiscalling. May the Lord grant to you the blessings of Jerusalem whichis above, in return for your flinging back at the heads of the liarstheir slanders against me, and your refusal to allow them entry intoyour hearts. I know, and am persuaded in the Lord, that your rewardis great in heaven, Matthew 5:12 even on account of this veryconduct. For you have wisely concluded among yourselves, as indeed isthe truth, that the men who are rewarding me evil for good, andhatred for my love, are accusing me now for the very same pointswhich they are found to have themselves confessed and subscribed.

2. Their presenting you with their own signatures for anaccusation against me is not the only contradiction into which theyhave fallen. They were unanimously deposed by the bishops assembledat Constantinople. They refused to accept this deposition andappealed to a synod of impious men, refusing to admit the episcopacyof their judges, in order not to accept the sentence passed uponthem.

The reason alleged for their non-recognition was their beingleaders of wicked heresy. All this happened nearly seventeen yearsago. The principal men of those who deposed them were Eudoxius,Euippius, George, Acacius, and others unknown to you.

The present tyrants of the churches are their successors, someordained to fill their places, and others actually promoted by them.

3. Now let those who charge me with unsound doctrine tell me inwhat way the men whose deposition they refused to accept wereheretical. Let them tell me in what way those promoted by them, andholding the same views as their fathers, are orthodox. If Euippiuswas orthodox, how can Eustathius, whom he deposed, be other than alayman? If Euippius was a heretic, how can any one ordained by him bein communion with Eustathius now? But all this conduct, this tryingto accuse men and set them up again, is child's play, got up againstthe Churches of God, for their own gain.

When Eustathius was travelling through Paphlagonia, he overthrewthe altars of Basilides of Paphlagonia, and used to perform divineservice on his own tables. Now he is begging Basilides to be admittedto communion. He refused to communicate with our reverend brotherElpidius, because of his alliance with the Amasenes; and now he comesas a suppliant to the Amasenes, petitioning for alliance with them.Even ye yourselves know how shocking were his public utterancesagainst Euippius: now he glorifies the holders of Euippius's opinionsfor their orthodoxy, if only they will cooperate in promoting hisrestitution. And I am all the while being calumniated, not because Iam doing any wrong, but because they have imagined that they willthus be recommended to the party at Antioch. The character of thosewhom they sent for last year from Galatia, as being likely by theirmeans to recover the free exercise of their episcopal powers, is onlytoo well known to all who have lived even for a short time with them.I pray that the Lord may never allow me leisure to recount all theirproceedings. I will only say that they have passed through the wholecountry, with the honour and attendance of bishops, escorted by theirmost honourable bodyguard and sympathizers; and have made a grandentry into the city, and held an assembly with all authority. Thepeople have been given over to them. The altar has been given over tothem. How they went to Nicopolis, and could do nothing there of allthat they had promised, and how they came, and what appearance theypresented on their return, is known to those who were on the spot.They are obviously taking every single step for their own gain andprofit. If they say that they have repented, let them show theirrepentance in writing; let them anathematize the Creed ofConstantinople; let them separate from the heretics; and let them nolonger trick the simple-minded. So much for them and theirs.

4. I, however,brethren beloved, small and insignificant as I am, but remaining everby God's grace the same, have never changed with the changes of theworld. My creed has not varied at Seleucia, at Constantinople, atZela, at Lampsacus, and at Rome. My present creed is not differentfrom the former; it has remained ever one and the same. As wereceived from the Lord, so are we baptized; as we are baptized, so wemake profession of our faith; as we make profession of our faith, sodo we offer our doxology, not separating the Holy Ghost from Fatherand Son, nor preferring Him in honour to the Father, or asserting Himto be prior to the Son, as blasphemers' tongues invent. Who could beso rash as to reject the Lord's commandment, and boldly devise anorder of his own for the Names? But I do not call the Spirit, Who isranked with Father and Son, a creature. I do not dare to call slavishthat which is royal. And I beseech you to remember the threat utteredby the Lord in the words, All manner of sin and blasphemy shall beforgiven unto men; but the blasphemy against the Holy Ghost shall notbe forgiven unto men, neither in this world, neither in the world tocome. Matthew 12:31–32 Keep yourselves from dangerous teachingagainst the Spirit. Stand fast in the faith. 1Corinthians 16:13Look over all the world, and see how small the part is which isunsound. All the rest of the Church which has received the Gospel.from one end of the world to the other, abides in this sound andunperverted doctrine. From their communion I pray that I may neverfall, and I pray that I may have part and lot with you in therighteous day of our Lord Jesus Christ, when He shall come to give toevery one according to his conduct.

251. To the bishops of the Pontic Diocese

The honours of martyrs ought to be very eagerly coveted by all whorest their hopes on the Lord, and more especially by you who seekafter virtue. By your disposition towards the great and good amongyour fellow servants you are showing your affection to our commonLord. Moreover, a special reason for this is to be found in the tie,as it were, of blood, which binds the life of exact discipline tothose who have been made perfect through endurance. Since thenEupsychius and Damas and their company are most illustrious amongmartyrs, and their memory is yearly kept in our city and all theneighbourhood, the Church, calling on you by my voice, reminds you tokeep up your ancient custom of paying a visit. A great and good worklies before you among the people, who desire to be edified by you,and are anxious for the reward dependent on the honour paid to themartyrs. Receive, therefore, my supplications, and consent of yourkindness to give at the cost of small trouble to yourselves a greatboon to me.

252. To the presbyters of Antioch

The anxious care which you have for the Churches of God will tosome extent be assuaged by our very dear and very reverend brotherSanctissimus the presbyter, when he has told you of the love andkindness felt for us by all the West. But, on the other hand, it willbe roused afresh and made yet keener, when he has told you in personwhat zeal is demanded by the present position of affairs. All otherauthorities have told us, as it were, by halves, the minds of men inthe West, and the condition of things there. He is very competent tounderstand men's minds, and to make exact enquiry into the conditionof affairs, and he will tell you everything and will guide your goodwill through the whole business. You have matter before youappropriate to the excellent will which you have always shown in youranxiety on behalf of the Churches of God.

253. To Pelagius, bishop of the Syrian Laodicea

May the Lord grant me once again in person to behold your truepiety and to supply in actual intercourse all that is wanting in myletter. I am behindhand in beginning to write and must needs makemany excuses. But we have with us the well beloved and reverendbrother Sanctissimus, the presbyter. He will tell you everything,both our news and the news of the West. You will be cheered by whatyou hear; but when he tells you of the troubles in which we areinvolved he will perhaps add some distress and anxiety to that whichalready besets your kindly soul. Yet it is not to no purpose thataffliction should be felt by you, able as you are to move the Lord.Your anxiety will turn to our gain, and I know that we shall receivesuccour from God as long as we have the aid of your prayers. Pray,too, with me for release from my anxieties, and ask for some increasein my bodily strength; then the Lord will prosper me on my way to thefulfilment of my desires and to a sight of your excellency.

254. To Vitus, bishop of Charræ

Would that it were possible for me to write to your reverenceevery day! For ever since I have had experience of your affection Ihave had great desire to converse with you, or, if this beimpossible, at least to communicate with you by letter, that I maytell you my own news and learn in what state you are. Yet we have notwhat we wish but what the Lord gives, and this we ought to receivewith gratitude. I have therefore thanked the holy God for giving mean opportunity for writing to your reverence on the arrival of ourvery well beloved and reverend brother Sanctissimus, the presbyter.He has had considerable trouble in accomplishing his journey, andwill tell you with accuracy all that he has learned in the West. Forall these things we ought to thank the Lord and to beseech Him togive us too the same peace and that we may freely receive oneanother. Receive all the brethren in Christ in my name.

255. To the very well beloved and reverend brethren the presbyters Acacius, Aetius, Paulus, and Silvanus; the deacons Silvinus and Lucius, and the rest of the brethren the monks, Basil, the bishop.

News has reached me of the severe persecution carried on against you,and how directly after Easter the men who fast for strife and debateIsaiah 58:4 attacked your homes, and gave your labours to theflames, preparing for you indeed a house in the heavens, not madewith hands, 2Corinthians 5:1 but for themselves laying upin store the fire which they had used to your hurt. I no sooner heardof this than I groaned over what had happened; pitying not you, mybrethren, (God forbid!) but the men who are so sunk in wickedness asto carry their evil deeds to such an extent. I expected you all tohurry at once to the refuge prepared for you in my humble self; and Ihoped that the Lord would give me refreshment in the midst of mycontinual troubles in embracing you, and in receiving on thisinactive body of mine the noble sweat which you are dropping for thetruth's sake, and so having some share in the prizes laid up for youby the Judge of truth. But this did not enter into your minds, andyou did not even expect any relief at my hands. I was therefore atleast anxious to find frequent opportunities of writing to you, tothe end that like those who cheer on combatants in the arena, I mightmyself by letter give you some encouragement in your good fight. Fortwo reasons, however, I have not found this easy. In the first place,I did not know where you were residing. And, secondly, but few of ourpeople travel in your direction. Now the Lord has brought us the verywell beloved and reverend brother Sanctissimus, the presbyter. By himI am able to salute you, and I beseech you to pray for me, rejoicingand exulting that your reward is great in heaven, Matthew 5:12and that you have freedom with the Lord to cease not day and nightcalling on Him to put an end to this storm of the Churches; to grantthe shepherds to their flocks, and that the Church may return to herproper dignity. I am persuaded that if a voice be found to move ourgood God, He will not make His mercy afar off, but will now with thetemptation make a way to escape, that you may be able to bear it.1Corinthians 10:13 Salute all the brethren in Christ inany name.

256. To the monks harassed by the Arians

1. I have thought it only right to announce to you by letter how Isaid to myself, when I heard of the trials brought upon you by theenemies of God, that in a time reckoned a time of peace you have wonfor yourselves the blessings promised to all who suffer persecutionfor the sake of the name of Christ. In my judgment the war that iswaged against us by our fellow countrymen is the hardest to bear,because against open and declared enemies it is easy to defendourselves, while we are necessarily at the mercy of those who areassociated with us, and are thus exposed to continual danger. Thishas been your case. Our fathers were persecuted, but by idolaterstheir substance was plundered, their houses were overthrown, theythemselves were driven into exile, by our open enemies, for Christ'sname's sake. The persecutors who have lately appeared, hate us noless than they, but, to the deceiving of many, they put forward thename of Christ, that the persecuted may be robbed of all comfort fromits confession, because the majority of simpler folk, while admittingthat we are being wronged, are unwilling to reckon our death for thetruth's sake to be martyrdom. I am therefore persuaded that thereward in store for you from the righteous Judge is yet greater thanthat bestowed on those former martyrs. They indeed both had thepublic praise of men, and received the reward of God; to you, thoughyour good deeds are not less, no honours are given by the people. Itis only fair that the requital in store for you in the world to comeshould be far greater.

