Letters 164–187

Basil of Caesarea · Letters · ca. 357–378 · Caesarea · 24 passages

Greek text: PG 32.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 8 (1895), Letters.

Chapter 164

164PG 32:633d–637d

Ἀσχολίῳ, έπισκόπῳ Θεσσαλονίκη ς. 1. Ὅσης ἡμᾶς εὐφροσύνης ἐνέπλησε τὰ γράμματα τῆς όσιότητός σου, ἡμεῖς μεν οὐκ ἂν ῥᾳδίως ἐνδείξασθαι δυνηθείημεν, ἀσθενοῦντος τοῦ λόγου πρός τὴν ἐνάργειαν αὐτὸς δέ καὶπαρά σεαυτῷ εἰκάζειν ὀφείλεις, τεκμαιρόμενος τῷ κάλλει τῶν ίπεσταλμένων, Τί γὰρ οὐκ εἶχε τὰ γράμματα; Οὐ τὴν πρός Κύριον ἀγάπην; Οὐ τό περὶ τοὺς μάρτυρας θαῦμα, οὕτως ἐναργῶς τόν τρόπον τῆς ἀθλήσεως ὑπογράφοντα, ᾧστε ὑπʼ ὄψιν ημῖν ἀγαγεῖν τὰ πράγματα; Οὐ τήν περὶ ἡμᾶς αὐτοὺς τιμήν τε καὶ διάθεσιν; Οὐχ ὄτιᾶνεῖποι τις τῶν mmmam; ὥστε, ὅτε εἰς χεῖρας τήν ἐπιστολὴν ἐδεξάμεθα, καὶ ἀνέγνωμεν αὐτήν πολλάκις, καὶ τήν βρύουσαν ἐν αὐτῇ χάριν τοῦ Ιῐνεύματος κατεμάθομεν, νομίσαι ἡμᾶς ἐπὶ τῶν ἀρχαίων καιρῶν γεγενῆσθαι, ἡνίκα ἤνθουν αἱ Ἐκκλησίαι τοῦ Θεοῦ, ἐρριζωμέναι τῇ πίστει, ἡνωμέναι τῇ ἀγάπη, ὥσπερ ἐν ἐνὶ σώματι μιᾶς συμπνοίας διαφόρων μελῶν υπαρχούσης· ὅτε φανεροὶ μὲν οἱ διώκοντες, φανεροὶ δε οἱ διωκόμενοι πολεμούμενοι δε οὶ λαοὶ πλείους ἐγίνοντο, καὶ τό αἷμα τῶν μαρτύρων, ἄρδον τάςἘκκλησίας, πολυπλασίονας τούς ἀγωνιστὰς τῆς εὐσεβείας ἐξέτρεψε, τῷ ζήλῳ τῶν προλαβόντων ἐπαποδυομένων τῶν ἑφεξῆς. Τότε Χριστιανοὶ μὲν πρὸς ἀλλήλους εἰρήνην ἢγομεν εἰρήνην ἐκείνην, ἦν ό Κύριος ἡμῖν κατέλιπεν, ἧς νῦν οὐδʼἴχνος ἡμῖν λοιπόν ὑπολέλειπται, οὕτως αὐτὴν ἀπηνῶς ἀπʼ ἀλλήλων ἀπεδιώξαμεν. Πλήν ἀλλʼ ὅτι αἱ ψυχαὶ ἡμῶν πρὸς τήν παλαιὰν ἐκείνην μακαριότητα ἐπανῆλθον, ἐπειδή γράμματα μεν ἦλθεν ἐκ τῆς μακρόθεν, ἀνθοῦντα τῷ τῆς ἀγάπης κάλλει, μάρτυς δὲ ημῖν ἐπεδήμησεν ἐκ τῶν ἐπέκεινα Ἴστρου βαρβάρων, διʼ ἑαυτοῦ κηρύσσων τῆς ἐκεῖ πολιτευομένης πίστεως τὴν ἀκρίβειαν. Τίς ἂν τὴν ἐπὶ τούτοις εὐφροσύνην τῶν ψυχῶν ἡμῶν διηγήσαιτο ; Τίς ἆν ἐπινοηθείη δύναμις λόγου ἐναργῶς ἐξαγγεῖλαι τὴν ἓν τῷ κρυπτῷ τῆς καρδίας ἡμῶν διάθεσιν δυναμένη; Ὅτε μέντοι εἴδομεν τόν ἀθλητὴν, ἕμακαρίσαμεν αὐτοῦ τὸν ἀλείπτην ο ὃς παρὰ τῷ δικαίῳ κριτῇ τὸν τῆς δικαιοσύνης στέφανον καὶ ’ αὐτὸς ἀπολήψεται, πολλοὺς εἰς τὸν ὑπὲρ τῆς εὐσεβείας ἐπιρρώσας ἀγῶνα. 2. Ἐπεὶ δὲ καὶ τοῦ μακαρίου ἀνδρὸς Εὐτυχούς εἰς μνήμην ἡμᾶς ἤγαγες, καὶ ἔσέμνυνας ἡμῶν τήν πατρίδα, ὡς αὐτήν παρασχομένην τῆς εὐσεβείας τά σπέρματα ' εὔφρανας μὲν ἡμᾶς τῇ ὑπομνήσει τῶν παλαιῶν, ἕλύπησας δὲ τῷ ἐλέγχῷ τῶν ὁρωμένων. Οὐδεὶς γὰρ ημῶν Εὐτυχεῖ τήν ἀρετήν παραπλήσιος · οἳ γε τοσοῦτον ἀπέχομεν βαρβάρους ἐξημερῶσαι τῇ δυνάμει τοῦ Πνεύματος, καὶ τῇ ἐνεργείᾳ τῶν παρʼ αὐτοῦ χαρισμάτων, ὥστε καὶ τούς ἡμέρως ἔχοντας τῇ ὑπερβολῇ τῶν ἁμαρτιῶν ἡμῶν ἐξηγριῶσθαιο Ἐαυτοῖς γὰρ λογιζόμεθα καὶ ταῖςἠμετέραις ἁμαρ. τίαις τήν αἰτίαν τοῦ ἐπὶ τοσοῦτον χυθῆναι τήν τῶν αἱρετικῶν δυναστείαν- Σχεδὸν γὰρ οὐδὲν μέρος τῆς οἰκουμένης διαπέφευγε τὸν ἐκ τῆς αἱρέσεως ἐμπρησμὸν. Τὰ δὲ σὰ διηγήματα, ἐνστάσεις ἀθλητικαὶ, σώματα ύπὶρ τῆς εὐσεβείας καταξαινόμενα, θυμός βαρβαρικὸς ύπό τῶν ἀκαταπλήκτων τήν καρδίαν καταφρονούμενος, αἱ ποικίλαι βάσανοι τῶν διωκόντων, αὶ διὰ πάντων ἐνστάσεις τῶν ἀγωνιζομένων, τὸ ξύλον, τό ὕδωρ, τὰ τελειωτικόι τῶν μαρτύρων. Τὰ δὲ ἡμέτερα οἷα; Ἀπέψυκται ἡ Πορθεῖται ἡ τῶν Πατέρων διδασκαλία ο ναυάγια περὶ τὴν πίστιν πυκνά · σιγᾷ τῶν εὐσεβούντων τὰ στόματα · λαοὶ τῶν εὐκτηρίων οἴκων ἐξελαθέντες ἐν τῷ ὑπαίθρῳ πρὸς τὸν ἐν οὐρανοῖς Δεσπότην τὰς χεῖρας αἰρουσι. Καὶ αἱ μέν θλίψεις βαρεῖαιν μαρτύριον δὶ οὐδαμοῦ, δ ιὰ τὸ τοὺς κακοῦντας ἡμᾶς τὴν αὐτὴν ἡμῖν ἔχειν προσηγορίαν. ’Υπὲρ τούτων αὐτός τε δεήθητι τοῦ Κυρίου, καὶ πάντας τοὺς γενναίους ἀθλητὰς τοῦ Χριστοῦ εἰς τὴν ὑπὲρ τῶν Ἐκκλησιῶν προσευχὴν συμπαράλαβεο ἵνα, εἴπερ ἔτι χρόνοι τινες ὑπολείπονται τῇ συστάσει τοῦ κόσμου, καὶ μὴ πρὸς τὴν ἐναντίαν φορὰν συνελαύνεται τὰ πάντα, διαλλαγεὶς ὁ Θεὸς ταῖς ἑαυτοῦ Ἐκκλησίαις, ἐπαναγάγῇ αὐτὰς πρός τὴν ἀρχαίαν εἰρήνην.

