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ST. BASIL
LETTERS CCV TO CCXXVI

LETTER CCV.[1]

To Elpidius the bishop.[2]

Once again I have started the well-beloved presbyter Meletius to carry my greeting to you. I had positively determined to spare him, on account of the weakness which he has voluntarily brought upon himself, by bringing his body into subjection for the sake of the gospel of Christ. But I have judged it fitting to salute you by the ministry of such men as he is, able to supply of themselves all the shortcomings of my letter, and to become, alike to writer and recipient, a kind of living epistle. I am also carrying out the very strong wish, which he has always had, to see your excellency, ever since he has had experience of the high qualities you possess. So now I have besought him to travel to you, and through him I discharge the debt of the visit I owe you, and beseech you to pray for me and for the Church of God, that the Lord may grant me deliverance from the injuries of the enemies of the Gospel, and to pass my life in peace and quiet. Nevertheless. if you in your wisdom, think it needful that we should travel to the same spot, and meet the rest of oar fight honourable brother bishops of the sea board regions, do you yourself point out a suitable place and time where and when this meeting may take 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, and may be able to effect something for the edification of the Churches of God, do away with the pain which we now suffer from our mutual suspicions, and establish love, without which the Lord Himself has ordained that obedience to every commandment must be of none effect.

LETTER CCVI.[1]

To Elpidius the bishop. Consolatory.

Now, most of all, do I feel my bodily infirmity, when I see how it stands in the way of my soul's good. Had matters gone as I hoped, I should not now be speaking to you by letter or by messenger, but should in my own person have been paying the debt of affection and enjoying spiritual advantage face to face. Now, however, I am so situated that I am only too glad if I am able even to move about in my own country in the necessary visitation of parishes in my district. But may the Lord grant to you both strength and a ready will, and to me, in addition to my eager desire, ability to enjoy your society when I am in the country of Comana. I am afraid lest your domestic trouble may be some hindrance to you. For I have learnt of your affliction in the loss of your little boy. To a grandfather his death cannot but be grievous. On the other hand to a man who has attained to so high a degree of virtue, and alike from his experience of this world and his spiritual training knows what human nature is, it is natural that the removal of those who are near and dear should not he wholly intolerable. The Lord requires from us what He does not require from every one. The common mass of mankind lives by habit, but the Christian's rule of life is the commandment of the Lord, and the example of holy men of old, whose greatness of soul was, above all, exhibited in adversity. To the end, then, that you may yourself leave to them that come after you an example of fortitude and of genuine trust in what we hope for, show that you are not vanquished by your grief, but are rising above your sorrows, patient in affliction, and rejoicing in hope. Pray let none of these things be a hindrance to our hoped for meeting. Children, indeed, are held blameless on account of their tender age; but you and I are under the responsibility of serving the Lord, as He commands us, and in all things to be ready for the administration of the affairs of the Churches. For the due discharge of that duty the Lord has reserved great rewards for faithful and wise stewards.

LETTER CCVII.[1]

To the clergy of Neocaesarea.

You all concur in hating me. To a man you have followed the leader of the war against me.[2] I was therefore minded to say not a word to any one. I determined that I would write no friendly letter; that I would start no communication, but keep my sorrow ill silence to myself. Yet it is wrong to keep silence in the face of calumny; not that by contradiction we may vindicate ourselves, but that we may not allow a lie to travel further and its victims to be harmed. I have therefore thought it necessary to put this matter also before you all, and to write a letter to you, although, when I recently wrote to all the presbyterate in common, you did not do me the honour to send me a reply. Do not, my brethren, gratify the vanity of those who are filling your minds with pernicious opinions. Do not consent to look lightly on, when, to your knowledge, God's people are being subverted by impious teaching. None but Sabellius the Libyan[3] and Marcellus the Galatian[4] have dared to teach and write what the leaders of your people are attempting to bring forward among you as their own private discovery. They are making a great talk about it, but they are perfectly powerless to give their sophisms anti fallacies even any colour of truth. In their harangues against me they shrink from no wickedness, and persistently refuse to meet me. Why? Is it not because they are afraid of being convicted for their own wicked opinions? Yes; and in their attacks upon me they have become so lost to all sense of shame as to invent certain dreams to my discredit while they falsely accuse my teaching of being pernicious. Let them take upon their own heads all the visions of the autumn months; they can fix no blasphemy on me, for in every Church there are many to testify to the truth.

2. When they are asked the reason for this furious and truceless war, they allege psalms and a kind of music varying from the custom which has obtained among you, and similar pretexts of which they ought to be ashamed. We are, moreover, accused because we maintain men in the practice of true religion who have renounced the world and all those cares of this life, which the Lord likens to thorns that do not allow the word to bring forth fruit. Men of this kind carry about in the body the deadness of Jesus; they have taken up their own cross, and are followers of God. I would gladly give my life if these really were my faults, and if I had men with me owning me as teacher who had chosen this ascetic life. I hear that virtue of this kind is to be fount now in Egypt, and there are, peradventure some men in Palestine whose conversation follows the precepts of the Gospel. I am told too that some perfect and blessed men are to be found in Mesopotamia. We, in comparison with the perfect, are children. But if women also have chosen to live the Gospel life, preferring virginity to wedlock. leading captive the lust of the flesh, and living in the mourning which is called blessed, they are blessed in their profession wherever they are to be found. We, however, have few instances of this to show, for with us people are still in an elementary stage and are being gradually brought. to piety. If any charges of disorder are brought against the life of our women I do not undertake to defend them. One thing, however, I do say and that is, that these bold hearts, these unbridled mouths are ever fearlessly uttering what Satan, the father of lies, has hitherto I been unable to say. I wish you to know that we rejoice to have assemblies of both men and women, whose conversation is in heaven and who have crucified the flesh with, the affections and lusts thereof; they take no thought for food and raiment, but remain undisturbed beside their Lord, continuing night and day in prayer. Their lips speak not of the deeds of men: they sing hymns to God continually, working with their own hands that they may have to distribute to them that need.

3. Now as to the charge relating to the singing of psalms, whereby my calumniators specially scare the simpler folk, my reply is this. The customs which now obtain are agreeable to those of all the Churches of God. Among us the people go at night to the house of prayer, and, in distress, affliction, and continual tears, making confession to God, at last rise from their prayers and begin to sing psalms. And now, divided into two parts, they sing antiphonally with one another, thus at once confirming their study of the Gospels,[1] and at the same time producing for themselves a heedful temper and a heart free from distraction. Afterwards they again commit the prelude of the strain to one, and the rest take it up; and so after passing the night in various psalmody, praying at intervals as the day begins to dawn, all together, as with one voice and one heart, raise the psalm of confession to the Lord, each forming for himself his own expressions of penitence. If it is for these reasons that you renounce me, you will renounce the Egyptians; you will renounce both Libyans, Thebans, Palestinians, Arabians, Phoenicians, Syrians, the dwellers 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 time of the great Gregory. My rejoinder is that even the Litanies[2] which you now use were not used in his time. I do not say this to find fault with you; for my prayer would be that every one of you should live in tears and continual penitence. We, for our part, are always offering supplication for our sins, but we propitiate our God not as you 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 the time of the great Gregory? You have kept none of his customs up to the present time.[3] Gregory did not cover his head at prayer. How could he? He was a true disciple of the Apostle who says, "Every man praying or prophesying, having his head covered, dishonoureth Iris head."[1] And "a man indeed ought not to cover his bead forasmuch as he is the image of God."[2] Oaths were shunned by Gregory, that pure soul, worthy of the fellowship of the Holy Ghost, content with yea and nay, in accordance with the commandment of the Lord Who said, "I say unto you swear not at all?" [3] Gregory could not bear to call his brother a fool,[4] for he stood in awe of the threat of the Lord. Passion, wrath, and bitterness never proceeded out of his mouth. Railing he hated, because it leads not to the kingdom of heaven. Envy and arrogance had been shut out of that guiltless sold. He would never have stood at the altar before being reconciled to his brother. A lie, or any word designed to slander any one, he abominated, as one who knew that lies come from the devil, and that the Lord will destroy all that utter a lie.[5] If you have none of these things, and are clear of all, then are you verily disciples of the disciple of the Lord. if not, beware lest, in your disputes about the mode of singing psalms, you are straining at the gnat and setting at naught the greatest of the commandments.

I have been driven to use these expressions by the urgency of my defence, that you may be taught to cast the beam out of your own eyes before you try to remove other men's motes. Nevertheless, I am conceding all, although there is nothing that is not searched into before God. Only let great matters prevail, and do not allow innovations in the fifth to make themselves heard. Do not disregard the hypostases. Do not deny the name of Christ. Do not put a wrong meaning on the words of Gregory. If you do so, as long as I breathe and have the power of utterance, I cannot keep silence, when I see souls being thus destroyed.