2. I exhort you, therefore, not to faint in your afflictions, butto be revived by God's love, and to add daily to your zeal, knowingthat in you ought to be preserved that remnant of true religion whichthe Lord will find when He comes on the earth. Even if bishops aredriven from their Churches, be not dismayed. If traitors have arisenfrom among the very clergy themselves, let not this undermine yourconfidence in God. We are saved not by names, but by mind andpurpose, and genuine love toward our Creator. Bethink you how in theattack against our Lord, high priests and scribes and elders devisedthe plot, and how few of the people were found really receiving theword. Remember that it is not the multitude who are being saved, butthe elect of God. Be not then affrighted at the great multitude ofthe people who are carried here and there by winds like the waters ofthe sea. If but one be saved, like Lot at Sodom, he ought to abide inright judgment, keeping his hope in Christ unshaken, for the Lordwill not forsake His holy ones. Salute all the brethren in Christfrom me. Pray earnestly for my miserable soul.

257. To Epiphanius the bishop

1. It has long been expected that, in accordance with theprediction of our Lord, because of iniquity abounding, the love ofthe majority would wax cold. Now experience has confirmed thisexpectation. But though this condition of things has already obtainedamong us here, it seems to be contradicted by the letter brought fromyour holiness. For verily it is no mere ordinary proof of love, firstthat you should remember an unworthy and insignificant person likemyself; and secondly, that you should send to visit me brethren whoare fit and proper ministers of a correspondence of peace. For now,when every man is viewing every one else with suspicion, no spectacleis rarer than that which you are presenting. Nowhere is pity to beseen; nowhere sympathy; nowhere a brotherly tear for a brother indistress. Not persecutions for the truth's sake, not Churches withall their people in tears; not this great tale of troubles closinground us, are enough to stir us to anxiety for the welfare of oneanother. We jump on them that are fallen; we scratch and tear atwounded places; we who are supposed to agree with one another launchthe curses that are uttered by the heretics; men who are in agreementon the most important matters are wholly severed from one another onsome one single point. How, then, can I do otherwise than admire himwho in such circumstances shows that his love to his neighbour ispure and guileless, and, though separated from me by so great adistance of sea and land, gives my soul all the care he can?

2. I have been specially struck with admiration at your havingbeen distressed even by the dispute of the monks on the Mount ofOlives, and at your expressing a wish that some means might be foundof reconciling them to one another. I have further been glad to hearthat you have not been unaware of the unfortunate steps, taken bycertain persons, which have caused disturbance among the brethren,and that you have keenly interested yourself even in these matters.But I have deemed it hardly worthy of your wisdom that you shouldentrust the rectification of matters of such importance to me: for Iam not guided by the grace of God, because of my living in sin; Ihave no power of eloquence, because I have cheerfully withdrawn fromvain studies; and I am not yet sufficiently versed in the doctrinesof the truth. I have therefore already written to my beloved brethrenat the Mount of Olives, our own Palladius, and Innocent the Italian,in answer to their letters to me, that it is impossible for me tomake even the slightest addition to the Nicene Creed, except theascription of Glory to the Holy Ghost, because our Fathers treatedthis point cursorily, no question having at that time arisenconcerning the Spirit. As to the additions it is proposed to make tothat Creed, concerning the incarnation of our Lord, I have neithertested nor accepted them, as being beyond my comprehension. I knowwell that, if once we begin to interfere with the simplicity of theCreed, we shall embark on interminable discussion, contradiction everleading us on and on, and shall but disturb the souls of simpler folkby the introduction of new phrases.

3. As to the Church at Antioch (I meanthat which is in agreement in the same doctrine), may the Lord grantthat one day we may see it united. It is in peril of being speciallyopen to the attacks of the enemy, who is angry with it because therethe name of Christian first obtained. There heresy is divided againstorthodoxy, and orthodoxy is divided against herself. My position,however, is this. The right reverend bishop Meletius was the first tospeak boldly for the truth, and fought that good fight in the days ofConstantine. Therefore my Church has felt strong affection towardshim, for the sake of that brave and firm stand, and has heldcommunion with him. I, therefore, by God's grace, have held him to bein communion up to this time; and, if God will, I shall continue todo so. Moreover the very blessed Pope Athanasius came fromAlexandria, and was most anxious that communion should be establishedbetween Meletius and himself; but by the malice of counsellors theirconjunction was put off to another season. Would that this had notbeen so! I have never accepted communion with any one of those whohave since been introduced into the see, not because I count themunworthy, but because I see no ground for the condemnation ofMeletius. Nevertheless I have heard many things about the brethren,without giving heed to them, because the accused were not broughtface to face with their accusers, according to that which is written,Does our law judge any man, before it hear him, and know what hedoes? John 7:51 I cannot therefore at present write to them,right honourable brother, and I ought not to be forced to do so. Itwill be becoming to your peaceful disposition not to cause union inone direction and disunion in another, but to restore the severedmember to the original union. First, then, pray; next, to the utmostof your ability, exhort, that ambition may be driven from theirhearts, and that reconciliation may be effected between them both torestore strength to the Church, and to destroy the rage of our foes.It has given great comfort to my soul that, in addition to your otherright and accurate statements in theology, you should acknowledge thenecessity of stating that the hypostases are three. Let the brethrenat Antioch be instructed by you after this manner. Indeed I amconfident that they have been so instructed; for I am sure you wouldnever have accepted communion with them unless you had carefully madesure of this point in them.

4. The Magusæans, as you were good enough to point out to me inyour other letter, are here in considerable numbers, scattered allover the country, settlers having long ago been introduced into theseparts from Babylon. Their manners are peculiar, as they do not mixwith other men. It is quite impossible to converse with them,inasmuch as they have been made the prey of the devil to do his will.They have no books; no instructors in doctrine. They are brought upin senseless institutions, piety being handed down from father toson. In addition to the characteristics which are open to generalobservation, they object to the slaying of animals as defilement, andthey cause the animals they want for their own use to be slaughteredby other people. They are wild after illicit marriages; they considerfire divine, and so on. No one hitherto has told me any fables aboutthe descent of the Magi from Abraham: they name a certain Zarnuas asthe founder of their race. I have nothing more to write to yourexcellency about them.

258. To the monks Palladius and Innocent

From your affection for me you ought to be able to conjecture myaffection for you. I have always desired to be a herald of peace,and, when I fail in my object, I am grieved. How could it beotherwise? I cannot feel angry with any one for this reason, becauseI know that the blessing of peace has long ago been withdrawn fromus. If the responsibility for division lies with others, may the Lordgrant that those who cause dissension may cease to do so. I cannoteven ask that your visits to me may be frequent. You have thereforeno reason to excuse yourselves on this score. I am well aware thatmen who have embraced the life of labour, and always provide withtheir own hands the necessities of life, cannot be long away fromhome; but, wherever you are, remember me, and pray for me that nocause of disturbance may dwell in my heart, and that I may be atpeace with myself and with God.

259. To Optimus the bishop

1. Under any circumstances I should have gladly seen the goodlads, on account of both a steadiness of character beyond theiryears, and their near relationship to your excellency, which mighthave led me to expect something remarkable in them. And, when I sawthem approaching me with your letter, my affection towards them wasdoubled. But now that I have read the letter, now that I have seenall the anxious care for the Church that there is in it, and theevidence it affords of your zeal in reading the divine Scriptures, Ithank the Lord. And I invoke blessings on those who brought me such aletter, and, even before them, on the writer himself.

2. You have asked for a solution of that famous passage which iseverywhere interpreted in different senses, Whosoever slays Cain willexact vengeance for seven sins. Your question shows that you haveyourself carefully observed the charge of Paul to Timothy, for youare obviously attentive to your reading. You have moreover roused me,old man that I am, dull alike from age and bodily infirmity, and fromthe many afflictions which have been stirred up round about me andhave weighed down my life. Fervent in spirit as you are yourself, youare rousing me, now benumbed like a beast in his den, to some littlewakefulness and vital energy. The passage in question may beinterpreted simply and may also receive an elaborate explanation. Thesimpler, and one that may occur to any one off hand, is this: thatCain ought to suffer sevenfold punishment for his sins.

For it is not the part of a righteous judge to define requital onthe principle of like for like, but the originator of evil must payhis debt with addition, if he is to be made better by punishment andrender other men wiser by his example. Therefore, since it isordained that Cain pay the penalty of his sin sevenfold, he who killshim, it is said, will discharge the sentence pronounced against himby the divine judgment. This is the sense that suggests itself to uson our first reading the passage.

3. But readers, gifted with greater curiosity, are naturally inclinedto probe into the question further. How, they ask, can justice besatisfied seven times? And what are the vengeances? Are they forseven sins committed? Or is the sin committed once and are thereseven punishments for the one sin? Scripture continually assignsseven as the number of the remission of sins. How often, it is asked,shall my brother sin against me and I forgive him? (It is Peter whois speaking to the Lord.) Till seven times? Then comes the Lord'sanswer, I say not unto you, until seven times, but, until seventytimes seven. Matthew 18:21–22 Our Lord did not vary the number,but multiplied the seven, and so fixed the limit of the forgiveness.After seven years the Hebrew used to be freed from slavery.Deuteronomy 5:12 Seven weeks of years used in old times to makethe famous jubilee, Leviticus 25:10 in which the land rested,debts were remitted, slaves were set free, and, as it were, a newlife began over again, the old life from age to age being in a sensecompleted at the number seven. These things are types of this presentlife, which revolves in seven days and passes by, wherein punishmentsof slighter sins are inflicted, according to the loving care of ourgood Lord, to save us from being delivered to punishment in the agethat has no end. The expression seven times is thereforeintroduced because of its connection with this present world for menwho love this world ought specially to be punished in the things forthe sake of which they have chosen to live wicked lives. If youunderstand the vengeances to be for the sins committed byCain, you will find those sins to be seven. Or if you understand themto mean the sentence passed on him by the Judge, you will not go farwrong. To take the crimes of Cain: the first sin is envy atthe preference of Abel; the second is guile, whereby he saidto his brother, Let us go into the field: Genesis 4:8 the thirdis murder, a further wickedness: the fourth, fratricide,a still greater iniquity: the fifth that he committed the firstmurder, and set a bad example to mankind: the sixth wrongin that he grieved his parents: the seventh, his lie to God;for when he was asked, Where is Abel your brother? he replied, I knownot. Genesis 4:9 Seven sins were therefore avenged in thedestruction of Cain. For when the Lord said, Cursed is the earthwhich has opened to receive the blood of your brother, and groaningand trembling shall there be on the earth, Cain said, If you cast meout today from the earth, then from your face shall I be hid, andgroaning and trembling shall I lie upon the earth, and every one thatfinds me shall slay me. It is in answer to this that the Lord says,Whosoever slays Cain will discharge seven vengeances. Cain supposedthat he would be an easy prey to every one, because of there being nosafety for him in the earth (for the earth was cursed for his sake),and of his being deprived of the succour of God, Who was angry withhim for the murder, and so of there being no help for him either fromearth or from heaven. Therefore he said, It shall come to pass thatevery one that finds me shall slay me. Scripture proves his error inthe words, Not so; i.e. you shall not be slain. For to mensuffering punishment, death is a gain, because it brings relief fromtheir pain. But your life shall be prolonged, that your punishmentmay be made commensurate with your sins. Since then the word ἐκδικούμενον may be understood in two senses; both the sinfor which vengeance was taken, and the manner of the punishment, letus now examine whether the criminal suffered a sevenfold torment.

