Letters

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

First I greet you in the Lord. I think that the souls which the grace of God has laid hold of, calling them to his proclamation through his own Word, have three ways, whether they are men or women. Some, through the law of the covenant and the good once placed within them from their first creation, did not delay when the Word of God reached them, but went on ready with him, as our forefather Abraham did. Because he had already set out on the search through the law of the covenant, God first appeared to him, saying: "Go out from your land and from your kindred and from your father's house, and come to the land that I will show you." He did not hesitate in anything, but was ready at the call. He was the first pattern of this way of life, which continues to this day in those who follow his footsteps. Hence again, if souls endure in this way and act in this way, they will easily take on the same virtues, because their hearts are ready to be filled with the Spirit of God. This is the first way. The second is that of those who hear the written law testifying to them all the punishments prepared for sinners, and proclaiming the holy promises to those who make progress; through the testimonies of the written law their will becomes sober, and through it they have sought to enter into the calling of the one who calls. So David also testifies, saying: "The law of the Lord is spotless, converting souls"; and in the same place: "The declaration of your words enlightens, and gives understanding to the little ones"; and very much else, which we cannot now recount. The third way is that in which, when people of hard heart persist long among vices and in the works of sin, the kind God sometimes brings hardships upon them to rebuke them, until they come to their senses through affliction and repent wholly, and they too receive virtues, like those of whom I spoke before. These, then, are the three entrances in the souls that come to repentance, until they obtain the grace and the calling of the Son of God.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

But I think that the Spirit first calls those who enter the contest with their whole heart and set themselves to endure every struggle with the adversary until they defeat him. The Spirit goes before them and helps them gently in everything, so that the works of repentance may be impressed upon them; he sets them limits by a kind of measure of repentance in their body and soul, until he teaches them also the way of turning back to their own maker, God. He also gives them a forceful constraint that runs through soul and body, so that both may be sanctified and both may receive the inheritance in the same way: the body by frequent fasts and vigils, the soul in the spirit and in watchfulness, and in the services which it performs in the body. This must be striven for in all bearing of fruit in the flesh.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