LETTER CCVIII.[6]

To Eulancius.

You have been long silent, though you have very great power of speech, and are well trained in the art of conversation and of exhibiting yourself by your eloquence. Possibly it is Neocaesarea which is the cause of your not writing to me. I suppose I must take it as a kindness if those who are there do not remember me, for, as I am informed by those who report what they hear, the mention made of me is not kind. You, however, used to be one of those who were disliked for my sake, not one of those who dislike me for the sake of others. I hope this description will continue to fit you, that wherever you are you will write to me, and will have kindly thoughts of me, if you care at all for what is fair and right. It is certainly fair that those who have been first to show affection should be paid in their own coin.

LETTER CCIX.[1]

Without address.

IT is your lot to share my distress, and to do battle on my behalf. Herein is proof of your manliness. God, who ordains our lives, grants to those who are capable of sustaining great fights greater opportunity of winning renown. You truly have risked your own life as a test of your valour in your friend's behalf, like gold in the furnace. I pray God that other men may be made better; that you may remain what you are, and that you will not cease to find fault with me, as you do, anti to charge me with not writing often to you, as a wrong on my part which does you very great injury. This is an accusation only made by a friend. Persist in demanding the payment of such debts. I am not so very unreasonable in paying the claims of affection.

LETTER CCX.[2]

To the notables of Neocaesarea.

I am really under no obligation to publish my own mind to you, or to state the reasons for my present sojourn where I am; it is not my custom to indulge in self advertisement, nor is the matter worth publicity. I am not, I think, following my own inclinations; I am answering the challenge of your leaders. I have always striven to be ignored more earnestly than popularity hunters strive after notoriety. But, I am told, the ears of everybody in your town are set a thrilling, while certain tale-mongers, creators of lies, hired for this very work, are giving you a history of me and my doings. I therefore do not think that I ought to overlook your being exposed to the teaching of vile intention and foul tongue; I think that I am bound to tell you myself in what position I am placed. From my childhood I have been familiar with this spot, for here I was brought up by my grandmother;(1) hither I have often retreated, and here I have spent many years, when endeavouring to escape from the hubbub of public affairs, for experience has taught me that the quiet and solitude of the spot are favourable to serious thought. Moreover as my brothers(2) are now living here, I have gladly retired to this retreat, and have taken a brief breathing time from the press of the labours that beset me, not as a centre from which I might give trouble to others, but to indulge my own longing.

2. Where then is the need of having recourse to dreams and of hiring their interpreters, and making me matter for talk over the cups at public entertainments? Had slander been launched against me in any other quarter, I should have called you to witness to prove what I think, and now I ask every one of you to remember those old days when I was invited by your city to take charge of the education of the young, and a deputation of the first men among you came to see me.(3) Afterwards, when you all crowded round me, what were you not ready to give? what not to promise? Nevertheless you were not able to keep me. How then could I, who at that time would not listen when you invited me, now attempt to thrust myself on you uninvited? How could I, who when you complimented and admired me, avoided you, have been intending to court you now that you calumniate me? Nothing of the kind, sirs; I am not quite so cheap. No man in his senses would go on board a boat. without a steersman, or get alongside a Church where the men siring at the helm are themselves stirring up tempest and storm. Whose fault was it that the town was all full of tumult, when some were running away with no one after them, and others stealing off when no invader was near, and all the wizards and dream-tellers were flourishing their bogeys? Whose fault was it else? Does not every child know that it was the mob-leaders'? The reasons of their hatred to me it would be bad taste on my part to recount; but they are quite easy for you to apprehend. When bitterness and division have come to the last pitch of savagery, and the explanation of the cause is altogether groundless and ridiculous, then the mental disease is plain, dangerous indeed to other people's comfort, but greatly and personally calamitous to the patient. And there is one charming point about them. Torn and racked with inward agony as they are, they cannot yet for very shame speak out about it. The state they are in may be known not only from their behaviour to me, but from the rest of their conduct. If it were unknown, it would not much matter. But the veritable cause of their shunning communication with me may be unperceived by the majority among you. Listen; and I will tell you.

3. There is going on among you a movement ruinous to the faith, disloyal to the apostolical and evangelical dogmas, disloyal too to the tradition of Gregory the truly great,(1) and of his successors up to the blessed Musonius, whose teaching is still ringing in your ears.(2) For those men, who, from fear of confutation, are forging figments against me, are endeavouring to renew the old mischief of Sabellius, started long ago, and extinguished by the tradition of the great Gregory. But do you bid goodbye to those wine-laden heads, bemuddled by the swelling fumes that mount from their debauch, and from me who am wide awake and from fear of God cannot keep silence. hear what plague is rife among you. Sabellianism is Judaism(3) imported into the preaching of the Gospel under the guise of Christianity. For if a man calls Father Son and Holy Ghost one thing of many faces,(4) and makes the hypostasis of the three one,(5) what is this but to deny the everlasting pre-existence of the Only begotten? He denies too the Lord's sojourn among men in the incarnation,(6) the going down into hell, the resurrection, the judgment; he denies also the proper operations of the Spirit. And I hear that even rasher innovations than those of the foolish Sabellius are now ventured on among you. It is said, and that on the evidence of ear witnesses, that your clever men go to such an extreme as to say 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 are highly delighted and elated, as though it were a discovery of their own. For it is said, "I came in my Father's name and ye received me not; if another shall come in his own name, him ye will receive."(1) And because it is said, " Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,"(2) 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 the men thus guilty are of my own blood;(3) and I groan for my own soul, in that, like boxers fighting two men at once, I can only give the truth its proper force by hitting with my proofs, and knocking down, the errors of doctrine on the right and on the left. On one side I am attacked by the Anomoean: on the other by the Sabellian. Do not, I implore you, pay any attention to these abominable and impotent sophisms. Know that the name of Christ which is above every name is His being called Son of God, as Peter says, "There is none other name under heaven given among men, whereby we must be saved."(4) And as to the words "I came in my Father's name," it is to be understood that He so says describing His Father as origin and cause of Himself.(5) And if it is said "Go and baptize in the name of the Father and of the Son and of the Holy Ghost," we must not suppose that here one name is delivered to us. For just as he who said Paul and Silvanus and Timothy mentioned three names, and coupled them one to the other by the word "and," so He who spoke of the name of Father, Son, and Holy Ghost," mentioned three, and united them by the conjunction, teaching that with each name must be understood its own proper meaning; for the names mean things. And no one gifted with even the smallest particle of it intelligence doubts that the existence belonging to the things is peculiar and complete in itself. For of Father, Son, and Holy Ghost there is the same nature and one Godhead; but these are different names, setting forth to a us the circumscription and exactitude of the meanings. For unless the meaning of the distinctive qualities of each be unconfounded, it is impossible 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 object is attained. Yet I see that this denial is no easy matter, because of our having many witnesses who heard these things said. But let bygones be bygones; let them only be sound now. If they persist in the same old error I must proclaim your calamity even to other Churches, and get letters written to you froth more bishops. In my efforts to break down this huge mass of impiety now gradually and secretly growing, I shall either effect something towards the object I have in view; or at least my present testimony will clear me of guilt in the judgment day.

