Letters of Theodoret

is from the knowledge of God, although from things that do not exist ^A by the gift of the Creator. And this intellect also, according to the inner man, is not outside the rational nature 14. For there is an intellect of reasoned thought. Nor is it outside the Spirit. For the intellect is what understands, and is reasoning power, and makes the spirit manifest, and contemplates 15, and is a substance of three properties. For the mind or intellect 16 is the father of the word; for it has its own word in secret together with its own spirit. For the mind is moved and reasons in the spirit. But the mind is one thing, beyond reason. And again, reason is not the mind, according to the way it is reason. But each is known individually. Yet these things are individually inseparable by nature. For there is one substance. But not because there is one substance, is there also one property. For it is not the case that because there are three ^B properties, there are also three substances. For those three were not one, if they were three substances; nor would one be three, if there were but one property. Ascend now, taking our footstool as an example, to that mind which is beyond all things, which is truly Father and Word 17. For there, truly, is the unity of the trinity, and the trinity is truly of unity. For the Father, being 18 a subsistence, inseparably possesses the Son and the Spirit. And the Son, being a Son and a subsistence, inseparably possesses the Father and the Spirit. And the Holy Spirit, being a Spirit and a subsistence, inseparably possesses the Father and the Son. And each is separated, and is not separated. According to what it is separated ^C as to the subsistences, it is truly a trinity. According to what it is as to the unity, it is truly a unity. But those who do not have the taste of this sweetest honeycomb, being devoid of divine reasoning, and deluded by the human spirit, like the soulless, do not receive the things that are of the Spirit of God 11. For it is folly to them, and they cannot know. For they say: If there are three, how is it one? And if it is one, how are there three? Perceiving one and three with an incongruous line of reasoning. For if it is one, they say, it is one 19 subsistence, and not three; but if it is three, they are altogether three substances, and not one. For it is not possible, they say, for one to be three, nor again for three to be one: not observing with most subtle 20 senses 21 the most wretched depth of knowledge. According to what is it one and three, and what 22 ^D is three as one; according to what it immutably possesses the Trinity as one nature itself, for this reason it is one Trinity. Moreover, according to that it is not one person but three, it is a trinity; it is truly a unity, a trinity by persons, not by substance, and a unity by substance, not by persons. But according to one thing it is a trinity, and according to another it is a unity. For another and another and another. For there are three subsistences. But not another and another and another. For it is one nature and substance. For the truth clearly shows itself to those who believe 12. For it is found by those who do not tempt it, and appears to those who do not distrust it 13.

BLESSED THEODORET, BISHOP OF CYRUS, EPISTLES. 1057-1059 ON THE LATIN VERSION OF THE EPISTLES OF THEODORET: ADMONITION OF JACQUES SIRMOND.

The Epistles of Theodoret, taken from a Vatican codex, were rendered into Latin by Frederick Metius, for the use and favor of Cardinal Baronius, who included several of them, according to that Metian version, in his *Ecclesiastical Annals*. What was done with them later at Rome we do not know, except that it is certain they did not see the light of day. Therefore, since we obtained another Greek exemplar from the same Vatican source, by the kindness of the most illustrious and learned Archbishop of Arles—which we present in this edition—so that a Latin version would not be lacking, where we lacked the Metian one, we substituted our own.

TESTIMONIA DE HIS EPISTOLIS

Nicephorus, book XIV of his *History*, chapter 54, reviewing the works of Theodoret, says: I have encountered over five hundred of his epistles, composed in a most excellent manner and with the brilliance of the Greek language.

Collation of the Catholics with the Severians, held at Constantinople in the year 532.

The Fifth General Synod, in the fifth collation.

OF THE BLESSED THEODORET, BISHOP OF CYRUS, THE EPISTLES.

I. — To an Anonymous Correspondent.

The prophetic word has joined a prudent auditor with a wonderful counselor. ^B But I have offered the book which I composed on the divine Apostle to your holiness, not as to a prudent auditor, but as to a wise and true judge. And just as goldsmiths apply gold to a touchstone, wishing to see if it is pure and refined, so I have submitted the commentary to your piety, wishing to know whether it is rightly constituted or requires some purification. But since you have returned it to me after reading it, you have signaled nothing of these things to me, my friend. However, this silence makes me conjecture that the judge, because he had condemned it by his own vote, did not wish to afflict us by indicating the matter. Therefore, dispel this suspicion, and do not be reluctant to express to me what you think of the commentary.

^A II. — To the same.

I do not think that those who love warmly judge rightly regarding the offspring of those who are loved. For love steals away justice. Indeed, fathers think their deformed children shine with beauty, and children, likewise, do not see the deformity of their fathers. So, too, a brother views a brother not as nature shows him, but as affection does. I have supposed that your holiness has judged my writings in this way, with benevolence dictating the verdict. For truly the power of love is very great, and it often obscures no small failings of friends. Abounding in the wealth of this, O dear friend, you have adorned our writings with praises. But I ask your piety to entreat the good Lord, that He may confirm the praise of the writings and render the one praised such as the words of those who praise him depict.

^B III. — To Irenaeus the Bishop.

The divine Apostle forbids such comparisons. For writing to the Romans he said: “Therefore do not judge anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts; and then each one will receive praise from God.” He does this very rightly and deservedly. For we see only the things that are done, but the God of all knows even the counsel of those who do them, and weighing this rather than the works, He delivers His verdict. ^C Thus He will crown the divine Apostle for having become “to the Jews as a Jew,” and to those under the law as under the law, and to those without the law as without the law. For he adopted the masks of hypocrisy for the sake of the benefit of the many; not embracing the life of a flatterer, nor seeking gain that was harmful to himself, but aiming at the benefit of those whom he taught. The divine Paul, therefore, as I have already said, commands us to await the divine tribunal. But since we dare to address greater things, and reach for a theology that transcends thought and speech, not hunting for arguments of blasphemy after the manner of the impious heretics, but convicting their impiety and, as we are able, praising the Creator, we would be doing nothing absurd if we were to reply to your question.

^D You proposed in your discourse an impious judge who gave two athletes of piety the choice to do one of two things: either to sacrifice to demons, or to cast themselves headlong into the sea. And you said that one snatched at the latter and leapt eagerly into the depths, while the other chose neither, but, following the example of the former, rejected the worship of idols, yet did not cast himself into the waves, but waited to be submerged by force by another. Having set these things forth, you asked which of them seems to have acted more rightly. I, however, think that he, too, seems to you more worthy of praise. For not even what is not commanded

^A nor permitted ought anyone to use for self-destruction, but wait for death, whether natural or violent. The Master teaches this: those who were suffering persecution in one city, He ordered to flee to another; and again, He commanded them to move from that one as well, and to go to another city. Having been trained in these things, the divine Apostle escaped the hands of the ethnarch, and he did not remain silent about the manner of his flight, but described the basket in his account, and the wall, and the window, boasting and exulting in these things. For the divine law makes that which seems shameful to be honorable. Thus, sometimes he proclaimed himself a Pharisee, at other times a Roman; not fearing death, but struggling lawfully. Thus he appealed to Caesar, having learned beforehand of the plots of the Jews; and he sent his nephew to the tribune and revealed what had been plotted, ^B not desiring the present life, but following the divine laws. For the Master certainly does not wish us to cast ourselves into obvious danger. And He taught us this not only by words, but also by deeds. For He often avoided the bloodthirsty hands of the Jews. And the great Peter, the first of the Apostles, when he was released from his chains and had eluded the hands of Herod, went to the house of John called Mark, and having relieved their anxiety by his presence, and having commanded them to keep silent, he moved to another house, attempting to be hidden more effectively by the change. We shall find this sort of philosophy in the Old Testament as well. For that much-praised Moses, having used his courage on the previous day against the Egyptian, and then having learned on the following day that the murder had become known, fled, and completed a journey of many days, and reached the land of Midian. Thus Elijah the Great, having learned of the threats of Jezebel, did not surrender himself to those who wished to kill him, but leaving the inhabited world, he ran into the desert. If it is holy and pleasing to God to escape the hands of those who are warring against us, then it is surely far holier not to be persuaded by one who urges a person to become a murderer of himself. For not even the Lord yielded to the devil when he said, "Cast yourself down from above." And when he armed the Jewish ^C hands against Him with scourges, and thorns, and nails, and when creation was hastening to bring utter destruction upon those wicked men, He Himself as Master restrained it, knowing that His passion was the salvation of the world. Therefore, even during the passion, He said to the apostles, "Pray that you may not enter into temptation." And He taught us to say, "And do not lead us into temptation."

Let us, if it pleases you, change a few things in the question proposed, and we shall learn the truth more clearly; and removing the sea from the account, let us say that the judge handed a sword to each of the ^D athletes, and commanded the one who was unwilling to sacrifice to cut off his own head: who, then, being in possession of his senses, would endure to

stain his right hand with his own blood, and become his own executioner, and render his hand unfriendly, and obey the judge who issues an unlawful command? By far, therefore, is the second more worthy of admiration. For to the former, readiness of mind alone offers praise; but the latter is adorned not only by readiness, but also by sound judgment. I, for my part, have judged these things according to the measure of knowledge granted to me; but He who clearly knows both actions and thoughts will, on the day of manifestation, show who deliberated more wisely.

IV. — Heortastica

V. — Heortastica

VI. — Heortastica

VII. — Theonilla

^A the resurrection he promised—or rather, the very fountain of truth itself.

VIII. — Eugraphia

IX. — To an Anonymous Person

X. — To Helias the Scholastic

and to the knowledge of the law, my dear friend, make use of this art as required. Strike with your art those who do wrong, and defend those who are being struck by them, presenting the laws like a shield. Let no one who works injustice enjoy the benefit of your advocacy, even if he be most intimate to you. Among such men is the most wicked Abrames, who, after occupying church land for a long time, and later taking certain people from there into complicity in his wickedness, dared to do things he has clearly confessed. I have sent with him the proceedings, and those who were wronged, and the most pious subdeacon Gerontius; not so that they might hand the offender over to the laws, but so that they might instruct you in what they have suffered, and by causing you to sympathize, might persuade you to force this unholy man to restore what he has plundered. ^A

XI. — To Flavian, Bishop of Constantinople.

The Creator and Governor of all things has revealed you to be a most brilliant beacon to the world, and has turned deep darkness into clear midday. Just as a fire stationed on a watchtower by the harbors displays the mouth of the harbor to those sailing at night, so the ray of your holiness has shone forth as a great comfort to those harassed for the sake of piety, and has revealed the harbor of the apostolic faith; it has filled those who knew it with joy, and has freed those who were ignorant of it from the reefs. For my part, I praise the Giver of good things above all others, having found in you a vigorous defender who, with divine fear, drives away human terror, and eagerly battles for the evangelical dogmas, and gladly takes up the apostolic struggles. ^B And now every tongue is moved to praise your holiness. For not only the foster-children of piety admire the purity of your faith, but even the enemies of the truth greatly sing the praises of your courage. For falsehood gives way before the brilliance of truth. I write these things now, knowing the most reverend and pious lector Hypatius, who both eagerly obeys the nods of your holiness and makes constant mention of your glorious achievements, my lord. Embracing your holy and God-beloved head, we pray that you may support us with your prayers, so that we may at least live out the remainder of our life according to the divine laws. ^C

XII. — To Irenaeus, Bishop.

That great and adamantine tower, I mean Job, that vigorous athlete of virtue, was not shaken by the frequent attacks of every kind of hardship, but rather showed himself to be immovable and invincible. Yet, after the end of the struggles, the righteous Lawgiver revealed the cause of the trials, saying: "Do you think that I have dealt with you in any other way than that you might appear righteous?" (Job XL, 8). I believe that your piety also hears these words, which are able to bring many and diverse attacks of grim ^D matters; not...

^A that you have fled from them, but that you have taught the stability and firmer steadfastness of the economy. Seeing this courage of your sacred soul, the bountiful Master did not deign to hide an athlete worthy of acquisition, but brought him into the contests, so that He might adorn your venerable head with a victorious crown, and provide your struggles to others as an example of utility. Therefore, as is your custom, O friend, conquer this contest too, and bear bravely the death of your kinsman, who was also my most genuine friend. And by philosophy conquer both the kinship and the memory of character that was most excellently tempered and liberal—a memory superior to the art of painters and the knowledge of orators—and dissolve the attack of dejection by the memory of Him who wisely administers our affairs, and foresees the future, and directs it toward what is beneficial. And let us rejoice with him, for he has been released from the billows of this life; or rather, let us give thanks, because, carried by favorable winds, he has put into calm harbors and has not experienced the bitter shipwrecks with which this life is ^B full. But indeed, I know that I am doing something superfluous by exhorting to endurance a noble combatant of virtue and a trainer of other athletes. I write, however, offering consolation to myself also through these words. For I truly grieved when I remembered the association that is worthy of all love. But again, I praised the Governor of all, who knows what will be expedient and steers our affairs toward this. I dictated these things after writing the previous admonitions, when a friend from Antioch had announced his death to me.

XIII. — To Cyrus.

I had heard of the island of Lesbos, and the cities in it, Mitylene and Methymna, and the others, but I was ignorant of the fruit of the vine cultivated there. Now, however, I have learned of it through your diligence, and I have admired both the whiteness of its appearance and the subtlety of its taste; and time will perhaps add sweetness to it, unless it creates staleness. For it damages wines, just as it also does bodies and plants and buildings and other things made by hand. ^C But it is entirely useless to me, if, as you say, it is wont to make those who drink it long-lived. For I am certainly not a seeker of long times, since the storms of life are many and heavy. I was rather cheered by learning of the monk's health; for this care was indeed also stinging me, and I was accusing the doctors without cause, because this sickness needed such a cure. I have sent to your nobility a small jar of honey, such as the Cilician bees produce by sipping the flowers of the storax.