The Spirit of repentance becomes the guide in these people, and tests the person in these things, lest there be some hostility that might turn him back. Then the guiding Spirit begins to open the eyes of the soul to show repentance, and so that the mind too may be sanctified, he provides a discipline between them: the mind begins to be taught by the Spirit to sanctify the repentance of body and soul, the mind being instructed by the Spirit, who leads us to what soul and body must do. He sanctifies everything and provides discipline, so that even the fruit of the flesh may be brought into order in all the natural parts of the body, from which the transgression arose; and he brings each of the natural parts of the body back to its first condition, having in it nothing alien or hostile to the spirit. For the body is brought under the power of the mind, which has been taught by the spirit, according to the word of Paul: "I pummel my body and bring it into subjection." Then the mind … sanctifies itself in food and drink, in sleep, once for all and simply in all its movements, and in that which had separated the natural union for its own sanctification.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I think there are three movements of the body. One is the natural movement, inborn in the body; yet it does nothing and accomplishes nothing without the will of the soul, except what it judges in the body alone. Another movement comes from the feeding of the body with much food and drink; from these the blood is heated, and through the foods it wars against the body of the whole soul, which is stirred up by the taking of feasts. For this reason the Apostle says: "Do not get drunk with wine, in which there is debauchery." And again, when the Lord was instructing his disciples in the Gospel, it is said: "See that your hearts are never weighed down with food and drink" or with pleasures. Above all, for those who seek the measure of sanctification it is right to say: "I discipline my body and bring it into subjection." The third movement is that of the evil spirits, who tempt out of envy and want to make slacker those who try to sanctify themselves. But if in these three ways the soul holds itself to the testimonies by which the spirit has taught the mind, it will be sanctified, both together, from that threefold sickness. But if the mind abandons the testimonies which the spirit testifies to it, then the evil spirits settle upon the frame of the body and assail it with that movement until the soul grows weary and begins to ask where help may come from; and turning, it takes hold again of the testimonies of the spirit and is healed. Then the spirit also teaches it that the one rest to be asked of God is this, and that so its peace comes about.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I have said these things about repentance in body and soul, and how the soul must be cleansed. When it has taken up such a contest, then the spirits that bring tidings are present, and it begins to discern also the sicknesses of the soul which come upon it through its own pleasures. Then there will be a partnership of the spirit with the mind, through the keeping of the commandments that he has handed to it; and he teaches it to heal every sickness of its own soul, distinguishing each of them, both those mingled in the body, among its natural parts, and the others that belong to it in a particular way apart from the body, from the head to the feet, having its own will mingled in them. He sets the eyes a limit, so that they may look rightly and with confidence, no longer bearing anything foreign. Then the ears, so that they may hear in peace and no longer take delight in hearing detraction and spiritual insults, but rather desire, more than any possession, the correction of all and the mercy that will come upon them, since formerly they were sick in these things. Then again he teaches it to sanctify its own tongue, so that, since it was sick with these things, it would always say something from them, handing them to the tongue as the organ of utterance, since it is its own. This sickness had grown more abundantly great in this member, which is the tongue. Hence the apostle James also testifies: "If anyone thinks he is religious and does not bridle his own tongue, he deceives himself, and his religion is vain"; and there too he says: "The tongue is small, staining the whole body," and much else that I cannot add in full. If the mind prevails to receive from the spirit, it will first be sanctified itself, and then, examining its words, it will hand them to its own tongue, but words that have nothing perverse or self-willed of the soul in them, by which the word of Solomon will be fulfilled when he says: "My words are spoken from God, and there is nothing perverse or crooked in them." He also says in another place: "The tongue of the wise heals," and very much else.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Then again, the movements of the hands, if they were at times moved in things in which the soul ought not to have taken pleasure: now the one spirit sets the mind a limit, so that they move in holiness, in prayers and works of mercy, and do works of that kind. And in them the word spoken about prayers is fulfilled: "The lifting up of my hands, an evening sacrifice"; and Solomon elsewhere: "And the hands of the strong grow rich." And so afterwards he cleanses the very food and drink of the belly, even if they use them to the full; or if at times the soul's pleasure has been a little in desires for them, he considers that some, in fullness of food or drink, have obeyed the demons, of whom the Spirit says through David: "With the proud eye and the insatiable heart I did not eat." And these too, if they seek the holiness of the Lord again, the spirit again sets them the same holiness as a limit, so that they use food moderately and enough to sustain the body, and no longer have desire or pleasure in it. And so the word of Paul will be fulfilled, who says: "Whether you eat or drink or do anything else, do all to the glory of God." Then, as to the things that are stirred up below the belly by the thought of intercourse, the mind, taught again by the spirit, gives discernment to their movements in the three ways spoken of above, and strives for sanctification, having the spirit as helper. That movement too is extinguished by the power of the spirit, who brings peace to the whole body and kills that whole movement. This is the true word spoken by Paul: "Putting to death your members which are on earth: sexual immorality, impurity, evil desire," and what follows. So again the feet, which once did not have a sound step and did not walk according to God: the mind that is under the will of the spirit compels them to go and serve good works, so that the whole body may be changed and come under the power of the spirit. And I think that such a dwelling has already received, even here, some part of the spiritual body which it was to receive in the resurrection of the righteous.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I have said these things because of the sicknesses of the soul which take over the mixture among the natural parts of the body, when the soul is moved in them from there, having become a follower of the evil spirits, so that they work in the members. But I have also said before that the soul has its own discernment of these things. For pride is a sickness of the same body; boasting is a sickness outside the body; so also arrogance, hatred, envy, anger, and faintheartedness, impatience too, and the other small things of this kind. But if the soul entrusts itself to God with its whole heart, then the kind God gives it the spirit of repentance and testifies to it, so that it may repent of each sickness. For this reason the adversaries hinder it, trying to take it over for themselves, and do not allow it to repent. But if it endures, obeying the spirit who urges it to repent, then its Creator too, moved with compassion over its labors in bodily privations, that is, in many fasts, in vigils, in much meditation on the word of God and abundant prayers, in renunciations of the world, in humility, in poverty of spirit: the kind God, seeing and considering it enduring in all these, and pitying its patience persevering in temptations, will help it.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Antony to all the most beloved who are in the Arsinoite region and its district, and those who are with them: greeting in the Lord. I greet in the Lord all of you who are ready to go to God, dearest ones, from the least to the greatest, from men to women, O children of Israel, according to your spiritual essence. For truly, little children, great is the promise to you in your generation. It is fitting for you, because of him who has visited you, not to grow weary in the struggle until you offer yourselves as a sacrifice to God in all holiness, without which no one can inherit God. For it is surely a great thing for you to inquire into the knowledge of the spiritual essence, in which there is neither male nor female, but there is only an immortal substance, which has a beginning but no end; and you ought to know about it, how it fell altogether into such great humiliation and extreme confusion, which, passing through, has come upon all of you.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Therefore, since the immortal substance exists and is not dissolved with the bodies, for this reason God, because it had become very great, by his kindness visited them out of his own goodness, and after some time gave them a law, and so he worked through Moses by giving the law. Moses laid for them the foundation of the house of truth, wishing to heal that same severe wound; but he could not complete the building of the house. Moreover, the whole choir of the saints, gathered into one, asked the Father's goodness for our Savior, that he might come down to earth for the salvation of us all, since he is our great and faithful high priest and the true physician, who alone could heal this enormous wound. Hence, by the will of the Father, he emptied himself of his own glory, and, being God, took the form of a servant, handing himself over for our sins. Our offenses humbled him, but by his wound we have all been healed.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Therefore, most beloved little children in the Lord, I want you to know that for our foolishness he chose foolish things, and for our weakness he took the form of weakness; for our poverty he became poor, and for our death he put on the likeness of death. Since he endured all these things for our sake, I tell you truly, most beloved in the Lord, that we must not give sleep to our eyes or slumber to our eyelids, asking and urging the inestimable goodness of God the Father until he goes forth with us, and in this we may have rest at the coming of Jesus and of his power; so that we may obey the saints who hasten to cultivate us, giving him the eagerness of our souls in the time of our negligence, to help us in the time of our tribulation. For then the one who sows will rejoice together with the one who reaps.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I also want you to know, little children, how great is the grief I have for you, seeing the great confusion that has come upon all, and considering the great toil of all the saints and the groaning which they always send up to God for you, seeing the toil of their own Creator and making light of all evils, and also the snares of the devil and his angels, who lie in wait continually for our destruction. For since their portion is to go into hell, they want to draw our zeal along with them. Truly, then, dearest in the Lord, I speak as to wise men, so that you may know all the dispensations of our Maker made for us, which visit us through open and hidden proclamations. We are called rational, but we have an irrational mind, as long as we do not know the hidden cunning and the manifold arts of the devil, what they are and of what kind they are known to be. For when they find that we are trying to know our confusion, and that we seek out the manner of their working in us, and not only so that we may not obey their wickedness or the urgings that they sow …, knowing the kindness of the Creator, that death comes to these on earth, while for those it is prepared that they inherit Gehenna because of their negligence …