5. They have already inserted these expressions in their own writings. They sent them first to the man of God, Meletius,(1) bishop, and after receiving from him a suitable reply, like mothers of monsters, ashamed of their natural deformities, these men themselves brought forth and bring up their disgusting offspring in appropriate darkness. They made an attempt too by letter on my dear friend Anthimus, bishop of Tyana,(2) on the ground that Gregory had said in his exposition of the faith(3) that Father and Son are in thought two, but in hypostasis one.(4) The men who congratulate themselves on the subtilty of their intelligence could not perceive that this is said not in reference to dogmatic opinion, but in controversy with AElian. And in this dispute there are not a few copyists' blunders, as, please God, I shall shew in the case of the actual expressions used. But in his endeavour to convince the heathen, he deemed it needless to be nice about the words he employed; he judged it wiser sometimes to make concessions to the character of the subject who was being persuaded, so as not to run counter to the opportunity given him. This explains how it is that you may find there many expressions which now give great support to the heretics, as for instance "creature"(1) and "thing made"(2) and the like. But those who ignorantly criticise these writings refer to the question of the Godhead much that is said in reference to the conjunction with man; as is the case with this passage which they are hawking about. For it is indispensable to have clear understanding that, as he who fails to confess the community of the essence or substance falls into polytheism, so he who refuses to grant the distinction of the hypostases is carried away into Judaism. For we must keep oar mind stayed, so to say, on certain underlying subject matter, and, by forming a clear impression of its distinguishing lines, so arrive at the 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 to enumerate the differences of Persons(3) is insufficient; we must confess each Person(4) to have a natural existence in real hypostasis. Now Sabellius did not even deprecate the formation of the persons without hypostasis, saying as he did that the same God, being one in matter,(5) was metamorphosed as the need of the moment required, and spoken of now as Father, now as Son, and now as Holy Ghost. The inventors of this unnamed heresy are renewing the old long extinguished error; those, I mean, who are repudiating the hypostases, and denying the name of the Son of God. They must give over uttering iniquity against God,(6) 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, may be on your guard against the mischief arising from bad teaching. If we may indeed liken pernicious teachings to poisonous drugs, as your dream-tellers have it. these doctrines are hemlock and monkshood, or any other deadly to man. It is these that destroy souls; not my words, as this shrieking drunken scum, full of the fancies of their condition, make out. If they bad any sense they ought to know that in souls, pure and cleansed from all defilement, the prophetic gift shines clear. In a foul mirror you cannot see what the reflexion is, neither can a soul preoccupied with cares of this life, and darkened with the passions of the lust of the flesh, receive the rays of the Holy Ghost. Every dream is not a prophecy, as says Zechariah. " The Lord shall make bright clouds, and give them showers of rain, ... for the idols have spoken vanity and the diviners have told false dreams."(1) Those who, as Isaiah says, dream and love to sleep in their bed(2) forget that an operation of error is sent to " the children of disobedience."(3) And there is a lying spirit, which arose in false prophecies, and deceived Ahab.(4) Knowing this they ought not to have been so lifted up as to ascribe the gift of prophecy to themselves. They are shewn to fall far short even of the case of the seer Balaam; for Balaam when invited by the king of Moab with mighty bribes brooked not to utter a word beyond the will of God, nor to curse Israel whom the Lord cursed not.(5) If then their sleep-fancies do not tally with the commandments of the Lord, let them be content with 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, to love one another, but dreams bring strife and division and destruction of love. Let them therefore not give occasion to the devil to attack their souls in sleep; nor make their imaginations of more authority than the instruction of salvation.

LETTER CCXI.(6)

To Olympius.(7)

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

LETTER CCXII.(1)

To Hilarius.(2)

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 before my arrival. From my boyhood I have held you in admiration, and, therefore, ever since our old school days, have placed a high value on intercourse with you. But another reason for my doing so is that nothing is so precious now as a soul that loves the, truth, and is gifted with a sound judgment in practical affairs. This, I think, is to be found m you. I see most men, as in the hippodrome, divided into factions, some for one side and some for another, and shouting with their parties. But you are above fear, flattery, and every ignoble sentiment, and so naturally look at truth with an unprejudiced eye. And I see that you are deeply interested in the affairs of the Churches, about which you have sent me a letter, as you have said in your last. I should like to know who took charge of the conveyance of this earlier epistle, that I may know who has wronged me by its loss. No letter from you on this subject has yet reached me.

2. How much, then, would I not have given to meet you, that I might tell you all my troubles? When one is in pain it is, as you know, some alleviation, even to describe it. How gladly would I have answered your questions, not trusting to lifeless letters, but in my own person, narrating each particular. The persuasive force of living words is more efficient and they are not so susceptible as letters to attack and to misrepresentation. For now no one has left anything untried, 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 than human, have received documents written by some one, and have sent them on, whatever they are, as mine, and on their account are calumniating me to the brethren as though there is nothing now that pious and faithful men ought to hold in greater abhorrence than my name. From the beginning it has been my object to live unknown, to a degree not reached by any one who has considered human infirmity; but now, just as though on the other hand it had been my purpose to make myself notorious to the world, I have been talked about all over the earth, and I may add all over the sea too. For men, who go to the last limit of impiety, and are introducing into the Churches the godless opinion of Unlikeness,(1) are waging war against me. Those too who hold the via media.(2) as they think, and, though they start from the same principles, do not follow out their logical consequences, because they are so opposed to the view of the majority, are equally hostile to me, overwhelming me to the utmost of their ability with their reproaches, and abstaining from no insidious attacks against me. But the Lord has made their endeavours vain.

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

LETTER CCXIII.(3)

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 me by writing to me, rewarding you for your consolation of my humble self with the real and great gladness of the Spirit. For I was indeed downcast in soul when I saw in a great multitude the almost brutish and unreasonable insensibility of the people, and the inveterate and ineradicable unsatisfactoriness of their leaders. But I saw your letter; I saw the treasure of love which it contained; then I knew that He Who ordains all our lives had made some sweet consolation shine on me in the bitterness of my life. I therefore salute your holiness in return, and exhort you, as is my wont, not to cease to pray for my unhappy life, that I may never, drowned in the unrealities of this world, forget God, "who raiseth up the poor out of the dust;"(1) that I may never be lifted up with pride and fall into the condemnation of the devil;(2) that I may never be found by the Lord neglectful of my stewardship and asleep; never discharging it amiss, and wounding the conscience of my fellow-servants;(3) and, never companying with the drunken, suffer the pains threatened in God's just judgment against wicked stewards. I beseech you, therefore, in all 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 the revelation of the secrets of my heart, in the great day of the appearing of our Saviour Jesus Christ.

2. Know then that I am expecting to be summoned by the wickedness of the heretics to the court, in the name of peace. Learn too that on being so informed, this bishop(4) wrote to me to hasten to Mesopotamia, and, after assembling together those who in that country are of like sentiments with us, and are strengthening the state of the Church, to travel in their company to the emperor. But perhaps my health will not be good enough to allow me to undertake a journey in the winter. Indeed, hitherto I have not thought the matter pressing, unless yon advise it. I shall therefore await your counsel that my mind may be made up. Lose no time then, I beg you, in making known to me, by means of one of our trusty brethren, what course seems best to the divinely guided intelligence of your excellency.

LETTER CCXIV.(5)

To Count Terentius.(6)

1. WHEN I heard that your excellency had again been compelled to take part in public affairs, I was straightway distressed (for the truth must be told) at the thought of how contrary to your mind it must be that you after once giving up the anxieties of official life, and allowing yourself leisure for the care of your sold, should again be forced back into your old career. But then I bethought me that peradventure the Lord has ordained that your lordship should again appear in public from this wish to grant the boon of one alleviation for the countless 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 your excellency once again before I depart this life.

2. But a further rumour has reached me that you are in Antioch, and are transacting the business in hand with the chief authorities. And, besides this, I have heard that the brethren who are of the party of Paulinus are entering on some discussion with your excellency on the subject of union with us; and by "us" I mean those who are supporters of the blessed man of God, Meletius.(1) I hear, moreover, that the Paulinians are carrying about a letter of the Westerns,(2) assigning to them the episcopate of the Church in Antioch, but speaking under a false impression of Meletius, the admirable bishop of the true Church of God. I am not astonished at this. They(3) are totally ignorant of what is going on here; the others, though they might be supposed to know, give an account to them in which party is put before truth; and it is only what one might expect that they should either be ignorant of the truth, or should even endeavour to conceal the reasons which led the blessed Bishop Athanasius to write to Paulinus. But your excellency has on the spot those who are able to tell you accurately what passed between the bishops in the reign of Jovian, and from them I beseech you to get information.(4) I accuse no one; I pray that I may have love to all, and " especially unto them who are of the household of faith;"(5) and therefore I congratulate those who have received the letter from Rome. And, although it is a grand testimony in their favour, I only hope it is true and confirmed by facts. But I shall never be able to persuade myself on these grounds to ignore Meletius, or to forget the Church which is under him, or to treat as small, and of little importance to the true religion, the questions which originated the division. I shall never consent to give in, merely because somebody is very much elated at receiving a letter fromment.(1) Even if it had come down from heaven itself, but he does not agree with the sound doctrine of the faith, I cannot look upon him as in communion with the saints.

3. Consider well, my excellent friend, that the falsifiers of the truth, who have introduced the Arian schism as an innovation on the sound faith of the Fathers, advance no other reason for refusing to accept the pious opinion of the Fathers than the meaning of the homoousion which they hold in their wickedness, and to the slander of the whole faith, alleging our contention to be that the Son is consubstantial in hypostasis. If we give them any opportunity by our being carried away by men who propound these sentiments and their like, rather from simplicity than from malevolence, there is nothing to prevent oar giving them an unanswerable ground of argument against ourselves and confirming the heresy of those whose one end is in all their utterances about the Church, not so much to establish their own position as to calumniate mine. What more serious calumny could there be? What better calculated to disturb the faith of the majority than that some of us could be shewn to assert that there is one hypostasis of Father, Son, and Holy Ghost? We distinctly lay down that there is a difference of Persons; but this statement was anticipated by Sabellius, who affirms that God is one by hypostasis, but is described by Scripture in different Persons, according to the requirements of each individual case; sometimes under the name of Father, when there is occasion for this Person; sometimes under the name of Son when there is a descent to human interests or any of the operations of the oeconomy;(2) and sometimes under the Person of Spirit when the occasion demands such phraseology. If, then, any among us are shewn to assert that Father, Son and Holy Ghost are one in substance,(3) while we maintain the three perfect Persons, how shall we escape giving clear and incontrovertible proof of the truth of what is being asserted about us?