XIV. — To Alexandra.

If I were considering only the nature of the misfortune that has befallen you, I too would be in need of those who bring consolation, not only because I judge what is yours to be my own, and ^D

^A have loved that wonderful and truly praiseworthy man exceedingly. But since the divine decree has removed him from here and transferred him to a better life, I myself also dispel the cloud of despondency from my soul, and I urge your gravity to overcome the passion of despondency with reason, and to apply in due time to your soul the medicine of the divine words. For this very reason, from the cradle as if it were a breast, we suck in the meditation of the Holy Scriptures, so that when a trial befalls us, we may apply the teaching of the Spirit as an antidote against evil. We know ^B indeed that it is very difficult, and highly painful, for one who has experienced the loss of someone worthy of love to have been suddenly deprived of the object of his desire, and for one who has been living in prosperity to fall into adversity. But for those who are endowed with a mind, and who use prudent reasoning, nothing in human affairs is unexpected. For there is nothing in them that is stable or firm: not beauty, not wealth, not the health of the body, not the magnitude of status, nor anything else of those things that the majority admire. For some have fallen from extreme wealth into the lowest poverty; others, having lost their health, struggle with various diseases; others, priding themselves on the splendor of their birth, drag the most heavy yoke of servitude. As for the beauty of the body, both disease weakens it and old age corrupts it. But very wisely, the Controller of the universe has permitted none of these things to be lasting or permanent, so that those who have attained them, fearing their changes, may lower their eyelids, and knowing the shifting tide of these things, may not trust in what is transitory, but may lift up their hopes to the Giver of all good things. Since your excellence has perceived these things, I ask you to consider human nature; for you will find it to be mortal, and to have received from its very origin the decree of death. For God, the creator of all, said to Adam: “You are earth, and to earth you shall return” (Gen. III, 19). And truthful is He who passed the sentence, and experience is a witness. For there is one entry for all into life, according to the divine Scripture, and a like departure (Sap. VII, 6), and everyone who is born awaits the grave. Nor do all live for an equal time; but some die prematurely, others after reaching manhood, others after having experienced also the troubles of old age. Thus also those who have been joined by the yoke of marriage are separated; for it is necessary either for the husband to depart first, or for the wife to receive the end of life before him. And some have come to lamentations immediately after the bridal chamber; others after a short time of living together. Therefore, this one thing is sufficient—that the evil is common—to sharpen the reason so as to overcome the passion. Furthermore, that the one who has departed was a father of children, that he left them at an age of puberty, and that he had ascended to the pinnacle of dignities, and that when he was in splendor, he gave no room to envy, but instead increased the love of his own, and [left behind] a reputation for freedom, and abhorrence of wickedness, and…

gentleness, and the rest of moral virtue; these are sufficient to console even those who are utterly enslaved by sorrow.

^B But if we also call to mind the divine promises, and the hopes of Christians—I mean the resurrection, and eternal life, and the life in the kingdom, and what "eye has not seen, and ear has not heard, and has not entered into the heart of man, which God has prepared for those who love him"—what cause for despondency will then be left? Especially since the Apostle cries out clearly: "I do not want you to be ignorant, brethren, concerning those who have fallen asleep, that you may not grieve as others do who have no hope." I, for one, know many even of those who do not have hope who have overcome their grief by reason alone. But it would be most absurd for those who are carried along by such a hope to be found in a worse state than those who have no hope.

Let us, therefore, consider death a long journey; and just as we are accustomed to grieve when someone is abroad, but yet wait for their return, so let us now grieve only moderately at this separation—for I advise what is in accordance with nature—yet let us not mourn as if for one who has perished, but rather let us rejoice for him in his departure and his translation from this life, because he has been freed from uncertain affairs and fears no change, neither of soul nor body, nor of things pertaining to the body, but, being placed ^C outside the arena of contests, he awaits the prizes. And let not orphanhood and widowhood afflict you too severely; for we have a greater guardian, who even commands others to take great care of orphans and widows, and of whom the divine David says: "He shall take up the orphan and the widow, and shall destroy the way of sinners." Let us entrust to Him the steering-oars of our lives, and we shall obtain His all-encompassing providence. For His care for us will be greater than that which any mortal can have. Indeed, His own voice is: "Can a woman forget her child, so as not to have mercy on the offspring of her womb? And even if a woman were to forget to do these things, yet I will not forget," said the Holy One. For He is more akin to us than father and mother; for He is our Maker and Creator. For it is not marriage that makes fathers, but by His beckoning that fathers become fathers. I have been compelled to write these things now, because my chains do not allow me to run to you. But the most God-beloved and most holy bishop is enough, ^D even by himself, to provide every consolation to your most faithful soul, both by word and by deed, and by his presence, and by the sharing of burdens, and by his spiritual and God-given wisdom, through which I trust the storm of despondency will be calmed.

XV.—To Silvanus the Primate.

I know that I have been slow and late in offering words of consolation; yet I have not done this without consideration. For I thought it worth the effort to yield to a vehement sorrow. For even the most skilled of physicians, when the [fever] is at its height, [bring antidotes; but when the right time...]

bring the aid of their art at the opportune time. For this reason, I too have conceded these few days, considering the magnitude of the pain. For if the rumor alone so greatly afflicted us and filled us with such vast despondency, what must have been suffered by that man who was pulling the same yoke, and who—according to the divine Scriptures—had been joined and bound into one flesh, after that union, which time and love had joined together, was forcibly torn asunder? True, nature has given birth to that grief, but let reason devise the consolation, considering the nature that is subject to fate, and that this is a common evil for all, and keeping in mind the hope of resurrection, and the will of Him who wisely governs all things concerning us. For it is right to welcome the things that are steered by the ineffable wisdom, and to consider these things, in any case, as advantageous; for those who employ such pious reflections will both attain the rewards of piety and, being free from immoderate griefs, will lead a more tranquil life. But those who surrender themselves to sorrow neither profit by lamenting, and will live in anguish, and provoke the Governor of all. Let your magnificence, therefore, accept a paternal exhortation, and make use of that glorious utterance: “The Lord gave, and the Lord hath taken away; as it pleased the Lord, so has it come to pass: blessed be the name of the Lord unto the ages.” ^B

XVI. — To Bishop Irenaeus.

It is not, as it appears, possible to expect anything good. For ^C not only is the storm of the Church not being calmed, but it is swelling, so to speak, and rising up every day to its peak. Those who were to summon the synod have arrived, and have delivered the letters of invitation to certain other metropolitans, as well as to our own. I have sent a copy of the letters to your holiness, so that you may know, my lord, that according to the poet, “evil has been fixed upon evil,” and that we require only the divine goodness to calm the tempest. For it is easy for Him to do this, but we are unworthy of tranquility. The grace of patience, however, is sufficient for us, so that through it we may become superior to our enemies. For the divine Apostle taught us to ask for this. “He will make,” he says, “along with the temptation, the issue that you may be able to endure.” Furthermore, I entreat your piety to stop the mouths of the detractors, and to teach ^D them that those who are—as they say—out of bowshot, ought not to reproach those who stand in the battle line, and are being struck and are striking back. For what difference does it make which kind of weapon the one who is fighting uses, provided he fells the opponent? For not even the great David, wearing full armor, struck down the leader of the aliens; and Samson, using the jawbone of an ass, killed a thousand at once. Nor is there anyone who would blame the victory, or accuse the victor of cowardice.

as if he had not been brandishing a spear, or holding up a shield, or throwing many javelins, or drawing bows when he overcame his adversaries. ^A Likewise, therefore, it is necessary to examine those who contend on behalf of piety, and not to seek out names that stir up strife, but rather arguments that clearly proclaim the truth, and fill those who dare to oppose it with shame. For what is the difference between terming the holy Virgin both "man-bearer" and "Theotokos," or calling her both mother and handmaid of the One born, and adding that she is mother, as of a human, our Lord Jesus Christ, but handmaid, as of God, thus suppressing the pretext for calumny while expressing the same meaning under a different name?

Furthermore, one must also observe this: that the one is a common name, while the other is peculiar to the Virgin; and that the whole contention—which I wish had not occurred—has arisen over this. Many of the ancient Fathers ^B adorned the Virgin with the more honorable title, which your Holiness has also done in two or three of your discourses. I myself possess several that your piety sent to me, in which, master, you did not add "man-bearer" to the title of "Theotokos," but you declared the sense of this word using other terms. However, since you also reproach me, as if I had left out the holy and blessed Fathers Diodore and Theodore from the list of teachers, I have deemed it necessary to speak briefly about this as well.

First, indeed, my dear friend, I have omitted many other illustrious men, and those most famous in reputation. ^C Then, this also must be considered: that it is fitting for one who is accused to produce witnesses beyond doubt, whom not even any of the accusers can rebuke. If, however, the accused should call to witness those who are accused by their persecutors, not even the judge himself would think it proper to admit them. If, in truth, while I was eulogizing the Fathers in my writings, I had passed over these holy men, I would have dealt unjustly, I confess, and would have been ungrateful toward my teachers. But if, when I was being accused, I undertook a defense and produced witnesses who are beyond doubt, why do they censure us in vain, those who wish to see nothing of these matters? ^D As to how I honor those men, the book which I composed on their behalf is a witness, in which we have washed away the accusation brought together against them, fearing neither the power of the accusers nor the plots contrived against us. Let those who delight in babbling look for another color of deception. My purpose is not to say and do everything to please this person or that, but to build up the Church of God and to please her Spouse and Master. For that it is not for the sake of temporal gain, nor to retain this honor of many cares—which I am loath to call miserable—that I do these things, my conscience is my witness. For long since I would have departed of my own accord, had I not feared the divine judgment. And now know, master, that I await death.

And I think that it draws near; for the things that are being plotted are proof of it.

XVII. — To Casiana the Deaconess.

^B If I looked only at the magnitude of the affliction, I would have delayed the letter for a while, so as to gain, in time, an ally for healing. But because I am acquainted with the wisdom of your God-fearing soul, I have made bold to offer words of consolation, which I have learned both from nature itself and from divine Scripture. For nature possesses the quality of decay, and the whole of life is full of such calamities; and the Ruler of the universe, and the Governor of all, the Master who wisely manages our affairs, provides us with every kind of comfort through the divine oracles. And of these, the books of the holy Gospels are full, the writings of the holy apostles are full, and the proclamations of the thrice-blessed prophets are full. But I consider it superfluous to collect these and offer them to your God-fearing soul, which has long been nourished by divinely inspired writings, which has fashioned its own life according to their standard, and which stands in need of no other teaching. I ask you, therefore, to remember those words which command us to master our passions, which promise eternal life, which proclaim the destruction of death, and which announce our common resurrection. And in addition to these, or rather before these, [remember] that it is the Master who ordained for these things to happen thus, and that He is a Master most wise and most good, who precisely knows what is advantageous and who directs all things entirely toward this. For there are times when death is better than life, and what seems grievous is more pleasant than what is considered delightful. ^C May your God-fearing soul, therefore, receive the consolation of my humility, so that you may serve the Master of all, bearing bravely what is troublesome, and becoming a model of philosophy for women and men alike. For all will marvel at the fortitude of your mind, which has steadfastly received the assault of passion and destroyed its very violent onset by the magnanimity of your resolve. We have, moreover, suitable consolation in the living images of the departed son; for he has left us lovely fruits which can repress immoderate grief. In the end, I pray that you measure your sadness by the weakness of your body, and that you do not increase your afflictions by an excess of despondency. I, for my part, entreat the resourceful Master to provide your God-fearing soul with occasions for comfort.

XVIII. — To Neoptolemus.

When I cast my eyes upon the divine law, which calls those joined in marriage one flesh, I do not know how it is possible to console the member that has been divided by amputation: for I consider the magnitude of the pain. But when I ponder the course of nature, and that decree which the Creator pronounced, saying, ‘You are earth, and to earth you shall return,’ and the things everywhere on earth and sea ^D that have left us fruits capable of putting an end to the excess of distress. Furthermore, [original-script column: see facsimile].

the hopes granted to us by God and our Savior provide ^A many sources of consolation. For it was for the sake of this that the mystery of the Economy was accomplished, in order that, having learned of the cessation of death, we might not grieve excessively when separated by the death of those we love, but rather wait for the longed-for hope of the resurrection. I urge your Excellency to consider these things and to conquer the passion of depression, especially since your common branches are present and provide you with every opportunity for solace. Let us therefore praise Him who wisely governs our affairs, and let us not provoke Him by the immoderation of our lamentations. For He knows, as a wise God, what is beneficial, and as a good God, He arranges it for us.

XIX. To Basil the Presbyter

Experience has shown us that the most eloquent orator ^B Athanasius is exactly as your Piety's letters described him. For his speech adorns his tongue, and his character adorns his speech, while faith illuminates everything together. Therefore, always provide us with such company, most beloved of God. For be assured, you have filled us with great joy from this meeting.

XX. To Martyrius the Presbyter

Nature takes the lead as being older than the will, but the will conquers nature; and a clear proof of this is the most eloquent orator Athanasius. For although he boasts of Egypt as his fatherland, he did not take on the ferocity ^C of the nation, but tempered his character with gentleness. He is also a most ardent lover of divine things. For this reason, he spent several days with us, thinking he would reap some benefit from it. But I, as you know, most beloved of God, am reluctant to gather such things even from others; how much more I refrain from distributing them to those who desire them! It is not parsimony, however, but lack of means that prevents me from doing so. Let your Holiness therefore pray that the opinion concerning us may be confirmed by the truth, so that something praiseworthy may not only be said about us, but also be witnessed by our deeds.

XXI. To Eusebius the Scholastic

Those who disseminated this great rumor thought that they would surely cause us grief by this, ^D considering it a very woeful piece of news. But we, through divine grace, have welcomed the rumor gladly and await the outcome with a joyful spirit; and whatever grievous thing is brought upon us for the sake of divine doctrines is altogether desirable to us. For if we truly believe the Lord's promises, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us" (Rom. viii, 18). And why do I speak of the enjoyment of the hoped-for blessings? For even if for those struggling for piety

there were no reward proposed, the truth herself could of herself have persuaded her lovers to embrace with all cheerfulness the perils undergone for her sake. And a witness to what has been said is the divine Apostle, ^A crying out clearly: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, 'For thy sake we are being killed all the day long; we were accounted as sheep to be slaughtered'" (Rom. viii, 35, 36). And teaching us that he expects no requital, but loves only the Savior who saved him, he added immediately: "But in all these things we more than conquer through him who loved us" (Rom. viii, 37). And he added other things, by which he more clearly laid bare his own desire: "For I am persuaded," he says, "that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor height, nor depth, nor any other creature will be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rom. viii, 38, 39). Contemplate, O friend, the flame of apostolic charity; behold the torch of his love. I do not crave, he says, the things that are His, but I desire Him alone; ^B and this love I cannot extinguish; nay, I would most gladly choose to be deprived of present and future blessings, and to suffer and again endure every painful thing, if it were permitted me to carry around this unquenchable flame. And this divine man did not merely say these things, but he also performed them in actual deed, and everywhere by land and sea left monuments of the things he suffered. Looking to him, and indeed also to the others—patriarchs, prophets, apostles, martyrs, priests—I count as very pleasant what are thought to be mournful things. For I am ashamed, I confess, that even those who had not learned these things in the least, but were guided by nature alone, excelled in the struggles of virtue. For that Socrates, son of Sophroniscus, when he had been made ^C defendant through calumny, despised the lies of his accusers, and in grievous troubles showed the tranquility of his soul, crying out: "Anytus and Meletus can indeed kill me, but they cannot harm me." And the orator from Paeania, who conjoined philosophy with oratorical ability, brought forward this sentiment, both to the men of his own age and to those of the future: "For the end of life for all men is death, even if someone keeps himself shut up in a cell. Good men, therefore, must always do all good things, having good hope set before them, and bravely endure whatever God may give." And indeed, the historian older than him, I mean the son of Olorus, besides writing many other praiseworthy ^D maxims, wrote also this one: "That which comes from the gods must be borne necessarily, and that from enemies bravely." But why do I mention philosophers, historians, and orators? For even those who preferred mythology to truth mixed many useful exhortations into their fabulous narratives; just as Homer also, in his poems, introduces the wisest of the Greeks himself

^A inciting himself to steadfastness with these words: Pectus percutiens, mæstum ad cor talibus infit: Perfer, cor, perfer, quondam graviora tulisti.