4. The seven sins of Cain have beenenumerated in what has been already said. Now I ask if thepunishments inflicted on him were seven, and I state as follows. TheLord enquired 'Where is Abel your brother?' not because he wished forinformation, but in order to give Cain an opportunity for repentance,as is proved by the words themselves, for on his denial the Lordimmediately convicts him saying, The voice of your brother's bloodcries unto me. So the enquiry, Where is Abel your brother? was notmade with a view to God's information, but to give Cain anopportunity of perceiving his sin. But for God's having visited himhe might have pleaded that he was left alone and had no opportunitygiven him for repentance. Now the physician appeared that the patientmight flee to him for help. Cain, however, not only fails to hide hissore, but makes another one in adding the lie to the murder. I knownot. Am I my brother's keeper? Now from this point begin to reckonthe punishments. Cursed is the ground for your sake, one punishment.You shall till the ground. This is the second punishment. Some secretnecessity was imposed upon him forcing him to the tillage of theearth, so that it should never be permitted him to take rest when hemight wish, but ever to suffer pain with the earth, his enemy, which,by polluting it with his brother's blood, he had made accursed. Youshall till the ground. Terrible punishment, to live with those thathate one, to have for a companion an enemy, an implacable foe. Youshall till the earth, that is, You shall toil at the labours of thefield, never resting, never released from your work, day or night,bound down by secret necessity which is harder than any savagemaster, and continually urged on to labour. And it shall not yieldunto you her strength. Although the ceaseless toil had some fruit,the labour itself were no little torture to one forced never to relaxit. But the toil is ceaseless, and the labours at the earth arefruitless (for she did not yield her strength) and this fruitlessnessof labour is the third punishment. Groaning and trembling shall yoube on the earth. Here two more are added to the three; continualgroaning, and tremblings of the body, the limbs being deprived of thesteadiness that comes of strength. Cain had made a bad use of thestrength of his body, and so its vigour was destroyed, and ittottered and shook, and it was hard for him to lift meat and drink tohis mouth, for after his impious conduct, his wicked hand was nolonger allowed to minister to his body's needs. Another punishment isthat which Cain disclosed when he said, You have driven me out fromthe face of the earth, and from your face shall I be hid. What is themeaning of this driving out from the face of the earth? It meansdeprivation of the benefits which are derived from the earth. He wasnot transferred to another place, but he was made a stranger to allthe good things of earth. And from your face shall I be hid. Theheaviest punishment for men of good heart is alienation from God. Andit shall come to pass that every one that finds me shall slay me. Heinfers this from what has gone before. If I am cast out of the earth,and hidden from your face, it remains for me to be slain of everyone. What says the Lord? Not so. But he put a mark upon him. This isthe seventh punishment, that the punishment should not be hid, butthat by a plain sign proclamation should be made to all, that this isthe first doer of unholy deeds. To all who reason rightly theheaviest of punishments is shame. We have learned this also in thecase of the judgments, when some shall rise to everlasting life, andsome to shame and everlasting contempt. Daniel 12:2

5. Your nextquestion is of a kindred character, concerning the words of Lamech tohis wives; I have slain a man to my wounding, and a young man to myhurt: if Cain shall be avenged sevenfold, truly Lamech seventy andsevenfold. Genesis 4:23–24 Some suppose that Cain was slain byLamech, and that he survived to this generation that he might suffera longer punishment. But this is not the case. Lamech evidentlycommitted two murders, from what he says himself, I have slain a manand a young man, the man to his wounding, and the young man to hishurt. There is a difference between wounding and hurt. And there is adifference between a man and a young man. If Cain shall be avengedsevenfold, truly Lamech seventy and sevenfold. It is right that Ishould undergo four hundred and ninety punishments, if God's judgmenton Cain was just, that his punishments should be seven. Cain had notlearned to murder from another, and had never seen a murdererundergoing punishment. But I, who had before my eyes Cain groaningand trembling, and the mightiness of the wrath of God, was not madewiser by the example before me. Wherefore I deserve to suffer fourhundred and ninety punishments. There are, however, some who havegone so far as the following explanation, which does not jar with thedoctrine of the Church; from Cain to the flood, they say, sevengenerations passed by, and the punishment was brought on the wholeearth, because sin was everywhere spread abroad. But the sin ofLamech requires for its cure not a Flood, but Him Who Himself takesaway the sin of the world. John 1:29 Count the generations fromAdam to the coming of Christ, and you will find, according to thegenealogy of Luke, that the Lord was born in the seventy-seventh.

Thus I haveinvestigated this point to the best of my ability, though I havepassed by matters therein that might be investigated, for fear ofprolonging my observations beyond the limits of my letter. But foryour intelligence little seeds are enough. Give instruction, it issaid, to a wise man, and he will be yet wiser. Proverbs 9:9 If askilful man hear a wise word he will commend it, and add unto it.Sirach 20:18

6. About the words of Simeon to Mary,there is no obscurity or variety of interpretation. And Simeonblessed them, and said to Mary His mother, Behold, this Child is setfor the fall and rising again of many in Israel; and for a sign whichshall be spoken against; (yea, a sword shall pierce through your ownsoul also,) that the thoughts of many hearts may be revealed.Luke 2:34–35 Here I am astonished that, after passing by theprevious words as requiring no explanation, you should enquire aboutthe expression, Yea, a sword shall pierce through your own soul also.To me the question, how the same child can be for the fall and risingagain, and what is the sign that shall be spoken against, does notseem less perplexing than the question how a sword shall piercethrough Mary's heart.

7. My view is, that the Lord is forfalling and rising again, not because some fall and others riseagain, but because in us the worst falls and the better is set up.The advent of the Lord is destructive of our bodily affections and itrouses the proper qualities of the soul. As when Paul says, When I amweak, then I am strong, 2Corinthians 12:10 the same man isweak and is strong, but he is weak in the flesh and strong in thespirit. Thus the Lord does not give to some occasions of falling andto others occasions of rising. Those who fall, fall from the stationin which they once were, but it is plain that the faithless man neverstands, but is always dragged along the ground with the serpent whomhe follows. He has then nowhere to fall from, because he has alreadybeen cast down by his unbelief. Wherefore the first boon is, that hewho stands in his sin should fall and die, and then should live inrighteousness and rise, both of which graces our faith in Christconfers on us. Let the worse fall that the better may haveopportunity to rise. If fornication fall not, chastity does not rise.Unless our unreason be crushed our reason will not come toperfection. In this sense he is for the fall and rising again ofmany.

8. For a sign that shall be spokenagainst. By a sign, we properly understand in Scripture a cross.Moses, it is said, set the serpent upon a pole. Numbers 21:8That is upon a cross. Or else a sign is indicative of somethingstrange and obscure seen by the simple but understood by theintelligent. There is no cessation of controversy about theIncarnation of the Lord; some asserting that he assumed a body, andothers that his sojourn was bodiless; some that he had a passiblebody, and others that he fulfilled the bodily œconomy by a kind ofappearance. Some say that his body was earthly, some that it washeavenly; some that He pre-existed before the ages; some that He tookHis beginning from Mary. It is on this account that He is a sign thatshall be spoken against.

9. By a sword is meant the word whichtries and judges our thoughts, which pierces even to the dividingasunder of soul and spirit and of the joints and marrow, and is adiscerner of our thoughts. Now every soul in the hour of the Passionwas subjected, as it were, to a kind of searching. According to theword of the Lord it is said, All you shall be offended because of me.Matthew 26:3 Simeon therefore prophesies about Mary herself,that when standing by the cross, and beholding what is being done,and hearing the voices, after the witness of Gabriel, after hersecret knowledge of the divine conception, after the great exhibitionof miracles, she shall feel about her soul a mighty tempest. The Lordwas bound to taste of death for every man – to become apropitiation for the world and to justify all men by His own blood.Even you yourself, who hast been taught from on high the thingsconcerning the Lord, shall be reached by some doubt. This is thesword. That the thoughts of many hearts may be revealed. He indicatesthat after the offense at the Cross of Christ a certain swift healingshall come from the Lord to the disciples and to Mary herself,confirming their heart in faith in Him. In the same way we saw Peter,after he had been offended, holding more firmly to his faith inChrist. What was human in him was proved unsound, that the power ofthe Lord might be shown.

260. To the Sozopolitans

I have received the letter which you,right honourable brethren, have sent me concerning the circumstancesin which you are placed. I thank the Lord that you have let me sharein the anxiety you feel as to your attention to things needful anddeserving of serious heed. But I was distressed to hear that over andabove the disturbance brought on the Churches by the Arians, and theconfusion caused by them in the definition of the faith, there hasappeared among you yet another innovation, throwing the brotherhoodinto great dejection, because, as you have informed me, certainpersons are uttering, in the hearing of the faithful, novel andunfamiliar doctrines which they allege to be deduced from theteaching of Scripture. You write that there are men among you who aretrying to destroy the saving incarnation of our Lord Jesus Christ,and, so far as they can, are overthrowing the grace of the greatmystery unrevealed from everlasting, but manifested in His own times,when the Lord, when He had gone through all things pertaining to thecure of the human race, bestowed on all of us the boon of His ownsojourn among us. For He helped His own creation, first through thepatriarchs, whose lives were set forth as examples and rules to allwilling to follow the footsteps of the saints, and with zeal liketheirs to reach the perfection of good works. Next for succour Hegave the Law, ordaining it by angels in the hand of Moses; then theprophets, foretelling the salvation to come; judges, kings, andrighteous men, doing great works, with a mighty hand. After all thesein the last days He was Himself manifested ill the flesh, made of awoman, made under the law, to redeem them that were under the law,that we might receive the adoption of sons. Galatians 4:4–5

2. If, then, the sojourn of the Lord inflesh has never taken place, the Redeemer paid not the fine to deathon our behalf, nor through Himself destroyed death's reign. For ifwhat was reigned over by death was not that which was assumed by theLord, death would not have ceased working his own ends, nor would thesufferings of the God-bearing flesh have been made our gain; He wouldnot have killed sin in the flesh: we who had died in Adam should nothave been made alive in Christ; the fallen to pieces would not havebeen framed again; the shattered would not have been set up again;that which by the serpent's trick had been estranged from God wouldnever have been made once more His own. All these boons are undone bythose that assert that it was with a heavenly body that the Lord cameamong us. And if the God-bearing flesh was not ordained to be assumedof the lump of Adam, what need was there of the Holy Virgin? But whohas the hardihood now once again to renew by the help of sophisticalarguments and, of course, by scriptural evidence, that old dogma ofValentinus, now long ago silenced? For this impious doctrine of theseeming is no novelty. It was started long ago by the feeble-mindedValentinus, who, after tearing off a few of the Apostle's statements,constructed for himself this impious fabrication, asserting that theLord assumed the form of a servant, Philippians 2:7 and not theservant himself, and that He was made in the likeness, but thatactual manhood was not assumed by Him. Similar sentiments areexpressed by these men who can only be pitied for bringing newtroubles upon you.

