To the Same, Letter 66

léywn: "Did I answer you otherwise than so that you might appear just?" And Paul also says: *For there must be also heresies among you, that they which are approved may be made manifest* (1 Cor. 11.19). But when you hear "There must be heresies," do not think that he says these things by way of command or legislation; God forbid! But he is foretelling the future, and announcing beforehand the gain from this for the vigilant. For then, he says, your virtue, which cannot be deceived, will appear more clearly. Furthermore, the wicked were permitted for another reason as well, so that they might not be snatched away and excluded from the benefit that comes to them from their transformation. Thus Paul was saved, thus the thief, thus the harlot, thus the tax collector, thus many others. Whereas if they had been snatched from here before they changed, not one of them would have been saved.

Regarding the Antichrist, Paul also mentions another reason. What kind of reason? That every excuse might be closed off to the Jews from that point on. For what excuse could they have, having not received Christ, they who are going to believe in him? Therefore he says, *That they all might be judged who believed not the truth, that is, in Christ, but had pleasure in unrighteousness, that is, in the Antichrist* (2 Thess. 2.11). For since they said that they did not believe in him because he claimed to be God—"For this cause," they say, "we stone you, because you, being a man, make yourself God"—though they heard him mostly referring himself to the Father, saying that he had come with His consent, and proving this by many arguments; what will they say when they accept the Antichrist, who claims to be God, and does not even mention the Father, but does the very opposite? This Christ also reproached them with by predicting it, saying: *I came in my Father’s name, and you receive me not; if another shall come in his own name, him you will receive* (John 5.43). For these reasons offences were permitted. ^B But if you speak of those who are scandalized, I will show you those who shone more brightly because of this; and I will tell you the same thing again: that it was not right, because of the inattention and sloth of others, that those who are able to be vigilant and wakeful, and to bind upon themselves ten thousand crowns from these things, should be deprived of the recompense of their rewards. For the latter would have been harmed if they had not received the occasions for these struggles; but the former, who were harmed by it, would have only themselves to blame for their own downfalls, and those who were not only not scandalized, but were even made brighter and stronger by this, would condemn them.

Chapter XIII

And after all these things, when a famine overtook him, did he not become a wanderer again, and was he not troubled, nor disturbed, but showed the same obedience, philosophy, and patience, and went down into Egypt, and having obeyed God when He commanded such things, was he deprived of his wife, and did he see her being insulted—at least as far as the Egyptian was concerned—and did he endure things more grievous than death, being struck in the most critical matters? For what was more burdensome, tell me, than for a wife bound to him by the law of marriage, after such great accomplishments, for her to be seen being snatched by barbarian lust, being brought inside into the royal courts, and being insulted? For even if the deed did not occur, he himself expected this, and bore all things nobly, and neither did calamities trip him up, nor did prosperities puff him up; but in the difference between the times he preserved his own mind unchanged. And what of the time when He promised him a son, were there not ten thousand obstacles from his reasonings? and having calmed all those, and having removed the tumult of them, did he not shine forth from his faith? And when he was commanded to consecrate him, did he not, with great speed, as if he were intending to lead him into the bridal chamber and escort him as a bridegroom, lead him up? And having almost gone beyond nature itself, and having been released from being a man, he offered a sacrifice, the like of which was new and paradoxical, and he alone wrestled this struggle, not making a woman, nor a servant, nor any other of those with him, a participant. For he knew, he knew clearly the height of the mountain, the weight of the command, the ^D

greatness of that commandment, and the magnitude of that struggle: for what cause did he alone undertake this course, and run, and strive, and obtain the crown, and was proclaimed victor? What priest taught him these things? What doctor? What prophet? None, truly: but because he was endowed with a virtuous soul, it sufficed him for everything. What then of Noah? Whom had he as priest? Whom as doctor? Whom as instructor? Since he alone, when the whole world was infected with wickedness, walked the contrary way, and preserved virtue, and so shone forth to others, that in the common shipwreck of the world, he not only escaped safe and sound himself, but also rescued others from the impending perils by the abundance of his own virtue? Whence did he become just? Whence perfect? Whose priesthood and whose teacher’s industry did he use? There is no one who can say this. Furthermore, his son, although he had a domestic teacher assiduous in the virtue of his father, and was imbued with his admonitions, whether through words or through deeds, and observed the outcome of events, when even from the calamity and from the safety a no small admonition was provided, became wicked toward his parent, and mocked and exposed the nakedness of his begetter. Do you see how in every instance there is a need for a virtuous soul? What of Job, tell me; what prophets had he heard? With what doctrine had he been imbued? None. Yet this man, too, although nothing of that kind was provided, showed himself most exquisitely endowed with every kind of virtue. For he had his resources in common with the poor, and not his resources only, but his very body. For he received travelers into his house, and it was the house of the needy rather than of its master; with the strength of his body he defended those suffering injury, but with the prudence and wisdom of his tongue he imposed silence on his detractors, and finally displayed the evangelical life shining forth in all his actions. And I examine the matter thus. ^A *Blessed are the poor in spirit,* says Christ (Matt. V, 3). He succeeded in this through his deeds. For *if I rejected the judgment of my manservant or maidservant,* he says, *when they were at variance with me. For what shall I do, when the Lord makes a visitation? Were not they also made, as I was in the womb? And were we not made in the same womb?* (Job XXXI, 13-15). *Blessed are the meek, for they shall inherit the earth* (Matt. V, 4). But what was meeker than that man, of whom his servants used to say: *Who can give us of his flesh, that we may be filled?* (Job XXXI, 31). So fierce were they in their love for him. *Blessed are they that mourn, for they shall be comforted* (Matt. V, 5). But he was not devoid of this virtue either. Hear what he says: *For if I had sinned willingly, I would have dreaded the crowd of the people, so as not to declare my iniquity* (Job XXXI, 33, 34). Furthermore, he who was so affected, there is no doubt that he mourned it beyond measure. *Blessed are they that hunger and thirst after justice* (Matt. V, 6). See this also wonderfully accomplished by him. *I have broken,* he says, *the grinders of the wicked, and out of the midst of their teeth I have plucked away the prey* (Job XXIX, 17). *I put on justice, and I was clothed with judgment as with a garment* (Ibid. v. 14). *Blessed are the merciful, for they shall obtain mercy* (Matt. V, 7). ^B But this man was merciful not only in money, or while clothing the naked, and feeding the hungry, succoring widowhood, and guarding orphans, and moderating the defects of injured nature, but also with the very affection of a sympathizing spirit. *For I have wept,* he says, *over every powerless man, and I have groaned, seeing a man in necessities* (Job XXX, 25). For as if he were the common father of all, so he would remedy the calamities of individuals, or lament them, and by words, and deeds, and by the affection of a sympathizing heart, and by tears, and by all modes, he would raise up those pressed by calamities, so that all took refuge in him as in a common harbor. *Blessed are the clean of heart, for they shall see God* (Matt. V, 8). And this he performed with no mediocre praise. For hear God testifying this about him: *There is no man like him on the earth, a man without crime, just, truthful, revering God, and abstaining from every evil thing* (Job I, 8). *Blessed are they that suffer persecution for justice’ sake, for theirs is the kingdom of heaven* (Matt. V, 10). And thence he gathered a great abundance of struggles and rewards. For he was not vexed by men, but the very first author of evils, the devil, was borne against him, and having moved all his machines, he made an attack upon him, drove him from his house and country, and cast him into the dunghill, despoiled him of all his money, his possessions, his children, and the very health of his body, and tormented him with most grievous hunger; and truly with him certain of his ^C friends were insulting him not a little, and lacerating the sores of his soul. *Blessed are you when men shall revile you, and persecute you, and say all that is evil against you, lying, for my sake. Be glad and rejoice, for your reward is very great in heaven* (Matt. V, 11, 12). But he obtained this beatitude also in abundance. For even those who were present with him then assailed him with accusations, saying that he was being punished with lighter penalties than he had deserved for his transgressions, weaving long accusations against him, and speeches overflowing with lies and calumnies. Yet he, too, when peril threatened them, defended them from the plague to be inflicted by God, nor did he keep in himself any memory of those things which they had said against him. And in this also he was again fulfilling that precept, *Love your enemies, pray for those who persecute you* (Matt. V, 44). Since he both loved them, and prayed for them, and appeased the wrath of God, and blotted out their sins: although he had not heard any prophet, any evangelist, any priest, any doctor, or any other person whatsoever giving counsel to embrace virtue. Do you see how great is the praise of a noble soul, and how it suffices for itself to pursue virtue, even if it be cultivated by no one’s care and industry? And yet he had ancestors who were not only not good, but infected with many vices. Indeed, of the prince of his race Paul speaks thus: *Lest there be any fornicator or profane person, as Esau, who for one dish sold his birthright* (Hebr. XII, 16).

CAP. XIV. That there were many scandals also in the times of the apostles, and many corrupted, and frequent persecutions and murders of teachers.