Ascholiǭ, episkopǭ Thessalonikē s. 1. Hosēs hēmas euphrosynēs eneplēse ta grammata tēs osiotētos sou, hēmeis men ouk an rhądiōs endeixasthai dynētheiēmen, asthenountos tou logou pros tēn enargeian autos de kaipara seautǭ eikazein opheileis, tekmairomenos tǭ kallei tōn ipestalmenōn, Ti gar ouk eiche ta grammata? Ou tēn pros Kyrion agapēn? Ou to peri tous martyras thauma, houtōs enargōs ton tropon tēs athlēseōs hypographonta, hǭste hypʼ opsin ēmin agagein ta pragmata? Ou tēn peri hēmas autous timēn te kai diathesin? Ouch otianeipoi tis tōn mmmam? hōste, hote eis cheiras tēn epistolēn edexametha, kai anegnōmen autēn pollakis, kai tēn bryousan en autę̄ charin tou Iineumatos katemathomen, nomisai hēmas epi tōn archaiōn kairōn gegenēsthai, hēnika ēnthoun hai Ekklēsiai tou Theou, errizōmenai tę̄ pistei, hēnōmenai tę̄ agapē, hōsper en eni sōmati mias sympnoias diaphorōn melōn yparchousēs; hote phaneroi men hoi diōkontes, phaneroi de hoi diōkomenoi polemoumenoi de oi laoi pleious eginonto, kai to haima tōn martyrōn, ardon tasEkklēsias, polyplasionas tous agōnistas tēs eusebeias exetrepse, tǭ zēlǭ tōn prolabontōn epapodyomenōn tōn hephexēs. Tote Christianoi men pros allēlous eirēnēn ēgomen eirēnēn ekeinēn, ēn o Kyrios hēmin katelipen, hēs nyn oudʼichnos hēmin loipon hypoleleiptai, houtōs autēn apēnōs apʼ allēlōn apediōxamen. Plēn allʼ hoti hai psychai hēmōn pros tēn palaian ekeinēn makariotēta epanēlthon, epeidē grammata men ēlthen ek tēs makrothen, anthounta tǭ tēs agapēs kallei, martys de ēmin epedēmēsen ek tōn epekeina Istrou barbarōn, diʼ heautou kēryssōn tēs ekei politeuomenēs pisteōs tēn akribeian. Tis an tēn epi toutois euphrosynēn tōn psychōn hēmōn diēgēsaito ? Tis an epinoētheiē dynamis logou enargōs exangeilai tēn hen tǭ kryptǭ tēs kardias hēmōn diathesin dynamenē? Hote mentoi eidomen ton athlētēn, hemakarisamen autou ton aleiptēn o hos para tǭ dikaiǭ kritę̄ ton tēs dikaiosynēs stephanon kai ’ autos apolēpsetai, pollous eis ton hyper tēs eusebeias epirrōsas agōna. 2. Epei de kai tou makariou andros Eutychous eis mnēmēn hēmas ēgages, kai esemnynas hēmōn tēn patrida, hōs autēn paraschomenēn tēs eusebeias ta spermata ' euphranas men hēmas tę̄ hypomnēsei tōn palaiōn, helypēsas de tǭ elenchǭ tōn horōmenōn. Oudeis gar ēmōn Eutychei tēn aretēn paraplēsios ; hoi ge tosouton apechomen barbarous exēmerōsai tę̄ dynamei tou Pneumatos, kai tę̄ energeią tōn parʼ autou charismatōn, hōste kai tous hēmerōs echontas tę̄ hyperbolę̄ tōn hamartiōn hēmōn exēgriōsthaio Eautois gar logizometha kai taisēmeterais hamar. tiais tēn aitian tou epi tosouton chythēnai tēn tōn hairetikōn dynasteian- Schedon gar ouden meros tēs oikoumenēs diapepheuge ton ek tēs haireseōs emprēsmon. Ta de sa diēgēmata, enstaseis athlētikai, sōmata ypir tēs eusebeias kataxainomena, thymos barbarikos ypo tōn akataplēktōn tēn kardian kataphronoumenos, hai poikilai basanoi tōn diōkontōn, ai dia pantōn enstaseis tōn agōnizomenōn, to xylon, to hydōr, ta teleiōtikoi tōn martyrōn. Ta de hēmetera hoia? Apepsyktai hē Portheitai hē tōn Paterōn didaskalia o nauagia peri tēn pistin pykna ; sigą tōn eusebountōn ta stomata ; laoi tōn euktēriōn oikōn exelathentes en tǭ hypaithrǭ pros ton en ouranois Despotēn tas cheiras airousi. Kai hai men thlipseis bareiain martyrion di oudamou, d ia to tous kakountas hēmas tēn autēn hēmin echein prosēgorian. ’Yper toutōn autos te deēthēti tou Kyriou, kai pantas tous gennaious athlētas tou Christou eis tēn hyper tōn Ekklēsiōn proseuchēn symparalabeo hina, eiper eti chronoi tines hypoleipontai tę̄ systasei tou kosmou, kai mē pros tēn enantian phoran synelaunetai ta panta, diallageis ho Theos tais heautou Ekklēsiais, epanagagę̄ autas pros tēn archaian eirēnēn.