4. The non-identity of hypostasis and ousia is, I take it, suggested even by our western brethren, where, from a suspicion of tile inadequacy of their own language, they have given the word ousia in the Greek, to the end that any possible difference of meaning might be preserved in the clear and unconfounded distinction of terms. If you ask me to state shortly my own view, I shall state that ousia has the same relation to hypostasis as the common has to the particular. Every one of us both shares in existence by the common term of essence (ousia) and by his own properties is such an one and such an one. In the same manner, in the matter in question, the term ousia is common, like goodness, or Godhead, or any similar attribute; while hypostasis is contemplated in the special property of Fatherhood, Sonship, or the power to sanctify. If then they describe the Persons as being without hypostasis,(1) the statement is per se absurd; but if they concede that the Persons exist in real hypostasis, as they acknowledge, let them so reckon them that the principle of the homoousion may be preserved in the unity of the Godhead, and that the doctrine preached may be the recognition of true religion, of Father, Son, and Holy Ghost, in the perfect and complete hypostasis of each of the Persons named. Nevertheless, there is one point which I should like to have pressed on your excellency, that you and all who like you care for the truth, and honour the combatant in the cause of true religion, ought to wait for the lead to be taken in bringing about this union and peace by the foremost authorities in the Church, whom I count as pillars and foundations of the truth and of the Church, and reverence all the more because they have been sent away for punishment, and have been exiled far from home. Keep yourself, I implore you, clear of prejudice, that in you, whom God has given me as a staff and support in all things, I may be able to find rest.(2)

LETTER CCXV.(3)

To the Presbyter Dorotheus.

I TOOK the earliest opportunity of writing to the most admirable Count Terentius, thinking it better to write to him on the subject in hand by means of strangers, and being anxious that oar very dear brother Acacius shall not be inconvenienced by any delay. I have therefore given my letter to the government treasurer, who is travelling by the imperial post, and I have charged him to shew the letter to you first. I cannot understand how it is that no one has told you that the road to Rome is wholly impracticable in winter, the country between Constantinople and out' own regions being full of enemies. If the route by sea must be taken, the season will be favourable; if indeed my God-beloved brother Gregory(1) consents to the voyage and to the commission concerning these matters. For my own part, I do not know who can go with him, and am aware that he is quite inexperienced in ecclesiastical affairs. With a man of kindly character he may get on very well, and be treated with respect, but what possible good could accrue to the cause by communication between a man proud and exalted, and therefore quite unable to hear those who preach the truth to him from a lower standpoint, and a man like my brother, to whom anything like mean servility is unknown ?

LETTER CCXVI.(2)

To Meletius, bishop of Antioch.

MANY other(3) journeys have taken me from home. I have been as far as Pisidia to settle the matters concerning the brethren in Isauria in concert with the Pisidian bishops. Thence I journeyed into Pontus, for Eustathius had caused no small disturbance at Dazimon, and had caused there a considerable secession from our church. I even went as far as the home of my brother Peter,(4) and, as this is not far from Neocaesarea, there was occasion of considerable trouble to the Neocaesareans, and of much rudeness to myself. Some men fled when no one 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 my anxieties. I straightway received a letter from the East to tell me that Paulinus had had certain letters from the West addressed to him, in acknowledgement of a sort of higher claim; and that the Antiochene rebels were vastly elated by them, and were next preparing a form of creed. and offering to make its terms a condition of union with our Church. Besides all this it was reported to me that they had seduced to their faction that most excellent man Terentius. t wrote to him at once as forcibly as I could. to induce him to pause; and I tried to point po out their disingenuousness.

LETTER CCXVII.

To Amphilochius, the Canons.(1)

ON my return from a long journey (for I have been into Pontus on ecclesiastical business, and to visit my relations) with my body weak and ill, and my spirits considerably broken, I took your reverence's letter into my hand. No sooner did I receive the tokens of that voice which to me is of all voices the sweetest, and of that hand that I love so well, than I forgot all my troubles. And if I was made so much more cheerful by the receipt of your letter, you ought to be able to conjecture at what value I price your actual presence. May this be granted me by the Holy One, whenever it may be convenient to you and you yourself send me an invitation. And if you were to come to the house at Euphemias it would indeed be pleasant for me to meet you, escaping from my vexations here, and hastening to your unfeigned affection. Possibly also for other reasons I may be compelled to go as far as Nazianzus by the sudden departure of the very God-beloved bishop Gregory. How or why this has come to pass, so far I have no information.(2) The man about whom I had spoken to your excellency, and whom you expected to be ready by this time, has, you must know, fallen ill of a lingering disease, and is moreover now suffering from an affection of the eyes, arising from his old complaint and from the illness which has now befallen him, and he is quite unfit to do any work. I have no one else with me. It is consequently better, although the matter was left by them to me, for some one to be put forward by them. And indeed one cannot but think that the expressions were used merely as a necessary form, and that what they really wished was what they originally requested, that the person selected for the leadership should be one of themselves. If there is any one of the lately baptized,(3) whether Macedonius approve or not, let him be appointed. You will instruct him in his duties, the Lord, Who in all things cooperates with you, granting you His grace for this work also.

LI. As to the clergy, the Canons have enjoined without making any distinction that one penalty is assigned for the lapsed,--ejection from the ministry, whether they be in orders(1) or remain ill the ministry which is conferred without imposition of hands.

LII. The woman who has given birth to a child and abandoned it in the road, if she was able to save it and neglected it, or thought by this means to hide her sin, or was moved by some brutal and inhuman motive, is to be judged as in a case of murder. If, on the other hand, she was unable to provide for it. and the child perish from exposure and want of the necessities of life, the mother is to be pardoned.

LIII. The widowed slave is not guilty of a serious fall if she adopts a second marriage under colour of rape. She is not on tiffs ground open to accusation. It is rather the object than the pretext which mast be taken into account, but it is clear that she is exposed to the punishment of digamy.(2)

LIV. I know that I have already written to your reverence, so far as I can, on the distinctions to be observed in cases of involuntary homicide,(3) and on this point I can say no more. It rests with your intelligence to increase or lessen the severity of the punishment as each individual case may require.

LV. Assailants of robbers, if they are outside, are prohibited from the communion of the good thing.(4) If they are clerics they are degraded from their orders. For, it is said. "All they that take the sword shall perish with the sword."

LVI. The intentional homicide, who has afterwards repented, will be excommunicated from the sacrament(6) for twenty years. The twenty years will be appointed for him as follows: for four he ought to weep, standing outside the door of the house of prayer, beseeching the faithful as they enter in to offer prayer in his behalf, and confessing his own sin. After four years he will be admitted among the hearers, and during five years will go out with them. During seven years he will go out with the kneelers,(1) praying. During four years he will only stand with the faithful, and will not take part in the oblation. On the completion of this period he will be admitted to participation of the sacrament.

LVII. The unintentional homicide will be excluded for ten years from the sacrament. The ten years will be arranged as follows: For two years he will weep, for three years he will continue among the hearers; for four he will be a kneeler; and for one he will only stand. Then he will be admitted to the holy rites.

LVIII. The adulterer will be excluded from the sacrament for fifteen years. During four he will be a weeper, and during five a hearer, during four a kneeler, and for two a slander without communion.

LIX. The fornicator will not be admitted to participation in the sacrament for seven years;(2) 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 promise will complete the time appointed in the case of adultery in her continence.(1) The same rule will be observed in the case of men who have professed a solitary life and who lapse.

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

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

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

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

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

LXVI. The tomb breaker shall be ex-communicated for ten years, weeping for two, hearing for three, kneeling for four, standing for one, then he shall be admitted.

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

LXVIII.The union of kindred within the prohibited degrees of marriage, if detected as having taken place in acts of sin, shall receive the punishment of adultery.(2)

LXIX. The Reader who has intercourse with his betrothed before marriage, shall be allowed to read after a year's suspension, remaining without advancement. If he has had secret intercourse without betrothal, he shall be deposed from his ministry. So too the minister.(3)

LXX. The deacon who has been polluted in lips, and has confessed his commission of this sin, shall be removed from his ministry. But he shall be permitted to partake of the sacrament together with the deacons. The same holds good in the case of a priest. If any one be detected in a more serious sin, whatever be his degree, he shall be deposed.(1)

LXXI. Whoever is aware of the commission of any one of the aforementioned sins, and is convicted without having confessed, shall be under punishment for the same space of time as the actual perpetrator.