3. As to the statement that humanfeelings are transmitted to the actual Godhead, it is one made by menwho preserve no order in their thoughts, and are ignorant that thereis a distinction between the feelings of flesh, of flesh endowed withsoul, and of soul using a body. It is the property of flesh toundergo division, diminution, dissolution; of flesh endowed with soulto feel weariness, pain, hunger, thirst, and to be overcome by sleep;of soul using body to feel grief, heaviness, anxiety, and such like.Of these some are natural and necessary to every living creature;others come of evil will, and are superinduced because of life'slacking proper discipline and training for virtue. Hence it isevident that our Lord assumed the natural affections to establish Hisreal incarnation, and not by way of semblance of incantation, andthat all the affections derived from evil that besmirch the purity ofour life, He rejected as unworthy of His unsullied Godhead. It is onthis account that He is said to have been made in the likeness offlesh of sin; not, as these men hold, in likeness of flesh, but offlesh of sin. It follows that He took our flesh with its naturalafflictions, but did no sin. 1 Peter 2:22 Just as the deathwhich is in the flesh, transmitted to us through Adam, was swallowedup by the Godhead, so was the sin taken away by the righteousnesswhich is in Christ Jesus, so that in the resurrection we receive backthe flesh neither liable to death nor subject to sin.

These, brethren, are the mysteries of the Church; these are thetraditions of the Fathers. Every man who fears the Lord, and isawaiting God's judgment, I charge not to be carried away by variousdoctrines. If any one teaches a different doctrine, and refuses toaccede to the sound words of the faith, rejecting the oracles of theSpirit, and making his own teaching of more authority than thelessons of the Gospels, of such an one beware. May the Lord grantthat one day we may meet, so that all that my argument has let slip Imay supply when we stand face to face! I have written little whenthere was much to say, for I did not like to go beyond my letter'sbounds. At the same time I do not doubt that to all that fear theLord a brief reminder is enough.

261. To the Monk Urbicius

1. You have done well to write to me. You have shown how great isthe fruit of charity. Continue so to do. Do not think that, when youwrite to me, you need offer excuses. I recognise my own position, andI know that by nature every man is of equal honour with the rest.Whatever excellence there is in me is not of family, nor ofsuperfluous wealth, nor of physical condition; it comes only ofsuperiority in the fear of God. What, then, hinders you from fearingthe Lord yet more, and so, in this respect, being greater than I am?Write often to me, and acquaint me with the condition of thebrotherhood with you. Tell me what members of the Church in yourparts are sound, that I may know to whom I ought to write, and inwhom I may confide. I am told that there are some who areendeavouring to deprave the right doctrine of the Lord's incarnationby perverse opinions, and I therefore call upon them through you tohold off from those unreasonable views, which some are reported to meto hold. I mean that God Himself was turned into flesh; that He didnot assume, through the Holy Mary, the nature of Adam, but, in Hisown proper Godhead, was changed into a material nature.

2. This absurd position can be easilyconfuted. The blasphemy is its own conviction, and I therefore thinkthat, for one who fears the Lord, the mere reminder is enough. If Hewas turned, then He was changed. But far be it from me to say orthink such a thing, when God has declared, I am the Lord, I changenot. Malachi 3:6 Moreover, how could the benefit of theincarnation be conveyed to us, unless our body, joined to theGodhead, was made superior to the dominion of death? If He waschanged, He no longer constituted a proper body, such as subsistedafter the combination with it of the divine body. But how, if all thenature of the Only-begotten was changed, could the incomprehensibleGodhead be circumscribed within the limit of the mass of a littlebody? I am sure that no one who is in his senses, and has the fear ofGod, is suffering from this unsoundness. But the report has reachedme that some of your company are afflicted with this mentalinfirmity, and I have therefore thought it necessary, not to send youa mere formal greeting, but to include in my letter something whichmay even build up the souls of them that fear the Lord. I thereforeurge that these errors receive ecclesiastical correction, and thatyou abstain from communion with the heretics. I know that we aredeprived of our liberty in Christ by indifference on these points.

262. To the Westerns

1. May the Lord God, in Whom we have putour trust, give to each of you grace sufficient to enable you torealize your hope, in proportion to the joy wherewith you have filledmy heart, both by the letter which you have sent me by the hands ofthe well-beloved fellow presbyters, and by the sympathy which youhave felt for me in my distress, like men who have put on bowels ofmercy, Colossians 3:12 as you have been described to me by thepresbyters afore-mentioned. Although my wounds remain the same,nevertheless it does bring alleviation to me that I should haveleeches at hand, able, should they find an opportunity, to applyrapid remedies to my hurts. Wherefore in return I salute you by ourbeloved friends, and exhort you, if the Lord puts it into your powerto come to me, not to hesitate to visit me. For part of the greatestcommandment is the visitation of the sick. But if the good God andwise Dispenser of our lives reserves this boon for another season, atall events write to me whatever it is proper for you to write for theconsolation of the oppressed and the lifting up of those that arecrushed down. Already the Church has suffered many severe blows, andgreat has been my affliction at them. Nowhere is there expectation ofsuccour unless the Lord sends us a remedy by you who are his trueservants.

2. The bold and shameless heresy of the Arians, after beingpublicly cut off from the body of the Church, still abides in its ownerror, and does not do us much harm because its impiety is notoriousto all. Nevertheless men clad in sheep's clothing, and presenting amild and amiable appearance, but within unsparingly ravaging Christ'sflocks, find it easy to do hurt to the simpler ones, because theycame out from us. It is these who are grievous and hard to guardagainst. It is these that we implore your diligence to denouncepublicly to all the Churches of the East; to the end that they mayeither turn to the right way and join with us in genuine alliance,or, if they abide in their perversity, may keep their mischief tothemselves alone, and be unable to communicate their own plague totheir neighbours by unguarded communion. I am constrained to mentionthem by name, in order that you may yourselves recognise those whoare stirring up disturbance here, and may make them known to ourChurches. My own words are suspected by most men, as though I had anill will towards them on account of some private quarrel. You,however, have all the more credit with the people, in proportion tothe distance that separates your home from theirs, besides the factthat you are gifted with God's grace to help those who aredistressed. If more of you concur in uttering the same opinions, itis clear that the number of those who have expressed them will makeit impossible to oppose their acceptance.

3. One of those who have caused me great sorrow is Eustathius ofSebasteia in Lesser Armenia; formerly a disciple of Arius, and afollower of him at the time when he flourished in Alexandria, andconcocted his infamous blasphemies against the Only-begotten, he wasnumbered among his most faithful disciples. On his return to his owncountry he submitted a confession of the sound faith to Hermogenes,the very blessed Bishop of Cæsarea, who was on the point ofcondemning him for false doctrine. Under these circumstances he wasordained by Hermogenes, and, on the death of that bishop, hastened toEusebius of Constantinople, who himself yielded to none in the energyof his support of the impious doctrine of Arius. From Constantinoplehe was expelled for some reason or another, returned to his owncountry and a second time made his defense, attempting to conceal hisimpious sentiments and cloking them under a certain verbal orthodoxy.He no sooner obtained the rank of bishop than he straightway appearedwriting an anathema on the Homoousion in the Arians' synod at Ancyra.From thence he went to Seleucia and took part in the notoriousmeasures of his fellow heretics. At Constantinople he assented asecond time to the propositions of the heretics. On being ejectedfrom his episcopate, on the ground of his former deposition atMelitine, he hit upon a journey to you as a means of restitution forhimself. What propositions were made to him by the blessed BishopLiberius, and to what he agreed, I am ignorant. I only know that hebrought a letter restoring him, which he showed to the synod atTyana, and was restored to his see. He is now defaming the very creedfor which he was received; he is consorting with those who areanathematizing the Homoousion, and is prime leader of the heresy ofthe pneumatomachi. As it is from the west that he derives his powerto injure the Churches, and uses the authority given him by you tothe overthrow of the many, it is necessary that his correction shouldcome from the same quarter, and that a letter be sent to the Churchesstating on what terms he was received, and in what manner he haschanged his conduct and nullifies the favour given him by the Fathersat that time.

4. Next comes Apollinarius, who is no less a cause of sorrow tothe Churches. With his facility of writing, and a tongue ready toargue on any subject, he has filled the world with his works, indisregard of the advice of him who said, Beware of making many books.In their multitude there are certainly many errors. How is itpossible to avoid sin in a multitude of words? And the theologicalworks of Apollinarius are founded on Scriptural proof, but are basedon a human origin. He has written about the resurrection, from amythical, or rather Jewish, point of view; urging that we shallreturn again to the worship of the Law, be circumcised, keep theSabbath, abstain from meats, offer sacrifices to God, worship in theTemple at Jerusalem, and be altogether turned from Christians intoJews. What could be more ridiculous? Or, rather, what could be morecontrary to the doctrines of the Gospel? Then, further, he has madesuch confusion among the brethren about the incarnation, that few ofhis readers preserve the old mark of true religion; but the morepart, in their eagerness for novelty, have been diverted intoinvestigations and quarrelsome discussions of his unprofitabletreatises.

5. As to whether there is anything objectionable about theconversation of Paulinus, you can say yourselves. What distresses meis that he should show an inclination for the doctrine of Marcellus,and unreservedly admit his followers to communion. You know, mosthonourable brethren, that the reversal of all our hope is involved inthe doctrine of Marcellus, for it does not confess the Son in Hisproper hypostasis, but represents Him as having been sent forth, andas having again returned to Him from Whom He came; neither does itadmit that the Paraclete has His own subsistence. It follows that noone could be wrong in declaring this heresy to be all at variancewith Christianity, and in styling it a corrupt Judaism. Of thesethings I implore you to take due heed. This will be the case if youwill consent to write to all the Churches of the East that those whohave perverted these doctrines are in communion with you, if theyamend; but that if they contentiously determine to abide by theirinnovations, you are separated from them. I am myself well aware,that it had been fitting for me to treat of these matters, sitting insynod with you in common deliberation. But this the time does notallow. Delay is dangerous, for the mischief they have caused hastaken root. I have therefore been constrained to dispatch thesebrethren, that you may learn from them all that has been omitted inmy letter, and that they may rouse you to afford the succour which wepray for to the Churches of the East.

