A of them, and knowing almost all the others, do not ourselves think in this way. For we neither know the faults to be many, nor capable of rending the Churches. Because not only is there nothing in them that bears upon the very head of our faith, we hesitate to set ourselves against so many and to disturb souls that are easily troubled, because of the cooling of love, which the present time has fostered in me first of all, by abounding in iniquity, as we have heard. For we do not receive in a brotherly way the things induced by a brother, but we treat them with opposition, and we each hasten to appear to be someone, having pushed aside the one who went before. And we think that we shall be judged by the many as the foremost of those wise in divine things, if we have branded the majority B with some heresy, and that we shall appear to have sharp eyes if we have maintained that the light-bringer is black. For this reason, these things seem to me to be consigned to silence by one who understands the time, as the old prophecy says. But perceiving from another side the kindness of your love, which does not deem it right to be harmed by the malice of others, I will indeed leave the Egyptians to languish in the palpable darkness and to find blood in the place of water, but I gladly see the entire Israelite enjoying both light for their works and water for their life; and I simply rejoice in contemplating the divine portents, being for some a punishment, but for others salvation.
2. Therefore, many things, as I said, the Latins seem C to do wrongly: namely, that they offer unleavened bread, and fast on the Sabbath, and do not count the days of fasting before the Passion as we do, and that they dissolve the marriages of the ordained, while they allow those of the laity indiscriminately: and I will add, provided you do not laugh, that they also shave their beards, even those who are of the sacred order: whose hands also shine with golden rings, and they wear a priestly vestment woven with silken threads and painted with various colors: and their ascetics or monks eat meat: and when they ought to worship the Lord by bowing, they themselves bend their knees. And in this, indeed, all sin commonly. You will see, too, some eating daggers and strangled things: and thence you will abominate the Roman Church, as teaching such things. Perhaps some one rising up from among the very faithful and more fervent zealots for orthodoxy D might even condemn our ignorance, and dullness of judgment in sacred matters, or carelessness and betrayal of our own affairs, and he himself would recount many other things besides. I, however, think that some of these things stand in need of no amendment, while others are of a moderate sort, and such that if they were to achieve something, he would bestow a small gift upon the Church
but if not, then one should not even set it down as a loss that it remains unachieved. But the thing that seems to me most of all to make communion with the Latins hateful to those who are wise, and which, if it is not corrected, can cause great damage to the inheritance of the Son of God which He acquired among the nations, this is what I shall point out to you and, as far as possible, refute. And if we see that our discourse is not becoming too long, we shall also examine some of the other matters in a moderate way.
3. The greatest of their errors, B and this is truly to incur that "deep chasm" of Solomon, [c] is that innovation in the Symbol of faith which they have made, proclaiming the Holy Spirit to proceed from the Father and from the Son. For the Symbol of a believer must be a Symbol exempt from every adulteration. For not even those in Ezekiel who carried axes would have spared those who were marked, D unless they had seen upon them the sign that was unadulterated. How then shall we meet this innovation simply and candidly, and in all things as befits the disciples of fishermen? For if we had set up another teacher over us, we would have been able to persuade the disciples of that teacher—and the proponents of the contrary arguments—from his own words. But since those who from the beginning were eyewitnesses and ministers of the Word delivered Christ to us, and said that the Spirit is the Spirit of truth, and that He proceeds from the Father, the argument is simple: either introduce another teacher who speaks more clearly than the Word and is wiser than Wisdom, from whom you have received this new dogma which you love so wondrously; or, not having another, embrace our one Teacher, Christ, who teaches concerning the Spirit who is of the same nature, from whom and how He has His being, and who bears witness to His own witness that He proceeds from the Father. And yet, according to you, if He also proceeds from the Son, what prevented Him from saying: "Who proceeds from the Father and from Me"? Thus you are found not following the evangelist of the poor, Christ, even if you do say that you take up His cross. But if you have been persuaded of this by any of the approved Fathers, show us the Father, and it suffices us. But you would not be able to show us, even if you were to labor much and long; for if he is approved, he did not say it; and if he said it, he is not approved. D Furthermore, even if we were to grant you this, yet that which is rare is not to be drawn into an argument; which is also in accordance with your own law. For if, when very many theologians are discoursing about the Holy Spirit, no one says any such thing, but only that He appeared through the Son and is from God through the Son, and there is found one or another who teaches the contrary, surely to adhere not to those, but to these, is the mark of those who are full of the spirit of error.