LXXII. He who has entrusted himself(2) to soothsayers, or any such persons, shall be under discipline for the same time as the homicide.

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

LXXIV. If, however, each man who has committed the former sins is made good, through penitence.(3) he to whom is committed by the loving-kindness of God the power of loosing and binding(1) will not be deserving of condemnation, if he become less severe, as he beholds the exceeding greatness of the penitence of the sinner, so as to lessen the period of punishment, for the history in the Scriptures informs us that all who exercise penitence(2) with greater zeal quickly receive the loving-kindness of God.(3)

LXXV. The man who has been polluted with Iris own sister, either on the father's or the mother's side, must not be allowed to enter the house of prayer, until he has given up his iniquitous and unlawful conduct. And, after he has come to a sense of that fearful sin, let him 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 all will mercifully offer on his behalf their prayers with earnestness to the Lord. After this let him be received for another period of three years to hearing alone, and while hearing the Scriptures and the instruction, let him be expelled and not be admitted to prayer. Afterwards, if he has asked it with tears and has fallen before the Lord with contrition of heart and great humiliation, let kneeling be accorded to him during other three years. Thus, when he shall have worthily shown the fruits of repentance, let him be received in the tenth year to the prayer of the faithful without oblation; and after standing with the faithful in prayer for two years, then, and not till then, let him be held worthy of the communion of the good thing.

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

LXXVII. He who abandons the wife, lawfully trailed to him, is subject by the sentence of the Lord to the penalty of adultery. But it has been laid down as a canon by our Fathers that such sinners should weep for a year, be hearers for two years, in kneeling for three years, stand with the faithful in the seventh; and thus be deemed worthy of the oblation, if they have repented with tears.(1)

LXXVIII. Let the same rule hold good in the case of those who marry two sisters, although at different times.(2)

LXXIX. Men who rage after their stepmothers are subject to the same canon as those who rage after their sisters.(3)

LXXX. On polygamy the Fathers are silent, as being brutish and altogether inhuman. The sin seems to me worse than fornication. It is therefore reasonable that such sinners should be subject to the canons; namely a year's weeping, three years kneeling and then reception.(4)

LXXXI. During the invasion of the barbarians many men have sworn heathen oaths, tasted things unlawfully offered them in magic temples and so have broken their faith in God. Let regulations be made in the case of these men in accordance with the canons laid down by our Fathers.(5) Those who have endured grievous tortures and have been forced to denial, through inability to sustain the anguish, may be excluded for three years, hearers for two, kneelers for three, and so be received into communion. Those who have abandoned their faith in God, laying hands on the tables of the demons and swearing heathen oaths, without under going great violence, should be excluded for three years, hearers for two. When they have prayed for three years as kneelers, and have stood other three with the faithful in supplication, then let them be received into the communion of the good thing.

LXXXII. As to perjurers, if they have broken their oaths under violent compulsion, they are under lighter penalties and may therefore be received after six years. If they break their faith without compulsion, let them be weepers for two years, hearers for three, pray as kneelers for five, during two be received into the communion of prayer, without oblation, and so at last, after giving proof of due repentance, they shall be restored to the communion of the body of Christ.

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

LXXXIV. I write all this with a view to testing the fruits of repentance.(1) I do not decide such matters absolutely by time, but I give heed to the manner of penance. If men are in a state in which they find it hard to be weaned from their own ways and choose rather to serve the pleasures of the flesh than to serve the Lord, and refuse to accept the Gospel life, there is no common ground between me and them. In the midst of a disobedient and gainsaying people I have been taught to hear the words " Save thy own soul."(2) Do not then let us consent to perish together with such sinners. Let us fear the awful judgment. Let us keep before our eyes the terrible day of the retribution of the Lord. Let us not consent to perish in other men's sins, for if the terrors of the Lord have not taught us, if so great calamities have not brought us to feel that it is A because of our iniquity that the Lord has abandoned us, and given us into the hands of barbarians, that the people have been led, captive before our foes and given over to dispersion, because the bearers of Christ's name have dared such deeds; if they have not known nor understood that it is for these reasons that the wrath of God has come upon us, what common ground of argument have I with them?

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

LETTER CCXVIII.(1)

To Amphilochius, bishop of Iconium.

BROTHER AELIANUS has himself completed the business concerning which he came. and has stood in neeed of no aid from me. l owe him, however, double thanks, both for bringing me a letter from your reverence and tot affording me an opportunity of writing to you. By him, therefore, I salute your true and unfeigned love, and beseech you to pray for me more than ever now, when I stand in such need of the aid of your prayers. My health has suffered terribly from the journey to Pontus and my sickness is unendurable. One thing I have long been anxious to make known to you. I do not mean to say that I have been so affected by any other cause as to forget it, but now I wish to put you in mind to send some good man into Lycia, to enquire who are of the right faith, for peradventure they ought not to be neglected, if indeed the report is true, which has been brought to me by a pious traveller from thence, that they have become altogether alienated from the opinion of the Asiani(2) and wish to embrace communions with us. If any one is to go let him enquire at Corydala(3) for Alexander, the late monk, the bishop; at Limyra(4) for Diotimus, and at Myra(5) for Tatianus, Polemo,(6) and Macarius presbyters; at Patara(7) for Eudemus,(8) the bishop; at Telmessus(9) for Hilarius, the bishop: at Phelus for Lallianus, the bishop. Of these and of more besides I have been informed that they are sound in the faith, and I have been grateful to God that even any in the Asian region should be clear of the heretic's pest. If, then, it be possible, let us in the meanwhile make personal enquiry about them. When we have obtained information I am for writing a letter, and am anxious to invite one of them to meet me. God grant that all may go well with that Church at Iconium, which is so dear to me. Through you I salute all the honourable clergy and all who are associated with your reverence.

LETTER CCXIX.(1)

To the clergy of Samosata.

THE Lord ordereth "all things in measure and weight,"(2) and brings on us the temptations which do not exceed our power to endure them,(3) but tests all that fight in the cause of true religion by affliction, not suffering them to be tempted above that they are able to bear.(4) He gives tears to drink in great measure(5) to all who ought to show whether in their affections they are preserving their gratitude to Him. Especially in His dispensation concerning you has He shown His loving-kindness, not suffering such a persecution to be brought on you by your enemies as might turn some of you aside, or cause you to swerve from the faith of Christ. He has matched you with adversaries who are of small importance and easy to be repelled, and has prepared the prize for your patience in your victory over them. But the common enemy of our life, who, in his wiles, strives against the goodness of God, because he has seen that, like a strong wall, you are despising attack from without. has devised, as I hear, that there should arise among yourselves mutual offences and quarrels. These indeed, at the outset, are insignificant and easy of cure; as time goes on, however, they are increased by contention and are wont to result in irremediable mischief.(6) I have, therefore, undertaken to exhort you by this letter. Had it been possible, I would have come myself and supplicated you in person. Butt this is prevented by present circumstances, and so, in lieu of supplication, I hold out this letter to you, that you may respect my entreaty, may put a stop to your mutual rivalries, and may soon send me the good news that all cause of offence among you is at an end.

2. I am very anxious that you should know that be is great before God who humbly submits to his neighbour and submits to charges against himself, without having cause for shame, even though they are not true, that he may bring the great blessing of peace upon God's Church.

I hope that there will arise among you a friendly rivalry, as to who shall first be worthy of being called God's son, after winning this rank for himself because of his being a peacemaker. A letter has also been written to you by your very God-beloved bishop as to the course which you ought to pursue. He will write again what it belongs to him to say. But I too, because of its having been already allowed me to be near you, cannot disregard your position. So on the arrival of the very devout brother Theodorus the sub-deacon, and his report that your Church is in distress and disturbance, being deeply grieved and much pained at heart, I could not endure to keep silence. I implore you to fling away all controversy with one another, and to make peace, that you may avoid giving pleasure to you opponents and destroying the boast of the Church, which is now noised abroad throughout the world, that you all, as you are ruled by one soul and heart, so live in one body. Through your reverences I salute all the people of God, both those in rank and office and the rest of the clergy. I exhort you to keep your old character. I can ask for nothing more than this because by the exhibition of your good works you have anticipated and made impossible any improvement on them.