To Ascholius, bishop of Thessalonica. 1. How much joy the letter of your holiness filled us with we could not easily show, since speech is too weak for vividness; but you yourself ought to guess it, judging from the beauty of what you wrote. For what did the letter not contain? Did it not contain love for the Lord? Admiration for the martyrs, describing the manner of their contest so vividly as to bring the events before our eyes? Honour and affection toward ourselves? What could anyone name that it lacked? So that when we received the letter into our hands, read it many times, and learned the grace of the Spirit welling up in it, we thought that we had come into the ancient times, when the churches of God flourished, rooted in faith, united in love, as in one body there is one breathing together of various members; when the persecutors were open and the persecuted were open, and the peoples, warred against, became more numerous, and the blood of the martyrs, watering the churches, nourished many times as many contenders for godliness, those who came after stripping for the contest in emulation of those who went before. Then we Christians kept peace with one another, that peace which the Lord left us, of which not even a trace is now left to us, so harshly have we driven it away from one another. Yet our souls returned to that old blessedness when a letter came from far away, blooming with the beauty of love, and a martyr visited us from the barbarians beyond the Danube, proclaiming in his own person the exactness of the faith that is lived there. Who could describe the joy of our souls at these things? What power of speech could be devised that would be able to declare vividly the disposition hidden in our heart? When we saw the athlete, we called his trainer blessed, who also himself will receive the crown of righteousness from the just judge, having strengthened many for the contest for godliness. 2. And since you brought to our memory the blessed man Eutyches, and honoured our homeland as having provided the seeds of godliness, you gladdened us by the memory of the past, but grieved us by the reproach of what we see. For none of us is like Eutyches in virtue; we are so far from taming barbarians by the power of the Spirit and the working of his gifts that even those of gentle disposition have been made savage by the excess of our sins. For we reckon to ourselves and to our sins the cause of the power of the heretics having spread so far. For almost no part of the world has escaped the conflagration of the heresy. Your accounts are of athletic contests, bodies torn for godliness, barbarian rage despised by men of undaunted heart, the varied tortures of the persecutors, the steadfastness of the contenders through everything, the wood, the water, the means by which martyrs are perfected. And what are ours? Love has grown cold; the teaching of the fathers is being ravaged; shipwrecks in the faith are frequent; the mouths of the godly are silent; the peoples, driven out of the houses of prayer, lift up their hands in the open air to the Master in heaven. And the afflictions are heavy, but there is martyrdom nowhere, because those who maltreat us bear the same name as we. For these things pray to the Lord yourself, and take with you all the noble athletes of Christ in prayer for the churches, so that, if any times still remain for the world's existence, and all things are not being driven toward the opposite course, God, reconciled to his churches, may bring them back to the ancient peace.

