To My Lady

TO MY LADY, THE MOST VENERABLE AND RELIGIOUS DEACONESS OLYMPIAS, JOHN THE BISHOP, GREETING IN THE LORD.

EP. I

1. Come now, I will once again alleviate the ulcer of your despondency and scatter the thoughts that gather this cloud. For what is it that disturbs and grieves your mind, and makes you so anxious? Is it because the tempest that has taken hold of the Churches is fierce and dark, and has turned everything into a moonless night, and is intensified day by day, and brings forth, as it were, bitter shipwrecks of labor, and the ruin of the world is growing heavier? I know this, and no one will deny it; and if you wish, I will fashion an image of what is happening, so as to make the tragedy clearer to you. We behold the sea being churned up from the very abyss, with sailors floating dead upon the waters, others sinking below the surface, the planks of the ships being dissolved, the sails being rent asunder, the masts being snapped, the oars escaping from the hands of the sailors, the pilots sitting on the decks instead of holding the rudders, clasping their hands to their knees, and wailing at the desperation of their plight, crying out sharply, mourning, and lamenting—nothing but darkness everywhere, deep and sunless and gloomy, so that one cannot even see those nearby, and the roar of the waves is great, and sea-monsters are attacking those sailing from all sides. Rather, how long shall we pursue things that are immovable? For when I seek an image for the present evils, my speech, overcome, retreats. Nevertheless, seeing even these things, I do not despair of a better hope, contemplating the Governor of this whole, who does not overcome the storm by art, but dissolves the surge by a nod. But if He does not do so from the beginning, nor immediately, it is His custom not to dissolve troubles at the outset, but when they have grown and come to their peak, and have been despaired of by the majority, then He works wonders and creates paradoxes, both exhibiting His own power and exercising the endurance of those who fall into them. Therefore, do not be cast down. For there is but one thing, Olympias, that is terrible—temptation, sin alone; and this word I have not ceased to repeat to you constantly. All other things are a fable—whether you speak of plots, or hatreds, or deceits, or slanders, or insults, or accusations, or confiscations, or exiles, or sharpened swords, or the sea, or the war of the whole world. For whatever these things may be, they are transitory and perishable, and they occur in a mortal body, and they do not harm the watching soul in the least. For this reason, the blessed Paul, wishing to show the worthlessness of both the good and the grievous things of this present life, indicated the whole in one word, saying, "For the things that are seen are temporary" (2 Cor. 4:18). Why, then, do you fear things that are temporary, which flow past like river currents? For such are the present things, whether they be good or grievous. Another prophet compared all human prosperity not to grass, but to another, more worthless matter, calling it all together "the flower of grass" (Is. 40:6). For he did not assign even a part of it—such as wealth alone, or luxury alone, or power, or honors; but, having encompassed all things that appear to be brilliant among men with the one name of "glory," he thus brought in the image of grass, saying, "All the glory of man is as the flower of grass."

2. But, you say, this misfortune is terrible and heavy. But see this, too, compared to another image, and despise it as well. For, comparing insults, and abuses, and reproaches, and the jeers of enemies, and plots to a garment that has grown old and wool that has been eaten away, he said, "Fear not the reproach of men, and be not overcome by their contempt, for as a garment they shall be worn out, and as wool they shall be eaten away by the moth" (Is. 51:7, 8). Let nothing, therefore, that is occurring disturb you, but leaving off calling upon this person and that, and running after shadows (for this is what human assistance is), call upon Jesus, whom you serve, to nod but once; and everything is resolved in a single moment of time. But if you have called upon Him, and it was not resolved, such is God's custom, not to dissolve the terrible things from the outset (for I will resume the former argument), but when it has reached its peak, when it has grown, when almost nothing is left of the malice of those fighting, at that point to change everything suddenly into calm, and to lead the very matters to unexpected states. For He is not only able to do such good things as we expect and hope for, but even much more, and infinitely greater. Wherefore also Paul said: "Now to Him who is able to do above all things, far more than we ask or think" (Eph. 3:20). For could He not have prevented the three children from falling into that temptation from the outset? Yet He did not...