And anyone may easily gather other similar things from the poets, and rhetoricians, and philosophers; but for us, the divine scriptures are sufficient for every usefulness. I have set these things forth, wishing to show how shameful it is that those who have shared in the prophetic and apostolic teaching, who have believed in the saving passion, and who await the resurrection of bodies, the casting off of corruption, the provision of immortality, and the kingdom of heaven, should be bested by the disciples of nature. Therefore, dear friend, ^B console those who are despondent on account of the rumors that have been spread, and if there are any who rejoice, teach us to be glad and to exult, to dance, and to welcome this which they deem a punishment as if it were the kingdom of heaven itself.

But that you may also make those most excellent men more certain who do not know what we believe, know that we believe, as we have been taught, in the Father, and the Son, and the Holy Spirit. For it is not into two Sons, as some slanderously claim, that we have been instructed, or baptized, or that we believe, or that we teach others to believe; but just as we know one Father, and one Holy Spirit, so we know one Son, our Lord Jesus Christ, the only-begotten Son of God, ^C the God Word who became man.

We do not deny the properties of the natures; but just as we deem those who divide the one Lord Jesus Christ into two Sons to be acting impiously, so we call those who attempt to confuse the natures enemies of the truth. For we believe that an unconfused union has taken place, and we know what things are proper to humanity and what things to divinity. For as a human—I speak of the common, rational, and mortal animal—possesses a soul and possesses a body, yet is understood as one animal, and the difference of the two natures does not divide the one into two persons; ^D yet in the one, we recognize both the immortality of the soul and the mortality of the body, and we confess the soul to be invisible and the body visible, while the animal, as I said, is at once rational and mortal: so our Lord and God—I mean the Son of God, the Lord Christ—even after the incarnation we know to be one Son; for the union is indivisible, just as it is also unconfused.

We know, however, both that the Divinity lacks a beginning, and that the humanity began recently. For the latter is from the seed of Abraham and David (for the holy Virgin is of them), but the divine nature was begotten of God and the Father before the ages, timelessly, impassibly, and indivisibly. But if the difference between the flesh and the Divinity were to be taken away, with what weapons shall we fight when arrayed against Arius and Eunomius? Or how shall we overturn their blasphemy against the Only-begotten? For now, the...

humble things that are said concerning Him, we adapt to Him as man; but the sublime things, and those that are fitting for God, we adapt to Him as God: and thus, the demonstration of the truth is altogether easy for us. But the discussion concerning the faith exceeds the measure of an epistle. Yet these few words suffice to indicate the character of the apostolic faith.

XXII. — To Ulpianus the Count.

^A They say that morals that are not well-disposed are rectified and made better by speeches. But to me it seems that those who are rightly tempered by nature rather adorn the speeches themselves, and have no need of words: just as bodies that are happily born have no need of extraneous colors. In these, the most eloquent orator Athanasius is truly illustrious. But I was more delighted by the fact that he is a fervent lover of your magnificence. For he never ceases to proclaim your praises. I, however, competing with him and recounting your deeds, was surpassing him in praises. ^B For I know more of your splendid achievements. But I am tormented because I do not praise all of your deeds, and I see that the head of good things is wanting in your praises: which, indeed, if God grants to be added, you will obtain the mastery among all in every kind of virtue, who lead the same life as you.

XXIII. — To Areobindus the Patrician.

The Creator and Moderator of all things distributed riches and poverty to men, not by exercising an unjust judgment, but by providing the indigence of the poor as a material for utility to the rich. In the same way, He inflicts castigations upon men, not only to exact the penalties of sins, but even to afford the opulent an opportunity for beneficence. Since, therefore, the Lord struck us with lashes ^C last year—lashes indeed much lighter than our sins, but fit to torment the farmers, concerning whom I recently informed your excellence through your tenant farmers—have pity, I beseech you, on the tillers of the earth, who have expended their labor and gathered but little fruit. Let the sterility of the year be for you an occasion of spiritual abundance, and grasp the divine mercy through this mercy. For this reason, also, the most illustrious Dionysius has set out to your sublimitude, to reveal the wounds, that it might receive a cure: who also brings these letters as a kind of petition, confident that through them he will obtain more abundant ^D beneficence.

XXIV. — To Andrew, Bishop of Samosata.

Your piety indeed, I well know, desires our meeting, being a nursling of divine love. But I desire it much more, by how much I understand that greater utility will accrue to me from the meeting. For indigence is accustomed in a certain way to inflame desire, but the Lord of all can grant that we may obtain what we desire. For He Himself rules all things, and knows what will be profitable, and never fails to provide this for each one. But how much I was delighted by your letters,

1205 EPISTOLA XXVIII. 1206

[...to receive me,] I cannot attain in words. Yet the most reverend and most religious deacon Thalassius increased my joy, relating those things which I longed to hear. For what, my lord, could be more lovable to me than your prosperity? And what makes this so great, ^A as the humility and modesty of those who are among the great and exalted in our midst? For you have acted like a wise and diligent physician, who did not wait to be called, but of his own accord came to those who were in need of healing. This filled me with every pleasure, and I learned by experience what it is to "laugh tearfully," and understood the mind of the poet. May the munificent Giver of all good things grant that you may excel in these things, and that we may emulate the praiseworthy qualities seen in the best of men. Strive, therefore, my dear friend, and persuade Him who is able to give, that He may grant what we ask.

XXV. Heortastica (Festal Letter)

XXVI. Alia heortastica (Another Festal Letter)

XXVII. To Aquilinus, Deacon and Archimandrite

XXVIII. To Jacob, Presbyter and Monk

^A labors they are exempt by reason of their age. I believe that your piety also experiences this pleasure, and bears old age more easily, as it remembers the labors of youth.

XXIX. — To Apellioni.

The sufferings of the Carthaginians would require the tragedies of Aeschylus and Sophocles; perhaps even the magnitude of their woes would surpass the language of those poets. For that city, which was once captured with difficulty by the Romans themselves—nay, which had often contended with the greatest Rome for supremacy and had brought her into the utmost peril—has now become a laughing-stock for the barbarians. And those who adorned her most celebrated senate-house now wander over the whole world, sustaining their lives from the hands of the hospitable, and they stir tears in those who behold them, and demonstrate the instability and volatility of human affairs. I indeed saw many others who had come thence, and I was seized with fear: for I know not, as Scripture says, what the coming day may bring forth. But I revere, above all, the most admirable and most magnificent Celestiacus, who bears his calamity with an equable mind and turns the change of his prosperity into an occasion for philosophy, and praises the Governor of all, believing that this is beneficial, which He either commanded to come to pass, or did not prevent from coming to pass. For the rationale of divine Providence is ineffable. Let your magnificence receive this man, who is journeying with his wife and children, with Abrahamic benevolence. For, confident in the greatness of your soul, I introduce these guests, and I point out your liberal right hand.

XXX. — To Aerius the Sophist.

Behold, now is the time for your academy to demonstrate the utility of its disputations. For I hear that a brilliant assembly is gathered among you, and that the council consists of men who both possess the splendor of ancestral lineage and are polished in their language; and that your conversations are about virtue and the immortality of the soul, and other things that pertain to these. Show us, therefore, at the proper time, the nobility of the soul and the precious wealth of virtue, and receive the most admirable and most magnificent Celestiacus, as those who have been instructed in the sudden turnings of human ^D prosperity. For he himself once adorned the metropolis of the Carthaginians; and he opened the doors of his house to many guests, nor did he hope that he would ever need the beneficence of others. Become, therefore, a tongue for him, and, O my dear friend, plead his cause with your voice. For he cannot bear the poetic sentiment which reproaches the needy for any word he may utter. And persuade those of that assembly who are able to emulate the hospitality of Alcinous, and to drive away the poverty which has unexpectedly befallen him, and to turn his adverse fortune into prosperity, and

to hymn the philanthropic Lord, because He instructs us through the calamities of others, and has not sent us away to the houses of others, but has brought others to our own doors; and to those who use his philanthropy, he promises to give what neither speech can utter nor the mind can conceive.

XXXI.—To Domnus, Bishop of Antioch

XXXII.—To Bishop Theoctistus

if our city, although desolate, having few inhabitants, and those poor, provides relief to those who arrive, much more does it befit Beroea, nurtured in piety, to do this, especially with your holiness leading the way.

^A XXXIII. — To Stasimus, Count and Primate. A tragic tongue would be needed for the sufferings of the most distinguished and magnificent Celestiacus. For those adequately lament human calamities; but I in summary explain to your magnificence that his fatherland was Libya, once celebrated by all, his city the most illustrious Carthage, his tribe and family the most brilliant senate, and his wealth great and flowing beyond what was needed. But all these things are now a fable, and a narrative stripped of reality. For the barbarian war has deprived him of all those things. Such, indeed, is the good fortune of men, which is unwilling to remain always with the same people, but hastens to pass to others. I offer him to your magnificence as a guest, and I ask that he become a participant in the beneficence praised by all. I also ask that he be made known through your excellence to all the honored and wealthiest men, so that you may be the author of gain for them, and achieve a greater reward from the benevolent God.

^C XXXIV. — To Patricius, Count. All species of virtue are indeed laudable, but philanthropy adorns the others as well. This we daily ask of the God of all; through this alone we obtain pardon when we sin; this causes the wealthy to look upon the poor. Knowing your magnificence to be endowed with this, I confidently commend the most distinguished and magnificent Celestiacus, a man who was the master of much money and property, but who has been suddenly deprived of all these things, yet bears poverty as easily as few bear wealth. The subject of this tragic drama is Africa and Carthage, and the disasters of the barbarians. I, therefore, have introduced him to your sublimity; do you also insinuate him to others, and incline them toward mercy; for you will have made greater gain if you teach many philanthropy.

^D XXXV. — To Irenaeus, Bishop. In many other kinds of virtue, my lord, you shine, but your holiness is adorned non least by philanthropy, by the contempt of money, and by a right hand pouring forth remedy for those in need. Especially toward those who have lived in good fortune, but have afterward fallen into adversity, do you bestow greater providence, O friend of God. Having this confirmed, I make known to your piety the most distinguished and magnificent Celestiacus; whom, formerly in Car-

Carthage, riches and power rendered conspicuous; but now, despoiled of these, piety and philosophy adorn him. He bears with a calm mind what others consider misfortune, since it has even been the cause of his soul's salvation. He came to us with letters indicating his former prosperity, and having spent many days with us, he gave testimony of his experience. On which account we recommend him the more earnestly to your holiness, and we pray that through the works of your piety he may become known to the wealthy citizens. For it is likely that they, when they have learned of his condition and fearing a similar calamity, will make an effort to escape that penalty by showing compassion. For he is forced to move about, as he is in need of ampler expenses, because he has with him his wife, and children, and servants who also escaped the hands of the Barbarians. ^B

XXXVI. — To Pompeianus, Bishop of Emesa.

I know both things clearly: the scarcity of money, and the greatness of soul, and how generosity conquers poverty. For this reason I commend to your holiness the most admirable and magnificent Celestiacus, who was formerly lord of much money and many possessions, but escaped the hands of the Barbarians with only his freedom; and he now has as his only provision for the maintenance of life the mercy of those who are like your piety. But he also leads a swarm of cares with him. For there are with him the partner of his life, and his children, and servants, whom he retains not for the sake of necessity alone, but also for the sake of humanity; for he considers it impious to dismiss those who did not endure to abandon him. I ask that this man also be made known to the wealthy among the citizens through your philanthropy; for I think that, being taught by your holiness and seeing the change in his prosperity, they will imitate your magnificence, master, ^C and, considering the commonality of nature, they will confer aid upon him according to their means.

XXXVII. — To Salustius, Prefect.

Whenever those who have obtained office hold the scales of justice unswervingly, and lift up the cord equally, they bring about an abundance of all kinds of good things for those they govern. But if sufficient wisdom is also present, and the vote of humanity is added to him who is in need, multiple goods redound to the subjects from the praetorian offices. The people of Euphratesia, having tasted these things through your brilliance, and having the experience of the good things of the former administration as a teacher, rejoiced now when they learned that the rudders of the prefecture had been entrusted to your magnificence. I, for my part, pray that they may attain greater goods, and that your brilliance may partake of greater glory, and that to the other excellent goods there may be added piety, the crowning point ^D of goods, so that the praise of those who celebrate your deeds may not limp. I had also hoped that during the time when I was compelled to spend a few days in Hierapolis, I would have met with your magnificence,

and I kept asking those who arrived continuously whether the emblems of your office had been delivered to your excellency. But because the divine and saving feast pressed upon us, I returned to the city entrusted to me. Now, however, having received your magnificence’s letters and being greatly cheered by them, I both pay the debt of greeting, and—having spoken with God—I have immediately sent you the most honorable and reverent deacon, the water-finder, just as you ordered. May the philanthropic Master grant that he provides both a benefit to the city and an opportunity for your brilliance to win glory.

^B XXXVIII. —

Heortastic

XXXIX. —

Another Heortastic

XL. —

To Theodore the Vicar

XLII. — To Constantius the Praetorian Prefect

^B If no necessity had compelled me to write to your greatness, I would perhaps have rightly incurred the charge of arrogance, for not measuring myself and for ignoring the magnitude of your authority. But since an ultimate destruction impends over the remnants of the city and region entrusted to me by God, due to the calumnies ventured by some against the inspection that has already taken place, your greatness, I am sure, will grant pardon to the boldness of my letter, considering at once the necessity of the matter and the intention of the writer. I groan and grieve, indeed, that I am forced to write against a man whose offenses it would have been fitting to conceal out of respect for the title of the priesthood. And yet, I write in defense of the poor who are being oppressed by him. For this man, although held accountable for many transgressions, and having been suspended from communion—before, clearly, the holy synod had been convened—fearing the verdict of the episcopal assembly, fled from here, having trampled upon, as he thought, the ecclesiastical laws, and revealed his true nature by despising the bonds of excommunication. He undertook an accusation not even befitting mercenary laborers, and out of the hatred which he nurtured toward the distinguished Philip, he attacked the wretched taxpayers. ^C As for me, I consider it superfluous to recount the man’s disposition, his initial walk of life, and the magnitude of the sins he has committed. I beseech your greatness regarding this one thing: do not put faith in his falsehoods, but confirm the inspection and spare the wretched taxpayers, and spare the most miserable decurions, from whom are demanded things that they themselves cannot collect. For who is ignorant of the severity of the assessment of the jugera among us, because of which most of the possessors have sold their lands, the tenant farmers have run away, and many of the fields lie abandoned? Nor would it be absurd, when discoursing about the land, to use geometric proofs; for the length of our region is forty miles, and it occupies the same in breadth. The mountains, indeed,

^A are many and great, some entirely bare, others shaded by fruit-less trees. This is the measure of the country: it possesses fifty thousand free yokes, and ten thousand others besides these that are tributary. Let your wisdom, therefore, consider the enormity of the injustice. For if no part of the region were uncultivated, but all were very easy for the husbandmen to farm, they would still sink under the burden of the taxes, unable to bear the oppressiveness of the registration. The proof of this is most clear. For when, under the glorious memory of Isidore, they owed the tribute for fifteen thousand yokes, the exactors of the Comitian office, unable to bear the loss, complained many times, and by petitions sent to your exalted throne, they begged that two thousand five hundred of the least suitable yokes be excused; and those who held the reins of power before your magnificence ordered that this unnecessary tax burden be released from the miserable decurions, and that others in an equal number be assigned to the Comitians in their place; and even so, they are unable to fulfill the entire canon.