Textual problem in this passage: see the notes.

1 Cor 12:12 (echo, medium confidence) · John 14:27 (allusion, high confidence) · 2 Tim 4:8 (allusion, high confidence) · Matt 24:12 (allusion, medium confidence) · 1 Tim 1:19 (allusion, medium confidence)

Notes and citation

Summary: Basil rejoices at Ascholius's account of a martyr among the Goths beyond the Danube, contrasting the old persecutions, which made martyrs, with the present troubles caused by heretics who bear the Christian name.

Letter 164. The martyr is Sabas the Goth (d. 372), whose relics Ascholius had sent to Cappadocia; Eutyches was a Cappadocian remembered for spreading the faith among the Goths. One word ("love") is lost in the scan before "has grown cold" and supplied in the translation from the sense (Matt 24:12). Allusions: 1 Cor 12:12; John 14:27; 2 Tim 4:8; Matt 24:12; 1 Tim 1:19.

Topics: Martyrdom, Persecution, Heresy

Cite (SBL): Basil, Ep. 164 (PG 32:633d–637d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-164). (abbreviation not yet checked)

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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.

Chapter 165

165PG 32:640a

ι νέον ἀθλήσαντι ἐπὶ τῆς γείτονος ύμῖν βαρβάρου, τὴν ἐνεγκοῦσαν ἐτίμησας, οἶόν τις εὐγνώμων γεωργὸς τοῖς παρασχομένοις τά σπίραατα τὰς ἀπαρχὰς τῶν καρπῶν ἀποπέμπων. ’Ὁντως πρέποντα ἀθλητῇ Χριστοῦ τὰ δῶρα · μάρτυς τῆς ἀληθείας ἄρτι τὸν τῆς δικαιοσύνης ἀναδησάμενος στέφανον, ὃν καὶ ὑπεδεξάμεθα χαίροντες, καὶ ἑδοξάσαμεν τὸν Θεὸν τὸν ἐν πᾶσι τοῖς ἔθνεσι πληρώσαντα λοιπὸν τὸ Εύαγγὲλιον τοῦ Χριστοῦ αὐτοῦ. Παρακίκλησο δε καὶ ἡμῶν τῶν ἀγαπώντων σε μεμνῆσθαι ἐν ταῖς προσευχαῖς, καὶ σπουδαίως ὑπὲρ τῶν ψυχῶν ἡμῶν προσεύχεσθαι τῷ Κυρίῳ, ἵνα καταξιωθτῦμέν ποτε ἄρξασθαι καὶξαύτοὶ δουλεύειν τῷ Θεῷ, κατὰ τὴν ὁδὸν τῶνςὲντολῶν αὐτοῦ, ag ἔδωκεν ἡμῖν εἰς σωτηρίαν.

i neon athlēsanti epi tēs geitonos ymin barbarou, tēn enenkousan etimēsas, oion tis eugnōmōn geōrgos tois paraschomenois ta spiraata tas aparchas tōn karpōn apopempōn. ’Hontōs preponta athlētę̄ Christou ta dōra ; martys tēs alētheias arti ton tēs dikaiosynēs anadēsamenos stephanon, hon kai hypedexametha chairontes, kai hedoxasamen ton Theon ton en pasi tois ethnesi plērōsanta loipon to Euangelion tou Christou autou. Parakiklēso de kai hēmōn tōn agapōntōn se memnēsthai en tais proseuchais, kai spoudaiōs hyper tōn psychōn hēmōn proseuchesthai tǭ Kyriǭ, hina kataxiōthtymen pote arxasthai kaixautoi douleuein tǭ Theǭ, kata tēn hodon tōnsentolōn autou, ag edōken hēmin eis sōtērian.

… to the one who has newly contended in the barbarian land neighbouring you, you have honoured the land that bore him, like a grateful farmer sending the first fruits of the harvest to those who supplied the seed. Truly fitting for an athlete of Christ are the gifts: a martyr of the truth who has just been crowned with the crown of righteousness, whom we received with joy, and we glorified God, who has now fulfilled the gospel of his Christ among all the nations. Be exhorted to remember us too, who love you, in your prayers, and to pray earnestly to the Lord for our souls, that we may be deemed worthy at some time to begin ourselves to serve God, according to the way of his commandments, which he gave us for salvation.