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I want you to know, little children, that I do not cease to beseech God for you night and day, that he may open the eyes of your heart to see more often their hidden malice, which one by one they pour out upon us at this present time. I also ask that he may grant you a heart of knowledge and give you a spirit of discernment, so that you may be able to offer your own heart as a holy sacrifice in the sight of the Father, in great holiness and without blame. For truly, little children, they envy us every hour in their evil counsel, and in very great persecution and their malice, and also by spirits of error, or blasphemous thoughts, and our unbeliefs, which are sown by them in our hearts, and by many griefs which they inflict on us every hour; by faintings of soul, in which one by one they do not cease to shake the soul; by all their angers and detractions, which they teach us to have even against one another; and so that we justify ourselves in what we do, and by the condemnation that is sown by them in our minds, even when we are alone; and when they make us judge our neighbor, even though he is not with us; by the presumptions which they put into our hearts, so that we stand in pride of hard heart, despising one another, full of bitterness, blaming one another every hour and not ourselves, thinking that our labor stands by our own power, judging what is outward, while the thief changes everything inside our house; and by quarrels and rivalries and passions against one another, until we make our own word stand, so that we may appear justified in our own sight, giving us vehemence and making us undertake things that are impossible to do. For they make us give way out of season, since we are from that one; what profit is it to us? For this reason they make us laugh in the time of weeping and weep in the time of laughter … beseeching the kindness of the Father, so that you may always have his help with you, and that he may teach you the knowledge of himself, as is right.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

For truly I tell you, my children, this vessel in which we dwell is a ruin to us, and the house is full of wars. Certainly, little children, I tell you that every man who is enticed by his own pleasures, and overthrown by his own thoughts, and embraced by the evil one, has sown in his heart; he rejoices in them and receives them in his mind as if they were great mysteries, justifying himself in what he does. Such a soul lives together with the evil spirits, a counsellor for evil, and its body is a storehouse of the horrible things that it hides within itself. They will prevail against such a one, because he has not brought them out before all. Do you not know that they do not have such snares as we, recognizing them, would certainly flee? Moreover, even if you search, you will not find their sin or iniquity bodily manifest. For the body belongs to the soul that receives their malice; and when it has received it, then, if it will, it punishes openly through this body in which we dwell. Now therefore, little children, let us give him no place; otherwise we shall rouse the anger of God against ourselves, and they will mingle in our houses, mocking us, since they know that what belongs to our ruin is near at hand, just as life also is near. For who has ever seen God, so that seeing him he might rejoice in him over so great a thing within himself, and not flee from him, but even make judgment as one dwelling in so great a weight? Or who has ever seen the devil attacking us and preventing us from obtaining blessings, opposing us and standing in a hidden bodily place, so that seeing him beforehand he might flee from him? They dwell in hiding, but we bring them out into the open by better pursuits.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Since, then, all are from one Creator according to their spiritual essence, but in their fleeing from God much diversity came about among them because of their different works, therefore all these names were added to them according to the work of each. So now some of them are called archangels, others thrones and dominions, and, to say it once and simply, principalities, powers, and cherubim: these names they have … When they have filled our hearts with all these things and we have become drunk with them, then God is patient as long as our wickedness goes on; and afterwards, visiting us by the dissolution of this most heavy body as we leave it, he reveals to us the evil works that we wickedly did, in the body … which we had put on by the kindness of the Creator; and then our last state becomes worse than the first. … because they kept the will of their own Creator. Again, because of the guilt of other movements, it was necessary that these too be named, for their evil devisings: devil and Satan. Others are called demons and evil and unclean spirits, spirits of error, and princes of this world, and there are very many other hostile powers among them. And again those who withstood them in this most heavy body in which we dwell have also been named: some patriarchs, others prophets and kings and priests, some judges and apostles, and many others chosen because of their excellent movement. All these names were given to them, whether male or female, because of the diversities of their work and according to their rank, because all are from one. Therefore whoever sins against his neighbor sins against himself, and whoever does evil to his neighbor makes himself evil; likewise whoever does good to his neighbor does it to himself. But who could ever sin against God, or who is there who could ever refresh him? Who was there who ever ministered to him, or who ever blesses him, as though he needed his blessing? Who could honor him as he deserves to be honored, or who is able to exalt him as he is exalted? Therefore, while we are clothed with this most heavy body, let us rouse God within us by calling to one another, so that by doing this we may commend the essence of his compassion toward us. Let us not be lovers of ourselves; otherwise we shall have the portion of their inconstancy. For he who knows himself knows all. Therefore it is also written: "He called from nothing, that all things might be." Those who say this mean the spiritual nature which is hidden in this corruptible body, which existed in the beginning … Whoever can love himself loves all.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

My dearest little children, I beseech you not to grow weary or tire of loving one another. But take the body with which you are clothed and make it an altar, laying upon it all your purposes, and leave every evil device before the Lord. Lift up the hands of your heart to him, that is, the mind of what must be done, and pray to God to give you that great invisible fire, which coming down from heaven may consume the altar and all that is on it; and all the priests of Baal, who are the hostile workings, will fear and flee from before you, as before Elijah the prophet. Then at last you will see the footprint of a man in the sea, bringing the special rain, which is the consolation of the Spirit, the Paraclete. My most beloved children in the Lord, most holy children of Israel, there is no need to bless the passing names of our bodies; for you are not ignorant of the love I have for you, that it is not a bodily love but a spiritual one that loves God. Beloved, I am filled with joy in this, that blessedness has come to you in this time. Let the word, then, be your judge, and do not think your way of life perfect. For what is the service of God, that our own working should be so much? But there is a power that works with you. Striving, then, to offer yourselves as a sacrifice to God, continually give rest to the power that works with you, and to Christ Jesus, since it is united to the whole choir of the saints, and to me too, most wretched, who dwell in this house of clay. … to you, except to give you rest? Therefore I also beseech you that, since we were all created of one invisible substance, which has a beginning without end, we should love one another singly; for all who have known themselves will know that they are of one immortal substance.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I also want you to know that Jesus Christ our Lord is himself the true mind of the Father, in whom all the fullness of the whole rational nature has come into being, above all of those who have been made conformed to his image; he is the head of all creation and of the body, the church. For that reason we are all members of one another and the body of Christ, "and the head cannot say to the feet, 'I have no need of you'; but if one member suffers, the whole body is moved with it and suffers." But as for the members estranged from the body, which are not joined to their own head but given over to foulness because of their own passions of lust, their wound has become incurable, because they have forgotten the beginning and the end. Therefore the Father of the creatures, moved with compassion for our wound, which could not be healed except by his goodness alone, sent his Only-begotten to us, so that because of our slavery he might take the form of a slave and hand himself over for our sins. Our sins humbled him, but by his wound we have all been healed. He gathered us from all lands, until he should make the resurrection of our hearts from the earth, teaching us all that we are of one substance and members of one another. Therefore we must love one another earnestly, because whoever loves his neighbor loves his own soul.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