I ask pardon of you for a long letter, and I beseech your magnificence to reject the lies cast against the miserable tax-payers, to check the calamity of the wretched region, to lift it up where it is bowed down, and to transmit an immortal glory to future generations. These things, furthermore, are prayed for with me by the holy men who are among us, and especially by the most religious and most holy man of God, the Lord Jacob, who, since he is a most earnest lover of silence, could not be induced to write, yet he desires that the city, which he illuminates as he dwells nearby and protects with his prayers, may enjoy that kindness.

XLIII. — To Augusta Pulcheria

Because you adorn the empire with piety and brighten the purple with faith, we dare to write, and we do not look upon our own insignificance, because you bestow upon the priesthood the honor that is fitting. Pondering these things, I beseech your majesty that you deign to spare our miserable region, and that you command that the inspection which has been frequently taken be confirmed, and that the false suggestions of certain persons against it not be received, nor that he be considered worthy of belief who carries about the name of bishop but performs deeds that are alien even to well-mannered slaves. For this man, having been found guilty of diverse accusations, and having been bound in the fetters of excommunication by the most God-beloved and most holy archbishop of the great city of the Antiochians, the Lord Domnus, when a pontifical council was to be convened in order to inquire into the crimes objected against him, fled and made for the royal city, and having assumed the role of an informer, he attacks the region which he calls mother, and attacks countless poor people at the same time, and on account of his hatred which he bears against one man, he has sharpened his tongue against all. But what manner of man he is, and in what pursuits he has been educated,

I will not say, considering what is becoming to myself; but what has now been undertaken by him gives clear proof. Concerning the region, I say only this: that while the whole province has received some relief, this one [district] has never enjoyed such kindness, although it bears a most heavy burden. Whence many of the estates have been deprived of their farmers, and many have been left entirely deserted by their owners; yet for these, the most wretched decurions are still burdened with exactions, and being unable to bear the collection, some beg, and others take to flight. In short, the condition of the city has been reduced to such a state that it will not survive unless a remedy is applied by your piety. I hope, however, that your serenity will heal the city's wounds and add this to your other righteous acts. ^A

XLIV. To Senator the Patrician.

Thanks be to the Savior of all, that He always adds the honors of dignities to your greatness. I, however, have not written until now, and I did not immediately declare the joy I felt in my soul at the pinnacle of your honor, not wishing to be troublesome to your magnificence. But now I do so, because the region entrusted to me by God is at the razor’s edge, as they say. For when the inspection was made at the time when we were first refreshed by your arrival, and was with difficulty ensured under the most magnificent prefect, the lord Florentius, and has now been confirmed again by him who holds the same reins, a certain man, bearing indeed the name of bishop, but practicing things foreign even to those on the stage, fleeing the council of bishops—and this while the bonds of excommunication are upon him—attempts to slander and defame the inspection that was made, attacking the truth out of hatred for the spectabilis Philip. Wherefore I beseech your magnificence to render his lies of no effect and to ensure that the inspection which was rightfully made remains unshaken. For it befits your greatness to reap the fruit of this righteous act along with others, and to gather the acclamations of those whom you have benefited, and to worship the God of all, and also to honor His genuine servant, the most holy man of God, the lord Jacob, who offers this petition with me. He would have written himself, had it been his custom to write. ^{B C D}

XLV. To Anatolius the Patrician.

That all the Orientals are disposed toward your magnificence as children toward a loving father, your sublimity knows well. For what reason, then, did you hate those who loved you, and deprive them of your providence, and force everyone to mourn and lament, preferring your own advantage to the utility of others? For in truth I do not believe there is anyone among those who fear the Lord who does not grieve vehemently at being deprived of your prefecture. Nay,

^A but I believe that all the rest, even if they do not possess a precise knowledge of divine matters, receive a feeling of distress in the same way, when they consider your good deeds. I, for my part, mourn differently, and remembering your honor and sincere good will, I implore the Lord of all to shelter you always with his unconquerable right hand and to grant you a supply of all manner of good things. We urge your magnanimity that, although absent, you may provide your customary care as if you were present, and break the rage of that unworthy bishop of ours, whose manner of life is well known to your greatness. For he is attempting, as I have learned, to ruin our region entirely, having assumed the role of an informer and slandering the inspection that has already taken place. And this, when all, so to speak, know the very grievous assessment of our region, and how many of our lands have been stripped of farmers on account of it. But he, having despised excommunication and having fled from the holy synod, has unleashed his tongue against the wretched poor. Therefore, may it please your magnanimity to take care of our affairs, lest falsehood prevail over the truth. I offer the same prayers for the Cilicians. For we continue in perpetual mourning until the iniquity is destroyed. The Lord of all will recompense the reward of this zeal, he who has even promised to give a reward for a little water.

XLVI. — To Peter the Scholastic.

Of those who value justice highly, there is nothing capable of checking this praiseworthy purpose. ^C Your magnanimity confirms this with your words, for you were grieved at the things previously reported, and you were not willing to overlook justice being attacked, but by casting aside your distress at the opportune time, you justly stopped the mouth of the enemy of the truth. Having learned this, we have become more ardently attached to your greatness, finding in you true philosophy tempered with rhetorical ability, and we pray more earnestly that you may destroy and overturn the falsehood of this best of men and strengthen the consolation of the wretched poor.

XLVII. — To Proclus, Bishop of Constantinople.

Last year, your holiness delivered the illustrious Philippus, the primate of our city, ^D from a heavy wave: hence, having enjoyed tranquility through the care of your holiness, he filled our ears with your praises. But that most religious man is trying to render all that labor useless, slandering the inspection of the region that was carried out many times twelve years ago, and having begun an accusation not even fitting for the lowliest of slaves. Therefore, I entreat your sacred head to put an end to his false speaking, and to persuade the most illustrious prefects to ratify the judgment which they justly and benevolently pronounced. For in truth our city has suffered a most grievous assessment beyond all the cities of the province.

And while every other city has been relieved, it alone has remained until this day bearing a burden of more than sixty-two thousand ^A measures. At length, however, those who held that high office were with difficulty persuaded and sent inspectors to the region: the report sent by them was first approved by Isidorus of magnificent memory, and confirmed by the most glorious and Christ-loving Lord Florentius. The one who now holds the reins, and graces the seat with justice, having examined the whole matter more accurately, ratified it by imperial decrees. But that man, a lover of truth, because of the hatred he bears toward one man—the illustrious Philip, I mean—has undertaken a war against the poor. Wherefore I beseech your Holiness to oppose your own just tongue to his unjust tongue, and to defend the truth which is under attack, and to demonstrate the invincibility of truth and the vanity of the lie ^B against which you struggle, even as you show its true status.

XLVIII. — To Eustathius, Bishop of Berytus.

I have received the accusation with pleasure, even though I could have refuted the charge with no effort. For I have written not only three times, but even four. I suspect one of two things: either those who promised to convey the letters have done me an injustice by not delivering them, or your Piety, having received them, and desiring more, is casting at me a charge of negligence. But as I said, the accusation does not trouble me; for it indicates a burning love for me. Therefore, continue to use your skill, and do not cease to accuse, and to draw forth the pleasure that we derive from it.

XLIX. — To Damianus, Bishop of Sidon.

Mirrors are accustomed to reflect the faces of those who look into them. Thus, those who look into them see their own forms. The pupils ^C of the eyes do this same thing; for they imprint in themselves the images of others. Something of this sort has happened to your Holiness. For you did not behold our deformity: but you saw your own beauty and admired it. For indeed, nothing of those things which you have mentioned is in me. I desire, however, that those words be confirmed by deeds; and I beseech your God-loving self to supply your prayers, lest the praises, stripped of truth, should limp.

L. — To Gerontius, Archimandrite.

Speech often paints the characteristics of souls, and reveals those forms of theirs which escape the sight; just as now, your religious letter has truly set forth the piety of your holy soul. For to await that tribunal, and to fear, and to seek advocates, and to prepare a defense, clearly demonstrates a soul concerned with divine matters. We, however, are ^D somnolent and sluggish, accustomed to sloth, and in need of the great assistance of prayers. Therefore, bestow these upon us, O most God-loving one, that now at least, arising from our sleep, we may take some thought for the soul.

LI. To Agapius the Presbyter

^A Wonderful indeed are the noble works of virtue in themselves; yet they seem more wonderful if they chance upon a tongue capable of relating them brilliantly. The most God-loving bishop, the lord Thomas, has lacked neither of these: for he himself has undergone labors for the sake of piety, and he has possessed your God-loving tongue, which praises those labors as they deserve. We ourselves saw him coming with such a testimony more gladly, and having enjoyed his company for a short time, we sent him on to the task entrusted to him.

LII. To Ibas, Bishop of Edessa

God, the Lord of all, who cares for our common salvation, I believe, brings certain calamities upon some, so that for those who have sinned, this chastisement might serve as a medicinal remedy, while for those who are zealous for virtue it may provide proof of their steadfastness, and for those who observe it, a profitable example. We are naturally filled with a certain fear when we see others being punished. Considering these things, I regard the evils of Africa as a common gain. First, by reflecting upon their former prosperity and observing the sudden change, I see the swiftly turning shifts of human affairs, and I learn neither to trust in good fortune as if it were lasting, nor to chafe against hardships as if they were unbearable. Secondly, I renew the memory of my own sins, and I fear lest I fall into similar distress. I have now been impelled to write these things in order to introduce to your holiness the most God-loving bishop Cyprian, who comes from much-famed Africa but has been forced to wander in foreign lands due to the cruelty of the barbarians. He has brought us letters from the most holy bishop, the lord Eusebius, who wisely governs the nation of the Galatians. May your God-loving heart, having received him with its customary kindness, send him on with letters to whichever of the lords and most God-loving bishops you may wish, so that he himself may enjoy some relief, and may repay them with heavenly and lasting rewards.

LIII. To Sophronius, Bishop of Constantina

^D Knowing your munificent and generous right hand, most God-dear one, I offer to your holiness a desired gain. For just as those who are intent upon present things are distressed when those in need of financial assistance come before their eyes, so those who are generous are gladdened when such people appear, since they themselves desire heavenly things. Now, one of those through whom these are gained is the most God-loving bishop Cyprian, who formerly was wont to help others among the rest, but now, lamenting the calamities of Africa, looks to the hands of others and awaits the generosity of God-loving souls. He himself shall enjoy...

therefore, your brotherly love, and may he be sent on with letters to other harbors.

LIV. — Heortastic

LV. — Heortastic

LVI. — Heortastic

LVII. — To Eutrechius the Prefect

LVIII. — To Nomus the Consul

LIX. — To Claudianus.

^A Sincere friendships cannot be dissolved by distance of place, nor can time attenuate them. For while time harms the body, plucking away the flower of youth and inducing old age, it increases the strength of friendship, suggesting many more incitements to it. For this reason, I too, though removed many stations from your magnificence, write this salutation, incited, clearly, by the goads of friendship. The bearer of this letter is Patroinus the draconarius, a man most worthy of reverence because of his soul's virtue; for he strives to obey the divine laws with great alacrity. Therefore, through him, do not count it a burden, most excellent sir, to announce to us your esteemed health, along with ^B the most desirable fulfillment of your promise.

LX. — To Dioscorus, Bishop of Alexandria.

We hear that your holiness is endowed with many other virtues (for fame, swift-winged, running everywhere, has filled everyone's ears with your glory); but all particularly praise the modesty of your mind, which the Lord, ordaining it by law, set forth as an example for us, saying: "Learn of me, for I am meek and lowly of heart" (Matt. XI, 29). For by nature, being high, or rather the most high God, He approved the meek and lowly mind after taking on flesh. Looking to Him, therefore, master, you do not regard the multitude of those subject to you, nor the height of the throne; but you look at nature and the swift changes of life, and you follow the divine laws, the observance of which is the procurer of the kingdom of heaven. Having been made certain of this humility of your holiness, I dare to embrace your holy and God-beloved head through these letters, and I offer prayers whose fruit is salvation. The instigator for me of these letters was the most religious presbyter Eusebius; for when I learned of his journey there, I immediately dictated the letter, begging your holiness both to support us with your prayers, and to insert a spiritual feast into your letters, and to send to those who are hungry the admirable banquet of your words.

LXI. — To Archibius the Presbyter.

I did not neglect the two letters I received from you recently, but I wrote immediately and gave the letters to the most God-beloved presbyter Eusebius. But a certain delay having intervened, what was present was put off. For time henceforth kept the ships within the ports, indicating the storminess of the sea and ordering the sailors and pilots to cease. I pay, therefore, the debt at the present time, not that I may not owe, but that I may increase the debt. For this debt becomes manifold when it is paid. For those who study to keep the laws of friendship sharpen the love-charm, and make it burn more ardently, and kindle a torch from a spark,

and, inflamed by this, they vie with one another in affection. Receive, then, this apology, O most venerable head, and grant forgiveness, and send us a letter to assure us of your health.

LXII. To John the Presbyter.

^A "Live unnoticed," said one of those who were called wise of old. I, having approved the sentiment, wished to confirm the word by deed. For I thought it nothing absurd to gather what is useful even from others. For they say that bees collect their combs and draw sweet dew not only from edible plants, but even from bitter herbs. And I myself have seen them settling on barren rocks and drawing up a little moisture. How much more just is it, then, that those who are endowed with reason should gather usefulness from every quarter? ^B I, for my part, as I said, strive to live unnoticed, and delight above all things in quiet and silence. But the most pious presbyter Eusebius, returning recently from your country, reported that a conversation had taken place among you, and that in the course of some discourse mention had been made of us, and that your piety had spoken honorably of my insignificance. I thought it ungrateful and highly unjust for one who has been mentioned so kindly and well not to make a return of the same. For even if we have done nothing worthy of such praise, we nevertheless admire the intention and purpose of those who so praise us. For such praise is the offspring of charity. I greet, therefore, your piety, using as a minister for these letters him who recently brought to us your non-written words which you had spoken about us. ^C But do you, upon receiving this letter, O most dear to God, return letter for letter. For you indeed were the first to make use of words, I of letters; and I have returned letters for your words. It remains, therefore, that you also should compensate letter with letter.

LXIII. Festal.

We have enjoyed in the usual way the other blessings of the feast. For we have celebrated the memory of the saving passions, and through the Lord's Resurrection we have received the good tidings of the common resurrection, and ^D we have sung the praises of the ineffable love of God and our Savior toward mankind; but the storm of the Churches has not permitted us to partake of pure joy. For if, when one member suffers, the whole body shares in the pain, how is it possible not to mourn when the whole body is being tossed? And our sadness is increased and intensified by the thought that these things are the prelude to a total apostasy. Pray, therefore, your piety, if these things are indeed as they seem, that we may obtain divine assistance, so that we may be able "to withstand in the evil day," according to the divine Apostle. But if any time remains for the settling of affairs, that the storm may be calmed, and the Churches may recover their former tranquility, so that the enemies of the truth may not exult over our calamities.