263. To Barses, bishop of Edessa, in exile

To Barses the bishop, truly God-belovedand worthy of all reverence and honour, Basil sends greeting in theLord. As my dear brother Domninus is setting out to you, I gladlyseize the opportunity of writing, and I greet you by him, praying theholy God that we may be so long preserved in this life as to bepermitted to see you, and to enjoy the good gifts which you possess.Only pray, I beseech you, that the Lord may not deliver us for aye tothe enemies of the Cross of Christ, but that He will keep HisChurches, until the time of that peace which the just Judge Himselfknows when He will bestow. For He will bestow it. He will not alwaysabandon us. As He limited seventy years Jeremiah 25:12 for theperiod of captivity for the Israelites in punishment for their sins,so perhaps the Mighty One, after giving us up for some appointedtime, will recall us once again, and will restore us to the peace ofthe beginning – unless indeed the apostasy is now near at hand, andthe events that have lately happened are the beginnings of theapproach of Antichrist. If this be so, pray that the good Lord willeither take away our afflictions, or preserve us through ourafflictions unvanquished. Through you I greet all those who have beenthought worthy to be associated with you. All who are with me saluteyour reverence. May you, by the grace of the Holy One, be preservedto the Church of God in good health, trusting in the Lord, andpraying for me.

264. To Eulogius, Alexander, and Harpocration, bishops of Egypt, in exile.

1. In all things we find that the providence exercised by our goodGod over His Churches is mighty, and that thus the very things whichseem to be gloomy, and do not turn out as we should like, areordained for the advantage of most, in the hidden wisdom of God, andin the unsearchable judgments of His righteousness. Now the Lord hasremoved you from the regions of Egypt, and has brought you andestablished you in the midst of Palestine, after the manner of Israelof old, whom He carried away by captivity into the land of theAssyrians, and there extinguished idolatry through the sojourn of Hissaints. Now too we find the same thing, when we observe that the Lordis making known your struggle for the sake of true religion, openingto you through your exile the arena of your blessed contests, and toall who see before them your noble constancy, giving the boon of yourgood example to lead them to salvation. By God's grace, I have heardof the correctness of your faith, and of your zeal for the brethrenand that it is in no careless or perfunctory spirit that you providewhat is profitable and necessary for salvation, and that you supportall that conduces to the edification of the Churches. I havetherefore thought it right that I should be brought into communionwith your goodness, and be united to your reverences by letter. Forthese reasons I have sent my very dear brother the deacon Elpidius,who not only conveys my letter, but is moreover fully qualified toannounce to you whatever may have been omitted in my letter.

2. I have been specially moved to desire union with you by the reportof the zeal of your reverences in the cause of orthodoxy. Theconstancy of your hearts has been stirred neither by multiplicity ofbooks nor by variety of ingenious arguments. You have on thecontrary, recognised those who endeavoured to introduce innovationsin opposition to the apostolic doctrines, and you have refused tokeep silence concerning the mischief which they are causing. I havein truth found great distress among all who cleave to the peace ofthe Lord at the various innovations of Apollinarius of Laodicea. Hehas all the more distressed me from the fact that he seemed at thebeginning on our side. A sufferer can in a certain sense endure whatcomes to him from an open enemy, even though it be exceedinglypainful, as it is written, For it was not an enemy that reproachedme; then I could have borne it. But it is intolerable, and beyond thepower of comfort, to be wronged by a close and sympathetic friend.Now that very man whom I have expected to have at my right hand indefense of the truth, I have found in many ways hindering those whoare being saved, by seducing their minds and drawing them away fromdirect doctrine. What rash and hasty deed has he not done? What illconsidered and dangerous argument has he not risked? Is not all theChurch divided against herself, specially since the day when men havebeen sent by him to the Churches governed by orthodox bishops, torend them asunder and to set up some peculiar and illegal service? Isnot ridicule brought upon the great mystery of true religion whenbishops go about without people and clergy, having nothing but themere name and title, and effecting nothing for the advancement of theGospel of peace and salvation? Are not his discourses about God fullof impious doctrines, the old impiety of the insane Sabellius beingnow renewed by him in his writings? For if the works which arecurrent among the Sebastenes are not the forgery of foes, and arereally his composition, he has reached a height of impiety whichcannot be surpassed, in saying that Father, Son, and Spirit are thesame, and other dark pieces of irreverence which I have declined evento hear, praying that I may have nothing to do with those who haveuttered them. Does he not confuse the doctrine of the incarnation?Has not the œconomy of salvation been made doubtful to the many onaccount of his dark and cloudy speculations about it? To collect themall, and refute them, requires long time and much discussion. Butwhere have the promises of the Gospel been blunted and destroyed asby his figments? So meanly and poorly has he dared to explain theblessed hope laid up for all who live according to the Gospel ofChrist, as to reduce it to mere old wives' fables and doctrines ofJews. He proclaims the renewal of the Temple, the observance of theworship of the Law, a typical high priest over again after the realHigh Priest, and a sacrifice for sins after the Lamb of God Who takesaway the sin of the world. John 1:29 He preaches partialbaptisms after the one baptism, and the ashes of a heifer sprinklingthe Church which, through its faith in Christ, has not spot orwrinkle, or any such thing; Ephesians 5:27 cleansing of leprosyafter the painless state of the resurrection; an offering of jealousywhen they neither marry nor are given in marriage; show-bread afterthe Bread from heaven; burning lamps after the true Light. In a word,if the law of the Commandments has been done away with by dogmas, itis plain that under these circumstances the dogmas of Christ will benullified by the injunctions of the law. At these things shame anddisgrace have covered my face, and heavy grief has filled my heart.Wherefore, I beseech you, as skilful physicians, and instructed howto discipline antagonists with gentleness, to try and bring him backto the right order of the Church, and to persuade him to despise thewordiness of his own works; for he has proved the truth of theproverb in the multitude of words there wants not sin. Proverbs 10:19Put boldly before him the doctrines of orthodoxy, in order that hisamendment may be published abroad, and his repentance made known tohis brethren.

3. It is also desirable that I should remind your reverence aboutthe followers of Marcellus, in order that you may decide nothing intheir case rashly or inconsiderately. On account of his impiousdoctrines he has gone out from the Church. It is therefore necessarythat his followers should only be received into communion oncondition that they anathematize that heresy, in order that those whoare united to me through you may be accepted by all the brethren. Andnow most men are moved to no small grief on hearing that you haveboth received them and admitted them to ecclesiastical communion ontheir coming to your excellency. Nevertheless you ought to have knownthat by God's grace you do not stand alone in the East, but have manyin communion with you, who vindicate the orthodoxy of the Fathers,and who put forth the pious doctrine of the Faith at Nicæa. TheWesterns also all agree with you and with me, whose exposition of theFaith I have received and keep with me, assenting to their sounddoctrine. You ought, then, to have satisfied all who are in agreementwith you, that the action which is being taken may be ratified by thegeneral consent, and that peace may not be broken by the acceptanceof some while others are kept apart. Thus you ought to have at thesame time seriously and gently taken counsel about matters which areof importance to all the Churches throughout the world. Praise is notdue to him who hastily determines any point, but rather to him whorules every detail firmly and unalterably, so that when his judgmentis enquired into, even at a later time, it may be the more esteemed.This is the man who is acceptable both to God and man as one whoguides his words with discretion. Thus I have addressed yourreverence in such terms as are possible in a letter. May the Lordgrant that one day we may meet, that so, after arranging everythingtogether with you for the government of the Churches, I may with youreceive the reward prepared by the righteous Judge for faithful andwise stewards. In the mean time be so good as to let me know withwhat intention you have received the followers of Marcellus, knowingthis, that even if you secure everything, so far as you yourselvesare concerned, you ought not to deal with a matter of such importanceon your own sole responsibility. It is further necessary that theWesterns, and those who are in communion with them in the East,should concur in the restoration of these men.

265. To Petrus, bishop of Alexandria

1. You have very properly rebuked me, and in a manner becoming aspiritual brother who has been taught genuine love by the Lord,because I am not giving you exact and detailed information of allthat is going on here, for it is both your part to be interested inwhat concerns me, and mine to tell you all that concerns myself. ButI must tell you, right honourable and well-beloved brother, that ourcontinuous afflictions, and this mighty agitation which is nowshaking the Churches, result in my taking all that is happening as amatter of course. Just as in smithies where men whose ears aredeafened get accustomed to the sound, so by the frequency of thestrange tidings that reach me I have now grown accustomed to beundisturbed and undismayed at extraordinary events. So the policywhich has been for a long time pursued by the Arians to the detrimentof the Church, although their achievements have been many and greatand reported abroad through all the world, has nevertheless beenendurable to me, because of their being the work of open foes andenemies of the word of truth. It is when these men do somethingunusual that I am astonished, not when they attempt something greatand audacious against true religion. But I am grieved and troubled atwhat is being done by men who feel and think with me. Yet theirdoings are so frequent and so constantly reported to me, that eventhey do not appear surprising. So it comes about that I was notagitated at the recent disorderly proceedings, partly because I knewperfectly well that common report would carry them to you without myhelp, and partly because I preferred to wait for somebody else togive you disagreeable news. And yet, further, I did not think itreasonable that I should show indignation at such proceedings, asthough I were annoyed at suffering a slight. To the actual agents inthe matter I have written in becoming terms, exhorting them, becauseof the dissension arising among some of the brethren there, not tofall away from charity, but to wait for the matter to be set right bythose who have authority to remedy disorders in due ecclesiasticalform. That you should have so acted, stirred by honourable andbecoming motives, calls for my commendation, and moves my gratitudeto the Lord that there remains preserved in you a relic of theancient discipline, and that the Church has not lost her own might inmy persecution. The canons have not suffered persecution as well asI. Though importuned again by the Galatians, I was never able to givethem an answer, because I waited for your decision. Now, if the Lordso will and they will consent to listen to me, I hope that I shall beable to bring the people to the Church. It cannot then be cast in myteeth that I have gone over to the Marcellians, and they on thecontrary will become limbs of the body of the Church of Christ. Thusthe disgrace caused by heresy will be made to disappear by the methodI adopt, and I shall escape the opprobrium of having gone over tothem.

2. I have also been grieved by our brother Dorotheus, because, ashe has himself written, he has not gently and mildly reportedeverything to your excellency. I set this down to the difficulty ofthe times. I seem to be deprived by my sins of all success in myundertakings, if indeed the best of my brethren are provedill-disposed and incompetent, by their failure to perform theirduties in accordance with my wishes. On his return Dorotheus reportedto me the conversation which he had had with your excellency in thepresence of the very venerable bishop Damasus, and he caused medistress by saying that our God-beloved brethren andfellow-ministers, Meletius and Eusebius, had been reckoned among theAriomaniacs. If their orthodoxy were established by nothing else, theattacks made upon them by the Arians are, to the minds of all rightthinking people, no small proof of their rectitude. Even yourparticipation with them in sufferings endured for Christ's sake oughtto unite your reverence to them in love. Be assured of this, righthonourable sir, that there is no word of orthodoxy which has not beenproclaimed by these men with all boldness. God is my witness. I haveheard them myself. I should not certainly have now admitted them tocommunion, if I had caught them tripping in the faith. But, if itseem good to you, let us leave the past alone. Let us make a peacefulstart for the future. For we have need one of another in thefellowship of the members, and specially now, when the Churches ofthe East are looking to us, and will take your agreement as a pledgeof strength and consolidation. If, on the other hand, they perceivethat you are in a state of mutual suspicion, they will drop theirhands, and slacken in their resistance to the enemies of the faith.