And let this word be plain to you, dearest children in the Lord, holy children of Israel, who have prepared yourselves to go to God and to offer yourselves as a sacrifice to God in all holiness, since no one can receive the inheritance without holiness. Or do you not know, most beloved, that the adversaries of virtue always lie in wait for the truth? Therefore, dearest ones, take care not to give sleep to your eyes or slumber to your eyelids, crying out to your own Creator day and night, that help may perhaps come back to you from the Most High, and under his protection your hearts and thoughts may be in Christ. For truly, little children, we dwell in the house of a robber and are bound in the bonds of death. Certainly I also tell you that our negligence and humiliation, our turning aside, is not harmful to us alone, but is a toil to the angels and to all the saints in Christ Jesus, for they have not yet rested because of us. Truly, my children, this humiliation of ours is a grief to them all, just as again our salvation and glory gives them gladness and rest. And so that you may know that the kindness of the Father has not ceased since the movement took place, supporting us with blessings always until this day … since we were created in our own power: for this reason they always intercede for us, as it is written: "The angel of the Lord will encamp round about those who fear him, and will deliver them." So, little children, I want you to know that from the making of the world until now, all who were outside virtue, their wickedness being complete, also know that they are counted among the children of the devil, because they try to put their own will into each of us. For it is certain that, since the devil knows that he was cast down from heaven through pride and vainglory, he therefore attacks above all those who have come to a great measure, being skilled craftsmen in pride and vainglory, so that they may be against one another, knowing that by these things they separate us from God. And because they know that those who love their neighbor love God, they, being enemies of virtue, sow in our hearts their own kindling of pretenses, so that we may have great enmity against one another and not speak to our neighbor even from afar. Above all, little children, I want you also to know this: there are very many who have endured the greatest contest in a most holy way of life, but lack of discernment killed them. Truly, little children, it is not so much to be wondered at if you neglect yourselves, as if, not discerning your own work, you fall into the measure of the devil, thinking that you have already come near to God, and, expecting a strong light, are overtaken by darkness. For what need was there at all that Jesus should gird himself with a towel, take a basin, and wash the feet of those lower than himself? But he gave this example, signifying something about those who will turn back to their own supreme beginning; for the beginning of the movement is pride, which came first. And even if, after much labor, you … in your heart and in all your soul and in all your spirit, in all your soul and your whole body, you will not be able to inherit the kingdom of God.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Truly, my little children in the Lord, I beseech my Creator day and night, from whom I have the spirit entrusted to me, that he may open the eyes of your heart to know the love that I have for you, and that the hearing of your soul may be opened to see your own confusion. For whoever has known his disgrace will then seek his chosen glory; and whoever has known his own death will in turn know his eternal life. I speak as to wise men: truly, little children, I fear that hunger may seize us on the way, in the place where we could become rich if we wished. I wished to see you face to face in the body first, but now I await the time which is near, in which we may … sorrow and sighing [flee], and when gladness is upon the head of all. There were many other things I would like to say, but "give an opportunity to a wise man, and he will be wiser." I greet all my most longed-for ones and children in the Lord, by name.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