A 4. But it is written, they say, the Spirit of the Son, and the Spirit of Christ. And I too posit this; for since the Son is also the Spirit of truth and the Spirit of life, I will add also of wisdom and of power. For these things are His, but not as proceeding from Him, but as His own (for they are kindred, and not alien), and as resting upon Him, and as being sent and granted and imparted by Him to those who are worthy. But indeed, you have led the discourse to the most critical point. It seems to me, O you who set your minds on things above, that you err not so much from depravity of mind as from ignorance of the truth. For thinking that to proceed is the same thing as to be granted and to be imparted—since the Holy Spirit is found to be sent, and granted, and imparted by the Son—you do not think that you stumble at all if you say that He also proceeds from the Son. But these things are truly not so; indeed, we affirm that they differ entirely. For to proceed signifies the manner in which the Holy Spirit has His being. Just as the Son is from the Father, but by generation, and in no other way; so also the Holy Spirit is from the same principle, namely, from the Father, not by generation (for there are not B two Sons), but by procession. Therefore, to proceed is the mode by which the Holy Spirit has existence from the Father: which is also known to be His property. But "to be sent," "to be given," and "to be granted" do not signify how the Holy Spirit exists; but by these words is signified a certain enrichment, and, as it were, an effusion of goodness, which indeed has its existence from the Father, but is poured out upon the worthy through the Son; for which reason He is also said to have been manifested through the Son. C And that the Holy Spirit appears to those who have received the Word, and not to those who are altogether irrational; and that we have learned of His divinity, not clearly known to anyone before, through the Son, in that He has conjoined Him to the Father and to Himself in the deifying baptism. Thus also the Lord is said to have breathed the Holy Spirit upon the disciples after the resurrection, not as His producer (for that breathing was not the substantialization, if I may so speak, of the Spirit: and otherwise, He was not given entirely at that time, but one gift alone, namely, that of the remission of sins; for the whole was destined to be given only at the time of Pentecost), but as He Himself possessing Him substantially, D and when He wills, He gives Him; and to whom He wills, and as He wills: which is, to some indeed according to one kind of gift; to others, according to more; to others, finally, the whole of Him, the other Paraclete. Let us therefore cease from bringing together into one things that are different, impartation and procession, and from weaving together things that cannot be woven together.
5. But if you were to say to me that you also know this, and that the Father is the cause of being to the Spirit by way of procession, just as He is to the Son by way of generation; yet you say that the Holy Spirit proceeds from the Son, not with this meaning, but...
A in such a way that it is as if He is poured forth and given. And if you should say to me that you truly think rightly, but that you are compelled by a scarcity of words and the poverty of the Latin language to speak in this way, I will at once point out to you that beatified poverty of the Spirit [Matth. v, 3] and will fraternally accept your excuse; but you yourself will also abhor the impurity of a haughty heart. And thus, thinking the same thing in one Spirit, we will unanimously glorify the Father, and the Son, and the Holy Spirit: the former as generating and bringing forth; the latter as being generated, and the Spirit as proceeding. If, therefore, you are truly poor in the wealth of language, and suffer likewise from a scarcity of the mind's vestments and of words, and for this reason are unable to distinguish the pouring forth or communication (or however else anyone might prefer to say it) of the Spirit from that procession according to which His existence is from the Father alone, I will indeed easily grant you indulgence to use such terms in other contexts—that is, in familiar and even, if you wish, in ecclesiastical conversations—as your language allows you, provided that a suitable explanation is added, lest those who hear be ignorant that a double meaning lies within the same expression.
But in the Creed you must proclaim the procession from the Father alone; for therein is contained the confession of our faith, which ought to be pure, clear, and simple (for such also are the things that are believed), and it should contain nothing confused, or obscure, or ambiguous within itself; of such a sort also is our Exposition of the faith, which is the enunciation of Him who conquered in the second synod, the Holy Spirit (whose inspiration was that very agreement of the Fathers on His behalf), and which is guarded by all the Churches. To these, indeed, their own proper dignity allows that they should not think your views inferior; for the quality is equal, but the number is even more—as it is, indeed, greater B.