gain for themselves a profit. And for this reason, He allowed them to fall into the hands of barbarians, and the furnace to be stoked to an incredible height, and the king's wrath to be inflamed more fiercely than the furnace, and them to be bound very tightly hand and foot and cast into the fire. But when all who were watching them had given them up as dead, then at length, suddenly and beyond all expectation, the power of God, that most excellent Artificer of miracles, revealed itself and shone forth in a pre-eminent way. For the fire was constrained, while those who were bound were loosed; and the furnace was transformed into a temple and a fountain and a dew, and it appeared more majestic and august than the royal court; and the nature of the hair overcame that all-consuming substance which masters even iron and stone and, in short, all matter. ^A And that most harmonious choir of the saints stood there, calling upon both of those created things for this miraculous concert, and they sent up hymns of thanksgiving to God, for the fact that they were bound, for the fact that, so far as it lay with their enemies, they were burned, for the fact that they were cast out from their fatherland, for the fact that they were carried off as captives, for the fact that they were stripped of their liberty, for the fact that they were bereft of cities and homes and were exiles, for the fact, finally, that they dwelt in a foreign and barbarian land; for this is the mark of a grateful soul. ^B And after the wickedness of the enemies had been fully accomplished (for what more could they attempt beyond death?) and the virtue of the athletes had been fulfilled, and the crown was woven, and the rewards for them were collected, and no further splendor remained to be added to the glory of the name, then at last the evils were dispelled; and he who had kindled the furnace and had condemned them to such a grievous punishment, the same man extols those holy athletes with miraculous praises and proclaims the miracle performed by God, and sends letters filled with great praise to every part of the world, recounting what had happened and showing himself to be a witness to the divine miracles, worthy of belief. For since he was himself an enemy and an adversary, for that reason what was written was beyond all suspicion even among enemies. ^C Hast thou seen what He wrought beyond the expectation of men? Hast thou seen His kindness and His care? Do not, therefore, be disquieted or troubled, but for all things steadfastly give thanks to Him, and praise Him, ask, and supplicate Him as a suppliant; even if six hundred tumults, six hundred perturbations and storms arise before thine eyes, let nothing of these trouble thee. For the Lord is not forestalled by the difficulty of things, even if all things have fallen into total ruin. For He is able both to rouse those who are lying low, and to call back those who are wandering into the way, and to correct those who have suffered a stumble, and to deliver and make upright those who are covered with countless sins, and to grant life to the extinguished, and to provide greater splendor to things that have been destroyed, and to renew those things which have contracted age. For since He brings it about that things which were not come to be, and brings it about for those things which were in no way visible that they should exist, ^D much more will He amend those things which exist and which have been made. But are there many who are perishing, many to whom scandal is given? But many such things have often happened, which nevertheless afterwards obtained such healing as was proper; unless, perhaps, some have remained stubbornly in an incurable malady even when things have changed. But why dost thou afflict thy soul and cast it down on that account, because this one has been cast out, that one introduced? Christ was being led to the cross, and Barabbas the robber was being requested, and the corrupted mob was crying out that the homicide should be preserved rather than the Savior and the author of so many benefits. How many men dost thou think these things caused to stumble, how many men did they lead to ruin? But it is better to repeat the discourse from higher up. Was not He who was fixed to the cross, immediately as He came into the light, forced to migrate, and with His whole house banished from His very swaddling clothes to a foreign land, being led off into the region of the barbarians, separated by such a long interval of journeying? For which cause also a great flood of blood was poured out, slaughters and massacres occurred, and every tender age was cut down just as in battle and in the battle-line, and infants were torn from the breasts and butchered, and while they still had milk in their throats, the iron was driven into their gullet and neck. What can be imagined more grievous or bitter than this tragedy? And these things were being perpetrated by him who was seeking to kill Him: and yet God in His long-suffering, when such a tragic crime was being designed and such a flood of blood was flowing, allowed it—allowed it, I say, when He could have prevented it, displaying in an ineffable wisdom such great equanimity and long-suffering.

Chapter 3.