You know the grace of our Lord Jesus Christ, that for our sake he became poor though he was rich, so that by his poverty we might become rich. His slavery set us free, and his weakness made us strong; his foolishness made us wise, if indeed he also, through his own death, brings about our resurrection, so that in this we may raise a great voice and say: "Even if we have known according to the flesh, yet there is a new creation in Christ." Truly, dearest in the Lord, I tell you that, according to the details of the word of freedom in which we have all been made free, I have many other things to say to you; but this is not the time to say them. Meanwhile I greet you all, my dearest children in the Lord, holy children of Israel, according to your spiritual essence. Truly, I say, it was fitting for you, as those who draw near to your own Creator, to seek the salvation of your souls through the law of the covenant; although, because of the abundance of wickedness and the distraction of malice and the pleasures of lusts, that law of the covenant grew cold, and the senses of your soul died in their office; and therefore you could not perceive the spiritual and glorious essence because of the death into which they fell. Therefore it is written in the divine Scripture that "as in Adam all die, so also in Christ all will be made alive." He, then, is the life of the whole rational nature, which was created in him according to the likeness of his image. He also is the true mind of the Father. The image of the Begetter is unchangeable, which was taken up. Apart from it, however, wickedness came upon you, in which we all died; for it is outside the nature of the spiritual substance in God. Therefore, he says, it is outside the nature of all; we acquired a dark house full of wars. And in this we testify to you that knowledge of all strength fails us. For this reason too God our Begetter, seeing our weakness, that we had become unable to bear the truth, came of his own goodness, for this very reason, to visit his creatures through the ministry of the saints.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I beseech you all in the Lord, dearest ones, to understand what I write to you: I have no bodily love for you, but the love of the spirit, of the worship of God. Prepare yourselves to go to your Creator. "Rend your hearts and not your garments." And know what we can render to the Lord for all the gifts he has given us, who even here in this dwelling remembers us because of his immeasurable goodness and infinite love, not dealing with us according to our sins; who has made even the sun serve us in the dark house, commanding the moon too and all the stars to serve the vanity that is to perish, for the stability of our bodies, and has appointed many other powers to serve us, which we have not seen with the eye of the body. What, then, shall we say, as though we were cheated of some good that he has not done for us? Did not the patriarchs suffer for us, or did not the priests teach us? Did not the prophets die for us, or did not the apostles suffer persecution for us? Did not the beloved Son of God die for us all? Because of all these things we too must hasten to go in all holiness to our own Creator. Seeing that the creation could not heal the wound that had been inflicted on the Jews, that is, on his own members, the Father of the creatures himself, knowing the weakness of their mind, was moved with compassion for them, and according to his great love he did not spare his only-begotten Son, but handed him over for the salvation of us all, because of our sins. Our iniquities humbled him, but by his wound we have all been healed. He gathered us from all lands by the word of his power, until he should bring about that resurrection of our mind, teaching us that we are members of one another.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Therefore he teaches all of us who hasten to our own Creator to exercise our habits and the offices of the mind to recognize dignity and the distinction between good and evil, so that you may all know those dispensations of Jesus which he gave of his own affection, having become like us in all things except sin. Because of our great wickedness, the constraint of wickedness, and the heaviness of our inconstancy, his coming took place: to some foolishness, to others a stumbling block, to another part profit, and again to others wisdom and power, and to others resurrection and life. Let this also be plain to you, that his coming was a judgment for the whole world. For "behold, the days are coming, says the Lord, and all will know me, from the least of them to the greatest, and I will make it heard to the end of the earth"; "so that every mouth may be stopped and the whole world may become subject to God"; because, "although they knew God, they did not glorify him" as their own creator, and this because of their folly, through which they could not grasp his wisdom. But each of us has sold himself to his own pleasures for evil, and is called their slave. Because of this Jesus himself emptied himself of glory, taking the form of a slave, so that his slavery might free us. We were foolish, and in our foolishness we did wrong. He took on the garb of foolishness to make us wise. We were needy, and in our poverty all strength had failed us; and for this he took on the form of poverty, so that by his poverty he might enrich us in all wisdom and understanding. Not only this, but he also took on the likeness of our weakness, so that by his own weakness he might make us strong, becoming obedient to the Father in all things to death, even death on a cross, so that by his death and humiliation he might bring about the resurrection of all and destroy the one who had the power of death, that is, the devil. If, then, we truly set ourselves free for his coming, we shall be found disciples of Jesus, and shall be made heirs of the divine inheritance.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Dearest in the Lord, I am greatly troubled and moved in my spirit that we are clothed with names and carry the habits of the saints, boasting before unbelievers. But I fear that the saying of Paul may be fulfilled in us, where he says: "Having the form of godliness, but denying its power." Out of the love I have for you, I pray to God for you, that you may consider your life and inherit the things that are not seen. For it is true, little children, that even if we give ourselves to seek God with all our strength, even so it will not be a worthy thanks; for we are seeking what is our own and what is natural to our substance. Truly also, dearest in the Lord, you who have prepared yourselves in all holiness to offer yourselves as a sacrifice to God: we will hide from you nothing of what is profitable, but making it plain we will testify to what the adversaries of virtue steal from the truth. Know this too, knowing that he who is according to the flesh always persecutes him who is according to the spirit, and that "all who wish to live godly in Christ suffer persecution." Therefore Jesus, knowing all the tribulations and temptations, coming into the world to the apostles, and knowing that by his patience he would undo all the power of the enemy, that is, idolatry, comforted them, saying: "You have tribulation in the world; but be steadfast, for I have overcome the world." And he taught them, saying: "Do not fear the world, for all the afflictions of the world are not worthy of the glory that is awaited." "For if they persecuted the prophets who were before you, they will persecute you also; and if they hated me, they will hate you also." "But be confident, for by your wisdom you will undo all the power of the enemy." About the details of the word of freedom by which we have been freed, I have many other things to say to you; but "give an opportunity to a wise man, and he will be wiser." Yet we need to comfort one another with a few small words; for if the mind truly sees, it will no longer need the falsehood of bodily speech.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I rejoice in all of you, beloved in the Lord, holy men of Israel, according to your own spiritual essence. For first it was fitting for a rational man to know himself; then to know the things of God and all the graces that he always does with him; and after that to know that every sin and everything blameworthy is outside the nature of the spiritual essence. Finally, our Creator, seeing that we possessed these things outside nature by free choice, in which people here were dying, was moved with compassion for us because of them, and in his own goodness willed to turn us back to that beginning without end. He visited his creatures, not sparing himself, for the salvation of us all. For he handed himself over for our sins; our iniquities humbled him, but by his wound we have all been healed. By the word of his power he gathered us from all lands, from the end of the earth to the farthest part of the world, teaching that we are members of one another. Therefore, if we have truly prepared ourselves to make ourselves free for his coming, let the rational man examine himself, what he can render to God for all the gifts he has bestowed on us. Hence I too, the most wretched, who have written this letter, awakened from the sleep of death, consider the greater part of the time that I have spent on earth to be mourning and weeping, lamenting what I can render to the Lord for all that he has done for me. For we have been cheated of nothing which he has not accomplished for us in our lowliness. He made his angels serve us, he commanded his prophets to prophesy, he ordered his apostles to preach the gospel to us. And above all, the most remarkable of all his commands is that he made his Only-begotten take the form of a slave for us.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