LETTER CCXX.(1)

To the Beraeans.(2)

THE Lord has given great consolation to all who are deprived of personal intercourse in allowing them to communicate by letter. By this means, it is true, we cannot learn the express image of the body, but we can learn the disposition of the very soul. Thus on the present occasion, when I had received the letter of your reverences, I at the same moment recognised you, and took your love towards me into my heart, and needed no long time to create intimacy with you. The disposition shewn in your' letter was quite enough to enkindle in me affection for the beauty of your soul. And, besides your letter, excellent as it was, I had a yet plainer proof of how things are with you from the amiability of the brethren who have been the means of communication between us. The well-beloved and reverend presbyter Acacius, has told me much in addition to what you have written, and has brought before my eyes the conflict you have to keep up day by day, and the stoutness of the stand you are making for the true religion. He has thus so moved my admiration, and roused in me so earnest a desire of enjoying the good qualities in you, that I do pray the Lord that a time may come when I may know you and yours by personal experience. He has told me of the exactitude of those of you who are entrusted with the ministry of the altar, and moreover of the harmonious agreement of all the people, and the generous character and genuine love towards God of the magistrates and chief men of your city. I consequently congratulate the Church on consisting of such members, and pray that spiritual peace may be given to you in yet greater abundance, to the end (hat in quieter times you may derive enjoyment from your labours in the day of affliction. For sufferings that are painful while they are being experienced are naturally often remembered with pleasure. For the present I beseech you not to faint. Do not despair because your troubles follow so closely one upon another. Your crowns are near: the help of the Lord is near. Do not let all you have hitherto undergone go l for nothing; do not nullify a struggle which has been famous over all the world. Human life is but of brief duration. " All flesh is grass, and all the goodliness thereof is as the flower of the field. ... The grass withereth, tile flower fadeth; but the word of our God shall stand for ever."(1) Let us hold fast to the commandment that abideth, and despise the unreality that passeth away. Many Churches have been cheered by your example. In calling new champions 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 able to reward you not unworthily for your brave deeds.

LETTER CCXXI.(2)

To the Beraeans.

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

LETTER CCXXII.(1)

To the people of Chalcis.(2)

THE letter of your reverences came upon me in an hour affliction like water poured into the mouths of racehorses, inhaling dust with each eager breath at high noontide in the middle of the course. Beset by trial after trial, I breathed again, at once cheered by your words and invigorated by the thought of your struggles to meet that which is before me with unflinching courage. For the conflagration which has devoured a great part of the East is already advancing by slow degrees into our own neighbourhood, and after burning everything round about us is trying to reach even the Churches in Cappadocia, already moved to tears by the smoke that rises from the ruins of our neighbours' homes.(3) The flames have almost reached me. May the Lord divert them by the breath of His mouth, and stay this wicked fire. Who is such a coward, so unmanly, so untried in the athlete's struggles, as not to be nerved to the fight by your cheers, and pray to be hailed victor at your side? You have been the first to step into the arena of true religion; you have beaten off many an attack in bouts with the heretics; you have borne the strong hot wind(1) of trial, both you who are leaders of the Church, to whom has been the ministry of the altar, and every individual of the laity, including those of higher rank. For this in you is specially admirable 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 willingly following. It is for this reason that you are too strong for the attack of your assailants, and allow no hold to your antagonists in any one of your members, wherefore day and night I pray the King of the ages to preserve the people in the integrity of their faith, and for them to preserve the clergy, like a head unharmed at the top, exercising its own watchful forethought for every portion of the body underneath. For while the eyes discharge their functions, the hands can 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. I beseech you who are entrusted with the care of souls to keep each and all together, and to cherish them like beloved children. I beseech the people to continue to show you the respect and honour due to fathers, that in the goodly order of your Church you may keep your strength and the foundation of your faith in Christ; that God's name may be glorified and the good gift of love increase and abound. May I, as I hear of you, rejoice in your progress in God. If I am still bidden to sojourn in the flesh in this world, may I one day see you in the peace of God. If I be now summoned to depart this life, may I see you in the radiant glory of the saints, together with all them who are accounted worthy through patience and showing forth of good works, with crowns upon your heads.

LETTER CCXXIII.(2)

Against Eustathius of Sebasteia.(3)

1. THERE is a time to keep silence and a time to speak, (4) is the saying of the Preacher. Time enough has been given to silence, and now the time has come to open my mouth for the publication of the truth concerning matters that are, up to now, unknown. The illustrious Job bore his calamities for a long time in silence, and ever showed his courage by holding out under the most intolerable sufferings, but when he had struggled long enough in silence, and had persisted in covering his anguish in the bottom of his heart, at last he opened his mouth and uttered his well-known words.(1) In my own case this is now the third year of my silence, and my boast has become like that of the Psalmist "I was as a man that heareth not and in whose mouth are no reproofs."(2) Thus I shut up in the bottom of my heart the pangs which I suffered on account of the calumnies directed against me, for calumny humbles a man, and calumny makes a poor man giddy.(3) If, therefore, the mischief of calumny is so great as to cast down even the perfect man from his height, for this is what Scripture indicates by the word man, and by the poor man is meant he who lacks the great doctrines, as is the view also of the prophet when he says, "These are poor, therefore they shall not hear; ... I will get me unto the great men,"(4) he means by poor those who are lacking in understanding; and here, too, he plainly means those who are not yet furnished in the inner man, and have not even come to the full measure of their age; it is.these who are said by the proverb to be made giddy and tossed about. Nevertheless I thought that I ought to bear my troubles in silence, waiting for some indication to come out of them. I did not even think that what was said against me proceeded from ill will; I thought it was the result of ignorance of the truth. But now I see that hostility increases with time, and that my slanderers are not sorry for what they said at the beginning, and do not take any trouble to make amends for the past, but go on and on and rally themselves together to attain their original object. This was to make my life miserable and to devise means for sullying my reputation among the brethren. I, therefore, no longer see safety in silence. I have bethought me of the words of Isaiah: " I have long time holden my peace, shall I always be still and refrain myself? I have been patient like a travailing woman."(5) God grant that I may both receive the reward of silence, and gain some strength to confute my opponents, and that thus, by confuting them, I may dry up the bitter torrent of falsehood that has gushed out against me. So might I say, "My soul bus passed over the torrent;"[1] and, "If it had not been the Lord who was on our side when men rose up against us, ... then they had swallowed us up quick, the water had drowned us."[2]

2. Much time had I spent in vanity, and had wasted nearly all my youth in the vain labour which I underwent in acquiring the wisdom made foolish by God. Then once upon a time, like a man roused from deep sleep, I turned my eyes to the marvellous light of the truth of the Gospel, and I perceived the uselessness of "the wisdom of the princes of this world, that come to naught." I wept many tears over my miserable life and I prayed that guidance might 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, long perverted as they were by my intimacy with wicked men. Then I read the Gospel, and I saw there that a great means of reaching perfection was the selling of one's goods, the sharing them with the poor, the giving up of all care for this life, and the refusal to allow the soul to be turned by any sympathy to things of earth. And I prayed that I might find some one of the brethren who had chosen this way of life, that with him I might cross life's short[4] and troubled strait. And many did I find in Alexandria, and many in the rest of Egypt, and others in Palestine, and in Coele Syria, and in Mesopotamia. I admired their continence in living, and their endurance in toil; I was amazed at their persistency in prayer, and at their triumphing over sleep; subdued by no natural necessity, ever keeping their souls' purpose high and free, in hunger, in thirst, in cold, in nakedness,[5] they never yielded to the body; they were never willing to waste attention on it; always, as though living in a flesh that was not theirs, they shewed in very deed what it is to sojourn for a while in this life,[6] and what to have one's citizenship and home in heaven.[7] All this moved my admiration. I called these men's lives blessed, in that they did in deed shew that they "bear about in their body the dying of Jesus."[8] And 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 copy their ways, I felt that I had found a help to my own salvation, and I took the things seen for proof of things unseen. And since the secrets in the hearts of each of us are unknown, I held lowliness of dress to be a sufficient indication of lowliness of spirit; and there was enough to convince me in the coarse cloak, the girdle, and the shoes of untanned hide.[1] And though many were for withdrawing me from their society, I would not allow it, because I saw that they put a life of endurance before a life of pleasure; and, because of the extraordinary excellence of their lives, I became an eager supporter of them. And so it came about that I would not hear of any fault being found with their doctrines, although many maintained that their conceptions about God were erroneous, and that they bad become disciples of the champion of the present heresy, and were secretly propagating his teaching. But, as I had never at any time heard these things with my own ears, I concluded that those who reported them were calumniators. Then I was called to preside over the Church. Of the watchmen and spies, who were given me under the pretence of assistance and loving communion, I say nothing, lest I seem to injure my own cause by telling an incredible tale, or give believers an occasion for hating their fellows, if I am believed. This had almost been my own case, had I not been prevented by the mercy of God. For almost every one became an object of suspicion to me, and smitten at heart as I was by wounds treacherously inflicted, I seemed to find nothing in any man that I could trust. But so far there was, nevertheless, a kind of intimacy kept up between us. Once and again we held discussions on doctrinal points. and apparently we seemed to agree and keep together. But they began to find out that I made the same statements concerning my faith in God which they had always heard from me. For, if other things in me may move a sigh, this one boast at least I dare make in the Lord, that never for one moment have I held erroneous conceptions about God, or entertained heterodox opinions, which I have learnt later to change. The teaching about God which I had received as a boy from my blessed mother and my grandmother Macrina, I have ever held with increased conviction. On my coming to ripe years of reason I did not shift my opinions from one to another, but carried out the principles delivered to me by my parents. Just as the seed when it grows is first tiny and then gets bigger but always preserves its identity, not changed in kind though gradually perfected in growth, so I reckon the same doctrine to have grown in my case through gradually advancing stages. What t hold now has not replaced what I held at the beginning. Let them search their own consciences. Let these men who have now made me the common talk on the charge of false doctrine, and deafened all men's ears with the defamatory letters which they have written against me, so that I am compelled thus to defend myself, ask themselves if they have ever heard anything from me, differing from what I now say, and let them remember the judgment seat of Christ.