6. Consider these points also with me: if the provision of the Spirit through the Son is not different from the procession of the same from the Father, one of two things must necessarily follow: either the Son is also the cause of the Spirit, or the Father is merely a provider, just as the Son is. If, then, the Son is the cause of the Spirit, there are two principles of the One. C But that which requires more principles for its existence must be either greater than that which has its being from one principle, or equal, or less. But it cannot be equal; otherwise, it would have been from one principle. It remains, therefore, that it must be either greater or less. D Therefore, the Holy Spirit will either be greater than the Son (and behold the impious innovation: for no one of those who have audaciously risen up against the Son has dared to say this), or He will be less—and thus Macedonius comes to life again. But if He is provided by the Father alone, just as He is by the Son...
then where is the dignity of the Father? And how has the property [of the Father] become common? Or we shall look for another author of the Holy Spirit: and so a quaternary A of persons will be introduced to us, and a duality of divinities, the one being that of the three, the other that of the fourth added soul, which proceeds to us from your wonderful innovation. Furthermore, if "to proceed" is the same as "to be given," I ask: what other word signifies the manner in which the Holy Spirit comes to be from the Father? Further, if the Father is greater than the Son by virtue of being His cause, He will also be greater than the Spirit for the same reason. But if the Son also is an author B of the Spirit, He will also in like manner be greater than Him. And where have you discovered that the Son is called greater than the Holy Spirit? To this I add: if the Lord's insufflation upon the disciples signifies, according to you, the procession of the Holy Spirit from Him—which indeed is of the whole, and not merely of one gift—then certainly He gave them the Holy Spirit at that time. Where, then, is that which He said: "If I do not go away, the Paraclete will not come to you"? Again, if at that time the Paraclete was given through the insufflation, and not merely the gift of the remission of sins (for Scripture is accustomed to call even gifts "spirits"), the coming which took place on the day of Pentecost either was of the same Spirit, and thus was superfluous, or it was of another Spirit, and we shall look to see who this was. These things, then, have been said by us in support of the procession of the Holy Spirit from the Father alone, and not also from the Son.
7. Moreover, there are other things from the ancient wise C men, of which we have made no use for the present discourse, holding firmly to that of Paul, that we ought not, building on another’s foundation, to boast of things ready to hand; but we must strive that what we bring forward may be our own, if indeed our insignificance possesses anything good of its own at all, and it is not all of grace. I hear, indeed, that even in the present day some have composed books of no small size on this subject. And perhaps they have brought gold, and precious stones, and purple to the tabernacle of God; do you, however, now accept the skins of my coarseness, which, if nothing else, are at least dyed red from the divine Word, who for my sake became coarse D and who shed His blood that He might disclose to me both other mysteries and those which pertain to the Holy Spirit, and make me a king and anointed, sealing and anointing me with blood and with the Spirit.
8. Since, however, there is great zeal among the many—hotter than fire, as it is said—regarding the offering of unleavened bread, to such an extent that they would rather abandon their lives than their opinion concerning these things (for thus some, properly...
A speaking, indulge a passion, which seems to Paul 22 a judgment and a snare of the devil): what we ought to say to these people, we shall declare later, where we will castigate the immoderate zeal of some, while to others we will show that whatever lacks humility is vile and abject. As for the Latins, we will not wrongly interpret them, saying that they call the first day of unleavened bread 23 the tenth of the month, on which the lamb was taken. For we know that the law calls the fifteenth day the first of the unleavened bread, around which the night dawns in which they ate the Passover 24. Wherefore, even one of our own theologians, explaining the day which is called by the evangelist the first of the unleavened bread, says that the day which precedes the Unleavened Bread is called by Matthew the first of the unleavened bread, he knowing indeed to which day the law assigned that name, but pointing out that this was said by the evangelist in a new sense. But neither shall we represent the Lord as not having performed the legal Passover, so as to show that He did not partake of unleavened bread; nor as having performed it, but before the time that removed the leaven, B so that leavened bread might then be found. For some have already dared to say even these things. Therefore, I myself shall not be subject to any of those things so called 15; for it is not right to hasten to establish the mysteries of truth from falsehood. And if Christ is the way and the truth 25, I shall neither willingly wander from the way nor falsely attribute to the truth what is not. What, then, is my own argument? That the Lord ate the Passover at the time and hour prescribed, prepared for Him by the disciples and the master of the house, according to custom, and not otherwise (for if the Lord had done anything contrary to the law on this occasion, the Gospel would have noted a novelty of this kind, just as it noted other things which He performed by passing over the law, and not only those which He Himself, but also those which His disciples performed; such as making mud on the Sabbath 26, commanding the paralytic to pick up his mat, plucking the grain, eating bread with unwashed hands 27, etc.); but that He ate the legal Passover first, and then delivered C the mystery of His own Passover to the disciples, namely, from the bread that was then found, and that bread happened to be unleavened. Yet, because that bread was unleavened, the necessity of the law causing it to be so, we, who enjoy the freedom in Christ, shall not now necessarily seek unleavened bread, having rejected leavened. Or even in this way (for it is not worse to be entangled in this manner also with those who adhere to the letter in another way), since it is likely, or rather more than likely, that that bread was something cheap, and perhaps barley (for neither the host nor the guests were delicate in their food; but they were brought up with other frugality of life, and were especially accustomed to barley breads, of which even thousands were fed by them, D
