Letters 154–163

… Your letter made your disposition sufficiently known to us. For even if it was small in number of syllables, yet by the soundness of its thought it gave us sufficient proof of your intention. For to have been devoted to the most blessed Athanasius is a most clear sign of being sound on the greatest matters. For the joy we had over the letter, then, we are very grateful to our most honoured son Euphemius; and I pray that every help may come to him from the Holy One, and I beg you to pray with us that we may soon receive him back with his most decorous wife, our daughter in the Lord. Be exhorted yourself also not to halt our joy at its beginning, but to write on every occasion that offers, and to increase your disposition toward us by frequent converse, and to tell us about your churches, how they stand in concord; and to pray about things here, that a great calm may come to us too, our Lord rebuking the wind and the sea.

Without address, about a trainer. To the many accusations written in the letter which your nobility deigned to send us, the first and only one, I am at a loss how to answer, not for lack of a just case, but because amid the multitude of charges it is hard to choose the most important and to know where we should first begin the cure. Or perhaps we should follow the order of what is written and meet each one in turn. Those who were setting out from here to Scythia we did not know of to this day; nor did any of your household remind us, so that we might greet you through them; although we make it a great point to greet your honour on every occasion. And it is impossible for us to forget you in our prayers, unless we first forget our work, to which the Lord has appointed us. For being faithful by the grace of God, you surely remember the church's proclamations: that we pray also for the brothers abroad, and for those enrolled in military service, and for those who speak boldly for the name of the Lord, and for those who show spiritual fruits; we make these prayers in the holy church, and we think that your honour is surely included among most or all of them. And privately, how could we forget you, having so many things that move us to remember: such a sister, such nephews, a family so good and so loving toward us, house, servants, friends; by which, even if we did not wish it, we are necessarily reminded of your good intention? As to so-and-so, the brother brought us nothing burdensome, nor has any decision harmful to him been made by us. Turn your displeasure, then, against those who told the falsehoods, acquitting both the chorepiscopus and me of all blame. And if so-and-so the advocate is pressing some lawsuit, there are public courts and laws. I ask you, then, to hold no blame against us in these matters. As for you, whatever good you do, you lay up as treasure for yourself; and the rest you provide to those persecuted for the name of the Lord, you are preparing for yourself in the day of recompense. You will do well also to send relics of martyrs to your homeland, if, as you wrote to us, the persecution there is even now making martyrs for the Lord.