4. I am charged with blasphemy against God. Yet it is impossible for me to be convicted on the ground of any treatise concerning the Faith, which they urge against me, nor can I be charged on the ground of the utterances which I have from thee to thee delivered by word of mouth, without their being committed to writing, in the churches of God. Not a single witness has been found to say that he has ever heard from me, when speaking in private, anything contrary to true religion. If then I am not an unorthodox writer, if no fault can be found with my preaching, if I do not lead astray those who converse with me in my own homer on what ground am I being judged? But there is a new invention! Somebody,[1] runs the charge, in Syria has written something inconsistent with true religion; and twenty years or more ago 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-loving sir, I reply, you who have been taught that lies are the offspring of the devil; what has proved to you that I wrote that letter? You never sent; you never asked; you were never informed by me, who might have told you the truth. But if the letter was mine, how do you know that the document that has come into your hands now is of the same date as my letter? Who told you that it is twenty years old? How do you know that it is a composition of the man to whom my letter was sent? And if he was the composer, and I wrote to him, and my letter and his composition belong to the same date, what proof is there that I accepted it in my judgment, and that I hold those views?

5. Ask yourself. How often did you visit me in my monastery on the Iris, when my very God-beloved brother Gregory was with me, following the same course of life as myself? Did you ever hear anything of the kind? Was there any appearance of such a thing, small or great? How many 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 we went together to visit the blessed Silvanus,[1] did we not talk of these things on the way? And at Eusinoe,[2] when you were about to set out with other bishops for Lampsacus,[3] was not our discourse about the faith? Were not your shorthand writers at my side the whole thee while I was dictating my objections to the heresy? Were not your most faithful disciples there too? When I was visiting the brotherhood, and passing the night with them in their prayers, continually speaking and hearing of the things pertaining to God without dispute, was not the evidence which I gave of my sentiments exact and definite? How came you then to reckon this rotten and slender suspicion as of more importance than the experience of such a length of time? What evidence of my frame of mind ought you to have preferred to your own? Has there been the slightest want of harmony in my utterances about the faith at Chalcedon, again and again at Heraclea, and at an earlier period in the suburb of Caesarea? Are they not all mutually consistent? I only except the increase in force of which I spoke just now, resulting from advance, and which is not to be regarded as a change from worse to better, but rather as a filling up of what was wanting in the addition of knowledge. How can you fail to bear 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 in his own sin?[4] I have neither father nor son slandered by you; I have had neither teacher nor disciple. But if the sins of the parents must be made charges against their children, it is far fairer for the sins of Arius to be charged against his disciples; and, whoever begat the heretic Aetius,[5] for the charges against the son to be applied to the father. If on the other hand it is unjust for any one to be accused for their sakes, it is far more unjust that I should be held responsible for the sake of men with whom I have nothing to do, even if they were in every respect sinners, and something worthy of condemnation has been written by them. I must be pardoned if I do not believe all that is urged against them. since my own experience shows me how very easy it is for accusers to slip into slander.

6. Even if they did come forward to accuse me, because they had been deceived, and thought that I was associated with the writers of those words of Sabellius which they are carrying about, they were guilty of unpardonable conduct in straightway attacking and wounding me, when I had done them no wrong, before they had obtained plain proof. I do not like to speak of myself as bound to them in the closest intimacy; or of them as being evidently not led by the Holy Spirit, because of their cherishing false suspicions. Much anxious thought must be taken, and many sleepless nights must be passed, and with many tears must the truth be sought from God, by him who is on the point of cutting himself off from a brother's friendship. Even the riders of this world, when they are on the point of sentencing some evil doer to death, draw the veil aside,[1] and call in experts for the examination of the case, and consume considerable thee in weighing the severity of the law against the common fault of humanity, and with many a sigh and many a lament for then stern necessity of the case, proclaim before all the people that they are obeying the law from necessity, and not passing sentence to gratify, their own wishes.[2] How much greater care and diligence, how ranch more counsel, ought to be taken by one who is on the point of breaking off from long established friendship with a brother! In this case there is only a single letter and that of doubtful genuineness. It would be quite impossible to argue that it is known by the signature, for they possess not the original, but only a copy. They depend on one single document and that an old one. It is now twenty years since anything has been written to that person.[1] Of my opinions and conduct in the intervening thee I can adduce no better witnesses than the very men who attack and accuse me.

7. But the real reason of separation is not this letter. There is another cause of alienation. I am ashamed to mention it; and I would have been for ever silent about it had not recent events compelled me to publish all their mind for the sake of the good of the mass of the people. Good men have thought that communion with me was a bar to the recovery of their authority. Some have been influenced by the signature of a certain creed which I proposed to them, not that I distrusted their sentiments, I confess, but because I wished to do away with the suspicions which the more part of the brethren who agree with me entertained of them. Accordingly, to avoid anything arising from that confession to prevent their being accepted by the present authorities,[2] they have renounced communion with me. This letter was devised by an after-thought as a pretext for the separation. A very plain proof of what I say is, that after they had denounced me, and composed such complaints against me as suited them, they sent round their letters in all directions before communicating with me. Their letter was in the possession of others who had received it in the course of transmission and who were on the point of sending it on seven days before it had reached my hands. The idea was that it would be handed from one to another and so would be quickly distributed over the whole country. This was reported to me at the thee by those who were giving me clear information of all their proceedings. But I determined to hold my tongue until the Revealer of all secrets should publish their doings by plain and incontrovertible demonstration.

LETTER CCXXIV.[3]

To the presbyter Genethlius.

1. I have received your reverence's letter and I am delighted at the title which you have felicitously applied to the writing which they have composed in calling it "a writing of divorcement,"[4] What defence the writers will be able to make before the tribunal of Christ, where no excuse will avail, I am quite unable to conceive. After accusing me, violently running me down, and telling tales in accordance not with the truth but with what they wished to be true, they have assumed a great show of humility, and have accused me of haughtiness for refusing 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 please men rather than God, with Whom nothing is more precious than truth. Moreover into the letter written against me they have introduced heretical expressions, and have concealed the author of the impiety, in order that most of the more unsophisticated might be deceived by the calumny got up against me, and suppose the portion introduced to be mine. For nothing is said by my ingenious slanderers as to the name of the author of these vile doctrines, and it is left for the simple to suspect that these inventions, if not their expression in writing. is due to me. Now that you know all this, I exhort you not to be perturbed yourselves, and to calm the excitement of those who are agitated. I say this although I know that it will not be easy for my defence to be received, because I have been anticipated by the vile calumnies uttered against me by persons of influence.

2. Now as to the point that the writings going the round as mine are not mine at all, the angry feeling felt against me so confuses their reason that they cannot see what is profitable. Nevertheless, if the question were put to them by yourselves, I do think that they would not reach such a pitch of obstinate perversity as to dare to utter the lie with their own lips, and allege the document in question to be mine. And if it is not mine, why am I being judged for other men's writings? But they will urge that I am in communion with Apollinarius, and cherish in my heart perverse doctrines of this kind. Let them be asked for proof. If they are able to search into a man's heart, let them say so; and do you admit the truth of all that they say about everything. If on the other hand, they are trying to prove my being in communion on plain and open grounds, let them produce either a canonical letter written by me to him, or by him to me. Let them shew that I have held intercourse with his clergy, or have ever received any one of them into the communion of prayer. If they adduce the letter written now five and twenty years ago, written by layman to layman, and not even this as I wrote it, but altered (God knows by whom), then recognise their unfairness. No bishop is accused if, while he was a layman, he wrote something somewhat incautiously on an indifferent matter; not anything concerning the Faith, but a mere word of friendly greeting. Possibly even my opponents are known to have written to Jews and to Pagans, without incurring any blame. Hitherto no one has ever been judged for any such conduct as that on which I am being condemned by these strainers-out of gnats.[1] God, who knows men's hearts, knows that I never wrote these things, nor sanctioned them, but that I anathematize all who hold the vile opinion of the confusion of the hypostases, on which point the most impious heresy of Sabellius has been revived. And all the brethren who have been personally acquainted with my insignificant self know it equally well. Let those very men who now vehemently accuse me, search their own consciences, and they will own that from my boyhood I have been far removed from any doctrine of the kind.