Textual problem in this passage: see the notes.

2 Tim 4:8 (allusion, high confidence) · Rom 15:19 (echo, medium confidence)

Notes and citation

Summary: Basil thanks Ascholius for sending to Cappadocia the relics of a martyr newly crowned among the Goths.

Letter 165, to Ascholius of Thessalonica; its opening is lost in the scan and marked "…". The martyr is Sabas the Goth, whose relics were sent to Cappadocia. Allusions: 2 Tim 4:8; Rom 15:19; 1 Cor 3:6 (the farmer's image).

Topics: Martyrdom

Cite (SBL): Basil, Ep. 165 (PG 32:640a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-165). (abbreviation not yet checked)

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Chapter 166

166PG 32:640b

Εὐσεβίῳ, ἐπισκόπῳ Σαμοσάτων.

Eusebiǭ, episkopǭ Samosatōn.

To Eusebius, bishop of Samosata.

Notes and citation

Summary: Only the heading of this letter to Eusebius of Samosata survives in the scan.

Letter 166: the scan gives only the heading; the text of the letter is not printed here.

Cite (SBL): Basil, Ep. 166 (PG 32:640b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-166). (abbreviation not yet checked)

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Chapter 167

167PG 32:640b

Εὖσεβίῳ, έπισκὸπῳ Σαμοσάτων. Καὶ γράφων καὶ μεμνημένος εὐφραίνεις ἡμᾶς, καὶ τά τούτου μεῖζον, εὐλογῶ ἡμᾶς ἐν τοῖς γράμμασιν. ἸΙμεις δὲ, εἰ μὲν ἄξιοι τῶν σῶν παθημάτων, καὶ τῆς ὑπὲρ Χριστοῦ ἀθλήσεως, κατηξιώθημεν ἂν καὶ μέχρι σοῦ γενόμενοι περιπτύξασοαί σου τὴν θεοσέβειαν, καὶ τύπον λαβεῖν τῆς ἕν τοῖς παθήμασι καρτερίας · ἐπειδὴ δὲ ἀνάξιοι τούτου τυγχάνομεν, πολλαῖς θλίψεσι καὶ ἀσχολίαις ἕνεχόμενοι, ὃ δεύτερόν ἐστι ποιοῦμεν ο προσαγορεύομεν τὴν σὴν τελειότητα, καὶ ἀξιοῦμεν μὴ κάμνειν σε μεμνημένον ἡμῶν. Οὐ γὰρ ὠφέλεια μόνον ἡμῖν τῶν σῶν καταξιοῦσθαι γραμμάτων, ἀλλὰ καὶ καύχημα πρὸς τοὺς πολλοὺς καὶ καλλώπισμα, ὅτι λόγος ἡμῶν ἐστι παρὰ ἀνδρὶ τοσούτῳ τὴν ἀρετὴν καί τοσαύτην ἔχοντι πρὸς Θεὸν οἰκειότητα, ὥστε καὶ ἄλλους οἰκειοῦν δύνασθαι καὶ

Eusebiǭ, episkopǭ Samosatōn. Kai graphōn kai memnēmenos euphraineis hēmas, kai ta toutou meizon, eulogō hēmas en tois grammasin. IImeis de, ei men axioi tōn sōn pathēmatōn, kai tēs hyper Christou athlēseōs, katēxiōthēmen an kai mechri sou genomenoi periptyxasoai sou tēn theosebeian, kai typon labein tēs hen tois pathēmasi karterias ; epeidē de anaxioi toutou tynchanomen, pollais thlipsesi kai ascholiais henechomenoi, ho deuteron esti poioumen o prosagoreuomen tēn sēn teleiotēta, kai axioumen mē kamnein se memnēmenon hēmōn. Ou gar ōpheleia monon hēmin tōn sōn kataxiousthai grammatōn, alla kai kauchēma pros tous pollous kai kallōpisma, hoti logos hēmōn esti para andri tosoutǭ tēn aretēn kai tosautēn echonti pros Theon oikeiotēta, hōste kai allous oikeioun dynasthai kai

To Eusebius, bishop of Samosata. You gladden us both by writing and by remembering us, and, what is greater than this, you bless us in your letters. If we were worthy of your sufferings and of your contest for Christ, we would have been deemed worthy to come to you, to embrace your piety, and to take a model of endurance in sufferings; but since we are unworthy of this, being held by many afflictions and occupations, we do what is second best: we greet your perfection and ask you not to grow weary of remembering us. For to be deemed worthy of your letters is not only a benefit to us but also a boast and an ornament before the many, that we are of some account with a man so great in virtue and having such intimacy with God that he can bring others too into intimacy …

Notes and citation

Summary: Basil thanks the exiled Eusebius for his letters and blessing and asks to be remembered.

Letter 167. Eusebius was then in exile in Thrace. The scan breaks off in the last sentence (marked "…").