so that you might learn that frugality works miracles A; why, therefore, is anything prevented from seeking such bread even now, casting the fine flour of the altar into exile? Just as we now hear the Lord saying: If you offer fine flour, it is in vain. We could say the same concerning the chalice, as that one might perhaps have been of wine diluted with water, or even vapid (this follows from the other, nor is it beneath the humility of God): but now a fragrant wine is often offered; shall we then cast away this precious one, and choose that which reeks of frugality? What, then? Shall we even procure it from Palestine, and from the same field from which it was that filled the cup of the Lord? I will add, if this is not to heap up nonsense, even from the same amphora! (Indeed, there is much weakness of mind in these matters). Furthermore, do you, after supper, while reclining, take this mystery, and seek a dining hall for this purpose, and other things that were in use at that time, as the condition of the time demanded, but now have been transformed into another form, as piety and faith have prescribed for us.
9. Perhaps, indeed, someone reading the book of the Acts of the Apostles B, which makes mention of the breaking of bread many times, and finding the same thing also in Paul, will deduct that the bread mystically broken at that time was such as was set forth for a common meal, which certainly was not unleavened; for the use of this was determined for certain days and sacrifices. But even if these things are not necessary (for they weigh in the other direction as well), nonetheless the balance confers more upon me certainly, which is enough for victory: for even a runner is crowned who precedes others by a single step. But the multitude of the Eastern priests of God persuades you further, and the dignity of the Church of Jerusalem, from which, as from a fountain, the faith and apostolic tradition flowed forth; which is also accustomed to offer leavened bread. Why do I speak to you of the Orientals, among whom you would rightly C number both the Indians and the Ethiopians? Look, I pray, also to Egypt and the parts of thirsty Libya that are around Cyrene, and see here all of them feeling the same, and insisting on the same rule concerning the breads of the mystical proposition. But weigh also the bread of the Church of the Corinthians, which you certainly will not accuse as not keeping the traditions: for he who handed them down commended it as keeping them: to oppose whom exceeds all boldness, lest I should sadden you by saying, impiety. You hear, I know well, even your own Sardians bearing witness against the oblation of unleavened bread. But you pretend to be deaf. I, however, hear these also acutely, and the old proverb, D A domestic witness,
A inclamans, mihique album calculum tribuens. How then, while you resolve the contrary to so many, and, I shall even say, so great things, do you suppose that you commit no sin, and while acting against the custom of the Churches of God, do you lift up your brow? And whereas you ought to yield, you try to draw us along with you, and you accuse us, whom, if we had the will, we could with better right accuse? But for our part, we shun the trouble of causing you annoyance for this reason, and of provoking your ambition; but you, even when we spare you, do not know how to spare.
10. For if we wished to examine your Sabbatine fast with severity, we could certainly show that it is in accordance neither with apostolic nor with Patristic teachings. For the apostles define both excommunication for laymen, and deposition for clerics, who fast on the Lord’s day, or on the Sabbath (one excepted). Nor will you surely judge these canons, which the sixth synod venerated, to be supposititious. B To the defining of dogmas, the legates of your Agatho were present, and to the sanctioning of the canons, the instigator, Basil the bishop, was present, a man of such great authority that he filled the place of your entire synod. But also the Fathers of the Council of Laodicea, to whom even the sixth synod granted all honor, decreed that it was not proper to offer bread in Lent, except on the Sabbath and the Lord's day; which they would not have prescribed if they had recognized the Sabbath as a day of fasting. And that this is so, and that we do not conjecture poorly, is proven by the fact that they also decreed that the birthdays of the martyrs, or their memories, should not be celebrated in Lent, except on the Sabbaths and the Lord's days: for these belong to festivity or joy, not C to the affliction which the day of fasting requires of us. And what is more joyous than the memory of the martyrs? But do you wish that I should bring forth a royal suffrage for you? That Basil, whose power in word and Spirit possessed the whole earth, in his sermons On Fasting to the Cæsarean Church, which is great because of him, defining the fast in the week to the number of five days, demonstrates that your number of six was illegitimately inserted. Wherefore, one could apply to you that saying of Isaiah: This fast I have not chosen, saith the Lord. D
11. Now, indeed, those things which it was necessary to say to the Westerners, both the disciple and the master, concerning both the unleavened bread and the Sabbath fast, I have, according to my ability, sufficiently set forth. But some one will think it worth the labor that a discourse should also be held concerning that in which they seem to error regarding marriages. But it is not at all pleasing to me to move this "Camerina," among other reasons because by them the marriages of our priests are reproached; and indeed not these alone, but also others which, as they say, are not easily numbered. For such is contention, blind regarding things that exist, and regarding things that do not exist.