^A what Paul says: *You know this, that all who are in Asia turned away from me, of whom are Phygelus and Hermogenes* (2 Tim. 1:15). Were the teachers not inhabiting prisons? Were they not surrounded by chains? Were they not suffering extreme evils from their own and from strangers? Were they not followed by grievous wolves that entered into the flocks? Was this not what Paul was predicting to the Ephesians when he sent for them to Miletus? *For I know,* he says, *that after my departure grievous wolves will enter in among you, not sparing the flock. And from among your own selves men will arise speaking perverse things, to draw away the disciples after them* (Acts 20:29-30). Did not Alexander the coppersmith cause him countless troubles, driving him from every side, warring, brawling, and bringing him into such distress that he even instructed the disciple and said: *Whom you also beware: for he has greatly withstood our words* (2 Tim. 4:15)? Was not a whole nation of the Galatians corrupted by certain false brethren, and did they not desert to Judaism (Gal. 2:4)? And of the beginnings of his preaching, was not Stephen, who flowed like a river and convinced everyone, who stopped the shameless tongues of the Jews, to whom no one could resist, who turned all Jewish things upside down, who had set up a bright trophy and a conspicuous victory—was this noble and wise man, filled with grace, and benefiting so great a Church, even after a long time in his preaching, suddenly snatched away and condemned ^B as a blasphemer and stoned? Furthermore, what of James? Was he not also from the beginning, and from the very starting-line, so to speak, plucked away, and beheaded for the sake of the Jews by Herod, thus ending his life, such a pillar and such a support of the truth (Acts 12:2)? How many were scandalized at that time as these things were happening? But those who stood, stood firm, and stood more firmly. Hear, then, what Paul says in writing to the Philippians: *But I want you to know, brethren, that the things which have happened to me have rather fallen out to the furtherance of the gospel, so that the greater number of the brethren in the Lord, being confident by my bonds, are much more bold to speak the word of God without fear* (Phil. 1:12-14). Do you see bravery? Do you see boldness? Do you see strength of soul? Do you see a philosophic mind? They saw the teacher locked in a prison and in chains, being strangled, being beaten, and suffering countless terrible things, and not only were they not scandalized, nor were they troubled, but they even gained greater zeal, and took more progress for their struggles from the sufferings of the teacher. But, one says, others were drawn away. Neither do I deny this; for it is likely that many would be drawn away as these things happened; but, as I have often said, and saying it I shall not cease, I will say this even now: these men should rightly blame this on themselves, not on the nature of things. For, indeed, Christ, departing from hence, left this inheritance to us, saying, *In the world you shall have tribulation* (John 16:33); and, *You shall be brought before governors and kings* (Matt. 10:18); and, *The time will come when everyone who kills you will think he offers service to God* (John 16:2). ^C So you pointlessly bring to me those who are scandalized everywhere; for these things were always happening. And what do I say of the things of the apostles? How many were scandalized by the cross of the common Master of us all, and became even more lawless and bolder, and passing by mocked him, saying: *You who destroy the temple, and build it in three days, save yourself! If you be the Son of God, come down from the cross, and we will believe in you* (Matt. 27:40)? Yet, those men would have no excuse because of the cross. For the thief accuses all such people. For he saw him crucified above, and not only was he not scandalized, but from this he took a greater theme to philosophize, and transcending all human things, and lightened by the wing of faith, he philosophized about the future. For seeing him crucified, scourged, insulted, given gall to drink, spit upon, mocked by such a mob, condemned by a court of law, led away to death, he was not scandalized by any of these; but seeing the cross and the nails fastened, and such mockery being done by the corrupted crowd, he himself walked the straight path saying: *Remember me in your kingdom* (Luke 23:42); and he was gagging the one who accused him, and confessing his own sins, and philosophizing about the resurrection: and this, not having seen the dead raised, not lepers cleansed, not the lame corrected, not the sea reined in, not demons cast out, ^D not loaves multiplying, not the other things which the Jewish crowd had beheld, and having beheld, crucified him. But this man, having seen him crucified, also confessed him God, and remembered the kingdom, and philosophized about the things to come; while they, having beheld him working miracles, and having enjoyed the teaching both by words and by deeds, not only profited nothing, but were brought down to the lowest chasm of destruction, having raised him onto the cross itself. Do you see that the thankless and the negligent do not gain anything even from those who benefit them, while the grateful and the sober-minded, from those things by which others are scandalized, from these they derive the greatest benefits? This is possible to see in the case of Judas and in the case of Job. For Judas was not even saved by Christ who corrected the world; but Job was not even harmed by the devil who destroyed so many. But the one, suffering countless evils, was crowned; but the other, having beheld signs, and having done them himself, having raised the dead and cast out demons (for he himself had also received this authority), having heard countless things about the kingdom and Gehenna, having shared in the mystical table, having participated in the most fearful supper, and having enjoyed such favor and providence, as much as Peter and James and John, or rather much more—for along with other care and the condescension, which he shared in much, he had also been entrusted with the money of the poor: even then, after such things, he was driven mad, and admitting Satan through greed into his own mind, he became the traitor.

traitor, and the very sum of all evils was what he brought about, when he sold such blood for thirty pieces of silver and betrayed the Master with a deceitful kiss. How many do you think were scandalized by this very thing, that a betrayal should be allowed to occur by a disciple? And what ^B of the dweller in the desert, the fruit of the barren woman, the son of Zacharias, who was deemed worthy to baptize that holy and fearful head, and to become the forerunner of his own Master—when he was living in prison, when he was being beheaded, and when his slaughter became the reward for a harlot’s dance, how many do you think were scandalized then? And what do I say of then? How many now, after so much time has passed, are scandalized when they hear these things? But why do I mention John, and the prison, and that slaughter, and busy myself with the servants, when I ought to return to the Master himself?

Cap. XV. That those who are foolish are scandalized even by that which is the head of all good things—namely, the Cross, through which the world has been saved.

Cap. XVI. That he who does not do injury to himself can be harmed by no one.

Cap. XVII. That the Cross is the greatest document of the providence, goodness, and love of God.

...and omitting to mention heaven, the earth, the sea, and all the other things which Christ created for our use and repose, he turns instead to the cross, saying: *But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us* (Rom. 5:8-9); and from this he stretches out to us good hopes, saying: *For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life* (Rom. 5:10). Does he not himself pride himself chiefly on this, and feel great, and leap, and fly ^A from pleasure, writing to the Galatians thus: *But God forbid that I should glory, save in the cross of our Lord Jesus Christ* (Gal. 6:14)? And why do you marvel that Paul leaps and jumps and prides himself on this? He who suffered these things calls the matter glory. *For Father*, he says, *the hour is come; glorify thy Son* (John 17:1). And the disciple who wrote these things also said: *For as yet there was no Holy Spirit, because Jesus was not yet glorified* (John 7:39), calling the cross glory. But when he wished to set forth his love, what did he himself say? Signs, miracles, some wonders? By no means, but he brings the cross into the midst, saying: *God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life* (John 3:16). And Paul again: *He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?* (Rom. 8:32). And when he exhorts to humility, he constructs his exhortation from this, saying thus: *If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind; let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves* (Phil. 2:1-3). Then, introducing the counsel, he says: *Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross* (Phil. 2:5-8). And again, counseling about love, ^B he brings this into the midst, saying: *Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour* (Eph. 5:2). And joining wives to husbands for the sake of concord, he says thus: *Husbands, love your wives, even as Christ also loved the church, and gave himself for it* (Eph. 5:25). And when he shows how the matter was of great concern to him, and how he was exceedingly enamored of the passion, hear what he called the first of the apostles, the foundation of the Church, the leader of the choir of disciples, even when he said out of ignorance: *Be it far from thee, Lord: this shall not be unto thee* (Matt. 16:22): *Get thee behind me, Satan: thou art an offence unto me* (Matt. 16:23); showing by the excess of the insult and the rebuke his great zeal for the matter. And he performed the resurrection secretly and in a corner, entrusting its proof to all the time that followed; but he endured the cross in the middle of the city, in the middle of the feast, in the middle of the Jewish populace, with both tribunals present, both Roman and Jewish, with the feast gathering everyone, in broad daylight, in the common theater of the world. And because only those present saw what was happening, he ordered the sun to be eclipsed everywhere in the world to proclaim the transgression. Although, as I said before, the matter was a scandal to many; but one should not pay attention to these, but to those who are saved, to those who have succeeded. And why do you marvel that in the present life the cross is so brilliant as even to be called glory by Christ, and for Paul to boast in it? For on that terrible and fearful day, when he comes showing his own glory, ^C when he comes in the glory of his Father, when that terrible judgment is present, when all human nature stands before him, when rivers of fire are rushing about, when throngs of angels and of the powers above are poured out below with him, when those myriad rewards are offered, when some shine like the sun, others like the stars, when choirs of martyrs, when companies of apostles, when ranks of prophets, when assemblies of all the noble men are brought into the midst, then indeed, then in that brightness, in that splendor, he comes bringing it, emitting brilliant rays. For then, he says, *the sign of the Son of man shall appear in heaven* (Matt. 24:30), and *the sun shall be darkened, and the moon shall not give her light* (Matt. 24:29), but the sign of the cross shall appear. O brightness of the passion, O radiance of the cross! The sun is darkened, and the stars fall like leaves, but the cross shines more brightly than all of them, holding the whole heaven. Do you see how the Master prides himself in it? How he declares the matter his glory, when he shows it on that day to the whole world with such brilliance?