Topics: Persecution

Cite (SBL): Basil, Ep. 167 (PG 32:640b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-167). (abbreviation not yet checked)

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Chapter 168

168PG 32:640b–641d

Ἀντιόχῳ, πρεσβυτέρῳ,μῄ ἀδελφιδῳ συνόντι ἑν τῇ Ὀσον ὀδύρομαι την Ἐκκλησίαν τήν στερηθεῖσαν τῆς τοῦ τοιούτου ποιμένος ἕπιστασίας, τοσοῦτον μοι καρίζω ὑμᾶξ καταξιωθέντας ἂν τοιούτῳ καιρῷ συνετναι ἀνδρὶ τὸν μεγαν ὑπὲρ τῆς ιύσιβιίας διαθλοῦντι ἀγῶνα. Πίπιισμαι γὰρ, ὅτι 6 Κύριος καὶ ὑμᾶς τῆς αὐτῆς μερίδος καταξιὼσιι, τοὺς καλῶς ἀλιίφοντας καὶ ἔπιγιίροντας αὐτοῦ τὴν προθυμίαν. Ἠλίκον δὲ κέρδος ἐν ἠσυχίᾳ ἀπολαύειν ἆνδρός τοσαῦτα μὶν ἐκ τῆς μαθήσεως, τοσαῦτα δὴ ἱκτῆς πείρας τῶν πραγμάτων συνειληχότοςί ’Ὡστι πέπεισμαι ὑμᾶς νῦν ἕγνωκέναι τόν ἄνδρα, ἡλίκος ἐστὶ τήν σύνεσινο διότι ἐν τῷ παρελθόντι χρόνῳ καὶ αὐτὸς τὼν διάνοιαν εἶχεν εἰς πολλά σχιζομένην, καὶ ὑμαῖς ούκ ἤγιτι σχολὴν ἀπὸ τῶν τοῦ βίου πραγμάτων, ὥστε ὅλοι προσκιῖσθαι τῷ πνευματικῷ νάματι τῷ ἀπὸ καθαρᾶς καρδίας τοῦ ἀνδρὸς προχεομίνῳ. Ἀλλὰ παράσχοι 6 Κύριος ὑμᾶς καὶ αὐτῷ παράκλησιν εἷναί, καὶ αὐτοὺς μὴ δεῖσθαι τῆς ’ἐτέρων παρηγορίας· Ὅπερ οὖν καὶ πέπεισμαι περὶ τῶν καρδιῶν ὑμῶν, τικμαίρόμενος τῇ τι ἰμαυτοῦ πείρᾳ, ἢν πρὸς ὀλίγον ὑμῶν ἱπιιράθην, καὶ τῇ μεγάλῃ διδασκαλίᾳ τοῦ καλοῦ καθηγητοῦ, όῦ μιᾶς ἡμέρας συνουσία αὔταρκές ἐστιν ἕφόδ ιον πρὸς σωτηρίαν.

Antiochǭ, presbyterǭ,mę̄ adelphidǭ synonti hen tę̄ Oson odyromai tēn Ekklēsian tēn sterētheisan tēs tou toioutou poimenos hepistasias, tosouton moi karizō hymax kataxiōthentas an toioutǭ kairǭ synetnai andri ton megan hyper tēs iysibiias diathlounti agōna. Pipiismai gar, hoti 6 Kyrios kai hymas tēs autēs meridos kataxiōsii, tous kalōs aliiphontas kai epigiirontas autou tēn prothymian. Ēlikon de kerdos en ēsychią apolauein andros tosauta min ek tēs mathēseōs, tosauta dē hiktēs peiras tōn pragmatōn syneilēchotosi ’Hōsti pepeismai hymas nyn hegnōkenai ton andra, hēlikos esti tēn synesino dioti en tǭ parelthonti chronǭ kai autos tōn dianoian eichen eis polla schizomenēn, kai hymais ouk ēgiti scholēn apo tōn tou biou pragmatōn, hōste holoi proskiisthai tǭ pneumatikǭ namati tǭ apo katharas kardias tou andros procheominǭ. Alla paraschoi 6 Kyrios hymas kai autǭ paraklēsin heinai, kai autous mē deisthai tēs ’eterōn parēgorias; Hoper oun kai pepeismai peri tōn kardiōn hymōn, tikmairomenos tę̄ ti imautou peirą, ēn pros oligon hymōn hipiirathēn, kai tę̄ megalę̄ didaskalią tou kalou kathēgētou, ou mias hēmeras synousia autarkes estin hephod ion pros sōtērian.

To Antiochus the presbyter, his nephew, who was with him in exile. As much as I mourn for the church deprived of the oversight of such a shepherd, so much do I count you blessed, who have been deemed worthy at such a time to be with a man fighting the great contest for godliness. For I am persuaded that the Lord will deem you too worthy of the same portion, you who anoint him well and rouse his eagerness. How great a gain it is to enjoy in quiet a man who has gathered so much from learning and so much from experience of affairs! So I am persuaded that you now know the man, how great he is in understanding; because in time past he himself had his mind divided among many things, and you had no leisure from the affairs of life to devote yourselves wholly to the spiritual stream poured forth from the man's pure heart. But may the Lord grant that you be a comfort to him, and that you yourselves may need no consolation from others. And this I am persuaded of concerning your hearts, judging both by my own experience, which I had of you for a little while, and by the great teaching of your good master, a single day's company with whom is sufficient provision for salvation.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Basil counts Antiochus blessed to share the exile of his uncle Eusebius of Samosata and to learn from him at leisure.