B When, therefore, the time has come to apologize for these things against the accusations made against us, then it will also be the time to speak about marriage, whether there has been sin committed by those others or by us, or whether in both cases we are acting rightly, according to the different goal we set for ourselves in each matter. It remains, however, that we should admonish our own people, who indeed have zeal, but not according to knowledge, and those who, what is graver, out of love for themselves, rend the body of Christ. And first, indeed, I shall address my words to the simpler ones.
12. Not everything is to be demanded of everyone, brothers, just as not everything is to be granted to everyone; but whatever, if not performed, brings damage to matters of vital importance, these must be adhered to with both hands and feet, as it is said, and exacted like a certain tribute without fail, knowing that the fulfillment of this brings no small utility to the business at hand. But as for those things which do not cause great loss by their omission, and if they are forcefully pushed so as to be exacted, would cause the greatest loss, these should be left as they are—this being the mark of a judicious man, one who knows the laws of the matter, which prescribe exchanging small things for great, not great things for the least. I see the same thing followed by physicians in the healing of the body. For when the brain, or the heart, or the liver are badly affected, they apply all diligence both in the quality of diet and in the use of medicines; sometimes, even when the art does not suffice, they resort to natural antipathies, and whisper incantations, and apply a collection of many kinds of substances to the suffering person, and do not make them depend on it any more than they themselves depend on their assistance. And although they see some of the less principal members being harmed by such a cure, they consider it of little or no account, although otherwise they would most desire that that part of the body be in the best condition: but, if they cannot obtain both, they choose the lesser evil over the greater. They follow the same method as well in the principal infirmities of the lesser members. For if, while one of them is sick, they perceive that from its cure some injury is inflicted upon the nobler ones, they immediately desist from curing it. This same thing must be observed by those who have the care of the most beautiful body of the Church. For if the faith and the dogmas have been harmed, I deem it worthy that they should expend every effort for their cure, by words and deeds fighting against the causes of the disease. But after they have applied the proper medicines—or rather, before they even apply them—they should seek from heaven the true antipathy, and whisper the incantation that can do all things: the name of the Lord Jesus Christ, who bore our infirmities, took up our diseases, and healed every sickness, who is the Word of God and the
A wisdom, and virtue, and the right hand, and the arm, and whatever other names of divine knowledge and strength there are. But if such a treatment does not proceed successfully, because of the stubbornness and malignancy of the disease (which Paul calls gangrenes), then one must have recourse to the iron of separation or of anathema, or to the burning or the excision, that the wicked word may not have pasture, and may not seize those who were heretofore healthy. In this way that wise physician treated the gangrenes of his own time, delivering some to Satan, that they might be taught not to blaspheme, and subjecting others, who evangelized contrary to his doctrine, to anathema, even though they were personages held in regard and established in dignity. For this is what is signified by the angel brought into the discourse by him.
13. Therefore, if the Westerners go astray in any dogma which wounds the faith of the Fathers, of such a sort as that addition which is being made in the Creed concerning the Holy Spirit—where the danger is also greatest—he who condones this, not deeming it worthy of correction, is himself unworthy of pardon, even if they make their speeches from the throne B which the sublime ones set before others as sublime; even if they bring forward the confession of Peter; even if they brandish before us the keys of the kingdom of heaven: by these things, by as much as they think to honor him, by so much do they dishonor themselves, while they dissolve what he established and undermine the foundations of the Church, which is entrusted to him to sustain. In this matter, if you are a fighter who is otherwise mild, gird your sword of the Spirit, use the word of God, which divides flesh and spirit, worldly tumor and divine mysteries, and condemns the fallacious cogitations C of men: prick and strike, as a Levite and minister of God, those who wage war for the figments of their own cogitations and present their head for adoration, and wish all to submit to the authority of their rule.