[GREEK COLUMN] 553... a glutton and a wine-bibber, a friend of tax collectors and sinners. And when He spoke with the harlot, they called Him a false prophet. For if He were a prophet, they said, He would know what kind of woman this is who is speaking to Him. And daily they whetted their teeth against Him. And it was not only the Jews who fought against Him in this way, but not even those who were considered to be His brothers were sound towards Him, but rather the war against Him was fanned among His own kin. 552 Behold, then, how even they were corrupted, from the fact that the Evangelist afterwards added: For not even His brothers believed in Him. ^A 4. But since you have mentioned many who were scandalized and led astray, how many of the disciples do you think were scandalized at the time of the cross? One betrayed Him, others fled, one denied Him, and when all had withdrawn, He was led away bound alone. How many, therefore, who had previously seen Him working wonders—raising the dead, cleansing lepers, casting out demons, causing loaves to spring forth, and performing other miracles—do you think were scandalized at that time, seeing Him led away alone and bound, surrounded by base soldiers, followed by Jewish priests who shouted and stirred up trouble, with all His enemies having taken Him captive alone in their midst, while the traitor was present and for the moment exulting? And what of when He was scourged? It is likely that a vast multitude was present. For it was a renowned festival that gathered everyone together, and it was the metropolis that received the drama of lawlessness, and at mid-day too. How many, therefore, do you think were present then and were scandalized, seeing Him bound, scourged, streaming with blood, examined by a governor’s tribunal, and not one of the disciples present? And what of when those various, continuous, and repeated mockeries took place against Him—at one time crowning Him with thorns, at another casting a cloak upon Him, at another putting a reed in His hand, at another falling down and worshipping Him, stirring up every kind of mockery and laughter? How many do you think were scandalized, how many troubled, how many disturbed, when they struck Him on the cheek and said, Prophesy to us, Christ, who is it that struck You? And they led Him and led Him around; the whole day they were consumed in this—in taunts and insults and mockery and laughter in the midst of the Jewish theater! ^B And what of when the servant of the high priest struck Him on the cheek? What of when the soldiers divided His garments among themselves? And when He was led up to the cross naked, having the lashes on His back, and was crucified? For not even then were those wild beasts softened, but they became even more manic, and the tragedy intensified, and the mockery increased. For some said: He who destroys the temple and in three days builds it up. Others said: He saved others, ^C He cannot save Himself. Others said: If You are the Son of God, come down from the cross, and we will believe You. And what of when they insulted Him by offering Him gall and vinegar to drink? What of when the robbers reviled Him? And what of that which I said before, that horrific and most lawless act, when they said that that robber and house-breaker, full of countless murders, was worthy to be asked for rather than Him, and having received their choice from the judge, they preferred Barabbas, wanting to heap not only crucifixion but also an evil reputation upon Christ? For they thought they could establish from this that He was worse than the robber, and so lawless, that He could be saved neither by philanthropy nor by the dignity of the festival. For they did everything for this purpose—so as to slander His reputation. It was for this reason that they crucified the two robbers with Him. But the truth was not shadowed, but shone all the more. They even brought an accusation of tyranny against Him, saying: Everyone who makes himself a king is not a friend of Caesar; imputing a charge of tyranny against Him who had nowhere to lay His head. And they also slandered Him concerning blasphemy. For the high priest tore his garments, saying: He has blasphemed; what further need do we have of witnesses? And the death—what kind was it? Was it not violent? Was it not of those condemned? Was it not of the cursed? Was it not the most shameful? Was it not of those who had committed the most extreme crimes, and were not even worthy to breathe out their soul upon the earth? And as for the manner of the burial, was it not filled with grace? For someone came and requested His body. Thus, not even he who buried Him was of His own kin, of those who had been benefited, of the disciples, of those who had enjoyed such boldness and ^D salvation, as all had become fugitives, all had fled. And that evil reputation, which they manufactured by means of the resurrection, saying: His disciples came and stole Him, how many did it scandalize, how many did it trip up for the time being? For indeed the report prevailed at that time, even though it was fabricated and bought with money; yet nonetheless it prevailed among some, after the seals, after such great manifestness of the truth. For the multitude did not know the account concerning the resurrection, since not even the disciples themselves understood: For they did not even know, he says, at that time, that He must rise from the dead. How many, therefore, do you think were scandalized during those days? But nonetheless the long-suffering God endured, ordering all things by His own wisdom and ineffable counsel. 5. Then, after those days, the disciples were again hiding, lying low, fleeing, fearful,