I beseech you, therefore, dearest in the Lord, you who are fellow heirs of the saints, to be willing to rouse your minds in the fear of God. Let this word be plain to you, that John, the forerunner of Jesus, baptized for the remission of sins for our sake, but we have been sanctified by the Spirit in Christ. Let us now prepare ourselves in all holiness to cleanse our spiritual mind, so that we may be pure in the baptism of Jesus, to offer ourselves as a sacrifice to God. This Paraclete Spirit, who comforts us, turns us back again to our beginning, to recover our own inheritances and the teachings of the same comforting Spirit. For this reason, as many as have been baptized into Christ have put on Christ; "there is neither male nor female, there is neither slave nor free." Every tongue of the bodies also is done away among them, when they receive the teaching of the Holy Spirit at the time when they take up the holy inheritance and worship the Father, as is fitting, in spirit and in truth. Let this word, then, be plain to you, and do not wait for the judgment to come at that presence of Jesus; for already … Know also that all who bear the spirit within themselves will be regarded, and will be clothed with that garment of which we were stripped according to our spiritual essence. For often a voice comes from God the Father to all those who bear it within themselves, saying to them: "Comfort, comfort my people, says the Lord; and priests, speak to the heart of Jerusalem." For God has continually visited his creatures, showing his own goodness. And truly, dearest ones, according to the details of the word of freedom by which we have been freed, there are very many other things to be said to you; but "give an opportunity to a wise man, and he will be wiser." May the God of peace give you the grace of discernment, so that you may know that whatever I write to you is a commandment of the Lord. May the same God of all grace keep you holy in the Lord until the last breath. I pray to God always for the salvation of you all, most beloved in the Lord. The grace of our Lord Jesus Christ be with you all. Amen.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

To the dearest and honored ones, greeting in the Lord. Truly, most beloved in the Lord, God does not visit his creatures at one time only; but from the foundation of the world, to all who have come to God the maker through the law of the covenant, God is present to each one in simplicity, according to grace, through his Spirit. But as for the rational natures in which that covenant grew cold and the offices of their souls were deadened, so that they no longer seek to know themselves according to their first condition, others have become wholly irrational and have served the creature rather than the Creator. Yet the same Creator, in his own goodness, visited us through the law of the covenant, since the substance is immortal. As many, then, as were counted worthy of grace, and grew up through his principal law, and were taught by the Holy Spirit, receiving the spirit of the adoption of sons, these also were able to worship their own Creator as is fitting. Of them Paul says that they did not receive the promises because of us. [2] In his indivisible love, God, who is over all, willing to visit our coldness and our condition, raised up Moses, the teacher of the law, to give us the law in letter. And he founded for us the house of truth, which is the catholic church, which he created, God wishing to turn us back to the first beginning. And because Moses built as one going before, we shall not fear to say that the same lawgiver is one of the forerunners, and that the Spirit who was with Moses also worked in the choir of the saints, and all of them made petition for the Only-begotten of God. John too is one of the forerunners; and therefore "the law and the prophets were until John; the kingdom of heaven suffers violence, and the violent take it by force." Those who were in the spirit, foreseeing … that no creature could heal that very great wound except the blessedness of God, who is his Only-begotten, whom he also appointed for the salvation of the whole world, who is the great physician, able to heal the enormous wound by his goodness: the Father of the creatures did not spare his Only-begotten for our sake, handing him over for the salvation of us all, for our sins and for our iniquities. He humbled himself, but by his wound we have all been healed; and by the word of his power he gathered us from all lands, from the end of the earth to the farthest part of the world, making the resurrection of our hearts from the earth, and he taught us that we are members of one another. Let this word, then, be plain to you: unless a person prepares his own amendment and strives with all his strength, the coming of the Savior will be for judgment to him. For to some it is "a fragrance from death to death," but to others "a fragrance from life to life"; because he is set "for the fall and the rising of many in Israel, and for a sign that is spoken against." Therefore I beseech you not to neglect your own salvation; but let each of you rend his heart and not his garments, lest, clothed in a habit without righteousness, we prepare judgment for ourselves. For behold, the time will soon draw near in which the works of each of you will be tested. About the details of the word there were other things to be written …

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

… to you; but it is written: "Give an opportunity to a wise man, [and he will be wiser.]" I beseech you, then, dearest in the Lord, to understand what is written, because these are the commandments of God. For it is a great thing for us to turn our mind to the form that Jesus took for our sake, in that he was like us in all things except sin. It is fitting also that we free ourselves for his coming, and that his foolishness make us wise, his poverty make us rich, his weakness show us strong, and that he himself become the resurrection of all, destroying him who has the power of death. For then, at the coming of Jesus, we shall cease to have need according to the flesh. For Jesus works with us in good service until we destroy all wickedness. Then also Jesus will say to us: "No longer will I call you servants, but brothers." When, therefore, God called them in this way, so that they received the spirit of the adoption of sons, then the Holy Spirit also taught them to worship the Father as was fitting. Hence for me too, the most wretched, joined to Jesus, this time to which we have come has become gladness and mourning and weeping. For many of our kind have put on the garments of godliness but have denied its power. Therefore I rejoice over those who have prepared themselves to be free at the coming of Jesus; but I mourn over those who call upon the name of Jesus and do the wishes of the heart and the flesh. And I weep too for those who, looking at the length of the time, have become fainthearted, have stripped themselves of the garment of godliness, and have become like beasts.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Let such people recognize this, saying … "he will be wiser." I greet you all in the Lord, from the least to the great. May the God of peace keep you all, dearest ones.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Antony to his most beloved children, sons of Israel according to their spiritual essence; for there is no need to name the names that pass away, since you are sons of Israel. Still, truly, my children, the love I have for you is not a bodily love but the love of the spirit, of the worship of God. For this reason I do not tire of beseeching God day and night for you, that you may be able to know the grace that has been granted you. For he does not visit his creatures at one time only, but from the foundation of the world God governs his own creatures, rousing each one, generation by generation, by certain occasions and by grace. Now therefore, little children, do not neglect to cry out to the Lord day and night, urging the kindness of the Father to give you this help from heaven, teaching you until you know what it holds within itself. For truly, little children, we who stand in our own death, dwelling and remaining in the house of a robber, are we not now bound with the bonds of death? Therefore do not give sleep to your eyes or slumber to your eyelids, offering yourselves as a sacrifice to God in all holiness, which no one can inherit without holiness. Truly, dearest in the Lord, let this word be plain to you, and what is good: "No longer will I call you servants, but friends and brothers, for all that my Father has made known to me I have made known to you." Confessing, then, in their mind that they have known themselves according to their spiritual substance, they raised their voice, saying: "Even though we once knew you according to the flesh, now we no longer die." And receiving the spirit of the adoption of sons, they cried out, saying: "For we did not receive the spirit of slavery again to fear, but we received the spirit of adoption, by which we cry, 'Abba, Father.'" "Now, then, O God, we know all that you have given us, and we know that we are sons" … and that you may do these things, in which you will refresh all the saints, giving eagerness of soul, the service of the angels, and the gladness of Jesus, since until this hour they have not had rest because of us; and to me too, the most wretched, who dwell in this house of clay, the same joy in my spirit. For truly, little children, our trouble and unprofitableness give grief to them all; they shed tears and groans for us before the Creator; and because of this the God of all is also angered at our evil works because of the groaning of the saints … gives eagerness to the choir of the saints. And they offer much prayer and joy with exultation before our Creator, and the maker of all himself rejoices in our works, and because of the testimony of the saints he gives us immeasurable gifts.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