14. But if, once the dogma has been rightly established and the innovation withdrawn, their presbyters should more intensely love and refuse to abandon their unleavened bread and their fasts, although we in the Spirit of meekness ask that they be of one mind with us also in these things; be in this a Paul, who to those who were under the law, appeared as under the law, and with those who have a vow, purified himself and had his head shaved, and D spent money for the sacrifices of purification, and circumcised Timothy—he who deemed the righteousness that is from the law to be as dung—he who declared to the Galatians that if they were circumcised, Christ would profit them nothing. Why [does he do this?]
A that he might win some souls by this artifice, winning those myriads of the Church in Jerusalem, and might settle the storm of the proclamation 23 which was being stirred up by the imagined disagreement. This is what even ship captains do: they are accustomed to slacken the ropes, so that they may ease the sails that threaten shipwreck, and at the same time the ship may be saved along with its cargo. Your own profession of governance requires precisely this of you: that you should not urge everything forward, especially when a wind of arrogance and of Gentile opinion blows too strongly. It is better in this case to remit and slacken prudently, and to make the voyage safe through slowness rather than lethal through haste, and to save the ship by reducing its speed rather than to cause a shipwreck by its immoderate velocity. For indeed, the body of the faithful would be most beautiful if, along with the integrity of its limbs, it also had grace in its hair and nails, like the body of the daughter of the King, the Bride of Christ, beautiful beyond the sons of men, both complete and perfect, and longing to join to herself one like her. Yet it is also beautiful if no member is missing from it, and especially the eyes (with which we gaze upon the sun of the Trinity, and through it also upon other things of which we have need for the confirmation of the Spirit), even if the hair and nails do not correspond to the rest of the beauty; but they are perhaps a little too dark, and not like the hair of king David (who was ruddy and beautiful of appearance 40), or like that of the brother of the Bride, who was white and ruddy 42; or if those very nails are either too prominent or shorter than is just, so that small splinters of wood can either not be caught at all or are caught awkwardly. You, however, will not for these reasons despise the rest of the body; but rather, you will not even look at these things, taking your delight in the others and keeping your eyes so fixed on their beauty that you do not even glance elsewhere. C In this way you will be more fervent in the Spirit, and you will serve the Lord as a good and faithful servant 43, if you show care for the Lord’s house. You will have this care if you do not suffer it to undergo loss; but it will suffer loss if it is less than full. And it is less than full when we persecute our fellow servants. We persecute them when we grow hard toward them; and we grow hard when we do not show indulgence. Let us therefore show indulgence, and let us not be hard. If we are not hard, we shall welcome our brothers; by welcoming them, we shall fill the house of the Lord; and by filling it, we shall make it richer; and by enriching it, we shall show our benevolence; and from this we shall be witnessed as good and faithful servants; and from...
this we shall be introduced into the joy of the Lord. You see how far the condescension has exalted us? A
15. We shall not, therefore, be hardened against the inflexible disposition of this nation, either on account of the unleavened bread or of the fasts. For this would be like trying to glue shard to shard without applying any softer material that might perhaps have the power of binding them. Much less are they seen to commit an unpardonable sin—as many believe—on account of the other matters enumerated above, which they themselves confess to observe (with the exception of the eating of things strangled; for the very name of this seems intolerable to virtuous Latins, just as much as the name of theft or fornication does among us, even if certain savage and brutish men do practice these). It is the mark of a man who, as I believe, is practiced in ecclesiastical history and has learned that not every diverse custom has the power to divide the Churches, but only that which brings about a difference of dogma, not to agree with those who hold such opinions. B For these matters, which among those admirable judges are considered errors, are in fact mere customs. Some arise from piety, such as the kissing of the sacred floors (for we shall not assent to that satanic calumny that the veneration of sacred images is not approved among the Latins); others arise from a providential disposition for the sake of infirmity—perhaps indeed of the soul, but certainly of the body—such as the fact that ascetics or monks, when sick, partake of meat, yet sparingly and in a truly religious manner. But if some people allow this to extend to common use, that is a different matter, which does not at all relate to those first men who established these things according to reason, just as other things are done for other reasons which prevail in the Western Churches, and none of which has the right to separate us from one another; nor would they ever separate us if they had judges who would cast their vote in accordance with the laws of the Fathers. C
16. And if my discourse were not destined to be long and near to a historical narrative, I could show you ten thousand times ten thousand customs tolerated by the ancient Fathers for the sake of the acquisition of fraternal souls. For those men knew not how to please themselves, but let each one please his neighbor for his good unto edification. But now (alas for our dropsical swelling!), we say, "And who is my neighbor?" D and we cast down ten thousand who are standing in order that we may establish our own will (a will which is worthy not only of being stood down, but also of being buried). And we transform and transmute everything in order to give existence to that which is non-existent, and to bestow form upon that which is formless; and if we happen to utter some word, even if it appears more ridiculous than the most ridiculous things, we strive to assert that it is the voice of God, worthy to be heard by Moses and Aaron (for it is too little...