3. If any one enquires what my opinion is, he will learn it froth the actual little document, to which is appended their own autograph signature. This they wish to destroy, and they are anxious to conceal their own change of position in slandering me. For they do not like to own that they have repented of their subscription to the tract I gave them; while they charge me with impiety from the idea that no one perceives that their disruption from me is only a pretext, while in reality they have departed from that faith which they have over and over again owned in writing, before many witnesses, and have lastly received and subscribed when delivered to them by me. It is open to any one to read the signatures and to learn the truth from the document itself. Their intention will be obvious, if, after reading the subscription which they gave me, any one reads the creed which they gave Gelasius,[2] and observes what a vast difference there is between the two confessions. It would be better for men who so easily shift their own position, not to examine other men's motes but to cast out the beam in their own eye.[3] I am making a more complete defence on every point in another letter;[4] this will satisfy readers who want fuller assurance. Do you, now that you have received this letter, put away all despondency, and confirm the love to me,[5] which makes me eagerly long for union with you. Verily it is a great sorrow to me, and a pain in my heart that cannot be assuaged, if the slanders uttered against me so far prevail as to chill your love and to alienate us from one another. Farewell.

LETTER CCXXV.[1]

To Demosthenes,[2] as from the synod of bishops.

I am always very thankful to God and to the emperor, under whose rule we live. when I see the government of my country put Into the hands of one who is not only a Christian, but is moreover correct in life and a careful guardian of the laws according to which our life in this world is ordered. I have had special reason for offering this gratitude to God and to our God-beloved emperor on the occasion of your coming among us. I have been aware that some of the enemies of peace have been about to stir your august tribunal against me, and have been waiting to be summoned by your excellency that you might learn the truth from me; if indeed your high wisdom condescends to consider the examination of ecclesiastical matters to be within your province.[3] The, tribunal overlooked me, but your excellency, moved by the reproaches of Philochares, ordered my brother and fellow-minister Gregory to be haled before your judgment seat. He obeyed your summons; how could he do otherwise? But he was attacked by pain in the side, and at the same time, in consequence of a chill, was attacked by his old kidney complaint. He has therefore been compelled, forcibly detained by your soldiers as he was, to be conveyed to some quiet spot, where he could have his maladies attended to, and get some comfort in his intolerable agony. Under these circumstances we have combined to approach your lordship with the entreaty that you will feel no anger at the postponement of the trial. The public interests have not in any way suffered through our delay, nor have those of the Church been injured. If there is any question of the wasteful expenditure of money, the treasurers of the Church funds are there, ready to give an account to any one who likes, and to exhibit the injustice of the charges advanced by men who have braved the careful hearing of the case before you. For they can have no difficulty in making the truth clear to any one who seeks it from the actual writings of the blessed bishop himself. If there is any other point of canonical order which requires investigation, and your excellency deigns to undertake to hear and to judge it, it will be necessary for us all to be present, because, if there has been a failure in any point of canonical order, the responsibility lies with the consecrators and not with him who is forcibly compelled to undertake the ministry. We therefore petition you to reserve the hearing of the case for us in our own country, and not to compel us to travel beyond its borders, nor force us to a meeting with bishops with whom we have not yet come to agreement on ecclesiastical questions.[1] I beg you also to be merciful to my own old age and ill health. You will learn by actual investigation, if it please God, that no canonical rule be it small or great was omitted in the appointment of the bishop. I pray that under your administration unity and peace may be brought about with my brethren ; but so long as this does not exist it is difficult for us even to meet, because ninny of our simpler brethren suffer from our mutual disputes.

LETTER CCXXVI.[2]

To the ascetics under him.

IT may be that the holy God will grant me the joy of a meeting with you, for I am ever longing to see yon and bear about you, because in no other thing do I find rest for my soul than in your progress and perfection in the commandments of Christ. But so long as this hope remains unrealized I feel bound to visit you through the instrumentality of our dear and God-fearing brethren, and to address you, my beloved friends, by letter. Wherefore I have sent my reverend and dear brother and fellow-worker in the Gospel, Meletius the presbyter. He will tell you my yearning affection for you. and the anxiety of my soul, in that. night and day, I beseech the Lord in your behalf, that I may have boldness in the day of our Lord Jesus Christ through your salvation, and that when your work is tried by the just judgment of God you may shine forth in the brightness of the saints. At the same thee the difficulties of the day cause me deep anxiety, for all Churches have been tossed to and fro, and all souls are being sifted. Some have even opened their mouths without any reserve against their fellow servants. Lies are boldly uttered, and the truth has been hidden. The accused are being condemned without a trial, and the accusers are believed without evidence. I had heard that many letters are being carried about against myself, stinging, gibbeting, and attacking me for matters about which I have my defence ready 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 bearing the blows of calumny and the whips of accusation, content to think that I have the Lord, Who knows all secrets, as witness of its falsehood. But I see now that many men have silence as a corroboration of these slanders, and have formed the idea that my silence was due, not to my longsuffering, but to my inability to open my lips in opposition to the truth. For these reasons I have attempted to write to you, beseeching your love in Christ not to accept these partial calumnies as true. because, as it is written, the law judges no man unless it have heard and known his actions.[1]

2. Nevertheless before a fair judge the facts themselves are a sufficient demonstration of the truth. Wherefore, even if I be, silent, you can look at events. The very men who are now indicting me for heterodoxy have been seen openly numbered with the heretical faction. The very accusers who condemn the for other men's writings, are plainly contravening their own confessions, given to me by them in writing. Look at the conduct of the exhibitors of this audacity. It is their invariable custom to go over to the party in power, to trample on their weaker friends, and to court the strong. The writers of those famous letters against Eudoxius and all his t faction, the senders of them to all the brotherhood, the protesters that they shun their communion as fatal to souls, and would not accept the votes given for their deposition, because they were given by heretics, as they persuaded me then,--these very men, completely forgetful of all this, have joined their faction.[1] No room for denial is left them. They laid their mind bare when they embraced private communion with them at Ancyra, when they had not yet been publicly received by them. Ask them, then, if Basilides, who gave communion to Ecdicius, is now orthodox, why when returning from Dardania, did they overthrow his altars in the territory of Gangra, and set up their own tables?[2] Why have they comparatively recently[3] attacked the churches of Amasea and Zela and appointed presbyters and deacons there themselves? If they communicate with them as orthodox, why do they attack them as heretical? If they hold them to be heretical, how is it that they do not shun communion with them? Is it not, my honourable brethren, plain even to he intelligence of a child, that it is always with a view to some personal advantage that they endeavour to calumniate or to give support? So they have stood off from me, not because I did not write in reply (which is alleged to be the main ground of offence), nor because I did not receive the chorepiscopi whom they assert they sent. Those who are trumping up the tale will render an account to the Lord. One man, Eustathius,[4] was sent and gave a letter to the court of the vicar, and spent three days in the city. When he was on the point of going home, it is said that he came to my house late 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 thus going through the mere form of discharging his duty to me, departed. This is the charge under which I am guilty. This is the sin against which these long-suffering people have neglected to weigh the previous service wherein I served them in love. For this error they have made their wrath against me so severe that they have caused me to be denounced in all the Churches throughout the world--at least, that is, wherever they could.

3. But of course this is not the real cause of our separation. It was when they found that they would recommend themselves to Euzoius(1) if they were alienated from me, that they devised these pretences. The object was to find some ground of recommendation with the authorities for their attack upon me. Now they are beginning to run down even the Nicene Creed, and nickname me Homoousiast, because in that creed the Only begotten Son is said to be homoousios with God the Father. Not that one essence is divided into two kindred parts; God forbid! This was not the meaning of that holy and God-beloved synod; their meaning was that what the Father is in essence, such is the Son. And thus they themselves have explained it to us, in the phrase Light of Light. Now it is the Nicene Creed, brought by themselves from the west, which they presented to the Synod at Tyana, by which they were received.(2) But they have an ingenious theory as to changes of this kind; they use the words of the creed as physicians use a remedy for the particular moment, and substitute now one and now another to suit particular diseases. The unsoundness of such a sophism it is rather for you to consider than for me to prove. For "the Lord will give you understanding"(3) to know what is the right doctrine, and what the crooked and perverse. If indeed we are to subscribe one creed to-day and another tomor