LXIV.—Heortastica.

^A At the time when the Lord endured the saving passion for the human race, the chorus of the holy apostles grieved beyond measure; for they did not yet clearly perceive the fruit of the passion. But once they knew the salvation that had blossomed from it, they called the preaching of the passion "evangel," that is, good news, and they eagerly proclaimed this to all men. The faithful, however, being enlightened in their minds, having received this joyfully, celebrate the memory of the passion as a festival, and treat the season of death as an occasion for a banquet and a solemnity. For the resurrection, joined to it, drives away the mourning of death and becomes a pledge of the common resurrection. Having fulfilled this present solemnity, we greet your piety, sending forth as a kind of sweet savor the tokens of the festival.

LXV.—To Zenon, Master of the Soldiers.

^B To be affected by human perturbations is common to all men; but to bear them bravely, and to break their assault, is no longer common. The former belongs to nature, the latter to the will. Therefore, we admire those who practice philosophy, who choose what is best and overcome perturbations by reason. ^C Philosophy is perfected by that reason which is in us, which governs the perturbations and is not led by them. Now, one of the human perturbations is sadness, which we exhort your magnificence to overcome. It will be easy for you to overcome sadness if you both consider nature and reflect on the uselessness of mourning. For what gain will it be to the departed for us to be wailing and indulging in grief? Therefore, when we turn over in our mind the communion of our birth, the long time of our acquaintance, the illustrious military service, and the noble deeds celebrated by many, let us reflect that the man who was adorned by these things was still subject to the decree of death; and furthermore, that God governs all things, and, knowing more certainly what will be profitable, directs human affairs accordingly. I have written these things according to the measure of a letter, entreating your eminence that you might grant to us all your health, which joy is wont to preserve, while sadness destroys it. For this reason, looking toward our common benefit, I have written this letter.

LXVI.—To Aerius the Sophist.

^D The parent and nurse of the most desired solemnity calls you. For the holy shrine has received its roof, and suitable adornment has been added, and it desires the inhabitants for whom it was built. These are the apostles and prophets, the excellent heralds of the Old and New Testaments. Therefore, grace the festival with your presence, and drawing the blessing that flows from it, make the solemnity more joyous for us.

LXVII. — To Marana

^A It was your role, best of men, to invite others also to the celebration of the dedication; for it is by your zeal and eagerness that the divine temple was built, and the most renowned heralds of the truth have arrived to dwell within it and to guard those who faithfully approach. I write, however, to indicate the time of the festival.

LXVIII. — To Epiphanius

I could have wished to invite you, not only as a fellow citizen but also as a partner in the faith and a companion, to the celebration of the holy apostles and prophets; but my previous commitment does not allow it. For this reason, I urge only the rights of kinship, and I pray that you may obtain the delightful blessing of the holy apostles and prophets. For no dissension of opinion hinders this participation.

LXIX. — To Eugraphia

If the bonds of necessity did not hold me, I would have run immediately as soon as I learned of the falling asleep of your magnificent and glorious husband. For I owe you very many thanks, having been enriched in many ways by every kind of honor from you. However, since I was unwillingly detained from rendering what is due, I considered it absurd to send letters at the very height of your mourning, when neither would it be possible for the letter-bearer to address your dignity, nor would your grief allow you to read letters. ^B But after room was given to reason to recover and to restrain the passion and to discipline the excess of mourning, I dared to write and to exhort your excellency, having considered human nature, and having reflected on the common evil, and being instructed in divine matters, to measure your sorrow by faith. ^C For that most excellent man has not died, according to the voice of the Lord (Luc. viii. 52), but is sleeping a sleep longer than the usual. For the Master gave us this hope; this promise we have received from the divine Oracles. I know, indeed, that separation is painful, and very painful indeed, especially when both the harmony of character and the length of time have increased friendship. But let this grief be for a journey, not for death. ^D Such philosophy is proper for those who have been educated in the school of piety; and I pray that your dignity may be adorned by it. And I do not use this exhortation as if I were suffering from a lack of feeling; for in truth I felt pain in my soul, having learned of the departure of a person dear to me. But I called to mind the Ruler of all, and His ineffable wisdom, which disposes all things for our benefit. I therefore exhort your holiness to ponder these things, to overcome your grief, and to praise God, the Master of us all; for with ineffable providence He governs our affairs.

LXX. — To Eustathius, Bishop of Aegae.

The story concerning the most noble Maria is worthy of tragedy. For she is, as she herself says and others have testified, the daughter of the most magnificent Eudaemon. But in the calamity that invaded Africa, she lost her ancestral freedom and fell into slavery. Certain merchants, having purchased her from the barbarians, sold her to others who dwell in our territory. A servant girl, who had long held the rank of a domestic in her household, was sold along with her. Thus, both the maidservant and the mistress bore the bitter yoke of slavery together. But the maidservant would not ignore the difference in their stations, nor did she forget the former dominion; rather, she preserved her goodwill in the calamity, and after the service of their common masters, she would serve the one who was thought to be her fellow slave, washing her feet, making her bed, and attending to other similar duties. This became known to those who had purchased them. From this, both the freedom of the mistress and the good character of the maidservant were bruited about the city. Having learned this, the most faithful soldiers stationed among us (for I was absent at that time) repaid the purchase price and rescued her from slavery. ^A After my return, having been informed of the incident of the calamity and of the praiseworthy eagerness of the soldiers, I prayed for blessings upon them, and I entrusted the most noble maiden to one of the most devout deacons, having ordered that sufficient rations be provided for her. Ten months had already passed, when, hearing that her father was still alive and held a magistracy in the West, she naturally desired to return to him. And since some said that many merchants from the West would arrive for the fair that is now being conducted among you, she asked to set out with a letter from me. For this reason I have written this letter, beseeching your piety to take care of this generous scion, and to order someone adorned with piety to speak with the shipowners, captains, and merchants, and to entrust her to faithful men who are able to restore her to her father. For those who bring the daughter to her father beyond all human hope will surely gain great reward. ^{B C}

LXXI. — To Zeno, Master of Soldiers and Consul.

Everyone admires your courage, as being tempered with gentleness and mildness, and as being exercised toward your household with kindness, but toward enemies with a manly spirit. These things make a master of soldiers praiseworthy. For courage adorns a soldier, but prudence adorns a general even more than courage; and with these, temperance and justice, through which the great wealth of virtue is gathered. The soul that desires good things collects this wealth, and considers the labor most sweet, looking toward the sweetness of the fruits. For God, the creator of all, as a sort of noble agonothete, has proposed prizes to the athletes of virtue—some in this life, and others in that life which has no end. ^D Therefore, for those who in this life…

have enjoyed your greatness, and have received the highest honor, may it be granted also to attain those stable and lasting goods, and together with the consular robe, to take up the ineffable and divine garment. For it is the common prayer of all who understand the magnitude of that gift.

^B LXXII. — To Hermesigenes the Assessor.

At the time when the darkness of ignorance was wrapped around the human race, not all people kept the same festivals, but they held their public assemblies divided according to their cities. For in Elis there were the Olympics, at Delphi the Pythian games, in Sparta the Hyacinthia, and at Athens the Panathenaea, the Thesmophoria, and the Dionysia. These were famous, and some celebrated the banquet of one demon, and others of another. But after the intellectual light dispersed that gloom, everywhere on land and sea, the inhabitants of the continents and the islanders all together celebrate the feast days of God and our Savior; and wherever one may wish to travel, whether toward the rising sun or the setting sun, one will find the same festival being celebrated everywhere at the same time. For it is not necessary, according to the law of Moses, which was suited to the weakness of the Jews, to converge into one city and celebrate the memory of the benefits by resting; but every city, and every village, and the fields, and the furthest borders have been filled with divine grace, and in every place holy shrines and temples have been consecrated to the God of all. For this reason, we hold our assemblies divided by cities, and yet again we share with one another in the feasts. For we honor the same God and Master with hymns, and we offer to Him mystical sacrifices. For this reason, we who are neighbors greet one another through letters, signifying the joy that arises from the feast. This I also do now, and I send a festive greeting to your magnificence. You will surely return the same, and observe the law of the feast.

^D LXXIII. — To Apollonius.

The historian, admiring Themistocles, the son of Neocles, that excellent and most praiseworthy general, testified that he was endowed only with natural virtue; but he said that Pericles, the son of Xanthippus, had also added to this the skill acquired through education, that he could instill persuasion into his speeches, and by this charm those who heard him, and that he was capable of knowing what was appropriate and of expressing these things. For it is not absurd, when I write about him, to use his own words. These things also brighten your magnificence. For God the Creator has given you a fortunate and noble nature, and the acquisition of education demonstrates its beauty. Nothing, then, is lacking in the wealth of your virtue, except only the knowledge of the Author; for if this is added, we shall have the most perfect abundance of good things.

^A Having known this, I write of your arrival, praying to the Giver of good things to illuminate the vision of your soul with a ray of light, and to show you the magnitude of the gift, and to kindle in you the love of that possession, and to grant to the one who longs for it that which is longed for.

LXXIV. — To Urbanus

The munificent Lord has granted us to enjoy this feast once again, and to send a festal greeting to your magnificence; which indeed we pray may prosper and flourish, and that you may attain the ineffable gift from God, which supplies the seeds of hoped-for good things to those who approach, and provides the tokens of a life and kingdom that will never cease. We pray that the benign Lord may grant this to your amplitude; for it is the custom of those who love to seek good things for their friends.

LXXV. — To the Clergy of Beroea

I have perceived that it is not without reason that I love you. For the letters of your piety have made me certain that I am loved in return as I love. I have many reasons for my love for you. First, that your father, that great and apostolic man, was also my father. Second, that I hold the most religious bishop, who now governs your Church, in the place of a like-minded and true brother; third, the nearness of our cities; fourth, that we frequently visit one another. This, moreover, has the power to generate friendship and to preserve it once generated. But if you wish, I will name a fifth: the connection which the tongue has to the ears (for the one utters words, while the other receives them), we have the same with you. For you hear our discourses with pleasure, and I very willingly pour out this little drop upon you. ^C But the crowning point of our union is the agreement of faith: that you have admitted none of the spurious dogmas, but preserve that ancient and apostolic doctrine which the venerable gray hair brought to you, and which the sweats of virtue have nurtured. I exhort your piety, therefore, to take greater care of the flock now, and to keep it unharmed for the shepherd, so that you may with confidence use that celebrated saying of the patriarch: "I brought thee not that which was torn of beasts."

LXXVI. — To Uranius, Governor of Cyprus

Presence strengthens sincere friendship, but the distance of places does not sever it; for the bonds of this are strong. This, indeed, one might know from many other things; but our own affairs are sufficient to demonstrate the truth of the saying. For many things separate us—mountains, and cities, and the sea; yet nothing has extinguished the memory of your magnificence. For as soon as we see someone arriving from those cities which are adjacent to the sea, our discourse immediately brings Cyprus and its excellent governor into our midst, gladdened

by hearing of your fame. Now we have been filled with a most pure and great joy, for we have learned that which was more desirable to us than all else. For what, most excellent man, could be more pleasant for us to see than your soul, worthy of praise, illuminated by the light of knowledge? For we deem it right that he who is adorned with many forms of virtue should also add to it the final touch; and we believe that we shall see what we have desired. ^A For your brightness will undoubtedly seize the God-given gift with a ready mind, urged on by sincere friends who clearly understand its magnitude, and by being led to the munificent giver, God, who "wills all men to be saved and to come to the recognition of the truth," and who through men fishes for men unto salvation, leading those who have been caught into an ageless life. For the hunter of fish deprives those whom he catches of life; but our fisherman, whomsoever he catches, frees from the bitter bonds of death. On account of this, "He was seen on earth, and conversed with men," and through the visible humanity brought a life-giving teaching to men, and established a constitution suitable for those endowed with reason; and, having strengthened the laws with miracles, He destroyed death by the death of the flesh; and, by raising this up, He promised the resurrection to us all, having given as a worthy guarantee of our own resurrection the resurrection of His own precious body. ^B Yet He so loved men, even those who hated Him, that the mystery of the Economy is disbelieved by some because of the excess of the passions (He endured). But it suffices to demonstrate the abyss of His love for mankind that He does not cease to call even the unbelieving day by day. He does this, moreover, not as one in need of human service (for of what would the Creator of all have need?), but as one thirsting for the salvation of each person. Seize, therefore, admirable man, the gift, and hymn the Author of the gift, and prepare for us a most great and most joyful festival. ^C

LXXVII. To Eulalius, Bishop of Persian Armenia.

I have learned that Satan has sought to sift you like wheat, and that the Master has permitted it, that He might show the wheat, that He might test the gold, that He might glorify those who glorify Him, that He might crown the athletes, that He might proclaim the victors. I, however, fear and shudder, not being anxious for you, who are the strenuous fighters for the truth, but knowing that it happens that some are found to be weaker. ^D For if among the twelve apostles one traitor was found, it is manifest that among a greater number of men one could find more who fall short of perfection. Reflecting on these things, I was troubled, and filled with great despondency. "For if one member suffers," according to the divine Apostle, "all the members suffer with it." We are members of one another, and we grow together into one body, having as our head the Master Christ. Yet I have one consolation (50) for my grief, that I keep your mind...

^A fixed upon holiness. For having been schooled in the divine oracles and informed by the Prince of shepherds as to what marks the good shepherd, there is no doubt that you will lay down your lives for the sheep. "For the hireling, when he sees the wolf coming, flees, because he is a hireling, and he cares nothing for the sheep," according to the voice of the Lord; "but the good shepherd lays down his own life for his sheep." In the same way, an excellent military commander does not demonstrate his own bravery in time of peace, but in the time of war, both by inciting others and by himself exposing himself to perils for the sake of the army. For it would be absurd for him to enjoy the honor of a commander, yet when the moment of need demands it, to flee from the dangers.

These things were also always the custom of the most blessed prophets, who, disregarding the safety of the body, did not shrink from any labor or peril for the sake of the Jews, who hated and turned away from them. Concerning them the divine Apostle says, "They were stoned, they were sawn asunder, they were tempted, they died by the slaughter of the sword. They wandered about in sheepskins, in goat skins, being destitute, afflicted, tormented, of whom this world was not worthy; wandering in deserts, and mountains, and dens, and caves of the earth." ^B Thus, the divine apostles, traveling about the whole world, preached, having no house, no bed, no bedding, no table, nor any other of the things that necessary use requires; but were scourged, and tortured, and imprisoned, and endured a thousand forms of death. And these things they endured, not on behalf of acquaintances and friends, but they undertook dangers voluntarily for those very people who were persecuting them. How much more just it is, then, in the present time, to embrace the impending danger on behalf of one’s fellow believers, brothers, and children. For even the nature of brute animals has this benevolence toward its own kind implanted within it. For it is possible to see even sparrows struggling as much as they are able on behalf of their chicks, and exerting whatever strength they possess for their defense; and other kinds of birds in like manner undergo danger for their little ones. And why do I speak of birds? For bears, and leopards, and wolves, ^C and lions, are glad to suffer anything for the sake of the safety of their offspring. For they do not turn away from those who attack, but receive their onslaught and fight for their young.