A to say, Ithamar and Eleazar; and even less, if I should say, the common folk of Israel, even if they had been sanctified three days before). And we do not notice that we sin doubly, both on account of the things we speak ill of at the beginning, and on account of the things we add later in defending the former. For that man is indeed perfect who does not offend in word 47, as someone said; but he is also to be praised who, after he has sinned, discovers and recognizes the sin, and abhors it as something horrible—like some monster born in the night, then seen and loathed by day, and for that reason cast away. Why, indeed, do we not imitate the humility of the Lord, who did not please himself 48, but us, the many, and was bound as though useless, that he might bind us to himself and to one another in the bond of peace B? And he poured out his blood, that he might gather together into one the scattered children of God, and that there might be one fold 49, made of all the sheep subject to the same Shepherd, and—fleeing more than wolves—the lack of governance, which has the power to tear them apart no less than they; nay, indeed, it provides them with even stronger forces for the tearing of the flock?
17. What made the Pharisees worthy of being counted as dregs? Is it ambition, and the love of precedence, and the desire to be called Rabbi 50 by men? Did not this very thing also make those wretches god-killers? What is the smoke of the Lord’s fury, I desire to know: and Isaiah answers me, that it is this: "Do not touch me," 51 uttered by those proud ones whom God resists C. But I will show you a Pharisee worthy of imitation, namely Gamaliel, who put forward nothing Pharisaical against the apostles, but on the contrary gave pious and religious counsel on their behalf. But we, who must necessarily abound in righteousness beyond the Pharisees—as we cannot otherwise enter into the kingdom of heaven 52, to which we have been called and appointed by Him who justified us—we think more proudly than the Pharisees, so that I know not whether we are excluding our brothers from the Church, or ourselves D from the kingdom of heaven. Do you not see Paul choosing Peter and those around him as the judges of his Gospel? Do you not see Peter rebuked by Paul, and enduring the rebukes with an even mind? But if you do not see everyone trembling and reverent at the thunder of your voice, and falling prostrate at the lightning of your word (as the sacred text testifies happened to the apostles on Tabor at the lightning of the manifested divinity), then indeed, then the Simons and the Marcions are dug up by you from the tomb and displayed, whom time had rightly buried and covered; and the filth of the Gnostics is stirred up, and the trickery of Sabellius is fashioned anew, and the madness of Arius, and the dark Photinus, and the rest of the swarm of the sons of perdition (lest, by enumerating them all, I pollute my speech even with their names), and you attach these to your brother—O the blindness!—and indeed to one and the same man, even though they are dissenting and contrary among themselves, like certain long ropes, in order to catch the one who is fleeing; and you do not
have only yourself, but also others whom you summon under the pretext of piety, even though they often do not know what piety is, but love to acquire a name for themselves A from the condemnation of a brother. Oh, the artifices of the Evil One! Who even now deifies idols, and labels malice as virtue, and makes it to be worshipped and revered.
18. But not so, servants of Christ and friends and brothers. Let us not in this way alienate ourselves from God, who draws all men to Himself by His kindness, while we, through pride, repel almost all. Nor let us make thrones a seat of iniquity, nor the height of dignity a tower of vanity (for this is what strifes arising from the love of glory and of one's own reputation seem to me to be); but rather, if we are strong, let us support the weak; and if we are physicians, let us heal the broken. B But if we ourselves also crush them, I am afraid to say it, yet I will say it: this is the work of robbers, not of physicians. C And let these words be directed also to the arrogant and the despisers, who "will not achieve anything at all," says the Holy Spirit. But you, O banker, who have received the talent, take care that you also return the interest in its time; which is, according to my judgment, that you yourself should also further discover whatever the Spirit gives to the diligent and laborious man. By whose grace, being strengthened, may we ourselves openly and sincerely proclaim it according to the definitions of the Fathers, and teach others the same, in God the Father, who teaches man knowledge, and in Jesus Christ our Lord; to whom be glory forever. Amen.