moving from place to place, they were hiding; and after fifty days, when they began to show themselves and work miracles, not even thus did they gain security. For even after those signs were performed, infinite offenses occurred ^A among the weaker: in that they themselves were being scourged, the Church was being troubled, and with them driven out, the enemies in many places were superior and stirring up tumult. For when they had attained great boldness and freedom of speech because of the miracles, then again the death of Stephen brought on a severe persecution and scattered everyone, and threw the Church into tumult and trouble: and again the disciples began to be in fear, again in flight, and again in the greatest anxiety and anguish. ^B Yet even so, the affairs of the Church were always increasing, as they were flourishing through signs, as they had bright beginnings. And one man was being let down through a window, and thus escaped from the hands of the governor; and an angel led others out, and thus delivered them from chains; and others, again, who were vexed and harassed by those who were flourishing in wealth and power, were being cared for in every way by the bazaar-people and artisans—the purple-dyers, namely, and the tent-makers, and the tanners, those dwelling in the furthest recesses of the cities and by the shore and the sea. Often, indeed, they did not even dare to appear in the middle of cities; or if they did dare, the hosts certainly dared not receive them. And thus, through trials and recreations of spirits, matters were woven, and those who had been offended not long before were later healed; and those who had wandered were led back into the way; and what had been prostrate and leveled to the ground was built up more magnificently. For this cause, although Paul had contended in prayers that the Gospel might progress through quiet alone and tranquility, the most wise and most skillful God did not grant the disciple’s request, nor, though he was often asked, did He yield to his prayers, but used these words: *My grace is sufficient for thee; for my power is made perfect in weakness* (2 Cor. XII, 9). If, therefore, you now wish to weigh the successes against the hardships, if you do not see many signs and ^C miracles, you shall nevertheless see many things not unlike miracles, which are indeed clear proofs of God’s great providence and help. But lest you hear everything from us without labor, I leave this part to you, that you may accurately and diligently collect everything, and compare it with the troublesome and bitter things, and thus, distracting your mind with a noble occupation, you may avert yourself from sadness and anguish: for hence you shall perceive the greatest consolation. Pray, give my most earnest greetings to your whole blessed house. May God grant that you are always in firm bodily health and a joyful and cheerful spirit, my most venerable and religious lady. If you wish to write me a longer letter, let me know of this, and do not deceive me; namely, that you have laid aside all sadness of mind, and lead your life in tranquility. For in this is situated the remedy of my letters, that they may produce for you great joy of mind: and you shall receive frequent letters. But do not write to me again that you receive great consolation from my letters: for I know that well enough; but [receive] as much as I desire, so that you are neither troubled in mind nor shed tears, but live tranquilly and with joy.

To the same Epist. II

^D [a] The first letter that came was indeed sufficient to calm your inflammation; but because the bitterness of sadness afflicted you in a greater manner, therefore I thought it necessary to add another letter to the former, so that you might perceive copious and abundant consolation, and your health might now be in safety. Come, therefore, I will also brush away from elsewhere the dust which you have contracted from sadness of mind. For I believe it has been turned into dust from the ulcer and the most grievous tumors. But not even so must the care of your health be deserted: for dust also, unless one repels it with the greatest care, brings destruction to the most excellent part of all, namely, infecting the transparency of the pupil, and troubling the whole eye of the one who is mourning. Lest, therefore, this also happen here, let us tear out the remnants of evil with the greatest care and zeal. But you also, rouse yourself, and offer your hand to us. For just as it is accustomed to happen in those who are of a sick body, that if the physicians indeed perform what belongs to their duty, they themselves however do not fulfill their parts, the gain of health is interrupted: in the same way, the matter is accustomed to be in the soul also. Wherefore, lest this happen, for that prudence which is required of you, take pains that you also fulfill your parts: so that on both sides a huge utility may arise. But perhaps you will say, I desire that indeed, but I cannot, nor, even though using great contention, am I equal to repelling the dense and dark cloud of sadness. These are mere excuses and mere pretexts: for I know the nobility of your mind, the strength of your pious soul, the magnitude of your prudence, the power of your wisdom, and I know it is enough for you to command this raging sea of sadness, so that all things may be rendered tranquil. But so that you may be able to achieve that more easily, let us compare those things which are of our part. By what reasoning, therefore, will you be able to effect that? Namely, if you consider with yourself all those things which are contained in the previous letter (since many things were commemorated by me in it, which look to this argument), and besides this, do that which I now command you. It is pernicious to be broken in mind for others' sins. — What then is this? When it has been brought to you that one of the Churches has perished, another is tossed by a tempest, another is overwhelmed by savage waves, another is even affected by most grievous disasters, another has accepted a wolf for a shepherd, another a robber for a governor, another an executioner for a physician, although it is permitted to grieve;