I have recounted these things, not to encourage your God-loving souls by the example of irrational creatures, but to soothe my own grief, and to persuade you that you will not abandon the flock of Christ, when the wolves attack, to be without a shepherd; but having called upon the Lord of the flock for help, you will readily undertake the struggle on its behalf. For such a time as this reveals who is a shepherd and who is a hireling, and who feeds the flock diligently, and who consumes the milk and clothes himself in the wool, ^D while neglecting the safety of the sheep.

^A “But God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it.” This, I entreat your piety, to show greater providence toward the weaker, and not only to support those who are wavering, but also to raise up those who have fallen; for neither do shepherds despise sickly sheep, but they separate them from the others and provide every kind of medicine for their healing.

This is what we must do. It is fitting to raise up those who are sliding, to reach out a hand, to encourage, to heal the bites that have been inflicted, and not to despair of their salvation, nor to surrender them to the mouth of the devil. The divine apostle Paul was constantly doing this. When the Galatians, after saving baptism and the grace of the divine Spirit, had slipped into Jewish infirmity and accepted circumcision, he lamented and wept more than any loving mother, yet he healed them and set them free from that malady. And one may hear him crying out: “My little children, of whom I travail in birth again until Christ be formed in you.” Thus, he instructed the teacher of the Corinthians who had dared that abominable fornication, and he did so paternally and most expertly; having cut him off in the former Epistle, he reconnected him in the second and said: “So that contrariwise you ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.” And again: “Lest Satan should get an advantage of us: for we are not ignorant of his devices.” Thus, also, with those who were partaking of things sacrificed to idols, he rebuked them decently, admonished them appropriately, and delivered them from that grievous error.

^B For this reason, also, our Master Christ permitted the first of the apostles, whose confession He had fixed as a sort of base and foundation of the Church, to waver and deny Him, and then raised him up again, by this very same act teaching two things: not to trust in themselves, and to support those who are wavering. Reach out your hand, therefore, I entreat you, to those who have slipped; lead them up from the pit of misery ^C and from the miry clay, and set their feet upon a rock. And put into their mouths a new song, a hymn to our God, that what was to them an example of ruin may become an example of salvation, that many may see it and fear, and trust in the Lord our God. And let them be kept from the communion of the holy mysteries, but let them not be kept from the prayer of the catechumens, nor from the hearing of the divine Scriptures, nor from the admonition of the teachers. Let them be kept from the holy mysteries, not unto death, but for a set time, until they recognize the disease, until they desire health, until they have bewailed as is fitting the fact that, having abandoned their King, they had deserted to the tyrant,

and having forsaken their Benefactor, they had passed over to the enemy. These things the canons of the holy and blessed Fathers also teach. I write these things, not to instruct your Holiness, but to remind you in a brotherly spirit, knowing that even a most excellent navigator, in the time of a storm, has need of the warnings of his sailors. Thus even that great and most renowned Moses, who brought forth those most famous miracles, accepted the counsel of Jethro, a man still held fast by the error of idols; for he did not consider his impiety, but perceived the usefulness of the counsel. Furthermore, I entreat your Holiness to offer up earnest prayer to God on my behalf, that I may pass the remaining days of my life according to the prescriptions of His laws. I have written these things through the most honorable and pious presbyter Stephen, whom I have been very glad to see because of the modesty of his character. ^B

LXXVIII. To Eusebius, Bishop of Persarmenia

When some misfortune befalls a navigator, either the steersman or the first of the sailors functions in his place, not establishing himself as the navigator, but looking to the safety of the ship from shipwreck. Thus, again, in war, the general having fallen, the first of the tribunes takes upon himself the command of the forces, not seizing the authority, but taking thought for his own countrymen. In this way also the thrice-blessed Timothy filled the position of the divine Paul, being sent by him. It is therefore fitting for your Godliness to embrace the zeal of a navigator, a general, and a shepherd, and to accept with a cheerful face all dangers for the sake of Christ’s sheep, and not to abandon the sheep abandoned and alone, but rather to bind up that which is broken, to raise up that which has fallen, to bring back that which is straying, and to preserve in health that which is sound, and to imitate the good shepherds who stand before the folds and undertake the war against the wolves. Let us also remember the words of the patriarch Jacob, which he brought forward when exposing the ingratitude of his kinsman: "By day I was scorched by the heat, and by ^C frost by night; and sleep departed from my eyes. I did not eat the rams of your flock, nor did I bring to you what was taken by a beast. I myself used to make restitution for whatever was lost by theft, by day or by night." These are the characteristics of a shepherd; these are the laws for the care of sheep. But if that admirable man had such care for irrational sheep, and employed such a defense toward him who had committed them to his trust, what must we not perform, to whom rational sheep have been committed, and who have received this charge from the God of all, if we consider that the Lord laid down His soul for them? Who would not fear and ^D be struck with awe...

hearing God speaking through Ezekiel: ^A “I will judge between shepherd and sheep, because you ate the milk, and clothed yourselves with the wool, and did not feed the sheep.” And again: “I have set you as a watchman to the house of Israel; and if you do not announce to the wicked man so that he may turn the wicked man from his wicked way, that wicked man shall die in his iniquity, but his blood will I require at your hand.” With these agree also those things said parabolically by the Lord: “Thou slothful and sluggish servant, thou oughtest to have put my money to the bankers, and I coming would have demanded it with interest.” Let us therefore arise, I entreat you, and let us fight for the sheep of the Lord. The Master of them is near, He will certainly appear, and He will scatter the wolves, and glorify the shepherds: “For the Lord is good to them that wait for Him, to the soul that seeks Him.” And let us not be vexed by the storm that has arisen; for the Master of all knows what is expedient. For this reason, He did not grant the request of the Apostle, who asked for release from temptations, but said: ^B “My grace is sufficient for thee; for my power is made perfect in weakness.” Let us therefore bear courageously the sorrows that come upon us. In wars are brave men seen; in the contests are the athletes crowned; the agitation of the sea shows the skill of the helmsman; fire tests the gold. But I entreat you, let us not take thought only for ourselves, but let us exercise greater care for others, and not only for the healthy, but much more for the infirm. For it is an Apostolic law that explicitly cries out: “Encourage the faint-hearted, support the weak.” Let us therefore reach out a hand to those who have fallen; let us heal their wounds; let us also place them in the ranks against the devil; nothing will torture him so much as seeing these fighting and striking again. The Master is ^C kind; He accepts the repentance of those who offend; let us hear Him saying: “As I live, saith the Lord, if I will the death of the sinner, but rather that he should turn and live.” For this reason He has even added an oath to His word, and He who forbids oaths to others has sworn, so that He might persuade us that He earnestly desires our repentance and salvation. Of these things the divine Books are full, both the old and the new. These things also the canons of the holy Fathers teach.

I for my part have written these things not to you as ignorant, but I have reminded you as those who know; and I have imitated those who stand upon the land and bring aid to those tossed by the waves, either by pointing out a hidden reef, or by indicating concealed shallows, or by taking hold of and pulling to safety a rope. May the God of peace crush Satan under your feet shortly, and may He gladden our ears with your tranquility, saying to the

raging sea, "Peace, be still." Do you offer up prayers to Him on our behalf. For you have greater boldness, as having undertaken dangers on His behalf.

LXXIX. — To Anatolius the Patrician.

^A The Lord God has granted us at this present time the greatest consolation in your magnificence, and has provided a harbor suitable for the storm. Whence we confidently suggest to your greatness those things which are troublesome. Some time ago, we brought to the attention of your excellency that the most magnificent Count Rufus had shown us a memorandum written in the imperial hand, which commanded the most valiant master of soldiers to see to it, prudently and skillfully, that we stay in Cyrus and not set out for other cities, as if we were constantly convening synods at Antioch and disturbing the orthodox. Now, I inform you that I have obeyed the imperial letters and arrived at Cyrus; and after six or seven days had passed, the most devoted Euphronius the magistrianus ^B was sent to me with letters, demanding that I acknowledge in writing that the imperial letters had been shown to me; and I promised both to remain at Cyrus and in this region, and to cling to the flock committed to me. I ask therefore your magnificence to inquire carefully whether these things were truly commanded, and for what reason. For I am conscious of many other sins of my own: yet I feel that I have committed no offense against the Church of God or against the common order. And I write this, not because I am burdened by living at Cyrus. For to tell the truth, I consider this place ^C more desirable than any glorious city, because this lot was offered to me by God. But to be bound by necessity, and not by my own will, seems to be in some way grievous, and besides this, it gives a handle to the wicked to become more bold, and not to obey our admonitions. For this reason I pray your greatness, if nothing of the kind has been commanded, to make me certain of this: but if these letters are indeed from the victorious Augustus, to teach his piety not to give credence to calumnies easily, nor to lend his ears only to the accusers, but to demand an account from the accused. ^D For the very evidence of events ought to have persuaded his piety that the things alleged against us are false. For when have we ever troubled his serenity about any matter, or proven burdensome to the high magistrates or to the possessors, who are many and splendid here? That we have also spent no small part of the ecclesiastical revenues on public buildings, erecting porticoes and baths, and constructing bridges, and procuring other things for public use, your magnificence is not unaware. But if some are indignant because we mourn the ruin of the Churches of Phoenicia, let your greatness know that we cannot but grieve, when we see the horn of the Jews raised on high, and the Christians in tears and mourning, even if they are sent off to the furthest boundaries. Nor can we, for the sake of apostolic

dogma, cease the struggle, remembering the apostolic voice which says: "We must obey God rather than men." ^A And the judgment seat of the Lord Christ is, for us, more fearful than the things here; for we shall all stand before Him, to give an account of what we have spoken and done. By that judgment seat the grim things of the present life are made bearable to us. For the hope of the things to come is a sufficient comfort to those who are wronged. And the humane Master has added for us your greatness, shining with faith and piety.

LXXX. — To Eutrechius, Praetorian Prefect

I was very greatly surprised that your greatness did not inform me ^B of the plots formed against us. For to overturn them might perhaps have been a difficulty for those who could not refute their falsehood; but to make known the things that were being plotted did not require power, but a benevolent disposition. And we, indeed, had hoped that when your magnificence was called to the imperial city and had taken up the high throne of the prefects, every ecclesiastical storm would be calmed. But we have experienced ^C disturbances such as we did not see even at the beginning of the discord. For the Churches of Phoenicia are in mourning; and in mourning also are those of Palestine, as everyone reports, and as the letters of the most God-beloved bishops clearly show. All the saints among us groan, and every pious congregation laments; and while we were expecting an end to our former troubles, we have been cast into others again. For we have been relegated and confined to Cyrrhus, if the rescript which we have received is true, which they say was written by the hand of our victorious Augustus himself, ^D and which reads thus: "Since such-and-such bishop of that city constantly gathers synods, and this troubles the orthodox, take care with suitable moderation and prudence that he remain in Cyrrhus, and not depart to another city." I, therefore, have acquiesced in the decision and embrace the quiet. And your greatness is a witness to my mind. For you know how, when I was entering Antioch, I departed in disarray, on account of those who wished to detain me there. But they were manifestly unjust who gave both ears to the calumniators and did not reserve one for us. For even to murderers and those who invade the marriage beds of others, a place for defense is granted; nor do they accept the sentence of condemnation before they have been convicted while present, or have confessed, as the truth is in writing. But a high priest who has held the episcopate for twenty-five years, and who spent the time preceding that in an ascetic retreat, who never troubled a court of law, nor was ever held guilty by anyone of any indictment, has become the sport of slander, and is not even granted that which tomb-robbers usually

^A obtain: to be questioned whether the charges against them are true. But while they have acted unjustly, I have suffered no injustice; indeed, I am prepared for even greater annoyances. For even if they are ten thousand times vexed that I mourn the calamities of Phoenicia, I shall not cease to do so as long as I see them. For the divine judgment is the only thing I fear. Yet I still pray that they may obtain pardon from the God of all; and as for your Highness, I pray that you may always enjoy a good reputation, distinguish yourself in all good things, speak out boldly against falsehood, and champion the truth. Let those who have contrived these things know that, even if I should depart to the farthest ends of the earth, God will not allow impious doctrines to prevail, but by His nod will destroy those who follow such nefarious dogmas.

LXXXI. — To Nomus the Consul.

^B I enjoyed a brief moment of your magnificence's presence, when violent necessity deprived me of what I desired; yet I had hoped that this brief encounter would be the tinder for a warmer benevolence and affection, but I was disappointed in this hope. For although I have already written two letters, I have received no response, and by an imperial decree I am forbidden to cross the borders of the Cyrrhestic region. ^C Yet there is no reason assigned for this seeming condemnation, save that I gather episcopal synods. And the sentence was passed without any accusation being disclosed, without an accuser appearing, and without the accused being convicted. And in this we acquiesce, knowing the rewards that await those who are oppressed. I know indeed that Festus (and he was the Roman governor entrusted with the administration of the Jews), when the Jews were demanding the slaughter of the divine Paul, openly replied: "It is not the custom of the Romans to condemn any man before he who is accused has his accusers present, and has opportunity to make his defense regarding the charge." ^D And these things were said by a man who did not believe in the Lord Christ, but served the error of idols. I, however, without even being asked whether I gather synods or not, or for what reason I gather them, and what harm this brings to ecclesiastical or public affairs, am barred from other cities just like those who have committed the most serious offenses; or rather, every city is open to all others—not only to the followers of Arius and Eunomius, but even to those suffering from the disease of the Manichaeans and Marcionists, and the followers of Valentinus and Montanus, and indeed even to Gentiles and Jews; but I, who fight for the evangelical dogmas, am excluded from every city. But some say that we hold contrary views. Therefore, let a council be held; let there be present, from the God-beloved bishops, those who know how to judge, and let there be present, from the honorable and the magistrates, those who have been instructed in divine matters; let us speak [...]

of what we think; let the judges pronounce whose sentiment is consonant with the apostolic doctrine.