So that you may know that God always loves his own creature, because it is of immortal essence and is not to be dissolved with the bodies: seeing that the spiritual nature had gone down altogether dead into the abyss, and that the law of the covenant had grown cold, the same God in his own goodness visits it from death, wishing to build through Moses and to heal the great wound, longing to turn it back to its first harmony; but he, though powerful, departed from them. Further still, the whole choir of the prophets built upon the foundation of Moses, but neither could they heal the enormous wound of their members; and seeing that their power had come to an end, the whole choir of the saints, gathered again into one, offered prayers before their own Creator, saying: "Is there no balm in Gilead, or is there no physician there? Why then has the health of the daughter of my people not gone up?" "Lord, we have healed Babylon, and she has not been healed; now we will flee from her," all of them asking the kindness of the Father for the Only-begotten, because unless he himself healed it on earth, no creature could heal the enormous wound. For this reason, in his own goodness, he gave voice, saying: "Son of man, I make for you the vessels of captivity." So the will of the Father did not spare the Only-begotten, for the salvation of us all, but handed him over for our sins. Our iniquities humbled him, but by his wound we have all been healed; and he gathered us from all lands, from the height of the earth to the farthest part of the world, making the resurrection of our minds from the earth, and teaching that we are members of one another.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Take care, then, little children, lest that saying of Paul be fulfilled in you: "Having the form of godliness, but denying its power." Therefore let each of us rend his own heart, weeping before him and saying: "What shall I render to the Lord for all the good things he has rendered to me?" Again I fear, little children, lest that saying be fulfilled in you: "What profit is there in my blood, when I go down to corruption?" Truly, little children, I speak as to wise men, so that you may understand what I say to you: unless each of you strips off all the dust of the nature of this kind of matter, and renounces it and all its working with his whole heart, and spreads out the hands of his heart upward to the Father of all, so that he is moved with compassion over his labor and gives him the invisible fire, which burns up all impurity from him and cleanses the governing part itself, then … that he may make his Holy Spirit dwell with us, and so we may be able to … we grow weary in natural matter, we are as enemies of the angels of God and of his saints.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Now therefore I beseech you, most beloved, in the name of our Lord Jesus Christ, do not neglect your own life, and do not let the shortness of time confound that time without end, nor the thin skin of corruptible flesh darken the kingdom of ineffable light, nor the deadly place of condemnation destroy the seats among the angels. Truly, little children, my soul suffers terrors and my spirit is in dread, because we are all as though sunk in a whirlpool, and are like men drunk with new wine, while each of us is drawn away by his own will. For we are subjected to its dominion, unwilling to lift up our eyes to seek the glory of heaven and that illustrious working of all the saints, keeping to their footsteps. So that you may know, then, that the holy angels of heaven, whether thrones or dominions, cherubim or seraphim, or sun or moon or stars, or patriarchs, prophets, or apostles, or the devil, or Satan, or evil spirits, or princes of this air, and (not to say more) whether male or female, according to the beginning of their creation all are from one, except only the perfect and blessed Trinity of the Father and the Son and the Holy Spirit. But because of the good movement of some, it was necessary that God should call them by these names, and according to their efforts he gave to those who made more progress a surpassing glory of dignity.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