… lack the power. For your perfect prudence is not unaware that passions strengthened by time need, first, time for their correction, and then a strong and more vigorous treatment, if one is to reach to their depth so as to tear out by the roots the sicknesses of the sufferers. You know what I mean; and if I must say it more plainly, there is nothing to fear. 2. Self-love, rooted in souls by long habit, one man cannot remove, nor one letter, nor a short time. For suspicions and the friction from disputes cannot be removed entirely unless someone trustworthy mediates the peace. If the gifts of grace flowed for us, and we were able by word and deed and spiritual gifts to move those on the opposing side, we ought to venture on so great an undertaking; but perhaps not even then would you have advised us to go alone to set things right, since there is the bishop, by the grace of God, to whom the care of the church belongs in the first place. He cannot come to us himself, and for us to travel meanwhile because of the winter is not easy, or rather altogether impossible, not only because my body has given out from long illness, but because the passes of the Armenian mountains soon become impassable even for those in the full vigour of youth. I will not refuse to tell him these things by letter. I do not, however, expect anything worth mention to come of the letter, considering both the man's strictness and the very nature of letters: for a word sent by letter is not by nature able to persuade vividly. One must hear objections in turn, resolve what comes up, and bring counter-arguments to what is lurking beneath, none of which the word in letters can do, lying idle and lifeless, scattered on the paper. Nevertheless, as I said, I will not shrink from writing. Know, however, truly most pious and much-desired brother, that by the grace of God I have no private quarrel with anyone. For I have not busily inquired into the charges to which each is liable or is said to be. So you should regard our mind as one that can do nothing from partiality and is not preoccupied with slander against anyone. Only may it be the Lord's good pleasure that all things be done in a churchly and orderly way. 3. Our most beloved son Dorotheus the fellow deacon grieved us by reporting of your reverence that you hesitated to join him in the synaxis. Yet such was not our conversation, if I remember aright. To send to the West, however, is altogether impossible for me, since I have no one suited to this service. But of the brothers there, if anyone chooses to undertake the labour for the churches, he clearly knows to whom he will set out, for what purpose, from whom he is to be furnished with letters, and of what kind. For I, looking around in a circle, see no one with me. And I pray to be numbered among the seven thousand who have not bent the knee to Baal. Only, those who lay their hands on all seek our life too. Yet not for this will we fall short of the zeal owed to the churches of God. [Letter 157] To Antiochus. How heavily do you think I bore missing a meeting with you in the summer? And yet the meeting with the others was not such as to go on until we had our fill; but even to see in a dream those we long for brings lovers some comfort. But you do not even write, so lazy are you; so that I can attribute your staying away to no other cause than sluggishness about journeys made for love's sake. But let us drop that. Pray for us, and beseech the Lord not to forsake us; but, as he has brought us through the temptations that came upon us, so to rescue us from those we expect, to the glory of his name, on which we have hoped. [Letter 158] To Antiochus. Since my sins stood in the way, so that I could not bring to completion my long-standing desire to meet you, I console my absence at least by letter, and I beg you not to cease remembering us in your prayers, so that, if we live, we may be deemed worthy to enjoy your company; and if not, that through the help of your prayers we may depart from this world with good hope. We commend to you the brother who is in charge of the camels. [Letter 159] To Eupaterius and his daughter. 1. How much joy the letter of your decorum gave me you can surely guess from what you wrote. For what could be sweeter to a man who prays always to converse with those who fear God and to share in the gain they bring than such letters, through which the knowledge of God is sought? For if to us to live is Christ, then our speech ought to be about Christ, our thought and every action ought to hang on his commandments, and our soul ought to be shaped after him. I rejoice, then, to be asked about such things, and I rejoice with those who ask. For us, in a word, the faith of the fathers who assembled at Nicaea is preferred to all those devised later; in it the Son is confessed as of the same essence as the Father and of the same nature as the one who begot him. For 'light from light', 'God from God', 'good from good', and all such things were confessed by those holy men, and are confessed now by us, who pray to walk in their footsteps. 2. But since the question now raised by those always attempting innovation was passed over in silence by the men of old, because it was not disputed, and was left without articulation (I mean the question about the Holy Spirit), we add the teaching about this in accordance with the sense of Scripture: that as we are baptized, so also we believe; as we believe, so also we give glory. Since, then, baptism has been given us by the Saviour into the name of the Father and of the Son and of the Holy Spirit, we offer the confession of faith in accordance with baptism, and the doxology in accordance with the faith, glorifying the Holy Spirit together with Father and Son, because we are persuaded that he is not alien to the divine nature. For what is estranged in nature would not have shared in the same honours. Those who say that the Holy Spirit is a creature we pity, as falling by such a word into the unpardonable fall of blasphemy against him. For that creation is distinguished from the godhead needs no argument for those even slightly trained in the Scriptures. For creation serves, but the Spirit sets free; creation needs life, the Spirit is the one who gives life; creation needs teaching, the Spirit is the one who teaches; creation is sanctified, the Spirit is the one who sanctifies. Whether you speak of angels, or archangels, or all the powers above the world, they receive their holiness through the Spirit. But the Spirit himself has holiness by nature, not receiving it by grace but having it united to his essence; whence he has also received, uniquely, the name 'holy'. What, then, is holy by nature, as the Father is holy by nature and the Son is holy by nature, we neither endure to separate and cut off from the divine and blessed Trinity, nor do we accept those who lightly number him with creation. Let this, as in summary, be enough said to your reverence. For from small seeds you will cultivate the greater part of godliness, the Holy Spirit working with you. For 'give an occasion to a wise man, and he will be wiser.' The more complete teaching we will put off to a meeting face to face, through which it is possible both to resolve the objections, to furnish fuller testimonies from Scripture, and to confirm every sound pattern of the faith. For the present, pardon the brevity. For I would not have written at all, if I had not thought it a greater harm to refuse the request altogether than to fulfil it imperfectly.