^A Verily, however, I have written these things, not because I desire to see the great city, nor because I am eager to depart for another. For in truth, I prefer the quiet of those who wish to administer the Churches in the monastic guise. For let your greatness know that neither in the time of the most blessed and holy Theodotus, nor under the blessed memory of John, nor under the most holy bishop, the lord Domnus, did I enter Antioch of my own accord; but I reluctantly obeyed, even though I was called five or six times. And I obeyed, yielding to the ecclesiastical canon, which commands that one who is called to a synod and is unwilling to arrive, be held liable. And having entered, what have we done of those things which do not please God? Is it that we have removed from the sacred rolls one person or another who had dared to commit crimes worthy of silence? That we promote to the order of the priesthood those who are praised and adorned in their life? That we offer the evangelical teaching to the peoples? If these things are worthy of accusation and punishment, we most gladly accept even greater punishments for them. ^B But the calumniators force me to speak. For even before my very conception, my parents promised to offer me to God, and from my swaddling clothes, as they had promised, they dedicated me and reared me in this manner. Having passed the time before my episcopate in a monastery, I was unwillingly ordained bishop. For twenty-five years I have lived in such a way that I was neither summoned to court by anyone, nor did I myself accuse anyone. None of the most devout clerics who have been under me has frequented the tribunals in so many years. I have not received an obol or a garment from anyone; no one of my household has ever received so much as a loaf of bread or an egg. Except for the rags with which I am clothed, I have desired to possess nothing. I have erected public porticoes from the ecclesiastical revenues; I have built two very large bridges; I have taken care of public baths. When I found the city not drawing water from the river flowing beside it, I constructed an aqueduct and filled the waterless city with water. And that I may pass over these things, I led eight villages corrupted by the heresy of Marcion, together with the surrounding places, to the truth willingly; another village filled with Eunomians, and another with Arians, I illuminated with the light of divine knowledge; ^C and through the grace of God, not a single tare of heresy has been left among us. And I have not done these things without danger, but having often shed my own blood, having been very often stoned by them, and having arrived at the very gates of Hades. But I became a fool in boasting; yet these things have been said out of necessity, not by choice. And the thrice-blessed Paul was also forced to do this at one time, to stop the mouth of his accusers. Nevertheless, I bear this which seems to be an ignominy, and I consider it the highest honor. For I hear the apostolic voice crying out: “All who desire to live godly in Christ Jesus will suffer persecution.”

I implore your magnificence to care for ecclesiastical affairs and to calm the storm that has arisen; for in truth, not even at the beginning of the discord did such confusion seize the Church. No one is explaining to you the magnitude of the dangers, the laments of the Christians who are in Phoenicia, and the wailing of the most holy monks among us. For this reason I have used a lengthier discourse, so that once the storm of the Churches is known, your magnificence might settle it and reap the utility resulting therefrom. ^A

LXXXII. — To Eusebius, Bishop of Ancyra.

I hoped that at the present time I would receive frequent letters from your holiness. For having suffered a most manifest calumny, we stood in need of fraternal consolation. For those who in our present time are renewing the heresy of Marcion, and Valentinus, and Manes, and the other Docetists—being distressed that their heresy is being openly confuted by me—endeavored to circumvent the ears of the Emperor, calling us heretics and falsely accusing us of dividing our one Lord Jesus Christ, the incarnate God the Word, into two sons. But they did not persuade them with their words as they had hoped. Wherefore a memorandum was written to the most magnificent and most glorious master of soldiers and consul, containing no accusation of heresy, but certain other causes, and these false. For they claimed that I was gathering frequent synods at Antioch, and that this was offending some, and that therefore I ought to remain quiet and govern the Churches entrusted to me. When this memorandum was shown to me, I seized upon the decree as a fountain of blessings. For first, I obtained the most desired quiet; ^B and second, I hope that many stains of my sins have been washed away on account of the wickedness contrived against me by the enemies of the truth. Moreover, the Moderator of all clearly showed how great care he takes for the oppressed even in this life. For when we were remaining quiet, confined within our home boundaries, and all the Orientals were grieving and were in bitter mourning, yet were compelled to be silent because of the fear cast upon them (for the things that had been done to us had struck terror and fear into everyone), the Lord himself looked down from heaven and refuted the calumny of the authors of the calumny, and exposed their impious frame of mind. These men also incited Alexandria against us, and by means of their own worthy ministers they are bombarding the ears of all, saying that we preach two sons instead of one. But I am so far from this execrable sentiment that, ^C when I observe that some of the holy Fathers who had gathered at Nicaea, in their books disputing against the madness of Arius, because of the struggle undertaken against them, were compelled to use excessive division, I grieve, and I do not admit such a division: I know

^A that the necessity of division produced excess. And that no one may suppose that I say these things now because I am afraid, it is permitted to anyone who wishes to look through my old writings, both those before the synod in Ephesus, and those after it again, before twelve years had passed. For by the grace of God, I have interpreted all the prophets, and the Psalter, and the Apostle; and I wrote long ago against those who hold the opinions of Arius, and against those suffering from the disease of Macedonius, and ^B against the impostures of Apollinaris, and against the madness of Marcion: and in each of the writings, by the grace of my God, the ecclesiastical mind shines forth. And a mystical book has been written by us, and another concerning Providence, and another in response to the questions of the Magi, and the lives of the saints, and besides these many others, lest I speak of each one. I have numbered these, not being led by a love of glory, but offering a challenge, both to the accusers and to those who wish to judge, to examine whichever of the writings they wish. For they will not find us, by the grace of my God, holding any other opinion than that which we have received from the holy Scripture.

These things, therefore, having learned from us, may your holiness teach those who are ignorant, and those unbridled tongues that insult us, and may it persuade those who have been deceived not to believe such things about us as they have learned from the sycophants, but to obey the Lawgiver who cries out: ^C «You shall not receive a false report» (Exod. xxiii, 1), and to await the examination of the facts. For my part, I pray that the churches may enjoy tranquility, and that this long and grievous storm may be dispelled. But if the multitude of our sins does not permit this, but we have been delivered because of them to him who sifts us, we pray to become partakers in the struggles for the faith; so that, since we do not have boldness from our life, by keeping the faith unadulterated we may obtain mercy and forgiveness on the day of the Lord’s appearing. We beseech your holiness to pray for these things together with us.

LXXXIII.—Theodoret, Bishop of Cyrrhus, to Dioscorus, Archbishop of Alexandria.

The histories in the divine Scripture bring the greatest consolation to those who are suffering from false accusations. For when anyone is struck by the lies of an unbridled tongue and receives the sharp stings of despondency, he remembers the history of the ^D admirable Joseph, and seeing the image of temperance and the teacher of all virtue having endured the charge of calumny, and having been accused as if he had violated a marriage not his own,

and as one having broken into a foreign marriage, and having been imprisoned and bound, and having spent a great length of time in confinement, he mitigates his pain with the medicine of the narrative. And in the same way, observing the most gentle David, who had been driven out by Saul as if he were a tyrant, and who—having captured his enemy—let him go unharmed, he again receives an antidote for his despondency. But when he also sees the Lord Christ himself, the Creator of the ages, the Maker of all things, the true God and Son of the true God, again ^A called by the wicked Jews a glutton and a wine-bibber, he draws from this not only consolation, but the greatest joy, inasmuch as he is deemed worthy of a fellowship with the Lord.

^B These things I have now been compelled to write, having encountered the letter written by your Holiness to my master, the most God-beloved and most holy archbishop Domnus. For it was mentioned in it, among other things, that some who had come to the great city which is governed by your Holiness had accused us, as if we were dividing the one Lord Jesus Christ into two sons; and this, moreover, while we were preaching at Antioch, where many myriads of hearers fill the assembly. But I have lamented for them, as having dared to weave such a manifest calumny. I have been grieved, and forgive me, master, for pain forces me to say it, that your divine excellence did not keep one of your ears intact for me, but placed faith in the false things spoken by them. And they are indeed three, or four, or fifteen. But I have ^C many myriads of hearers attesting to the orthodoxy of my teaching. For I spent six consecutive years teaching under Theodotus of blessed and holy memory, bishop of the Antiochians, who was most noble in the clarity of his life and in his knowledge of divine dogmas; and again, thirteen other years under John, the bishop of holy and blessed memory, who was so delighted when we were preaching that he would move both his hands and often rise from his throne; and that he, being nourished from childhood in the divine oracles, possessed an extremely exact knowledge of the divine dogmas, your Holiness has testified in your letters. In addition to these, this is the seventh year of the most God-beloved archbishop, the lord Domnus. And until this present day, in such an interval of time, no one, neither among ^D the most God-beloved bishops nor the most devout clergy, has ever found fault with what has been said by us. And with what pleasure the Christian people would hear my sermons,

ever. Divine excellence, you can readily learn of your perfection in God both from those who travel from there to here, and from those who travel from here to there. ^A

These things I say, not for the sake of boasting, but for the necessity of defense, nor to assert any splendor for my own speech, but only its rectitude. For the great teacher of the world, who is accustomed to naming himself last of the saints and first of sinners, was forced—in order to stop the mouths of those who speak falsely—to set forth a list ^B of his own labors; and, showing that the recounting of his hardships was a matter of necessity and not of choice, he added: "I have become a fool through boasting; you have compelled me." I, for my part, know myself to be a wretched and most miserable man, for I am subject to many failings; yet I trust that I shall obtain pardon on the day of the divine appearance, through faith alone. For I both desire and pray to follow in the footsteps of the holy Fathers, and I strive to keep uncorrupted the evangelical doctrine which ^C the most holy Fathers who gathered at Nicaea in Bithynia handed down to us in summary.

And just as I believe there is one God the Father, and one Holy Spirit proceeding from the Father, so also do I believe in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, the radiance of his glory and the stamp of the Father’s substance, who for the sake of the salvation of men was incarnate and became man, and was born according to the flesh of the Virgin Mary. For thus does the all-wise Paul also teach us: "Whose are the fathers, and from whom is Christ according to the flesh, who is over all God blessed forever. Amen." And again: ^D "Concerning the Son of God, who was made of the seed of David according to the flesh, who was designated the Son of God in power according to the Spirit of holiness." Therefore, for this reason we also call the holy Virgin Theotokos, and those who reject this title we consider alien to piety.

Similarly, those who divide our one Lord Jesus Christ into two persons, or two sons, or two lords, we call counterfeit and exclude from the fellowship of the Christ-loving.

^A For we heard the most divine Paul saying: "One Lord, one faith, one baptism." And again: "One Lord, Jesus Christ, through whom are all things." And further: "Jesus Christ, yesterday and today, the same, and forever." And elsewhere: "He who descended, is the same who ascended above all the heavens." And there are ten thousand such utterances to be seen in his writings, preaching the one Lord.

Thus, too, the divine evangelist cries out: "And the Word became flesh, and dwelt among us (and we have seen his glory, glory as of the Only-begotten from the Father), full of grace and truth." And his namesake also cried out, saying: "After me comes a man who has existed before me, because he was before me." And having pointed to the one person, he set forth both: both the divine and the human. For "man" and "comes" are human, while "that he was before me" is divine. Yet he knows not another who comes after, and another who was before him; but he knows the same person to be pre-eternal as God, and yet a man born after him from the Virgin.

^B So too, the thrice-blessed Thomas, having applied his hand to the Lord's flesh, named Him Lord and God, saying: "My Lord and my God," recognizing the invisible through the visible nature. Thus also we, while we know the difference between His flesh and His divinity, know one Son, the God Word who became man.

^C These things we have learned from the holy Scripture, and from the holy Fathers who interpreted it, Alexander and Athanasius, the loud-voiced heralds of the truth who adorned your apostolic throne, and Basil, and Gregory, and the other luminaries of the world. And that we also use the writings of the blessed Theophilus and Cyril, and through these even repel the audacity of those who oppose us, the books themselves testify. For those who deny the difference between the Lord's flesh and His divinity, and who say that at one time the divine nature was converted into flesh, and at another that the flesh passed into the nature of the divinity, we strive to heal with the remedies of those ^D most admirable men. For they clearly teach us the difference between the two natures, and preach the immutability of the divine nature, and call the Lord's flesh divine—as it is the flesh of the Word of God—

but they proclaim it impious to believe that it has been changed into the nature of the Godhead. ^A

That Cyril of blessed memory often sent letters to us is, I suppose, clearly known to your Excellency. And when he sent his books against Julian to Antioch, and likewise the book written concerning the emissary, he requested the blessed John, bishop of Antioch, to show these to the teachers who are distinguished throughout the East. Yielding to his letters, the blessed John sent the books to us, and upon reading them we were filled with admiration, and we wrote to Cyril of blessed memory; and he wrote back to us again, and commended our diligence and goodwill, and these letters are preserved among us.

That we twice signed the volumes on the subject of Nestorius dictated by John of blessed memory, our own hands testify. But those who seek to cloak their own faults with the calumny with which they attack us whisper such things about us. ^B Therefore, may your Holiness turn away from those who speak falsehood, and take thought for the tranquility of the Church. As for those who attempt to corrupt the doctrines of the truth, either heal them with medicinal remedies, or, if they refuse treatment, cast them out from the folds as incurable, so that the sheep may not catch any of their contagion, but do not withhold from us the customary greeting. For that we hold the opinions we have written down is testified by the books themselves which we have published, both on the holy Scriptures and against the Arians and Eunomians.

In addition to these things, I add a brief conclusion: If anyone does not confess the holy Virgin to be the Theotokos, or calls our Lord Jesus Christ a mere man, or divides the one Only-begotten and firstborn of all creation into two sons, let him fall from the hope that is in Christ; and let all the people say: Amen, amen! ^C

Having said these things, deign to offer us your holy prayers, and to gladden us with letters in return, by which it may be made manifest that your Holiness turns away from the slanderers. ^D

all the brotherhood joined to you in piety in Christ, I and those with me greet.

LXXXIV. To the Bishops of Cilicia.

Your Piety has surely heard of the calumnies with which we have been assailed. For those who hold opinions contrary to the truth say that we divide our one Lord Jesus Christ, the only-begotten Son of God, into two sons. And there are some who say that they have taken the occasion for this slander from a few among you who think, and divide the incarnate God the Word into two persons. Such persons ought to hear the apostolic voice clearly shouting: "One Lord, Jesus Christ, through whom are all things" (1 Cor. VIII, 6). And again: "One Lord, one faith, one baptism" (Ephes. IV, 5). They ought also to follow the Lord's own teachings. For the Lord himself says: "No one has ascended into heaven unless he who descended from heaven, the Son of Man who is in heaven" (John III, 13). And again: "If you see the Son of Man ascending where he was before" (John VI, 63). The tradition of holy baptism also teaches us that there is one Son, just as there is one Father and one Holy Spirit. Let your God-loving holiness, therefore, deign—if there are indeed any at all (for I do not believe it) who resist the apostolic dogmas—to repress them, to chastise them in an ecclesiastical manner, and to teach them to follow in the footprints of the holy Fathers, and to keep inviolate the faith set forth by the holy and blessed Fathers in Nicaea of Bithynia, as it teaches the evangelical and apostolic doctrine in summary. For it befits you, most God-loving ones, to care for the glory of God and for our common repute; and not to disregard the reproach that spreads to all on account of the ignorance or contentiousness of these few men—if indeed any such exist, even if the slanderers have not sharpened their tongues against them just as they have against us. Deign also to remember us in your prayers to the Lord; for this the law of charity commands.