Chapter XVIII

Chapter XIX

some were driven into exile, others lost their own substance, others were relegated to foreign lands, others were put to death—some in reality, others by their will alone. For when spears were being made ready, swords sharpened, threats hurled every day, and those who held magistracies breathed fury, threatened slaughter, and devised countless kinds of punishments, they did not yield, nor did they give way, but stood immovable upon the Rock, and chose to do and suffer everything, rather than come into the fellowship of those who had dared such crimes; and not men only, but women as well. For women also entered this contest, and often bore themselves more valiantly and bravely than men. Nor women only, but adolescents and the very young. Are these, then, a small matter—that the Church has gained such throngs of martyrs? For all these are martyrs. For not only are they to be called martyrs who have been dragged to judgment, and commanded to sacrifice, and have not consented, because they suffered what they suffered; but also those who, for any matter whatsoever that is pleasing to God, chose to suffer something voluntarily; and if one were to examine the case carefully, these are such more so than the others. For it is not of equal merit, when such destruction and perdition of the soul is set before one, to be content to suffer somewhat and not to perish, and to sustain this very same punishment for the sake of some lesser good work. And indeed not only those who have been killed, but also those who were ready and prompt for this, I shall attempt to prove by the testimony of Paul have attained the crown of martyrdom, and that this matter, and what I said before—that he who was killed for lesser things is a perfect martyr—is true. For when the blessed Paul began to enumerate those who had been illustrious in the ages of the ancestors, and had started from Abel himself, then proceeded to Noah, Abraham, Isaac, Jacob, Moses, Joshua, David, Samuel, Elijah, Elisha, Job, he added, saying: ^A *Therefore, we also, having so great a cloud of martyrs placed around us* (Hebr. 12:1). And yet not all those were killed; indeed, not even one, with the exception of two or three—Abel, that is, and John; the rest indeed finished their lives by a natural death. For John himself was not killed when he was ordered to sacrifice and had not obeyed, nor was he led to the altar, nor dragged to an idol, but for one word. For since he had said to Herod: *It is not lawful for you to have your brother Philip’s wife* (Matth. 14:4), he both lived in prison and endured that death. But if he who avenged a marriage contracted against the laws, as far as was in his power (for he did not amend what was wrongly done, but only spoke, and could not prevent it), if therefore, when he had only spoken, and had contributed nothing else from himself, he is a martyr and the first of the martyrs because he was beheaded: then those who exposed themselves to so many slaughters, and who opposed2 not Herod now, but the rulers of the whole world, and undertook the defense not of one unjustly contracted marriage, but of the laws of their fathers and the rites of the Church, whom others oppressed, and who showed before them confidence both in words and deeds, dying each day—both men and women and children—would they not deserve to be enrolled a thousand times in the number of martyrs? Since even Abraham, when he had not in reality sacrificed his son, yet in his intention of soul did sacrifice his son, and heard that heavenly voice saying: ^B *You have not spared your only-begotten son for my sake* (Gen. 22:12). Thus it happens that everywhere, the intention of the soul, when it has been perfected in virtue, receives the entire crown. But if he, by not sparing his own son, was so celebrated, reflect what great reward they shall receive, who did not for one or two or three days, but for the whole time of their life stood in this battle, vexed by reproaches, insults, injuries, and calumnies. For this is not a matter of small moment. Wherefore the great Paul also praises this, saying: *And in the one case, indeed, having been made a spectacle by reproaches and tribulations; in the other, however, having become companions of those who were living in such a way* (Hebr. 10:33). Now, what need is there to commemorate those who themselves died, and those who incited them, by whom such contests were sustained, both men and women? But he rightly praises these also. For very many exposed their faculties, so that even those in chains and in exile might enjoy some consolation for such calamity, and according to that word of the apostle (Ib. v. 34), they joyfully accepted the plunder of their goods; others were deprived partly of their country, partly of life itself. Since, therefore, you see such wealth, such profit, such gain to have accrued to the Church, such treasures to have been acquired, those who had previously ^C collapsed in spirit to have been made more ardent than fire, those who were all fixed upon the theaters to have sought the deserts, and to have converted forests and mountains into churches, and with no one leading the flock, the sheep to have performed the function of shepherds, and the soldiers in the same way of their commander and leader, since they showed such confidence and fortitude, and all with the warmth, zeal, and diligence that was fitting, were celebrating their gatherings—do you not stand amazed and wonder that the matter has succeeded so happily? For not only those who were of good character, but many who labored under the insanity of the theaters and were addicted to the Circensian games, inflamed by a certain zeal more vehement than fire, cast away all that insanity, and leaped through the very swords, spoke boldly and freely to the magistrates, despised torments, scorned threats, showed what is the power of virtue, and in what manner it may be that even a very deeply lost man, by doing penance and being converted, may reach the very pinnacle of the heavens. Since, therefore, you see so many prizes, so many crowns acquired, so much doctrine sown, whence, I ask, does it happen that you are scandalized? ^D "Because some perish," he says. But indeed, as I have already said, and shall not cease to say, these must attribute the occasion of their own perdition to themselves. For I have striven to prove nothing else in the whole course of the discourse. I shall mention another manifest evil that has thence been born: how many, covered with the mask of piety; how many, showing forth a feigned meekness; how many who were thought to be great men, and were not, were suddenly convicted at this time, and their deception being detected, they appeared as what they were, not what they were through the greatest fraud.

and this is no small thing, but something very great for the benefit of those who wish to pay attention: to discern those who have the sheep’s skins, and not to let the wolves who are hidden in this way mingle with the real sheep. For this time has become a furnace, testing the coins that have copper, melting down the lead, burning up the straw, and rendering the precious materials more precious. Paul signified this when he said: *There must also be heresies, that those who are approved may be made manifest among you* (1 Cor. 11.19).

Caput XX. That more severe things happened in the times of the apostles; what is the prerogative of the apostolic life.

Let nothing of these things, then, scandalize you, not a priest who has become base and who leaps upon the flock more savagely than any wolf, nor any of the rulers or authorities who manifest great cruelty. Reflect, then, that even in the time of the apostles things took place that were more grievous than these. For the one who held the scepter then was the mystery of iniquity (for that is what Paul called him), who had spread every kind of wickedness and surpassed all in malice; yet nothing of this harmed the Church or those noble men, but actually rendered them more illustrious. The priests of the Jews were also such base and wicked men that it was commanded to flee from their zeal of life. *For on the seat of Moses, he says, the Scribes and the Pharisees have sat; all things, therefore, whatever they tell you to do, do; but do not do according to their works* (Matt. 23.2-3). And yet, what could be worse than priests whose zeal was on the point of destroying those who imitated them? But even so, though those who held power at that time were such as this, those who shone forth and were crowned were not harmed, but were glorified all the more. Therefore, one must not be surprised at what is happening. For everywhere, trials are joined to those who are sober, whether from their own people or from outsiders. For this reason, Paul also, seeing the snowflakes of dangers brought upon them, and fearing that some of the disciples might be troubled by them, wrote and said: *I sent Timothy to you so that no one should be shaken in these tribulations; for you yourselves know that we are appointed to this* (1 Thess. 3.2-3). And what he says is this: This is our life, this is the sequence of the apostolic manner of life, to suffer myriad evils. For we are appointed to this, he says. What does *We are appointed to this* mean? Just as goods are brought to this, to be sold, just so the apostolic life is for being reviled, for suffering evilly, for never catching one's breath, for having no respite. And those who are sober are not only not harmed by this, but even gain all the more. For which reason he also marvels at them after learning that they stood nobly; and he says the same about others, that after his bonds and chains they were more bold to speak the word without fear. And what, tell me, in the time of Moses? In the middle of the barbarians' land, did not God allow the magicians to display their own works? Does not Paul also mention this history? *Just as Jannes and Jambres, he says, withstood Moses, so also will these withstand the truth* (2 Tim. 3.8). This never ceased, neither the scandals nor those who were crowned through them. Therefore, consider all these things, and not only these, but also how much gain has come from the matter. And observe that there are other secret reasons for these things—for it is not possible for us to know everything—and that better outcomes will follow after these things, and greater wonder-working. For just as in the case of Joseph, the beginning had difficulty, and the matters proceeded for a long time, seeming to be contrary to the promise, but afterward things became greater than what had been expected. And even in the case of the Cross, the entire accomplishment did not blossom directly or in the fore-beginnings and the start, but the scandal proceeded, and a few signs occurred for the sake of wonder and the correction of those who dared these things, and straightaway everything passed. For even if the veil of the temple was rent at that time, and rocks were split, and the sun was darkened, yet these things happened in one day and fell into oblivion for the many. But after this, the apostles were straightaway in flight, in persecution, in wars, in plots, hiding, being concealed, being afraid, being stoned; that is how they were preaching the word. And the Jewish people were in great power, leading, hauling about, dragging, and tearing at those who believed. For, having the rulers with them, they led and hauled the apostles about every day. And why do I speak of the Jewish people and rulers? A tent-maker, occupied with hides, Paul (and what is more humble than a tent-maker?), used such madness as to drag off men and women and deliver them to prison; and the One who was crucified allowed these things to be seen. But see how, after these things, this persecutor surpassed everyone, and the matter shone brighter than the sun and occupied the whole inhabited world.