266. To Barses, bishop of Edessa, in exile

For the sake of the affection which Ientertain for you, I long to be with you, to embrace you, my dearfriend, in person, and to glorify the Lord Who is magnified in you,and has made your honourable old age renowned among all them thatfear Him throughout the world. But severe sickness afflicts me, andto a greater degree than I can express in words, I am weighed down bythe care of the Churches. I am not my own master, to go whither Iwill, and to visit whom I will. Therefore I am trying to satisfy thelonging I have for the good gifts in you by writing to you, and Ibeseech your reverence to pray for me and for the Church, that theLord may grant to me to pass the remaining days or hours of mysojourn here without offense. May He permit me to see the peace ofHis Churches. Of your fellow-ministers and fellow-athletes may I hearall that I pray for, and of yourself that you are granted such a lotas the people under you seek for by day and by night from the Lord ofrighteousness. I have not written often, not even so often as Iought, but I have written to your reverence. Possibly the brethren towhom I committed my greetings were not able to preserve them. But nowthat I have found some of my brethren travelling to your excellency,I have readily entrusted my letter to them, and I have sent somemessages which I beg you to receive from my humility without disdain,and to bless me after the manner of the patriarch Isaac.Genesis 27:27 I have been much occupied, and have had my minddrowned in a multiplicity of cares. So it may well be that I haveomitted something which I ought to have said. If so, do not reckon itagainst me; and do not be grieved. Act in all things up to your ownhigh character, that I, like every one else, may enjoy the fruit ofyour virtue. May you be granted to me and to the Church, in goodhealth, rejoicing in the Lord, praying for me.

267. To Eusebius, in exile

Even in our time the Lord has taught us, by protecting with Hisgreat and powerful hand the life of your holiness, that He does notabandon His holy ones. I reckon your case to be almost like that ofthe saint remaining unhurt in the belly of the monster of the deep,or that of the men who feared the Lord, living unscathed in thefierce fire. For though the war is round about you on every side, He,as I hear, has kept you unharmed. May the mighty God keep you, if Ilive longer, to fulfil my earnest prayer that I may see you! If notfor me, may He keep you for the rest, who wait for your return asthey might for their own salvation. I am persuaded that the Lord inHis loving-kindness will give heed to the tears of the Churches, andto the sighs which all are heaving over you, and will preserve you inlife until He grant the prayer of all who night and day are prayingto Him. Of all the measures taken against you, up to the arrival ofour beloved brother Libanius the deacon, I have been sufficientlyinformed by him while on his way. I am anxious to learn what happenedafterwards. I hear that in the meanwhile still greater troubles haveoccurred where you are; about all this, sooner if possible, but, ifnot, at least by our reverend brother Paul the presbyter, on hisreturn, may I learn, as I pray that I may, that your life ispreserved safe and sound. But on account of the report that all theroads are infested with thieves and deserters, I have been afraid toentrust anything to the brother's keeping, for fear of causing hisdeath. If the Lord grant a little quiet, (as I am told of the comingof the army), I will try to send you one of my own men, to visit you,to bring me back news of everything about you.

268. To the wife of Arinthæus, the General. Consolatory

1. It had been only proper, and due toyour affection, that I should have been on the spot, and have takenpart in the present occurrences. Thus I might have at once assuagedmy own sorrow, and given some consolation to your excellency. But mybody will no longer endure long journeys, and so I am driven toapproach you by letter, that I seem not to count what has happened asaltogether of no interest to me. Who has not mourned for that man?Who is so stony of heart as not to have shed a warm tear over him? Iespecially have been filled with mourning at the thought of all themarks of respect which I have received from him, and of the generalprotection which he has extended to the Churches of God.Nevertheless, I have bethought me that he was human, and had done thework he had to do in this life, and now in the appointed time hasbeen taken back again by God Who ordains our lots. All this, Ibeseech you, in your wisdom, to take to heart, and to meet the eventwith meekness, and, so far as is possible, to endure your loss withmoderation. Time may be able to soothe your heart, and allow theapproach of reason. At the same time your great love for yourhusband, and your goodness to all, lead me to fear that, from thevery simplicity of your character, the wound of your grief may pierceyou deeply, and that you may give yourself up entirely to yourfeelings. The teaching of Scripture is always useful, and speciallyat times like this. Remember, then, the sentence passed by ourCreator. By it all we who are dust shall return to dust. Genesis 3:19No one is so great as to be superior to dissolution.

2. Your admirable husband was a good and great man, and his bodilystrength rivalled the virtues of his soul. He was unsurpassed, I mustown, in both respects. But he was human, and he is dead; like Adam,like Abel, like Noah, like Abraham, like Moses, or any one else oflike nature that you can name. Let us not then complain because hehas been taken from us. Let us rather thank Him, who joined us tohim, that we dwelt with him from the beginning. To lose a husband isa lot which you share with other women; but to have been united tosuch a husband is a boast which I do not think any other woman canmake. In truth our Creator fashioned that man for us as a model ofwhat human nature ought to be. All eyes were attracted towards him,and every tongue told of his deeds. Painters and sculptors fell shortof his excellence, and historians, when they tell the story of hisachievements in war, seem to fall into the region of the mythical andthe incredible. Thus it has come about that most men have not evenbeen able to give credit to the report conveying the sad tidings, orto accept the truth of the news that Arinthæus is dead. NeverthelessArinthæus has suffered what will happen to heaven and to sun and toearth. He has died a bright death; not bowed down by old age; withoutlosing one whit of his honour; great in this life; great in the lifeto come; deprived of nothing of his present splendour in view of theglory hoped for, because he washed away all the stain of his soul, inthe very moment of his departure hence, in the laver of regeneration.That you should have arranged and joined in this rite is cause ofsupreme consolation. Turn now your thoughts from the present to thefuture, that you may be worthy through good works to obtain a placeof rest like his. Spare an aged mother; spare a tender daughter, towhom you are now the sole comfort. Be an example of fortitude toother women, and so regulate your grief that you may neither eject itfrom your heart, nor be overwhelmed by your distress. Ever keep youreyes fixed on the great reward of patience, promised, as the requitalof the deeds of this life, by our Lord Jesus Christ.

269. Without Address. Concerning Raptus

I am distressed to find that you are by no means indignant at thesins forbidden, and that you seem incapable of understanding, howthis raptus, which has been committed, is an act ofunlawfulness and tyranny against society and human nature, and anoutrage on free men. I am sure that if you had all been of one mindin this matter, there would have been nothing to prevent this badcustom from being long ago driven out of your country. Do thou at thepresent time show the zeal of a Christian man, and be moved as thewrong deserves. Wherever you find the girl, insist on taking heraway, and restore her to her parents, shut out the man from theprayers, and make him excommunicate. His accomplices, according tothe canon which I have already put forth, cut off, with all theirhousehold, from the prayers. The village which received the girlafter the abduction, and kept her, or even fought against herrestitution, shut out with all its inhabitants from the prayers; tothe end that all may know that we regard the ravisher as a commonfoe, like a snake or any other wild beast, and so hunt him out, andhelp those whom he has wronged.

270. To Eusebius, my comrade, to recommend Cyriacus the presbyter.

At once and in haste, after your departure, I came to the town.Why need I tell a man not needing to be told, because he knows byexperience, how distressed I was not to find you? How delightful itwould have been to me to see once more the excellent Eusebius, toembrace him, to travel once again in memory to our young days, and tobe reminded of old times when for both of us there was one home, onehearth, the same schoolmaster, the same leisure, the same work, thesame treats, the same hardships, and everything shared in common!What do you think I would not have given to recall all this byactually meeting you, to rid me of the heavy weight of my old age,and to seem to be turned from an old man into a lad again? But I havelost this pleasure. At least of the privilege of meeting yourexcellency in correspondence, and of consoling myself by the bestmeans at my disposal, I am not deprived. I am so fortunate as to meetthe very reverend presbyter Cyriacus. I am ashamed to recommend himto you, and to make him, through me, your own, lest I seem to beperforming a superfluous task in offering to you what you alreadypossess and value as your own. But it is my duty to witness to thetruth, and to give the best boons I have to those who are spirituallyunited to me. I think that the man's blamelessness in his sacredposition is well known to you; but I confirm it, for I do not knowthat any charge is brought against him by those who do not fear theLord and are laying their hands upon all. Even if they had doneanything of the kind, the man would not have been unworthy, for theenemies of the Lord rather vindicate the orders of those whom theyattack than deprive them of any of the grace given them by theSpirit. However, as I said, nothing has even been thought of againstthe man. Be so good then as to look upon him as a blamelesspresbyter, in union with me, and worthy of all reverence. Thus willyou benefit yourself and gratify me.

271. To Sophronius the magister officiorum

1. It has been reported to me by Actiacus the deacon, that certainmen have moved you to anger against me, by falsely stating me to beill-disposed towards your excellency. I cannot be astonished at a manin your position being followed by certain sycophants. High positionseems to be in some way naturally attended by miserable hangers-on ofthis kind. Destitute as they are of any good quality of their ownwhereby they may be known, they endeavour to recommend themselves bymeans of other people's ills. Peradventure, just as mildew is ablight which grows in grain, so flattery stealing upon friendship isa blight of friendship. So, as I said, I am by no means astonishedthat these men should buzz about your bright and distinguishedhearth, as drones do about the hives. But what has moved mywonderment, and has seemed altogether astounding, is that a man likeyourself, specially distinguished by the seriousness of yourcharacter, should have been induced to give both your ears to thesepeople and to accept their calumny against me. From my youth up tothis my old age I have felt affection for many men, but I am notaware that I have ever felt greater affection for any one than foryour excellency. Even had not my reason induced me to regard a man ofsuch a character, our intimacy from boyhood would have sufficed toattach me to your soul. You know yourself how much custom has to dowith friendship. Pardon my deficiency, if I can show nothing worthyof this preference. You will not ask some deed from me in proof of mygood will; you will be satisfied with a temper of mind whichassuredly prays for you that you may have all that is best. May yourfortunes never fall so low, as that you should need the aid of anyone so insignificant as myself!