LXXXV. To Bishop Basil.

The divine Apostle has called charity the sum of all good things, and commanded the foster-children of the faith to be nurtured by it. Your Piety, enriched with its wealth, has both suggested what was needed and brought welcome news. For what is more welcome to those who fear the Lord than the integrity and consensus of right dogmas? Know, therefore, most God-loving one, that we have rejoiced greatly at what we have learned concerning our common friend; and by as much as we were previously grieved to hear that he said there is one nature of flesh and divinity, and that he openly attributed the saving passion to the impassible divinity, by so much have we received joy from the

^A agreement of the divine faith. We have written, however, to both Cilicias, although we do not know for certain if there are any who think contrary to the truth, and we have exhorted the God-beloved bishops to investigate and inquire whether there are indeed any who divide the one Lord Jesus Christ into two sons; and if so, either to correct them with admonition or to separate them from the company of the brethren. For in truth we equally abhor those who dare to say there is one nature of flesh and divinity, and those who divide the one Lord Jesus Christ into two sons, and who attempt to go beyond the apostolic ^B limits. But that we are also prepared for peace, may your holiness be assured. For if the Prophet says: “With them that hate peace I was peaceable” (Ps. CXVII, 20), by so much the more do we gladly embrace the peace which is according to God. And since some of those who have been nurtured with lies have flown to Alexandria and have woven calumnies against us, and the God-beloved bishop of that city, having been led by such words,—although we had given him full assurance by our own letters,—sent one of the godliest bishops to the imperial city, may your piety deign to show towards us your accustomed benevolence and to oppose the truth against the lie.

LXXXVI. — To Flavianus, Bishop of Constantinople.

Many are the assaults of huge storms that we have received in the present time, O most God-beloved in all things, and by invoking the Governor of all, we have been able to withstand the tempest; but the things that have now been devised against us ^C exceed every tragic narration. For, thinking that we would have as an ally and fellow-worker in the matters being stirred up against the apostolic faith the God-beloved bishop of Alexandria, the lord Dioscorus, we sent one of the godliest presbyters from among us, adorned with prudence, along with synodical letters, suggesting to his piety that we remain in the covenant that was initiated under Cyril of blessed memory, and that we embrace the letter written by him, and that we gladly receive the letter which the most blessed and holy Athanasius wrote to the blessed Epictetus; and before these, the faith set forth by the holy and blessed Fathers in Nicaea of Bithynia. And we exhorted him to persuade those who do not wish to remain in these things to remain in them. But one ^D of those who think the opposite ran away from here, and, having deceived some people there, and [spread] six hundred * * * against us

he caused unhallowed clamors to be raised against us.

The God-beloved Bishop Dioscorus has written a letter to us—a letter which he ought not to have written, having learned from the God of all not to accept a false report. For, having credited the things said against us, as if he had accurately examined each of them and had learned the truth through torture, he thus condemned us. But we bore the calumny with a stout heart, and replied with gentle letters, and convinced his piety that all these things are false, and that not one of the God-beloved bishops of the East holds opinions contrary to the apostolic doctrines. And the very God-fearing clerics who came from him were also persuaded by the experience of the facts themselves. But he, having bid farewell to all, and giving his ears to those who calumniate us, undertook an action which could in no way be believed, had he not the Church as a witness. For he tolerated those who were pronouncing anathema upon us; and rising up, he confirmed their voices with acclamation. ^B In addition to these things, he sent some of the God-beloved bishops to the royal city, as we have learned, hoping to stir up greater tumults against us. We, however, have as our first defender the Inspector of all, God; for we are contending for His divine doctrines. Then, too, we implore your holiness to defend the faith now under attack, and to contend for the canons that have been trampled upon. For in that royal city the blessed Fathers, gathered together, agreed with those who had assembled at Nicaea, and they defined the dioceses and assigned to each diocese its own, openly forbidding anyone from one diocese to invade another; but [that] the bishop of Alexandria [should] administer only the affairs of Egypt, and each diocese its own. But this man does not wish to abide by these laws; rather, he puts forward the see of the blessed Mark up and down, and this while clearly knowing that the great city of the Antiochenes possesses the see of the great Peter, who was also the teacher of the blessed Mark, ^C and the prince and coryphaeus of the choir of the apostles. But we know the loftiness of the see; yet we also know and measure ourselves. For we have learned the apostolic humility from the beginning. Furthermore, we beseech your holiness neither to disregard the holy canons as they are trampled upon, nor to fail to undertake the defense of the holy faith with a ready mind. For in this we have placed the hope of our salvation, and through this we trust to obtain mercy.

And that your holiness may not be ignorant of this too, know, Lord, that he has harbored this pusillanimity against us from the time that we assented to your synodical letters made under Proclus of blessed memory, adhering to the rules of the holy Fathers; and for this he has rebuked us again and again, as if we had betrayed the rights—as he says—both of the Antiochenes and of the Alexandrians. ^D

^A Having remembered these things, and having found an opportunity, as he supposed, he displayed his enmity. But nothing is more powerful than the truth. For it can conquer even with few. I pray your holiness to remember us also in your prayers to the Lord, so that we may be able to resist the diverse billows.

LXXXVII. To Domnus, Bishop of Apamea

The law of brotherly love required that I should receive many letters from your piety at this present time. For the divine Apostle commands «to weep with those who weep, and to rejoice with those who rejoice.» But I have received none at all, although very recently there came to us the most religious monks of your monastery, and the most religious presbyter Elias. Nevertheless, I write and salute your holiness, and signify that for us the consolation of the Lord has been sufficient for all things. For in truth, even if we had as many mouths as there are hairs on our heads, we could not praise Him worthily, being honored—on account of our confession to Him—with an apparent ignominy which we deem more venerable than any honor. And if we should be condemned to dwell even at the furthest boundaries of the earth, we shall praise Him the more fervently, by as much as we are deemed worthy of greater blessings. ^B May your holiness, nevertheless, [(56)] pray and beseech tranquility for the holy Churches. For we ourselves also mourn, and are distressed, and lament on account of the storm that has visited them. For, as we have learned, the clerics from Osrhoene have driven it out, pouring forth countless accusations against us all, although I neither acted as a judge, nor was a participant in the sentence passed against them; but, as your holiness knows, I even requested that communion be given to them at Easter. But it is easy for calumniators to say what they wish. We, however, are comforted by the beatitude of the Lord: «Blessed are you, He says, when they shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice and be exceeding glad, for your reward is great in heaven.»

LXXXVIII. To Taurus the Patrician

Sycophants compel me to transgress the boundaries, and force me to write to you, who have adorned the greatest offices and obtained the supreme honors. For which reason I pray to obtain forgiveness. For I write, not led by arrogance, but impelled by necessity; nor because I think that certain sorrows are unjustly weighing upon me (for this is a thing that happens to almost all who have served God sincerely), but because I wish to convince your magnificence that false charges are cast against us by those who reprehend our dogmas. For as for us, after the mother's breast, we received the apostolic food, and we have both learned and teach the faith set forth at Nicaea by the holy and blessed Fathers, ^D and we condemn those who think otherwise than it does. But if anyone departs from this

^A let him not accuse us in our absence, but let him convict us when present. For this seems right according to both divine and human laws. And to whom does it more befit to defend those who are treated unjustly than to you, O Christ-loving man, whose splendor of lineage, and loftiness of dignities, and the fact that you hold the first place in the laws, gives ample authority?

LXXXIX. — To Flavius the Patrician.

I am undertaking a matter greater than befits me by sending letters to your greatness. But the cause of this boldness was not rashness, but those who use insults against us. For we thought it worthwhile to teach your religious ears that those who criticize our doctrines are using manifest slander against us. We do not deny that we have ^B erred in many other things, but we have kept the dogmatic teaching of the apostles inviolate to this day; and for this one reason we hope to obtain mercy on the day of the Lord’s coming. For this we do not cease to struggle against all heresies, this we assiduously suggest to the foster-children of piety, and through this we have transformed countless wolves into sheep and have offered them to the Chief Shepherd and Savior of us all. Moreover, these things were handed down to us not only by the apostles and prophets, but also by those who have interpreted their books: Ignatius, Eustathius, Athanasius, Basil, Gregory, John, and the other luminaries of the world; and before them, the holy Fathers who were gathered at Nicaea, ^C whose confession of faith we preserve inviolate as a paternal inheritance, and we call those who dare to transgress these dogmas adulterers and enemies of the truth. I therefore beseech your magnificence, having learned these things from us, to close the mouths of those using insults against us. For I think it would be absurd to put faith in what is said against those who are absent as if it were true; but it is lawful and just that those who wish to pursue a criminal charge should accuse the defendants when present and bring forward proofs. For thus judges will easily be able to find the truth.

XC. — To Lupicinus the Master.

Having finished the contests of youth and entered the boundaries of old age, and having hoped to enjoy greater honor as having grown old, we are being pierced by the darts of slander and are compelled to offer a defense against the accusations brought forward. Therefore, I beseech your magnificence not to hold faith in the lies of those accusing us. For if I were leading my life in silence, the suspicion of perverse doctrine might perhaps have a place. But since we are assiduously speaking in the churches, we have, by the grace of God, countless witnesses of our ^D doctrines. For we insist upon the apostolic definitions and laws, and the faith set forth by the holy and blessed Fathers at Nicaea, as a rule

^A and standard for our words, and we direct our teaching accordingly. But if anyone asserts that we hold opinions other than these, let him accuse us while we are present, not slander us while we are absent. For it is just that the defendant also should have the opportunity to speak and to reply to the accusations brought against him, and only then should the judges pronounce sentence according to the laws. I seek to be granted these rights through your magnificence. But even if it seems good to anyone to condemn us without a trial, we shall bear even an unjust sentence with equanimity: for we await the tribunal of the Lord, where we shall have need of neither witnesses nor advocates, since, as the Apostle says, all things are naked and open to His eyes. ^B

XCI. To Eutrechius the Prefect.

I know well the benevolence of your magnificence toward us, and I have no need of words to teach it to me. For events teach us more clearly than words. I wanted to learn the cause of the injury inflicted upon us. For we are enduring a most novel situation, being attacked at the same time as if we were unmarried and as bigamists. But if those who have now woven these slanders against us say that we are adulterating the evangelical teaching, why, pray, do they not convict us while present, but instead accuse us while absent? For this truly serves most of all to expose their falsehood. For, knowing that we have many myriads ^C who testify that our doctrines are apostolic, they have brought the action without requiring our presence. But it is necessary for just judges to keep one ear open for the accused. If, however, they offer both ears to the arguments of our adversaries and pronounce the sentence according to their will, we shall embrace the injury as a provider of the kingdom of heaven; and we shall await that unerring tribunal, where there will be neither accuser, nor advocate, nor witness, nor distinction of rank, but a judgment of deeds and words, and a recompense according to merit. "For we shall all," he says, "stand before the judgment seat of Christ, that each one may receive what he has done in the body, whether it be good or evil."

XCII. To Anatolius the Patrician.

The most holy archbishop Domnus has caused the most devout bishops to go up to the royal city, so that they may refute the slander that has been brought against us all. But at this time we have particular need of your magnificence, to whom the Lord of all has granted both a sincere faith, and a burning zeal for it, and a mind adorned with prudence, and in addition to these, a power that obeys your good designs. Therefore, succor those who are unjustly vexed, defeat the falsehood, and defend the apostolic doctrine which is being attacked. For the Lord and Governor of the Churches will undoubtedly aid the effort of your magnificence.

and will disperse the gloomy cloud, and will grant a clear sky to those who are nourished by the faith. But if He allows the storm to prevail, your magnificence will receive a perfect reward, while we will submit to the tempest; and wherever it may cast us, we will pass our time with joy, awaiting the divine judgment, and expecting that right and just verdict. ^B

XCIII. To Senator, Patrician.

I greet your magnificence—whose memory I carry with me in an imperishable way—even through the most God-beloved and most holy bishops. The most holy bishop, the Lord Domnus, was the author of their journey to the royal city, so that they might refute the lie fabricated against us. For some have woven an open calumny against us and have filled the Churches with turbulence—those Churches for which the Lord Christ endured the cross, despising the shame, and for which the chorus of the divine apostles and the bands of the victorious martyrs have suffered all kinds of death. I beseech your magnificence to contend for their peace. For it would have been easy for the God of all to dispel these troubles with a mere nod; yet He delays, both to demonstrate the courage of those who are being attacked, and to provide us with opportunities for gaining benefit.

XCIV. To Protogenes, Prefect.

^C The kind Lord long ago granted you the capacity to execute the intentions of your mind; but He has increased this at the present time, so that your magnificence may more easily defend the truth being attacked, overturn the lie, and restore the longed-for tranquility to the Churches. How heavy a storm the Churches of the East have been struck by, your magnificence has learned from many others, and will learn more accurately from the most God-beloved bishops, who undertook this long journey in the winter season, relying—after divine grace—upon the providence of your authority. Do you therefore, O lovers of Christ, quiet the tempest for us, and change the dark night into a clear sky, and restrain the tongues that have been stirred up against us. For we, by the divine grace, fight constantly for the apostolic doctrines, ^D and we keep the faith set forth at Nicaea inviolate, and we call those who dare to corrupt these doctrines impious. And witnesses to this are those who are catechumens among us, those who are baptized by us, and those who hear our sermons in the churches. But if they wish to accuse us lawfully, they must refute us while present, not calumniate us while absent. For thus, in other matters also, your magnificence, when judging, delivers its verdict, discerning what is true from the words of the accusation and the defense.

XCV. — To Antiochus the Prefect

^A You have indeed laid aside the cares of the highest magistracy, but your glory flourishes among all. For those who have been graced by your benefactions frequently commemorate them—and there are very many of them, and everywhere—and they proclaim your praises to others, and move the tongues of those people as well to celebrate your name. I, for my part, rejoice greatly, seeing this desirable fruit that adorns the root so celebrated by the mouths of many. For this reason, I invite your magnificence to greater and more perfect things, and I beseech you to take care of the peace of the Churches. For those who have woven slanders against us have filled these with a great storm. Because of this, the most God-beloved bishops also, having ^B disregarded the length of the journey, the infirmity of their health, and their advanced age, and having left their own flocks without a shepherd, have undertaken this long pilgrimage, hastening to refute the lie fabricated against us all. May your greatness, therefore, assist them, both by providing for the East, now oppressed by slander, and by looking to the apostolic faith. For it is fitting for you, in addition to your other illustrious deeds, to add this glory as well.

XCVI. — To Nomus the Patrician

I have already written twice, and I think even three times, but I have not received a reply; and although I had decided to remain silent thereafter, yet now, upon finally realizing that I should know—and acknowledging the greatness of your authority—I thought it better to write again, and to ask you to teach me the reason for your silence. For in truth, I ^C know of nothing in which I have sinned against your magnificence. But since we stumble not only willingly but also unwillingly, and are sometimes ignorant of cases in which we have done wrong, may your magnificence, mindful of the divine laws which explicitly command, "If your brother sins against you, rebuke him between you and him alone," deign to show me the reason for your displeasure, so that either I may show myself innocent, or, having acknowledged the fault, I may ask for forgiveness. I trust, however, that the former will be the case, relying on the testimony of my conscience. For while magnanimity embellishes all men, it does so no less for those who, like your magnificence, are leaders, having been ^D cultivated by secular studies and instructed in divine truths, and who hearken to the apostolic laws, reciting in a clear voice: "Do not let the sun go down upon your anger," and keeping in mind the Homeric lines:

"But do you restrain your great-hearted spirit; For gentleness of mind is better."

These things I have said not with the desire to teach, but to remind your magnificence, occupied as you are with many things; and also remembering the laws of the Lord, which command these things: "If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go, first be reconciled