Caput XXI. Why there were so many afflictions in the Old as well as in the New Testament.

But if you say, “And for what reason were there so many dangers, so many trials, so many plots in both the Old and the New Testament?” learn also the cause. What, then, is the cause? This present life is a wrestling school, a gymnasium and contest, a melting furnace, a dye-works of virtue. Just as, then, tanners take skins, and first press them, tighten them, strike them, and dashing them against walls and stones and having made them—with ten thousand other treatments—fit for the reception of the dye, they thus apply the precious color; and goldsmiths, throwing gold into the fire, deliver it to the test of the furnace so as to make it most pure; and trainers, in the gymnasium, train the combatants with many toils, falling upon them more violently than their rivals, so that, having achieved everything in the gymnasium in the bodies of their students, they might be fit for the contests and prepared for the grips of their enemies,

^A and easily disperses them. Thus, God likewise in the present life, when He wishes to transform the soul and render it apt for virtue, compresses it, smelts it, and hands it over to the testing of trials, so that the faint-hearted and those who have become soft may be braced, and those who are approved may become more approved, and that they may be invincible to all the stratagems of demons and the snares of the devil, but may all be rendered most fit for the reception of future goods. For, as He says, "The man who is not tested is not approved," and Paul says, "Tribulation produces patience, and patience, probation" (Rom. 5:3, 4). Wishing, therefore, to make them persevering and patient, He allows the coin to be tested in every way. For this reason, He also permitted Job to suffer what he suffered, so that he might appear more approved and might close the mouth of the devil; and on this account He also permitted the apostles, so that they might become braver and might display their own power in this way. For this is no small reason. Therefore, also to Paul, who was seeking quiet and relief from the evils that possessed him, He said: "My grace is sufficient for you; for My power is perfected in infirmity" (2 Cor. 12:9).

^B

CHAPTER XXII. Afflictions do not create a stumbling block, but profit those who possess sound judgment.

What, then, of the Egyptian woman? Did she not bring an accusation? Did she not slander? Did she not fetter the just man? Did she not cast him into prison? Did she not lead him into the greatest danger of his life? Did she not, so far as it lay within her power, finish him off? Did she not brand him with shame?

or what harmed him then, or now? For just as coals of fire, when covered with chaff, seem to be hidden at first, but when they suddenly consume what lies upon them, they kindle a higher flame through the very same chaff: so too virtue, even if it seems to be abused, blossoms more greatly afterward through the very obstacles placed in its way, and reaches even to heaven itself. For what could be more blessed than that young man because of the slander, because of the plot, and not because of the throne in Egypt, nor because of the kingdom there? For everywhere honors, reputations, and crowns are assigned to the passions. Is he not celebrated by everyone everywhere in the world? And such a length of time has not dimmed his memory, but more brilliant and more enduring than royal images are the images of his virtue and temperance, which are set up everywhere in the world—in the territory of the Romans, in the land of the barbarians, in the conscience of each person, in the tongue of each. And we all see him being arrested, led away, and counseling that wretched and miserable harlot in the things she ought to do, and bringing to bear everything from himself for her salvation, putting her shamelessness to shame, quenching the furnace, attempting to rescue her from a harsh storm, and bringing her into the harbor of tranquility; then, when the surge overcame him and the ship became waterlogged, when she was shipwrecked, he fled the waves and ran to the solid rock of temperance, leaving his garment in her hands, and appearing in his nakedness more brilliant than those clothed in purple, like some noble warrior and bright trophy-bearer raising up the trophy of temperance. And we do not end his memory with these things, but proceeding further, we see him again being led away to prison, bound, neglected, and pining away there for a long time. And for these very reasons we admire him again, we call him blessed, we are astounded, we praise him. And if a man is temperate, by considering him, he becomes more temperate; and if he is profligate, he is more quickly moved by the narrative toward temperance, and becomes better through the history. Therefore, gathering all these things together, do not be disturbed, but rather profit from what is taking place; and let the endurance of those who compete be a teacher of perseverance for you, and since you see the whole life of noble and high-minded men woven through such experiences, do not be confused, nor troubled, neither by your own temptations nor by the common ones; for the Church, too, was nurtured and grew in this way from the beginning. Do not, therefore, find it strange; for nothing unusual has happened. But just as in worldly affairs, not where there is chaff and grass, nor where there is sand, but where there is gold and pearls, there pirates, robbers, thieves, and wall-breakers are constantly harassing and plotting; so too the devil, wherever he sees wealth being gathered in the soul, and an abundance of piety increasing, there he sets up and brings to bear his contrivances. But if those who are being plotted against are sober, not only are they not diminished thereby, but they gather even greater wealth of virtue; which is what has now come to pass. ^C

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Chapter 24

as those who know them and those who do not, those who have learned of their affairs by the events themselves and those who have learned by report; they also have countless numbers who sympathize with them, who struggle alongside them, who wish them well—everyone! But those who plot against them are hated by so many and by far more: they are accused, slandered, rebuked, put to shame, cursed by thousands, and those who desire to see them punished and in torment are countless. And these things belong to this life; but who could ever represent by words what is to come in the hereafter? For if the one who causes a single person to stumble is judged worthy of such punishment that it would be better for him to have a millstone hung about his neck and to be drowned in the sea (Luke 17:2), consider what heavy penalties these will pay in that terrible judgment, and what punishments they will endure for having—as much as in them lay—shaken the whole world, overturned so many churches, and caused such a peaceful state of affairs to be disturbed by creating scandals everywhere. But those who have suffered such things from them, shining with their virtuous deeds, their sufferings, their crowns, their rewards, and with great boldness, will stand alongside the martyrs, alongside the apostles, alongside the noble and exalted men. They will see them being punished, but they will not be able to deliver them from their torments; even if these men should offer prayers, they will not help them at all. For if the man who passed by the single Lazarus endured such punishment and met with no solace (Luke 16:19-31), what will they suffer who persecuted and caused so many to stumble? Reflecting therefore on all these things, and gathering whatever else of a similar nature can be drawn from the Holy Scriptures, you will prepare a secure bulwark for yourselves and, for those who are still weaker, medicines from these accounts; stand firm and immovable, and wait for the good things that await you. For absolutely, absolutely a reward is prepared for you, not merely equal to your labors, but one that is immense, far exceeding the labors by a great interval. For such is our benevolent God: out of his great generosity, he strives to surpass those who desire to do or say some good thing with his own gifts and rewards; may we attain these things in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.

To my most reverend and God-beloved lord, Bishop Innocent, John in the Lord greetings.

^A 1. Even before our letter reached you, I believe your reverence had heard of the lawlessness perpetrated here. For the gravity of these evils has left almost no part of the world ignorant of this miserable tragedy. The report of what has happened has reached the very ends of the earth, causing weeping and lamentation everywhere. But since it is not enough to weep, but one must also take corrective action and consider how this most grievous storm of the Church might be stilled, we have deemed it necessary to persuade my most honorable and reverend lords, the bishops Demetrius, Pansophius, Pappus, and Eugenius, to leave their own churches and entrust themselves to the sea, and to undertake so long a journey, that they might hasten to your love and clearly explain everything, so that the correction might be prepared as quickly as possible. To them we have joined our most honorable and beloved deacons, Paul and Cyriacus; and they themselves will, in the form of a letter, briefly explain to your love the things that have occurred.