2. How then was I likely to say anything against you, or to takeany action in the matter of Memnonius? These points were reported tome by the deacon. How could I put the wealth of Hymetius before thefriendship of one so prodigal of his substance as you are? There isno truth in any of these things. I have neither said nor doneanything against you. Possibly some ground may have been given forsome of the lies that are being told, by my remarking to some ofthose who are causing disturbance, If the man has determined toaccomplish what he has in mind, then, whether you make disturbance ornot, what he means to be done will certainly be done. You will speak,or hold your tongues; it will make no difference. If he changes hismind, beware how you defame my friend's honourable name. Do not,under the pretence of zeal in your patron's cause, attempt to makesome personal profit out of your attempts to threaten and alarm. Asto that person's making his will, I have never said one word, greator small, directly or indirectly, about the matter.

3. You must not refuse to believe what I say, unless you regard meas quite a desperate character, who thinks nothing of the great sinof lying. Put away all suspicion of me in relation to the business,and for the future reckon my affection for you as beyond the reach ofall calumny. Imitate Alexander, who received a letter, saying thathis physician was plotting his death, at the very moment when he wasjust about to drink his medicine, and was so far from believing theslanderer that he at one and the same time read the letter and drankthe draught. I refuse to admit that I am in any way inferior to themen who have been famous for their friendship, for I have never beendetected in any breach of mine; and, besides this, I have receivedfrom my God the commandment of love, and owe you love not only aspart of mankind in general, but because I recognise you individuallyas a benefactor both of my country and of myself.

272. Without address. Concerning Hera

I am sure that your excellency loves me well enough to regard allthat concerns me as concerning you. Therefore I commend to your greatkindness and high consideration my very reverend brother Hera, whom Ido not merely call brother by any conventional phrase, but because ofhis boundless affection. I beseech you to regard him as though hewere nearly connected with yourself, and, so far as you can, to givehim your protection in the matters in which he requires your generousand thoughtful aid. I shall then have this one more kindness toreckon in addition to the many which I have already received at yourhands.

273. To Himerius, the master

That my friendship and affection for the very reverend brotherHera began when I was quite a boy, and has, by God's grace, continuedup to my old age, no one knows better than yourself. For the Lordgranted me the affection of your excellency at about the same timethat He allowed me to become acquainted with Hera. He now needs yourpatronage, and I therefore beseech and supplicate you to do a favourfor the sake of our old affection, and to heed the necessity underwhich we now lie. I beg you to make his cause your own, that he mayneed no other protection, but may return to me, successful in allthat he is praying for. Then to the many kindnesses which I havereceived at your hands I shall be able to add yet this one more. Icould not claim any favour more important to myself, or one morenearly touching my own interests.

274. Without address. Concerning Hera

You have anticipated my entreaties in your affection for my veryreverend brother Hera, and you have been better to him than I couldhave prayed for you to be in the abundant honour which you have shownhim, and the protection which you have extended to him on everyoccasion. But I cannot allow his affairs to go unnoticed by a word,and I must beseech your excellency that for my sake you will addsomething to the interest you have shown in him, and will send himback to his own country victorious over the revilings of his enemies.Now many are trying to insult the peacefulness of his life, and he isnot beyond the reach of envy's shafts. Against his foes we shall findone sure means of safety, if you will consent to extend yourprotection over him.

275. To the great Harmatius

The common law of human nature makes elders fathers to youngsters,and the special peculiar law of us Christians puts us old men in theplace of parents to the younger. Do not, then, think that I amimpertinent or show myself indefensibly meddlesome, if I plead withyou on behalf of your son. In other respects I think it only rightthat you should exact obedience from him; for, so far as his body isconcerned, he is subject to you, both by the law of nature, and bythe civil law under which we live. His soul, however, is derived froma diviner source, and may properly be held to be subject to anotherauthority. The debts which it owes to God have a higher claim thanany others. Since, then, he has preferred the God of us Christians,the true God, to your many gods which are worshipped by the help ofmaterial symbols, be not angry with him. Rather admire his noblefirmness of soul, in sacrificing the fear and respect due to hisfather to close conjunction with God, through true knowledge and alife of virtue. Nature herself will move you, as well as yourinvariable gentleness and kindliness of disposition, not to allowyourself to feel angry with him even to a small extent. And I am surethat you will not set my mediation at naught – or rather, I shouldsay, the mediation of your townsmen of which I am the exponent. Theyall love you so well, and pray so earnestly for all blessings foryou, that they suppose that in you they have welcomed a Christiantoo. So overjoyed have they been at the report which has suddenlyreached the town.

276. To the learned Maximus

The excellent Theotecnus has given meanaccount of your highness, whereby he has inspired me with a longingfor your acquaintance, so clearly do his words delineate thecharacter of your mind. He has enkindled in me so ardent an affectionfor you, that were it not that I am weighed down with age, that I amthe victim of a congenital ailment, that I am bound hand and foot bythe numberless cares of the Church, nothing would have hindered mycoming to you. For indeed it is no small gain that a member of agreat house, a man of illustrious lineage, in adopting the life ofthe gospel, should bridle the propensities of youth by reflection,and subject to reason the affections of the flesh; should display ahumility consistent with his Christian profession, bethinkinghimself, as is his duty, whence he has come and whither he is going.For it is this consideration of our nature that reduces the swellingof the mind, and banishes all boastfulness and arrogance. In a wordit renders one a disciple of our Lord, Who said, Learn of me, for Iam meek and lowly in heart. Matthew 11:29 And in truth, verydear son, the only thing that deserves our exertions and praises isour everlasting welfare; and this is the honour that comes from God.

Human affairs are fainter than a shadow; more deceitful than adream. Youth fades more quickly than the flowers of spring; ourbeauty wastes with age or sickness. Riches are uncertain; glory isfickle. The pursuit of arts and sciences is bounded by the presentlife; the charm of eloquence, which all covet, reaches but the ear:whereas the practice of virtue is a precious possession for itsowner, a delightful spectacle for all who witness it. Make this yourstudy; so will you be worthy of the good things promised by the Lord.

But a recital of the means whereby to make the acquisition, andsecure the enjoyment of these blessings, lies beyond the intention ofthis present letter. Thus much however, after what I heard from mybrother Theotecnus, it occurred to me to write to you. I pray that hemay always speak the truth, especially in his accounts of you; thatthe Lord may be the more glorified in you, abounding as you do in themost precious fruits of piety, although derived from a foreign root.

277. To Valerianus

I desired, when in Orphanene, to see your excellency; I had alsohoped that while you were living at Corsagæna, there would have beennothing to hinder your coming to me at a synod which I had expectedto hold at Attagæna; since, however, I failed to hold it, my desirewas to see you in the hill-country; for here again Evesus, being inthat neighbourhood, held out hopes of our meeting. But since I havebeen disappointed on both occasions, I determined to write and begthat you would deign to visit me; for I think it is but right andproper that the young man should come to the old. Furthermore, at ourmeeting, I would make you a tender of my advice, touching yournegotiations with certain at Cæsarea: a right conclusion of thematter calls for my intervention. If agreeable then, do not bebackward in coming to me.

278. To Modestus the Prefect

Although so numerous are my letters, conveyed to your excellencyby as many bearers, yet, having regard to the special honour you haveshown me, I cannot think that their large number causes you anyannoyance.

I do not hesitate therefore to entrust to this brother theaccompanying letter: I know that he will meet with all that hewishes, and that you will count me but as a benefactor in furnishingoccasion for the gratification of your kind inclinations. He cravesyour advocacy. His cause he will explain in person, if you but deignto regard him with a favourable eye, and embolden him to speak freelyin the presence of so august an authority. Accept my assurance thatany kindness shown to him, I shall regard as personal to myself. Hisspecial reason for leaving Tyana and coming to me was the high valuehe attached to the presentation of a letter written by myself insupport of his application. That he may not be disappointed of hishope; that I may continue in the enjoyment of your consideration;that your interest in all that is good may, in this present matter,find scope for its full exercise – are the grounds on which I cravea gracious reception for him, and a place among those nearest to you.

279. To Modestus the Prefect

I feel my boldness in pressing my suit by letter upon a man inyour position; still the honour that you have paid me in the past hasbanished all my scruples. Accordingly I write with confidence.

My plea is for a relative of mine, a man worthy of respect for hisintegrity. He is the bearer of this letter, and he stands to me inthe place of a son. Your favour is all that he requires for thefulfilment of his wishes. Deign therefore to receive, at the hands ofthe aforesaid bearer, my letter in furtherance of his plea. I prayyou to give him an opportunity of explaining his affairs at aninterview with those in a position to help him. So by your directionshall he quickly obtain his desires; while I shall have occasion forboasting that by God's favour I have found a champion who regards theentreaties of my friends as personal claims to his protection.

280. To Modestus the Prefect

I am mindful of the great honour I received in the encouragementyou gave me, along with others, to address your excellency. I availmyself of the privilege and the enjoyment of your gracious favour.

I congratulate myself upon having such a correspondent, as alsoupon the opportunity afforded your excellency of conferring an honouron me by your reply.

I claim your clemency on behalf of Helladius my special friend. Ipray that he may be relieved from the anxieties of Tax-assessor, andso be enabled to work in the interests of our country.

You have already so far given a gracious consent, that I nowrepeat my request, and pray you to send instructions to the governorof the Province, that Helladius may be released from this infliction.

281. To a bishop

You blame me for not inviting you; and, when invited, you do notattend. That your former excuse was an empty one is clear from yourconduct on the second occasion. For had you been invited before, inall probability you would never have come.

Act not again unadvisedly, but obey this present invitation; sinceyou know that its repetition strengthens an indictment, and that asecond lends credibility to a previous accusation.

I exhort you always to bear with me; or even if you cannot, at anyrate it is your duty not to neglect the Martyrs, to join in whosecommemoration you are invited. Render therefore your service to usboth; or if you will not consent to this, at any rate to the moreworthy.

282. To a widow

I hope to find a suitable day for the conference, after thosewhich I intend to fix for the hill-country. I see no opportunity forour meeting (unless the Lord so order it beyond my expectation),other than at a public conference.

You may imagine my position from your own experience. If in thecare of a single household you are beset with such a crowd ofanxieties, how many distractions, think you, each day brings to me?

Your dream, I think, reveals more perfectly the necessity ofmaking provision for spiritual contemplation, and cultivating thatmental vision by which God is wont to be seen. Enjoying as you do theconsolation of the Holy Scriptures, you stand in need neither of myassistance nor of that of anybody else to help you to comprehend yourduty. You have the all-sufficient counsel and guidance of the HolySpirit to lead you to what is right.

283. To the assessor in the case of monks

Concerning the monks, your excellency has, I believe, alreadyrules in force, so that I need ask for no special favour on theirbehalf.

It is enough that they share with others the enjoyment of yourgeneral beneficence; still I feel it incumbent upon me too tointerest myself in their case. I therefore submit it to your moreperfect judgment, that men who have long since taken leave of thislife, who have mortified their own bodies, so that they have neithermoney to spend nor bodily service to render in the interests of thecommon good, should be exempted from taxation. For if their lives areconsistent with their profession, they possess neither money norbodies; for the former is spent in communicating to the needy; whiletheir bodies are worn away in prayer and fasting.