Letter 168. The word "exile" in the heading is lost in the scan and supplied from the sense.

Topics: Persecution

Cite (SBL): Basil, Ep. 168 (PG 32:640b–641d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-168). (abbreviation not yet checked)

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Chapter 169

169PG 32:644a–644c

ὥσπερ ἄλλος τινα προστησάμενος, καὶ μικροῦ τήν Ἐκκλησίαν πᾶσαν ἀνάστατον πεποίηκε, περιφρονῶν μὲν τόν ἑαυτοῦ πρεσβύτερνν, ἄνδρα καὶ πολιτείᾳ καὶ ἡλικίᾳ αἰδέσιμον, περιφροοῶν δὲ τόν χωρίπίσκοπον, καὶ ἡμᾶς ὡς οὐδενός ἀξίους· θορύβων δὲ ἀεὶ καὶ ταπαχῶν πληρῶν τὴν πόλιν, καὶ σύμπαν τὸ ἱερατεῖον· Καὶ τέλος, ἱνα τι λόγῳ ἐπιτιμηθῇ μικρὸν παρʼ ἠ μῶν καὶ τοῦ χωρεπισκόμου, πρὸς τό μὴ καταφρονεῖν αὐτόν (καὶ γὰρ καὶ τούς νέους ἐγύμναζεν εἰς τὴν αὐτὴν ἀπόνοιαν), πρᾶγμα διανοεῖται λίαν τολμηρόν καὶ ἀπάνθρωπον. Ευλὴ σας νῷν παρθένων ὃσας ἠδύνατο, καὶ νύκτα τηρήσας, δραπέτης γίνεται, Ηάνυ σοι δεινὰ ταῦτα φανεῖταί. Σκόπει καὶ τὸν καιρόν. Ἦγετο μὲν ἡ ἐκεῖσε σύνοδος, καὶ πολύ ἐπέρρει τό πλῆθος. Ὀ δὲ πανταχόθεν, ὡς εἰκό ς, ἀντεξῆγε τόν ἑαυτοῦ χορὸν νέοις.inépuav, καὶ περιχορεύοντα, καὶ πολλὴν μὲν κατήφειαν κινοῦντα τοῖς εύλαβἐσι, πολύν δ ξ γέλωτα τοῖς ἁκρατέσι καὶ τὴν γλῶσσαν ἑτοιμοτέροις. 1(άὶ οὐκ ἀρκεῖ ταῦτα, καίπερ τηλικαῦτα ὄντα τό μέγεθος· ἀλλʼ ἔτι καὶτοὺς γονεῖς, ὡς πυνθάνομαι, τῶν παρθένων τὴν ἀτεκνίαν ού φέροντας, καὶ τὴν διασπορὰν ἐπαναγαγεῖν βουλομένους, καὶ μετʼ ὀδυρμῶν προσπίπτοντας, ὡς εἰκός, ταῖς ἑαυτῶν θυγατράσι, περιυβρίζει καὶ ἀτιμοῖ ὁ θαῦμαστὸς νεονίσκος μετὰ τοῦ λῃστρικοῦ συντάγματος Ταῦτα μὴ ἀνεκτὰ φανήτω τῇ σῇ εύλαβείῳ καὶ γὰρ κοινὸς πάντων ἡμῶν ὁγέλως ἀλλὰ μάλιστα μὲν αὑτὸν κέλευσον μετὰ τῶν παρθένων ἐπανελθεῖν. Τύχοι γὰρ οἶν τινος φιλανθρωπίας, εἰς μετά σῶν ἐπανήκοῖ γραμμάτων εἰ δι μὴ, τάς γε παρθένους ἀπόπεμρον τῆ μητρί αὐτῶν τῆ Ἐκκλησία. Εἰ δὲ μὴ, τὰς γε βουλομένας τυραννεῖσθαι μὴ συγχωρήσης, ἀλλʼ ἕπανελθεῖν τύπωσον πρός ἡμᾶς ἣ μαρτυρόμεθα σοι ὃ καὶ Θεῷ καὶ ἀνθρώποις, ὅτι μὴ καλῶς ταῦτα γίνεται, μηδὲ θεσμοῖς Ἐκκλησίας. Γλυκέριος δὲ εἰ μεν ἐπανέλθοι μετʼ ἐπιστήμης καὶ τῆς πρεπούσης εὐσταθείας, τοῦτο ἄριστον· εἰ δὲ μὴ, ἔστω πεπαυμένος τῆς ὑπηρεσίας.