For Theophilus, who was entrusted with the oversight of the Church in Alexandria ^B—after certain persons had petitioned the most pious Emperor against him, and he had been commanded to arrive alone—gathered with himself a multitude of Egyptian bishops, not a few; he arrived as if wishing to show from the beginning that he had come for war and battle. Then, having stepped into the great and God-beloved Constantinople, he did not enter the church according to custom and the law that has prevailed from of old; he did not meet with us, nor did he share in speech, nor in prayer, nor in communion. But, stepping down from the ship and bypassing the threshold of the church, he went away and lodged somewhere outside the city, and having...

eech, nor in prayer, nor in communion. But, stepping down from the ship and bypassing the threshold of the church, he went away and lodged somewhere outside the city, and having guests who had arrived before him to stay with us—for there were lodgings and everything else necessary, well-equipped—neither they nor he himself would comply with our wishes. Seeing this, we were deeply troubled in spirit; and although we could find no reason for such unjust enmity, we nevertheless performed for them the offices it was right for us to show, and frequently implored him to join with us and say for what reason he was stirring up such a great war from the outset and bringing discord into such a great city. But when he would not explain his reasons, and his accusers were pressing me, the most pious Emperor called us and ordered [us] to go to the place where he was staying, to hear there the charges being brought against him. ^A For they alleged incursions, murders, and many other things. Knowing the laws of the fathers, and deferring to the man with honor, and possessing letters from him on this matter [stating] that business in each province must be conducted there, and not be drawn outside their borders, we vehemently refused to take on the judgment of the case. Furthermore, he, as if striving to add a heap to his earlier attempts, called my archdeacon with great authority; and as if the church were already widowed and had no bishop, he brought all the clergy over to himself through him. Churches were becoming deserted day by day, as clerics were abducted from each church and instructed to accuse us and produce libels against us. After this, he called us to judgment as well, although the charges brought against him had not yet been cleared—a thing that was most contrary to all canons and laws. ^B But knowing that we were not coming to a judgment (for otherwise we would have come six hundred times) but to an enemy and a foe, which the things done both before and after sufficiently declare, we sent to him bishops—Demetrius, bishop of Pisinunt, Eulysius of Apamea, Lupicinus of Appiaria—and priests, Germanus and Severus, and answered with the modesty befitting our character: that we did not avoid judgment, but an open enemy and a manifest foe. For he who, without even having received libels, acted in such a way from the very beginning, and withdrew himself from the prayers and communion of the Church, and moreover suborned accusers, drew the clergy to himself, and desolated the church—how could he be considered fit to ascend the judgment seat, which is in no way suitable for him? For it is not appropriate that those who are in Egypt should judge those who are in Thrace, and especially one who is himself guilty, an enemy, and a foe. ^C But he, reverencing none of these things, was panting with great frenzy to accomplish what he had conceived in his mind.

Yet when we protested that we were ready to clear [ourselves] of the charges and to declare our innocence, just as we are innocent, before a hundred or a thousand bishops, he did not agree; but although we were absent, and were appealing to a synod, and were seeking a legitimate judgment, and were shunning not a tribunal but manifest enmities, he nevertheless received the accusers, absolved those whom I had excommunicated, and accepted libels from those who had not yet purged themselves of their own crimes; and he ordered proceedings to be recorded, all of which were forbidden by the laws and canons. And what need is there to say many things? He did not cease to do and contrive everything until he expelled us by force and power from the city and the Church, even when evening was already advanced, and the whole people were following us. Therefore, dragged by force and abducted by the Curiosus of the city in the middle of the city, and thrown into a ship, I sailed through the night, because I had appealed to a synod and a just judgment. Who could hear these things without tears, even if he had a heart of stone? ^D

Chrysostom’s behavior after his first exile, and what he suffered. Violent incursion into the Church.

[GREEK COLUMN] ^A ...he refrained from the letters, but remained at home, putting forward as a pretext the unrest of the populace and the untimely zeal of certain ones who were ostensibly supporting him; even though, before the imperial letters, this very populace had showered him with myriad insults. But we are not investigating these matters now, but desiring to show that he was found committing wickedness, we have spoken these things. But not even after these things did we remain quiet; rather, we pressed on, demanding that a tribunal be held for inquiry and response; for we said that we were ready to prove that we ourselves were blameless, and that they were the ultimate transgressors. For there were some Syrians among those who had once been with him, who were left behind here and who had done everything in common with him; and we approached them, ready to stand trial, and ^B often we importuned them regarding this, demanding that the records be given to us, or the books of accusations, or that the nature of the charges be made known, or the accusers themselves; and we obtained none of these things, but were again cast out of the Church. What further could I recount of subsequent events, which surpassed every tragedy? What speech will represent these things? What ear, without shuddering, will receive them? For as we were bringing these things forward, as I mentioned before, a multitude of soldiers, on the great Sabbath itself, as the evening of the day was pressing in, entered the churches, cast out by force the entire clergy who were with us, and the sanctuary was surrounded by weapons. And women, having stripped for baptism in the houses of prayer, ^C at that very moment fled naked because of the fear of this cruel assault, not even being permitted to put on the modesty proper to women; and many, having received wounds, were cast out, and the baptisteries were filled with blood, and the holy waters were reddened by the blood. And the cruelty did not stop even there. But having entered where the holy things were stored, the soldiers—some of whom, as we learned, were uninitiated—saw everything inside, and the most holy blood of Christ, as in such a tumult it happens, was spilled upon the garments of the aforementioned soldiers; and everything was dared as in a barbarian captivity. And the populace was driven into the wilderness, and all the people were spending time outside the city, and in such a festival the churches were empty of the people, and more than forty bishops who were in communion with us, along with the people and the clergy, were driven out in vain and for nothing; and wailings, and dirges, and fountains of tears were everywhere in the squares, in the houses, in the wildernesses, and every part of the city was filled with these calamities; for because of the excess of the lawlessness, not only those who were suffering, but even those who endured no such thing suffered along with us—not only those of the same faith, but even heretics and Jews and Greeks; and as if the city had been captured by force, so everything was in tumults and disturbances and wailings. And these things were dared against the judgment of the most pious Emperor, with night falling, with bishops instigating these things, and in many places acting as generals, who were not ashamed to have camp-doctors ^D leading the way instead of deacons. When day came, the whole city was migrating outside the walls under trees and groves, like sheep scattered, celebrating the festival.

4. It is possible for you to calculate all the subsequent events; for as I have already said, it is not possible to go over everything that happened in detail in speech. The difficult thing is that such and so many evils have not even now received a resolution, nor is there even a hope of resolution; but the evil is extended day by day, and we have become a laughingstock to the many—or rather, no one laughs, even if someone is a transgressor ten thousand times, but all mourn, as I said, the culmination of evils, this new lawlessness. What might one say about the disturbances of the remaining Churches? For the evil did not stop there, but reached even as far as the East. For as when a foul current has been poured out from the head, the remaining parts are corrupted, so also now, as if from the fountain of this great city, with the evils having begun, the way of the disturbances has advanced everywhere, and clergy everywhere have risen up against bishops, and bishops against bishops, and peoples have been divided from peoples, and others are about to be, and everywhere there are the birth pains of evils, and the overthrow of the whole inhabited world. Having learned all these things, my most honored and most pious lords, show the courage and zeal appropriate to you, so as to restrain such lawlessness as has entered the Churches. For if this custom should prevail, and it become possible for those who wish to go into foreign parishes from such distances, and to cast out whom anyone might wish, to do what they wish by their own authority, know that everything will be lost, and a kind of undeclared war will overrun the whole inhabited world, with everyone striking and being struck by everyone. In order, therefore, that such confusion may not seize the whole world under the sun, be persuaded to send letters, and ordain that things done so lawlessly in our absence, and from one side, without us having declined judgment, should have no force, just as indeed they have none by their own nature; and that those who have so acted lawlessly, when convicted, should be subjected to the penalty of the ecclesiastical laws; and that we, who have not been caught, not convicted, not shown to be blameless, may enjoy your letters continuously, and the love and all the other things we enjoyed before. But if those who have so acted lawlessly wish even now to practice the charges, for which they unjustly cast us out—with no records given to us, no books of accusations, no accusers having appeared—a tribunal having been seated that is impartial, we will both be judged, and we will defend ourselves, and we will demonstrate ourselves to be blameless of the charges brought against us, just as indeed we are; for the things now done by them are outside of all order, and against all laws, and against all ecclesiastical canons.

535 S. JOANNIS CHRYSOST. ARCHIEP. CONSTANTINOP. ^A And what do I say of ecclesiastical canons? Neither in the courts of the gentiles, nor in the tribunals of the barbarians have such things ever been attempted: indeed, neither Scythians nor Sauromatae have ever judged that one party should be sentenced, while the one accused is absent, and is avoiding not judgment, but enmity, and is calling upon thousands of judges, and is protesting before the whole world that he is not guilty, that he will refute the accusations, and that he will demonstrate his innocence in all things. Since you understand that all these things are so on the part of my lords, our most reverend fellow-bishops, I beseech you to grant what they shall request. By doing so, you will not only do us a favor, but the whole body of the Churches, and you will receive a reward from God, who deigns to do everything for the peace of the Churches. Always farewell, and pray for me, most reverend and holy lord. ^B