Men living such lives you will, I know, regard with specialreverence; nay you will wish to secure their intervention, since bytheir life in the Gospel they are able to prevail with God.

284. Without Address

The hearer of this letter is one on whom rests the care of ourChurch and the management of its property – our beloved son.

Deign to grant him freedom of speech on those points that arereferred to your holiness, and attention to the expression of his ownviews; so shall our Church at length recover herself, and henceforthbe released from this many-headed Hydra.

Our property is our poverty; so much so that we are ever in searchof one to relieve us of it; for the expenses of the Church propertyamount to more than any profit that she derives from it.

285. To the Commentariensis

Whereas certain vagabonds have been arrested in the church forstealing, in defiance of God's commandment, some poor men's clothing,of little value otherwise, yet such as they had rather have on thanoff their backs; and whereas you consider that in virtue of youroffice you yourself should have the custody of the offenders:– Ihereby declare, that I would have you know that for offensescommitted in the church it is our business to mete out punishment,and that the intervention of the civil authorities is in these casessuperfluous. Wherefore, the stolen property, as set forth in thedocument in your possession and in the transcript made in thepresence of eyewitnesses, I enjoin you to retain, reserving part forfuture claims, and distributing the rest among the presentapplicants.

As for the offenders – that they be corrected in the disciplineand admonition of the Lord. By this means I hope to work theirsuccessive reformations. For where the stripes of human tribunalshave failed, I have often known the fearful judgments of God to beeffectual. If it is, however, your wish to refer this matter also tothe count, such is my confidence in his justice and uprightness thatI leave you to follow your own counsels.

286. Without address

IT is difficult to deal with this man. I scarcely know how totreat so shifty, and, to judge from the evidence, so desperate acharacter. When summoned before the court, he fails to appear; and ifhe does attend, he is gifted with such volubility of words and oaths,that I think myself well off to be quickly rid of him. I have oftenknown him twist round his accusations upon his accusers. In a word,there is no creature living upon earth so subtle and versatile invillainy. A slight acquaintance with him suffices to prove this. Whythen do you appeal to me? Why not at once bring yourselves to submitto his ill-treatment, as to a visitation of God's anger?

At the same time you must not be contaminated by contact withwickedness.

I enjoin therefore that he and all his household be forbidden theservices of the Church, and all other communion with her ministers.Being thus made an example of, he may haply be brought to a sense ofhis enormities.

287. Without address. Excommunicatory

When public punishment fails to bring aman to his senses, or exclusion from the prayers of the Church todrive him to repentance, it only remains to treat him in accordancewith our Lord's directions – as it is written, If your brothershall trespass against you....tell him his fault between you andhim;...if he will not hear you, take with you another; and if heshall then neglect to hear, tell it unto the Church; but if heneglect to hear even the Church, let him be unto you henceforth as anheathen man, and as a publican. Matthew 18:15–17 Now all this wehave done in the case of this fellow. First, he was accused of hisfault; then he was convicted in the presence of one or two witnesses;thirdly, in the presence of the Church. Thus we have made our solemnprotest, and he has not listened to it. Henceforth let him beexcommunicated.

Further, let proclamation be made throughout the district, that hebe excluded from participation in any of the ordinary relations oflife; so that by our withholding ourselves from all intercourse withhim he may become altogether food for the devil.

288. Without address. Concerning an afflicted woman

I consider it an equal mistake, to let the guilty go unpunished,and to exceed the proper limits of punishment. I accordingly passedupon this man the sentence I considered it incumbent on me to pass –excommunication from the Church. The sufferer I exhorted not toavenge herself; but to leave to God the redressing of her wrongs.Thus if my admonitions had possessed any weight, I should then havebeen obeyed, for the language I employed was far more likely toensure credit, than any letter to enforce compliance.

So, even after listening to her statements that contained mattersufficiently grave, I still held my peace; and even now I am not surethat it becomes me to treat again of this same question.

For, she says, I have foregone husband, children, all theenjoyments of life, for the attainment of this single object, thefavour of God, and good repute among men. Yet one day the offender,an adept from boyhood in corrupting families, with the impudencehabitual to him, forced an entrance into my house; and thus withinthe bare limits of an interview an acquaintanceship was formed. Itwas only owing to my ignorance of the man, and to that timidity whichcomes from inexperience, that I hesitated openly to turn him out ofdoors. Yet to such a pitch of impiety and insolence did he come, thathe filled the whole city with slanders, and publicly inveighedagainst me by affixing to the church doors libellous placards. Forthis conduct, it is true, he incurred the displeasure of the law:but, nevertheless, he returned to his slanderous attacks on me. Oncemore the market-place was filled with his abuse, as well as thegymnasia, theatres, and houses whose congeniality of habits gainedhim an admittance. Nor did his very extravagance lead men torecognise those virtues wherein I was conspicuous, so universally hadI been represented as being of an incontinent disposition. In thesecalumnies, she goes on to say, some find a delight – such is thepleasure men naturally feel in the disparagement of others; someprofess to be pained, but show no sympathy; others believe the truthof these slanders; others again, having regard to the persistency ofhis oaths, are undecided. But sympathy I have none. And now indeed Ibegin to realise my loneliness, and bewail myself. I have no brother,friend, relation, no servant, bond or free, in a word, no onewhatever to share my grief. And yet, I think, I am more than any oneelse an object of pity, in a city where the haters of wickedness areso few. They bandy violence; but violence, though they fail to seeit, moves in a circle, and in time will overtake each one of them.

In such and still more appealing terms she told her tale, withcountless tears, and so departed. Nor did she altogether acquit me ofblame; thinking that, when I ought to sympathise with her like afather, I am indifferent to her troubles, and regard the sufferingsof others too philosophically.

For it is not, she urged, the loss of money that you bid medisregard; nor the endurance of bodily sufferings; but a damagedreputation, an injury involving loss upon the Church at large.

This is her appeal; and now I pray you,most excellent sir, consider what answer you would have me make her.The decision I have come to in my own mind is, not to surrenderoffenders to the magistrates; yet not to rescue those already intheir custody, since it has long ago been declared by the Apostle,that the magistrates should be a terror to them in their evil-doings;for, it is said, he bears not the sword in vain. Romans 13:4 Tosurrender him, then, is contrary to my humanity; while to release himwould be an encouragement to his violence.

Perhaps, however, you will defer taking action until my arrival. Iwill then show you that I can effect nothing from there being none toobey me.

289. To Nectarius

May many blessings rest on those who encourage your excellency inmaintaining a constant correspondence with me! And regard not such awish as conventional merely, but as expressing my sincere convictionof the value of your utterances. Whom could I honour above Nectarius– known to me from his earliest days as a child of fairest promise,who now through the exercise of every virtue has reached a positionof the highest eminence?– So much so, that of all my friends thedearest is the bearer of your letter.

Touching the election of those set over districts, God forbid thatI should do anything for the gratification of man, through listeningto importunities or yielding to fear. In that case I should be not asteward, but a huckster, battering the gift of God for the favour ofman. But seeing that votes are given but by mortals, who can onlybear such testimony as they do from outward appearances, while thechoice of fit persons is committed in all humility to Him Who knowsthe secrets of the heart, haply it is best for everybody, when he hastendered the evidence of his vote, to abstain from all heat andcontention, as though some self-interest were involved in thetestimony, and to pray to God that what is advantageous may notremain unknown. Thus the result is no longer attributable to man, buta cause for thankfulness to God. For these things, if they be of man,cannot be said to be; but are pretence only, altogether void ofreality.

Consider also, that when a man strives with might and main to gainhis end, there is no small danger of his drawing even sinners to hisside; and there is much sinfulness, such is the weakness of man'snature, even where we should least expect it.

Again, in private consultation we often offer our friends goodadvice, and, though we do not find them taking it, yet we are notangry. Where then it is not man that counsels, but God thatdetermines, shall we feel indignation at not being preferred beforethe determination of God?

And if these things were given to man by man, what need were therefor us to ask them of ourselves? Were it not better for each to takethem from himself? But if they are the gift of God, we ought to prayand not to grieve. And in our prayer we should not seek our own will,but leave it to God who disposes for the best.

Now may the holy God keep from your home all taste of sorrow; andgrant to you and to your family a life exempt from harm and sickness.

290. To Timotheus the Chorepiscopus

The due limits of a letter, and that mode of addressing you,render it inconvenient for me to write all I think; at the same timeto pass over my thoughts in silence, when my heart is burning withrighteous indignation against you, is nearly impossible. I will adoptthe midway course: I will write some things; others I will omit. ForI wish to chide you, if so I may, in terms both flank and friendly.

Yes! That Timotheus whom I have known from boyhood, so intent uponan upright and ascetic life, as even to be accused of excess therein,now forsakes the enquiry after those means whereby we may be unitedto God; now makes it his first thought what some one else may thinkof him, and lives a life of dependence upon the opinions of others;is mainly anxious how to serve his friends, without incurring theridicule of enemies; and fears disgrace with the world as a greatmisfortune. Does he not know, that while he is occupied with thesetrifles he is unconsciously neglecting his highest interests? For,that we cannot be engaged with both at once – the things of thisworld and of Heaven– the holy Scriptures are full of teaching forus. Nay, Nature herself is full of such instances. In the exercise ofthe mental faculty, to think two thoughts at the same time is quiteimpossible. In the perceptions of our senses, to admit two soundsfalling upon our ears at the same moment, and to distinguish them,although we are provided with two open passages, is impossible. Oureyes, again, unless they are both fixed upon the object of ourvision, are unable to perform their action accurately.

Thus much for Nature; but to recite to you the evidence of theScriptures were as ridiculous as, so runs the proverb, 'to carry owlsto Athens.' Why then combine things incompatible – the tumults ofcivil life and the practice of religion?

Withdraw from clamour; be no more the cause or object ofannoyance; let us keep ourselves to ourselves. We long since proposedreligion as our aim; let us make the attainment of it our practice,and show those who have the wish to insult us that it does not liewith them to annoy us at their will. But this will only be when wehave clearly shown them that we afford no handle for abuse.

For the present enough of this! Would that some day we might meetand more perfectly consider those things that be for our souls'welfare; so may we not be too much occupied with thoughts of vanity,since death must one day overtake us.

I was greatly pleased with the gifts you kindly sent me. They weremost welcome on their own account; the thought of who it was thatsent them made them many times more welcome. The gifts from Pontus,the tablets and medicines, kindly accept when I send them. At presentthey are not by me.

N.B. The letters numbered CCXCII.-CCCLXVI. are included by theBen. Ed. in a Classis Tertia, having no note of time. Some aredoubtful, and some plainly spurious. Of these I include such as seemmost important.