THEOPHYLACT’S REGAL INSTITUTION - INDEX OF THE CHAPTERS OF THE WORK
PART ONE - PANEGYRICAL
Cap. I. The dignity and value of the work. Cap. II. On the office of the prince's tutor. Cap. III. Constantine fortunate in his fatherland. Cap. IV. Excellent gifts of body in Constantine. Cap. V. His intellect and memory. Cap. VI. Of the grandfather and father of Constantine. Cap. VII. The nobility and religion of the mother of Constantine. Cap. VIII. The mercy of the mother of Constantine. Cap. IX. Her liberality not motivated by ambition. Cap. X. A digression on certain ambitiously munificent persons. Cap. XI. The largesse of the Augusta Mary. Cap. XII. Her pursuit of study and learning. Cap. XIII. Her praiseworthy care in educating her son.
Part Two. — Paraenetic.
Cap. I. The prince who does not use for good the benefits received from God is wretched. Cap. II. Royal dignity is a disgrace to one who does not possess royal virtues. Cap. III. A king is commended by virtues, not by his clothing. Cap. IV. Pleasure must be conquered by a king. Cap. V. Labors are honorable and useful for a king. Cap. VI. Concerning three good and as many bad forms of government. Cap. VII. The first character of tyranny: violent invasion. Cap. VIII. The second character of tyranny: cruel and insulting assault on the goods and bodies of subjects. Cap. IX. The misery of a people oppressed by tyranny. Cap. X. The anxious fears and perpetual torment of tyrants. Cap. XI. The arrival of a just king is peaceful and joyful to his subjects. Cap. XII. How necessary and how useful outstanding religion is to a prince. Cap. XIII. Faithful friends are a necessary instrument for governing a kingdom well. Cap. XIV. Friends are the greatest good of good princes, which others lack. Cap. XV. The duties of true friends toward a prince. Cap. XVI. The ruin of flatterers must be avoided by a prince. Cap. XVII. A prince ought to be docile and patient toward the advice of his friends. Cap. XVIII. How friends are to be tested by a prince. Cap. XIX. The marvelous power of the king's favor, once observed, in inciting the devotion of subjects. Cap. XX. How unworthy and harmful it is for the wicked to be in favor with a prince. Cap. XXI. A ruler ought to labor diligently for the republic, like a ship's captain. Cap. XXII. How a prince ought to manage and administer military affairs. Cap. XXIII. Military exercises are to be practiced in time of peace, and veterans honored. Cap. XXIV. Exercise of the body is healthy for a prince. Cap. XXV. It is not fitting for a king to give attention to mimes and jesters; but he ought to have learned and prudent men with him. Cap. XXVI. Concerning the clemency necessary to a prince. Cap. XXVII. To what extent a king should use the sword and punishments. Cap. XXVIII. A king ought to surpass his subjects in virtue and wisdom. Cap. XXIX. The closing of this work and the promise of another. Cap. XXX. Divine favor is promised to Constantine, if he obeys both this exhortation and his mother's precepts.
OF OUR HOLY FATHER THEOPHYLACT, ARCHBISHOP OF BULGARIA, ROYAL EDUCATION TO CONSTANTINE PORPHYROGENITUS. PART ONE, PANEGYRICAL.
CHAPTER I. On the dignity and value of this work.
I, too, bring you a gift, most dear prince: a gift most appropriate, well-suited to your affairs and circumstances, which I offer gladly and you receive with serenity. A Indeed, it is far superior to those other things which are consumed by time or the tooth of envy, and which generally provide gain for thieves or pleasure to the armed and daring greed of robbers. Your subjects of course supply you annually with the tribute due to your majesty—some bringing gold, others silver, or other things of that kind which, in their very use, tend towards corruption, as the divine Apostle says. But wise doctrine and reasonable discourse are, quite fittingly, deemed more precious than gold, more splendid than silver, and in every way more stable than any possession. Moreover, those who offer material things do so with the recalcitrant and highly blameworthy tenacity of subjects towards their princes, bringing them grudgingly and under duress. But wisdom, by its own free and liberal nature, which brooks no servile necessity, generously bestows upon those who receive what it produces and offers, without any force.
CHAPTER II. On the office of the royal teacher.
Therefore, I, your teacher (for I am uplifted by the name and feel ten cubits tall, being called the instructor of the king), bring you this gift of discourse today of my own accord, and I become a herald of good news to you (do not distrust the voice of a teacher): as if rivers of happiness shall flow for you, if they should be upon your heart, as