TO INNOCENT, BISHOP OF ROME, JOHN SENDS GREETING IN THE LORD

Our body is held in one place only; but the wing of love flies around the entire world. Therefore, although we are separated by so great a distance of travel, we are nevertheless not absent from your piety; rather, we are present with you daily: for with the eyes of love we see that fortitude of yours, your sincere affection, your unchangeable constancy, and that great, perpetual, and stable consolation which you bring to us. For the more the waves rise higher, and the more rocks lie hidden, and the more vehement the storms become, by so much the more does your vigilance increase. Neither the great length of the journey, nor the duration of time, nor the difficulty of affairs has rendered you more sluggish; but you persistently imitate the best pilots, who are then most vigilant when they see the waves being roused, the sea swelling, and the great roar of the waters and the deepest darkness of night descending. For this reason, we owe you many thanks, and we surely desire to send frequent letters to you, a thing which would be our greatest consolation. But because the solitude of this place denies us this, and they are not easily able to come to us—not only those who go in that direction, but not even those who dwell in the vicinity—both because this place in which we reside is situated far off and in the remotest borders, and because robbers beset those roads on every side, we beseech you that our prolonged silence may cause you to sympathize with us, rather than to judge us guilty of negligence. For that our silence did not arise from incuria is clear from the fact that, after a long space of time, having encountered the venerable and beloved priest John and the deacon Paul, we do not cease to write and to give you thanks, because you have declared a greater benevolence toward us than a father. For if all things had been settled and corrected in your piety, and all scandals removed, the Churches would be enjoying a tranquil and sincere peace; and all things would clearly be well, and the laws would have been vindicated and the violated constitutions of the fathers avenged. But since in reality nothing of the sort has happened, as those who initiated these earlier things strive to heap up new crimes upon them, I truly do not wish to recount in detail all that has been done in the meantime, since the narrative would exceed the bounds not only of a letter, but even of history. However, I pray for your vigilance, that although they have filled all things with tumults, and have labored with ^C incurable diseases incapable of repentance, since you have nevertheless resolved to cure their diseases, do not yield to evils, nor despair, having considered the magnitude of such a work. For this struggle is almost for the whole world, for the Churches cast down and prostrate, for the peoples dispersed, for the clergy harassed, for bishops in exile, for the constitutions of the fathers violated. And therefore, again and again, and most often, we entreat your diligence, that the greater the storm is, the greater the effort that should be applied. We indeed await the future, so that things may be corrected somewhat further. But if that does not happen, you have your crown prepared before the merciful God, and those who are afflicted with injustice will receive no small consolation from the fervor of your love: for even though we have been spending our third year now in exile, in famine, pestilence, war, continuous sieges, incredible solitude, daily death, and by Isaurian swords, your stable and constant affection and trust console us not insignificantly, and your beneficent and sincere love wonderfully delights our heart. This is our wall, this is our security, this is our harbor without waves, this is a treasure of countless goods, this is the cause of joy and wonderful pleasure. Even if we were to be driven again into a place more desolate than this one is, we shall leave having from this no small consolation for our afflictions. ^D

TO THE BELOVED BROTHER JOHN, INNOCENTIUS

If even the innocent ought to await all good things and seek mercy from God, yet letters of encouragement have been sent by us, who exhort to patience, ^A through Cyriacus the deacon; so that the outrage may not have more power to oppress than a good conscience has to hope. For you, the teacher and shepherd of so many peoples, need not be taught that the best men are always and perpetually put to the test, to see if they remain in the vigor of patience and do not succumb to any labor or trouble; and indeed, a clear conscience is a most firm thing against all things that happen unjustly: which, unless one overcomes them by enduring, provides proof of an evil reputation. One ought to endure all things, trusting first in God, and then in one’s own conscience; since especially the good and virtuous man is able to be exercised unto patience, but not to be conquered, ^B because the divine Scriptures guard his mind: and divine readings, which we deliver to the peoples, abound with examples; which have confirmed that almost all the saints were afflicted in various ways and repeatedly, and were tested as if in some examination, and thus came to the crown of patience. May that conscience itself comfort your love, most honorable brother, which in calamities is wont to be the consolation of virtue. For as the Lord Christ looks on, the conscience, having been cleansed in the harbor of peace, shall stand.

INNOCENTIUS THE BISHOP

From the letters of your love, which you sent through Germanus the presbyter and Cassianus the deacon, I learned with anxious care of the scene of evils which you have placed before your eyes; and by reading them repeatedly, I perceived with how many hardships and labors the faith struggles; which thing only the consolation of patience can heal; for our God will shortly grant an end to such great tribulations, and it will be profitable to have endured these things. ^C But indeed, we have recognized in the beginning of your letter, while praising your purpose, that necessary consolation, containing many testimonies prompting to patience; for the comfort which we owed to send to you, you have forestalled in your own letters. For our Lord is accustomed to provide such patience to those who are suffering, so that even while they are in tribulations, the servants of Christ may comfort themselves, reflecting with themselves that the things which they themselves suffer have already happened to the holy men before. And we also are able to offer ourselves consolation from your very letters; for we are not alien to suffering with you, since we too are afflicted in your affliction. For who would be able to bear the crimes done by those who ought especially to have been students of the serenity of peace and of concord ^D itself? Now, in a reversed manner, innocent priests are thrust out from the headship of their own Churches. This, our brother and fellow-minister John, your bishop, has first suffered unjustly, having received no hearing: no charge is brought, nor is he listened to. And what is the forbidden intent? Lest a pretext for judgment arise. Or is it sought that others be put in the places of living priests, as if those who originate from such a transgression could be considered to have done anything rightly or justly? For we have never known such things to have been dared by our predecessors; but rather it has been forbidden, since no authority has been given to anyone to ordain another into the place of one who is living. For an invalid ordination cannot take away the honor of a priest; 524 since he who is unjustly substituted cannot even be a bishop. We write concerning the observance of the canons, that it is necessary to follow those which were defined at Nicaea, to which alone the Catholic Church ought to adhere and to acknowledge. But if others are brought forward by some, which differ from the canons at Nicaea, and which are proven to have been composed by heretics, let these be rejected by Catholic bishops. For things found by heretics are not to be attached to Catholic canons; for they always wish to undermine the counsel of those at Nicaea through contrary and illicit deeds. Not only, therefore, do we say that these ought not to be followed, but rather that those [authors] together with the dogmas of heretics and schismatics are to be condemned, just as was done before at the Council of Sardica by the bishops who were before us. For it is better that things wrongly done be condemned, than that those things which were done against the canons should obtain any firmness, most honorable brothers. But what shall we do in the present against such things? A conciliar judgment is necessary, which we have long since said must be convened: for it alone is what can calm the agitations of such storms: that we might attain which, it is useful for the present to postpone the healing to the will of the great God and of Christ our Lord Himself. All things, therefore, which have been disturbed by the envy of the devil for the testing of the faithful, shall be calmed; we ought not to despair of the firmness of faith from the Lord. For we also are considering much how an ecumenical council might be assembled, so that by the will of God the turbulent movements may be calmed. Let us wait, therefore, for the time being, and being fortified by the wall of patience, let us hope that all things will be restored by the help of our God. All things, moreover, which you stated you are undergoing, we have learned by complete inquiry—even though they came at different times, namely Demetrius, Cyriacus, Eusysius, and Palladius, who are with us—when our fellow-bishops ran to Rome before.

EXAMPLE OF A SACRED IMPERIAL EDICT OF HONORIUS, SENT TO THE PRINCE OF THE EAST, ARCADIUS.

^A Although, regarding the matter of the woman’s image, which was carried about the provinces as a novel spectacle and spread through the whole world by the gossip of our detractors, I have already given warning in other letters so that remorse for such an act might cool the envious rumor, and the public tongue might have nothing left to attack in the conduct of others; and although we have also expressed with pious affection our sense of pain over the ruin of the expiring Illyricum, and why you would not acknowledge these losses to the state, and why they were reported by the testimony of others rather than by the letters of your own piety: nevertheless, it is not right that we should hide from your serenity what has recently occurred in divine matters, not without fear of public danger, which the ever-ready rumor—that herald of evils—has not kept silent. And, as the nature of men, which is always excited to slander by new events, usually behaves, when the opportunity for disparagement was offered, it exercised its malice in this season of cruel loquacity.

For it has recently been reported that at Constantinople, on the most sacred day of venerable Easter, when religious practice had gathered almost all the people of the neighboring cities into the same place to be celebrated under the stricter presence of the princes, the Catholic churches were suddenly closed, and the priests were thrust into confinement; so that at that very time, when by the prince’s indulgence the dreary dungeons of criminals are unbarred, a cruel prison might enclose the ministers of the holy law and peace. And, with all the mysteries thrown into confusion in the manner of war, some were even killed in the very sanctuaries of the church, and such violence raged around the altars that even venerable bishops were led into exile, and human blood—which it is sinful to even mention—defiled the heavenly sacraments ^B.

Upon suddenly discovering these things, I confess that I was troubled. For who, in a crime so bloody, would not fear the offense of God Almighty? Or in what way could anyone think that this was outside the extreme danger that faces the Roman world and all mortals? Since the very author of our Empire, and the Almighty God who is the Governor of the State which He has entrusted to us, is believed to be angered by such deadly and detestable crimes—you, holy brother and lord, ^C and venerable grandson of Augustus—since even if anything were being discussed among the prelates regarding a cause of religion, it ought to have been an episcopal judgment; for to them pertains the interpretation of divine matters, and to us pertains the observation of religion. But be that as it may, if a more sovereign concern has presumed to arrogate to itself some authority over mystical and Catholic questions, did the aroused indignation have to proceed even to the exile of priests, even to the slaughter of men, so that where pure prayers, where sincere vows, where unblemished sacrifices are offered, there the sword—which should not easily be brandished even against the throats of criminals—would draw itself?