The rational man must be ready to free himself for the coming of the Son of God, knowing himself according to his spiritual essence. For whoever has known himself will know the dispensation of his own Creator and all that he does in his own creatures. Most beloved to us in the Lord, our members and fellow heirs of the saints, I beseech you in the name of Jesus Christ that he may grant you all a spirit of discernment, to learn and to know the love that I have for you, that it is not a bodily love but the spiritual love of divine worship. As for the names of our bodies, there is no need to name them, for they pass away. But let a man know what his true name is. That is why, when Jacob wrestled with the angel all night, his name was Jacob; but when morning came he called his name Israel, which is "a mind seeing God." For I think you are not unaware that the adversaries of virtue besiege the truth. Hence God visits his own creatures not at one time only, but from the beginning of the world. For some prepared themselves to come to their own Creator through his law of the covenant, taught by him to worship their maker as is fitting. But because, through the passion of weakness and the heaviness of the body, and … they could not search out properly, according to their creation, that the substance was immortal and not to be dissolved with the bodies, it could not free itself from unrighteousness. For this reason God approached them through the written law, to teach them to worship the Father as is fitting. But since God is one, and according to the spiritual essence there is unity in the same, let this word be plain to you: every place in which there is no concord, there they gather wars for themselves and make judgments arise among themselves.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Seeing that their wound had grown very great and needed the remedy of Jesus, the true physician (for the Only-begotten himself is their creator, and he heals them), the Creator sent before him the instructor of the house; but he, making no progress, went away. God likewise raised up the choirs of the prophets by his Spirit, who built upon the foundation of Moses; but neither could they, and in the same way they left and went away. And all of them, bearing the Spirit within themselves, saw that the wound was incurable and could be healed by no creature, except by the Only-begotten, who is the mind of the Father and is his image, according to the likeness of whose image the whole creation was made. Recognizing clearly that he was the great Savior and physician, they all gathered together and offered prayers for their fellow members, who are we, crying out and saying: "Is there no balm in Gilead, or is there no physician there? Why then has the health of the daughter of my people not gone up?" "For we healed her, and she was not healed; now therefore we will go away from them." But God himself, with surpassing and unfeigned love, came to us through his saints, saying: "Son of man, make for yourself the vessels of captivity." He too, "being in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a slave; and he became obedient to death, even death on a cross. Therefore God exalted him and gave him the name that is above every name, that in the name of Jesus Christ every knee should bow, of those in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father."

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Now therefore, dearest ones, let this word be plain to you: the kindness of the Father did not spare the Only-begotten for our sake, but handed him over for the salvation of us all, he himself handing himself over for our sins. Our iniquities humbled him, but by his wound we have been healed. He also, by the word of his power, gathered us … to the farthest part of the world, making the resurrection of our minds and the remission of sins, teaching us that we are members of one another. Therefore, brothers, I beseech you in the name of Jesus Christ to recognize this great dispensation, that he became like us in all things except sin. Every rational nature, for whose sake above all the Savior came, ought to judge its own condition and the ignorance of its own mind, and to distinguish between evil and good, seeking to be freed through his coming. For as many as have been made free through his dispensation are called servants of God. But this is not yet perfect; it is only righteous in its own time, and will lead to the adoption of sons. For our Savior, knowing that they were drawing near to receive the spirit of the adoption of sons, granted that they should also know him, taught by the Holy Spirit, that the coming of Jesus has become a judgment for men. Therefore you too, most illustrious in the Lord, know yourselves, so that you may know these things and the time, and be ready to offer yourselves as a sacrifice to God.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Truly, dearest in the Lord, I write to you as to rational men, who have been able to know yourselves. For I know that whoever has known himself will also know God; and whoever has known God will know his dispensations, which he carries out in his own creatures. Let this word also be plain to you, that I have no bodily love for you, but the love of the spirit, of the worship of God, of that God, namely, who is glorified in the council of the righteous. Prepare yourselves, then, while you have those who pray for you and ask for your salvation, that he may send into your hearts the fire which he came to cast upon the earth, so that you may be able to exercise your habits, and that he may give you the offices of the mind to know how to distinguish the evil from the good, the right from the left, substance from what is without substance. For Jesus, knowing that matter makes the empire of the devil, called his disciples and said to them: "Do not lay up treasures for yourselves on earth," "and do not be anxious about tomorrow, for tomorrow will be anxious for itself." Truly, brothers, you know that in a time of favorable winds every helmsman applauds himself, but in contrary winds every helmsman is revealed. Understand, then, what kind of time it is that we have come to. About the details of the word of freedom there were very many things to be said to you; but "give an opportunity to a wise man, and he will be wiser." I greet you from the least to the greatest.

Translated by Claude from Valerius de Sarasio (Valerio de Sarasio)'s Latin translation (16th century) of the Latin, Coptic, Georgian, Syriac and Arabic versions (the Greek original is lost); neither is shown

Antony to all the most beloved brothers in the Lord, greeting. I do not cease remembering you, who … I want you [to know] the love I have for you: that it is not bodily, but the love of the spirit, of the worship of God. For the friendship of our bodies is without substance and without constancy, and is often moved by outside winds. All who fear the Lord and keep his commandments are servants of God. But there is no perfection in that servitude; it only holds to what is just, leading on to the adoption of sons. Therefore the prophets and apostles and the whole choir of the saints, received by God, became prisoners of Christ, so that he might be believed through the apostolic preaching by the will of the Father. Thus Paul says: "A prisoner of Jesus Christ, called to be an apostle." So let the written law be a fellow worker with you in this service, until we can master every vice and be made perfect in the best ministry of virtue through the apostolic command. For if we come near to receiving it, then Jesus will say to you: "No longer will I call you my servants, but friends and brothers, for all that my Father has made known to me I have revealed to you." All who have set themselves to this have been taught by the Holy Spirit, and have known themselves according to their spiritual essence; and in that very knowledge of themselves they cried out, saying: ["For we did not receive the spirit of slavery again] to fear, but we received the spirit of the adoption of sons, by which we cry, 'Abba, Father,'" so that we may know how much God has given us, that we are sons and heirs: heirs of God, fellow heirs of the saints. Most beloved brothers and fellow heirs of the saints, no virtue is foreign to you; it is your own, if only you are blameless of an evil life and plain before God. For the Spirit of God will not enter an evil soul, nor dwell in a body subject to sins; for virtue is holy, and flees from all deceit. Truly, most beloved, I write to you as to rational men and as those able to know yourselves; for whoever has known himself has known God, and whoever has known God must worship him as is fitting. And, dearest in the Lord, know yourselves; for those who know themselves have also known the time, and those who have known the time will be able to keep themselves unmoved by the variety of tongues. As for Arius, who has arisen in Alexandria and speaks strange words about the Only-begotten: to him who is, and who is without time, he has assigned a time; to him who is unceasing, he has given an end among the creatures; to him who is unmoved, he has attributed movement.