… to want to make it credible to his hearers. For when he was asked by someone whether it was lawful for him to take in marriage the sister of his wife who had died, he did not shudder at the question, but even heard it calmly, and very nobly and combatively helped to bring about the licentious desire. If I had the letter by me, I would have sent it to you, and you would have been able to defend both yourself and the truth; but since the man who showed it to me took it back again, and was carrying it round like a trophy against us, who had forbidden the thing from the beginning, saying that he had the permission in writing, I have now written to you, so that we may attack that spurious document with a double hand and leave it no strength, so that it may not easily harm those who read it. 2. First, then, and this is the most important thing in such matters, we have our own custom to put forward, which has the force of law because the rules were handed down to us by holy men. It is this: if anyone, overcome at some time by the passion of impurity, falls into an unlawful union with two sisters, this is not to be considered a marriage, nor are they to be admitted at all into the full membership of the church until they separate from one another. So even if there were nothing else to say, the custom would be sufficient to safeguard what is good. But since the writer of the letter has tried by a counterfeit argument to bring so great an evil into life, we too must not withhold the help of reasoning; although in things that are very clear each person's preconception is stronger than argument. 3. 'It is written,' he says, 'in Leviticus: You shall not take a woman as a rival to her sister, to uncover her nakedness in addition to her, while she is still alive.' From this, he says, it is clear that it is permitted to take her when the wife has died. To this I will say first that whatever the law says, it says to those under the law; otherwise we shall be subject to circumcision, the Sabbath, and abstinence from foods as well. For surely we will not, whenever we find something that agrees with our pleasures, put ourselves under the yoke of the law's slavery, and whenever one of its ordinances seems heavy, then run off to the freedom that is in Christ. We were asked whether it is written that one may take a wife in addition to her sister. We said what is safe and true for us, that it is not written. But to deduce what is passed over in silence by inferring a consequence belongs to one who makes law, not to one who reports what the law says; for in that way anyone who wishes will be free to dare to take the sister even while the wife is still alive. For the same sophism fits that case too. For it is written, he says, 'You shall not take a rival', so that it did not forbid taking one who is outside jealousy. And the man who pleads for passion will declare the character of the sisters to be free of jealousy. With the cause removed, then, for which the law forbade the cohabitation of both, what will prevent taking the sisters? 'But that is not written,' we shall say. But neither is the other laid down. And the reasoning from consequence gives the same licence to both. One should, rather, run back a little to what comes before the legislation, and be rid of the difficulty. For the lawgiver seems not to include every kind of sin, but specifically to forbid the practices of the Egyptians, whom Israel had left, and those of the Canaanites, to whom they were moving. For the text runs thus: 'You shall not do according to the practices of Egypt, in which you sojourned; and you shall not do according to the practices of the land of Canaan, into which I am bringing you, and you shall not walk in their ordinances.' So it is likely that this kind of sin was not then current among the nations, and therefore the lawgiver did not need to guard against it, but was content with untaught custom to condemn the abomination. How, then, having forbidden the greater, did he pass over the lesser in silence? Because the example of the patriarch seemed likely to harm many lovers of the flesh, leading them to cohabit with sisters while both were alive. What then must we do? Say what is written, or work out besides what was passed over in silence? For instance, that father and son must not use one harlot is not written in these laws, but in the prophet it is judged worthy of the greatest accusation: 'For son and father,' he says, 'went in to the same girl.' And how many other kinds of unclean passions has the school of demons invented, which divine Scripture passed over in silence, not choosing to defile its own dignity with the names of shameful things, but condemning impurities with general terms! As the apostle Paul too says: 'But sexual immorality and all impurity must not even be named among you, as is fitting for saints', including under the name of impurity the unspeakable acts of both males and females. So silence by no means brings licence to lovers of pleasure. 4. But I say that this part was not even passed over in silence, but that the lawgiver forbade it very strongly. For 'You shall not approach anyone near of kin of your flesh, to uncover their nakedness' includes this kind of kinship too. For what could be nearer of kin to a man than his own wife, or rather than his own flesh? For they are no longer two, but one flesh. So through the wife the sister passes into kinship with the husband. For as he will not take his wife's mother nor his wife's daughter, because he may not take his own mother nor his own daughter, so neither his wife's sister, because he may not take his own sister. And conversely, neither will it be lawful for the wife to cohabit with her husband's kin. For the rights of kinship are common to both. But I solemnly testify to everyone deliberating about marriage that the form of this world is passing away, and the time is short, so that even those who have wives should be as though they had none. If anyone reads out to me 'Increase and multiply', I laugh at the man who does not distinguish the times of the legislations. A second marriage is a remedy for sexual immorality, not a provision for licentiousness. 'If they cannot exercise self-control, let them marry,' it says; not 'let them break the law in marrying.' 5. But they do not even look to nature, those whose souls are blinded by the passion of dishonour, nature which long ago distinguished the names of kinship. For by what kinship will they name those who are born? Will they call them brothers of one another, or cousins? For both names will fit them because of the confusion. Do not, man, make the aunt a stepmother to the little children; and do not arm with implacable jealousies her who ought to cherish them in a mother's place. For only the race of stepmothers drives its enmity on even after death; or rather, other enemies make truce with the dead, but stepmothers begin their hatred after the death. The sum of what has been said is this: if anyone sets out toward marriage according to law, the whole world is open to him; but if his eagerness is driven by passion, let him be shut out all the more, that he may learn to possess his own vessel in holiness and honour, not in the passion of lust. Though I am eager to say more, the measure of the letter holds me back. I pray that either our exhortation may prove stronger than the passion, or that this abomination may not visit our region, but remain in the places where it was dared.