By events themselves, finally, it is taught what the Divine Majesty felt regarding these matters. This was, first of all, a judgment of the present warning—and would that it were the only one. For human trepidation, conscious of so great a crime committed, makes us fear that something even graver—which may God Almighty avert!—might follow the experience of such a terrible punishment. I hear that the most holy Church, exposed to the resources of so many Emperors and noble with precious adornments, has burned, along with the most august prayer of the suppliant Princes; and that unique light of the Church of the city of Constantinople has, while God did not veil it, crumbled into ashes. For it seems that He abhorred the defiled mysteries and turned His eyes away from that place which blood had already stained, so that no one could beseech the heavenly piety under bloodstained altars. Buildings also, noble with no less splendor, were consumed by the excitement of the raging fire as the flame spread wide; and the ornaments which had been fashioned to decorate the public face of the city by our ancestors were burned up, as if in the funeral of the world. Therefore, although, having been frequently harassed by injuries, I ought to have remained silent and not so faithfully advised my most close brother and partner in the kingdom; nevertheless, preferring before the stimulus of silent pain the bond of blood, I exhort and urge that these things, if it be possible, be corrected by the amendment of conduct in the future, and that the divine wrath, as far as it is revealed, be appeased by the zeal of our prayers.

Receive from me the highest token of simplicity. For this reason I thought it necessary to insinuate this to your clemency, lest my very silence should make me suspected by anyone as if I were in secret agreement, or lest anyone should believe that I grant consent to such deeds; and so that, since I frequently warned that they should not happen, I might not grieve after they have been committed. For who could remain devoid of pain who remembers himself to be a Christian, seeing such great turbulence suddenly introduced into religion, such that the entire state of the Catholic faith must necessarily fluctuate? There was a cause among the bishops which, having been collated and brought to a council, ought to have been resolved; with legates sent on both sides to the priests of the eternal city and of Italy, the sentence was expected by the authority of all, to formulate the rule of discipline.

TO THE BISHOPS, PRESBYTERS, AND DEACONS WHO HAVE BEEN IMPRISONED FOR PIETY.

^A Blessed are you for the prison, for the chains, and for the cause of these bonds: blessed, I say, and thrice blessed, and more often than that. You have hung the whole world upon yourselves by the love you have inspired, and have made even those who are far away your lovers. Throughout the earth and the sea, your triumphs, your courage, your unshaken resolve, and your indomitable spirit are sung. Nothing of what is considered terrible has struck you with fear: not the tribunal, not the executioner, not the showers of tortures, not the threats pregnant with countless deaths, not the judge breathing fire from his mouth, not the enemies gnashing their teeth and devising myriad forms of conspiracy, not the many slanders, not the shameless accusations, not death appearing daily before your eyes. Rather, the cause of these things was enough for you to find consolation. Therefore, all men openly crown you and proclaim you; not only your friends, but even your very enemies—those, indeed, who plot against you; even if they do not say so openly, if one should open up their conscience, he would find great admiration for you even among them. For such is virtue, that it is admired even by those who fight against it; and such is vice, that it is condemned even by those who pursue it.

And these things are here, but what of those in heaven? What words will be able to describe them? Your names have been inscribed in the book of life; you have been numbered with the holy martyrs. I know these things clearly—not by having ascended into heaven, but by having learned them from divine oracles. For if that man who stood by a marriage being conducted unlawfully, and was unable to correct the lawlessness but only to rebuke it—the fruit of the barren woman, the citizen of the wilderness—because he lived in the dungeon for this reason and was beheaded ^B and is a martyr, and the first of the martyrs, you who stood by the laws of the fathers and by the institutions which were being transgressed, and by the priesthood which was being insulted and treated lawlessly, and have suffered so much for the sake of the truth and for the sake of ending shameless slanders—consider how great a reward you will receive. "It is not lawful for you to have the wife of Philip your brother," said that generous and sublime man, and it was enough for him for unspeakable boldness.

Say also to yourselves: "Our bodies are set before us for punishments, for torments, for tortures; waste, consume these with whatever punishments you wish; we do not choose to slander, but to die ten thousand times." But you have not been beheaded, yet you have suffered things far more grievous. For it is not the same thing in the short moment of time to lay down one's head, as to struggle for so long a time with such pains, fears, threats, imprisonments, abductions, tribunals, the hands of executioners, the shameless tongues of sycophants, insults, revilings, and taunts. For this too is a very great form of athletic contest, and the blessed Paul places it in the order of the great contests, speaking thus: "Call to mind the former days, in which after you were illuminated you endured a great fight of afflictions" (Heb. 10. 32). Then, describing the contest, he laid this down, saying thus: "Partly, whilst you were made a gazingstock both by reproaches and afflictions; and partly, whilst you became companions of them that were used so" (Ib. v. 33). And if those who were companions fought, much more did those who endured them. For you have endured not one, not two, not three, but many deaths in your resolve, even if not by experience.

Rejoice, therefore, and leap for joy; for this the Lord of the heavens commanded—not only not to feel pain or to fall, but also to leap for joy and be glad when they cast your name out as evil (Matth. 5. 12). If, then, one must rejoice at slander, when also so many things are added—slanders, blows, tortures, whetted swords, prisons, chains, abductions, being led about, and so many hosts of enemies—consider how great the reward is, and where the summit of the recompense is. Rejoice, therefore, leap for joy, be manly, be strengthened. Consider how many you have anointed through what you have suffered, whose spirits you have raised up, whom you have steadied when they were wavering—not only those present, but even those absent, not only through the sight of what you have endured, but even through hearing alone, and have greatly profited those who are far away.

Continuously carry about that apostolic saying: "That the sufferings of this present time are not worthy to be compared with the glory to come that shall be revealed in us" (Rom. 8. 18). Look forward to the swiftest release from these temptations and a perfect deliverance, and pray continuously for us. For even if we are separated from you by the length of the road and have been parted from you for a long time, yet as if present and living with you, we so embrace you; we so kiss the dear head of each one of you, receiving you as victors with open hands, and expecting from this source a very great profit for us from the great love you have for us. For if those who love you have to wait for a great reward, consider how great will be the requital for you who have shone forth in such contests.

ADMONITION CONCERNING THE EPISTLES OF SAINT JOHN CHRYSOSTOM TO OLYMPIAS AND TO MANY OTHERS

We have not yet been able to attain to the true order of the epistles of Saint John Chrysostom; for the order which the Morellian editions present does not exhibit the correct sequence, either of the times or of the persons to whom the epistles are sent. In the very best and most ancient Coislinian manuscript, the order of the epistles does not agree with the published versions, and it itself exhibits a disturbed sequence, such as we have given in the *Bibliotheca Coisliniana*, p. 565. Moreover, other royal or Vatican manuscripts do not agree with this one, nor with the published editions. Savile arranged all the epistles in alphabetical order, so that their sequence is drawn from the names of the persons to whom the epistles are directed; which order, even if it carries with it some usefulness, is not, however, to be adopted. If we could have established a certain and indubitable chronological order for the epistles, this would certainly have been the true and most useful method of arrangement; but that can be accomplished by no art: for, just as there are certain epistles which seem altogether to have preceded others, so in the greatest part of the others you would search in vain to discover which was sent earlier and which later. For which reason, it seemed best to keep the order established by Jacques Billi and Fronton du Duc: from which this advantage accrues, that the numbers of the epistles, cited six hundred times by the writers of the past and present century, are found to be the same, and it is easy to approach the epistles located in their accustomed place. Jacques Billi Prunæus, Abbot of Saint-Michel-en-l'Erm, was the first to provide 173 of John Chrysostom’s epistles, having prefixed this short preface.

TO THE CANDID READER, GREETINGS

That you now have Saint John Chrysostom in this book of epistles for the first time in an expanded form, most excellent reader, you owe to the most learned man Jacques Cujas, who, out of his great courtesy and devotion to the republic of letters, kindly lent me a Greek manuscript. Although in these epistles there are many of the same subject matter, which perhaps for that reason might be able to cause some weariness to a fastidious reader, the utility of the others, and especially of those which were written to Olympias, will, as I hope, easily compensate for whatever trouble this may be. I would wish that you take our little work in good part, and pour out prayers to God for my salvation. Farewell.