To Amphilochius, on his ordination as bishop. 1. Blessed be God, who in each generation chooses those who please him, makes known the vessels of election, and uses them for the ministry of the saints; who now too, when you were fleeing, as you say yourself, not from us but from the call expected through us, has caught you in the inescapable nets of grace and brought you into the midst of Pisidia, to catch men alive for the Lord and to draw from the depth into the light those taken captive by the devil to do his will. So you too say the words of blessed David: 'Where shall I go from your Spirit, and where shall I flee from your presence?' For such are the wonders our loving Master works. Asses are lost, so that a king may arise for Israel. But he, being an Israelite, was given to Israel; whereas the country that nourished you and raised you to such a height of virtue does not have you, but sees its neighbour honoured with its own ornament. But since all who have hoped in Christ are one people, and those who are Christ's are now one church, even if it is named from different places, your homeland too rejoices and is glad at the Lord's dispensations, and does not think that it has lost one man, but that through one man it has gained whole churches. Only may the Lord grant us both to see you when you are present and, when you are absent, to hear of your progress in the gospel and of the good order of the churches. 2. Be manly, then, and be strong, and go before the people whom the Most High has entrusted to your right hand. And like a wise man taking the helm, rising in mind above every storm stirred up by the heretical spirits, keep the ship from being swamped by the salt and bitter waves of false doctrine, awaiting the calm which the Lord will make when a voice is found worthy to rouse him to rebuke the winds and the sea. And if you wish to visit us, who are now hastened by long illness toward the necessary departure, wait neither for a season nor for a signal from us, knowing that to a father's heart every time is a good time to embrace a beloved child, and that the disposition of the soul is stronger than any word. Do not lament a burden beyond your strength. For if you yourself were to carry this load alone, even so it would not be heavy, but wholly bearable; and if it is the Lord who carries it with you, 'Cast your care on the Lord, and he will act.' Only be exhorted to watch for this in all things: not to be carried along yourself with bad customs, but to change for the better, by the wisdom given you by God, what has been wrongly established before. For Christ sent you not to follow others but to lead those who are being saved. And we ask you to pray for us, so that, if we are still in this life, we may be deemed worthy to see you with your church; but if we are now ordered to depart, that we may see you there with the Lord, your church flourishing like a vine in good works, and you as a wise husbandman and a good servant, giving your fellow servants their portion of food in due season, receiving the reward of the faithful and wise steward. All who are with us greet your reverence. May you be strong and cheerful in the Lord; may you be kept in good repute in the gifts of the Spirit and of wisdom.

To Eusebius, bishop of Samosata. This same thing seems to me both to make me hesitant to write and, again, to show that writing is necessary. For when I look to the debt of my visit and reckon the benefit of meeting you, I am inclined to disdain letters altogether, as unable to fill even the place of a shadow compared with the reality; but when I reckon again that the only consolation for one who has missed the greatest and first things is to address so great a man and to beg him, as I am accustomed, not to forget us in his prayers, I come to judge letters no small thing. The hope of being with you I neither wish to cast from my soul myself nor to have your piety despair of. For I would be ashamed not to appear so confident in your prayers as to expect to become young instead of old, if there were need, not to speak of becoming a little stronger instead of weak and utterly feeble, as I now am. The reasons why I am not already with you are not easy for me to tell in words, not only because I am shut in by my present weakness, but because I never had such power of speech as to describe a manifold and varied disease. Only, from the day of Easter until now, fevers, diarrhoeas, and upheavals of the bowels, submerging me like waves, do not let me rise above them. What and of what kind the present troubles are, brother Barachus can tell you, if not as the truth deserves, at least enough to testify to the cause of my delay. I am fully persuaded that if you pray sincerely with us, all difficulties will be easily resolved for us.

To Count Jovinus. I saw your soul in your letter. For truly no painter can catch the features of a body so exactly as speech can portray the secrets of the soul. For the steadiness of your character, the genuineness of your honour, and the integrity of your mind in all things, the words in your letter portrayed to us sufficiently; whence the letter also gave us great consolation for your absence. Do not, then, cease to use every occasion that offers for writing, and to grant us this conversation at a distance; since the weakness of the body now makes us despair of meeting face to face. How great it is, the most God-beloved bishop Amphilochius will tell you, who knows it from having been with us longer and is able to set forth in words what he has seen. I want my difficulties to be known for no other reason than to obtain pardon for the future, so as not to be condemned for carelessness if we fail to visit you. And yet this loss needs consolation rather than defence. For if it had been …