To these 173 epistles, Fronton du Duc added sixty-eight from a manuscript codex of the Jesuit College in Antwerp, and he appended the seventy-ninth from a transcript of Joannes Sambucus, in which it followed the 178th. Although there are not a few things in these epistles where almost the same things are repeated, it must nevertheless be acknowledged that this body of epistles is to be counted among the most noble of ecclesiastical monuments: from this we extract the most accurate information concerning that great schism of the Eastern Church and the exile of Chrysostom, where the holy man suffered every dire thing, dragged about, and afflicted with such great evils that his adversaries, who did not dare to bring death upon him with the sword, inflicted it by means of the burdens and torments they imposed. The order of the epistles, as we have said, is so disturbed that it can scarcely, or hardly at all, be restored: but for the convenience of the reader, it has been sufficient for us to annotate, at the beginning of each epistle, the time as much as was permitted, and often only by conjecture. The seventeen epistles to Olympias, which are placed before the rest, are the longest and most elegant of all,

and, as Photius says (Cod. 86), the most useful. Some of them are consolatory and hortatory, composed in the manner of homilies, while others are very suitable for weaving together the history of his own tribulations. On the subject of this Olympias, Henry Savile writes as follows in his notes, p. 851: "Olympias—to whom these epistles, sweeter than honey dripping from the comb, are addressed—was the niece of Ablabius, who was praetorian prefect under Constantine the Great, being the daughter of Anysius, a count of the second rank. Whether she was the niece of Ablabius through his daughter Olympias, who first married the Augustus Constantius and then Arsaces, king of Armenia—whom Cardinal Baronius thinks for a third time married Anysius, and from whom she (our younger Olympias) was born—I would not say for certain. It seems likely to me that the authors of those times, being effusive enough in their praises of this woman, would not have remained silent about such great glory, had she been the daughter of that same Augusta and queen. Olympias had another sister, as is clear from the letter of Nazianzen to their father, Anysius, which begins, 'Behold, a second son-in-law for you,' and [she had] Theodosia, sister german of the great Amphilochius, as her guide and instructor in virtue during her tender years. Being of marriageable age, she was given by her father in marriage to Nebridius, one of the prefects. Nazianzen, having been invited to this wedding, excused himself to Anysius by a letter beginning, 'I feel the accusations,' etc., saying that, being gouty, he could neither conveniently attend the wedding nor would it be fitting; however, he sent an excellent poem, which is extant in Vol. 2, p. 132 of the Paris edition, as an epithalamium, or rather a moral exhortation to the new bride. From this it appears that these nuptials were celebrated before the conclusion of the Council of Constantinople, at which time Gregory had left his bishopric and retired into Cappadocia; and perhaps it was during the council itself—that is, in the year 381, in the consulship of Syagrius and Eucherius—since Gregory writes that a large number of bishops attended those nuptials, 'and there were present many bishops,' who, it was proper, should have flocked to the royal city on the occasion of the council. She lived in this marriage for twenty months, that is, until the year 383, in which Nebridius died. Thus, in the very flower of her youth, and amidst an abundance of all things, she was widowed of her husband, and she persevered most constantly in that same resolve of perpetual widowhood until her death; nor could she be moved by the prayers or threats of Theodosius the Great, the Emperor, who, because she was adorned with beauty, wealth, and a crown of all virtues, sought with the greatest force to betroth her to his kinsman Elpidius, a Spaniard. Offended by this refusal, the Emperor, before he set out against the tyrant Maximus—which occurred in the year 388—commanded the prefect of the city to find some pretext to hold all her property until she had completed her thirtieth year. She is said to have borne this plundering of her fortunes with a spirit so noble, and so virile for her sex, that she seemed even to consider the injury brought upon her by the Emperor as something welcome, remaining, as I said, in that same tenor of widowhood. For whoever reads with discernment that part of the second letter written to her by our John (see below, col. 559, no. 4 sqq.), will admit with Baronius that the claim of her perpetual virginity is fabulous. After his return from the war against Maximus—that is, in the year 391—Theodosius, having understood the constancy of Olympias, ordered that her possessions be returned to her. From that time she opened her home as a common lodging for all the bishops, monks, priests, and ecclesiastical men who came there. Among others, she donated money and estates to the great Amphilochius, to Optimus the bishop, to Peter the brother of Basil, and to Epiphanius the bishop of Cyprus; she also embraced Theophilus, Antiochus, Acacius, and Severianus with every kind of liberality and munificence. Thus, she was made a deaconess by Nectarius himself, the bishop of Constantinople; and she closed the eyes of both Nectarius and the bishop Optimus with her own hands when they were dying. How dear she was to John after Nectarius, and how dear John was to her, these epistles declare. And indeed, after the exile of John, she was dragged to judgment and accused, among other supporters of John, of the burning of the church of St. Sophia; though she replied most steadfastly to the inquisitors, she was nevertheless fined a not inconsiderable sum of gold and, leaving Constantinople, withdrew to Cyzicus to await milder times. These facts, and much more than these, the reader will find recorded about this divine woman in the writings of Gregory Nazianzen, Palladius, Sozomen, Ammianus, the Menologies, George of Alexandria, and other biographers. Although the things said here concerning the origin of Olympias are involved in some difficulties which it is not the present task to solve; but what Savile says, that Olympias married Nebridius in the year 381, in the consulship of Syagrius and Eucherius

cannot possibly stand. For as Tillemont nicely observes, Nebridius died about twenty months after taking Olympias to wife; but if he married her in the year 381, he must have passed away in the year 383, at the very latest. And yet the law is addressed to him in the Theodosian Code on the 29th of June in the year 386, and thus the year of Olympias's nuptials must be sought elsewhere. Let it be assumed, therefore, as is thought, that Olympias married in the year 384. 526 The order of the letters to Olympias, as well as of all the others that follow, has been disturbed: those who collected these letters have observed no chronological order, as anyone will notice who peruses the notes of time placed at the beginning of each letter. That order, whatever it is, varies quite a little between the published editions and the manuscripts: for instance, the letter which is placed fourth to Olympias in the editions of Morel is located sixteenth in the edition of Savile and in some manuscripts; in the others, the series is identical. After the letters to Olympias, Savile places all the remaining ones in alphabetical order according to the names of those to whom the letters were sent. This very order we also reproduce here with the names expressed in Latin.

Acacius the presbyter, one: CCVII. Adolia, six letters: 1. XXXIII. 2. LII. 3. LVII. 4. CXXXIII. 5. CLXXIX. 6. CCXXXI. Aetius, one: CXCVI. Agapetus, three: 1. XX. 2. LXXIII. 3. CLXXV. Alexander the bishop of Corinth, one: CLXIV. Alphius, four: 1. XXI. 2. XXXV. 3. XLIX. Alypius, one: CLXXXVI. Amprucia the deaconess, three: 1. XCVI. 2. CIII. Anatolius the prefect, one: CCV. Anatolius the bishop of Adana, one: CXI. Anthemius, one: CXLVII. Antiochenus the bishop, one: CCXXXIII. Antiochus, one: CLXXXIX. Anysius the bishop of Thessalonica, one: CLXII. Anysius and other bishops, one: CLXIII. Aphthonius, Theodotus, Chaereas the presbyters and monks, two: 1. LXX. 2. XCIII. Arabius, two: 1. XLVIII. 2. CXXI. Artemidorus, one: CLXXVII. Asellus the bishop, one: CLI. Asyncritia, four: 1. XL. 2. LXXVII. 3. XCIX. Aurelius the bishop of Carthage, one: CXLIX. Basilius the presbyter, one: XXVIII. Bassiana, one: CX. Bassus the bishop, one: CX. Brison, two: 1. CXC. 2. CCXXXIV. Callistratus the bishop of Isauria, one: CC. Candidianus, one: XLII. Carteria, four: 1. XVIII. 2. XXXIV. 3. CCXXVII. Carterius the duke, one: CCXXXVI. Castus, Valerius, Diophantus, etc., six: 1. XXII. 2. LXII. 3. LXVI. 4. CVII. 5. CXXX. 6. CCXXII. Chalcidia, four: 1. XXXIX. 2. LXXVI. 3. XCVIII. 4. CV. Chalcidia and Asyncritia, three: 1. XXIX. 2. LX. 3. CCXLII. Chromatius the bishop of Aquileia, one: CLV. Claudianus, one: CXCV. Constantinus the presbyter, two: 1. CCXXI. 2. CCXV. Cyriacus, Demetrius, Palladius, Eulysius, one: CXLVIII. Cyriacus the bishop, three: 1. LXIV. 2. CXXV. 3. CCII. Cytherius, one: LXXXII. Daniel the presbyter, one: CXCIX. Diogenes, four: 1. L. 2. LI. 3. CXXXIV. 4. CXLIV. Domnus the bishop, one: XXVII. Elpidius the bishop, six: 1. XXV. 2. CXIV. 5. CXXXI. To the bishops, five letters: 1. CLII. 2. CLIII. 4. CLIV. 5. CLXXXI. To the bishops who had come from the West, three: 1. CLVII. 2. CLVIII. 3. CLIX. To the bishop who had come from the West, one: CLX. To the bishops who had come with the Westerners, three: 1. CLXV. 2. CLXVI. 3. CLXVII. To the bishops and presbyters placed in prison, two: 1. After the letter of Honorius above p. 526. 2. CLXXIV. To the bishops, presbyters, and deacons included in prison, one: CXVIII. Evethius, one: CLXXXII. Eulogius the bishop, one: LXXXVII. Euthalia, two: 1. XXXII. 2. CLXXVIII. Euthymius the presbyter, one: CCXVIII. Faustinus, one: LXXXIV. Firminus, one: LXXX. Gaudentius the bishop of Brescia, one: CLXXXIV. Gemellus, four: 1. LXXIX. 2. CXXIV. 3. CXXXII. Gerontius the presbyter, one: LIV. Harmatius, one: LXXV.