hōsper allos tina prostēsamenos, kai mikrou tēn Ekklēsian pasan anastaton pepoiēke, periphronōn men ton heautou presbyternn, andra kai politeią kai hēlikią aidesimon, periphrooōn de ton chōripiskopon, kai hēmas hōs oudenos axious; thorybōn de aei kai tapachōn plērōn tēn polin, kai sympan to hierateion; Kai telos, hina ti logǭ epitimēthę̄ mikron parʼ ē mōn kai tou chōrepiskomou, pros to mē kataphronein auton (kai gar kai tous neous egymnazen eis tēn autēn aponoian), pragma dianoeitai lian tolmēron kai apanthrōpon. Eulē sas nǭn parthenōn hosas ēdynato, kai nykta tērēsas, drapetēs ginetai, Ēany soi deina tauta phaneitai. Skopei kai ton kairon. Ēgeto men hē ekeise synodos, kai poly eperrei to plēthos. O de pantachothen, hōs eiko s, antexēge ton heautou choron neois.inepuav, kai perichoreuonta, kai pollēn men katēpheian kinounta tois eulabesi, polyn d x gelōta tois hakratesi kai tēn glōssan hetoimoterois. 1(ai ouk arkei tauta, kaiper tēlikauta onta to megethos; allʼ eti kaitous goneis, hōs pynthanomai, tōn parthenōn tēn ateknian ou pherontas, kai tēn diasporan epanagagein boulomenous, kai metʼ odyrmōn prospiptontas, hōs eikos, tais heautōn thygatrasi, periybrizei kai atimoi ho thaumastos neoniskos meta tou lę̄strikou syntagmatos Tauta mē anekta phanētō tę̄ sę̄ eulabeiǭ kai gar koinos pantōn hēmōn hogelōs alla malista men hauton keleuson meta tōn parthenōn epanelthein. Tychoi gar oin tinos philanthrōpias, eis meta sōn epanēkoi grammatōn ei di mē, tas ge parthenous apopemron tē mētri autōn tē Ekklēsia. Ei de mē, tas ge boulomenas tyranneisthai mē synchōrēsēs, allʼ hepanelthein typōson pros hēmas hē martyrometha soi ho kai Theǭ kai anthrōpois, hoti mē kalōs tauta ginetai, mēde thesmois Ekklēsias. Glykerios de ei men epanelthoi metʼ epistēmēs kai tēs prepousēs eustatheias, touto ariston; ei de mē, estō pepaumenos tēs hypēresias.

… setting himself up as another leader, he has almost turned the whole church upside down, despising his own presbyter, a man revered for both his way of life and his age, despising the chorepiscopus, and us as worth nothing; and always filling the city and the whole clergy with tumults and disturbances. And finally, so as not to be rebuked even a little by word from us and the chorepiscopus for despising them (for he was training the young men too into the same folly), he devises a deed very daring and inhuman. Having carried off as many virgins as he could, and waiting for night, he becomes a runaway. These things will seem very terrible to you. Consider the time too. The synod there was being held, and a great crowd was streaming in. And he, from all sides, as one would expect, led out his own chorus of young women in opposition, dancing around, causing much dejection to the devout and much laughter to the intemperate and those of readier tongue. And these things are not enough, great as they are; but further, as I learn, when the parents of the virgins, not bearing their childlessness and wishing to bring back the scattered ones, fell down before their daughters with laments, as was natural, this admirable youth with his band of robbers insults and dishonours them. Let these things not seem tolerable to your reverence; for the ridicule falls on all of us in common. But above all, order him to return with the virgins. For he would meet with some humanity if he came back with letters from you; and if not, at least send the virgins back to their mother, the church. And if not that, at least do not allow those who wish to return to be held by force, but arrange for them to come back to us; or we solemnly testify to you, as before God and men, that these things are not well done nor according to the ordinances of the church. As for Glycerius, if he returns with understanding and fitting steadiness, that is best; if not, let him be removed from his ministry.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Basil tells Gregory how the deacon Glycerius ran off with a band of virgins and asks him to send them back.

This staged ref is Letter 169, to Gregory (of Nazianzus, the elder, or of Nyssa; uncertain). Its opening, describing Glycerius's ordination as deacon, is lost in the scan and marked "…". A few words describing the chorus are garbled in the scan and translated by sense.

Topics: Church office

Cite (SBL): Basil, Ep. 169 (PG 32:644a–644c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-169). (abbreviation not yet checked)

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Chapter 170

170PG 32:645a

Γλυκερ ίῳ. Α Μέχρι τίνος ἀπονοῇ, καὶ κακῶς μὶν βούλεύη περὶ σεαυτοῦ, κινεῖς δὲ ἡμᾶς, αἰσχύνεις δε τὸ κοινὸν τάγμα τῶν μοναστῶν ; Ἐπάνελθε οὖν τῷ Θεῷ θαρρῶν καὶ ἡμῖν, οὗ τήν φιλανθρωπίαν μιμούμεθα, Εἰ γὰρ καὶ πατρικῶς ἐπετιμήσαμεν, ἀλλὰ καὶ συγγνωσὸμεθα πατρικῶς. Ταῦτά σοι παρʼ ἡμῶνο ἐπειδὴ πολλοὶ τε ἱκετεύουσιν ἄλλοι, καὶ πρὸ τῶν ἄλλων ὁ σὸς πρεσβύτερος, οὗ τὴν πολιὰν αἰδούμεθα καὶ τὴν εὐσπλαγχνίαν. Εἰ δὲ μακρύνεις ἀφʼ ἡμῶν, τοῦ βαθμοῦ μὶν πάντως ἐκπέπτωκας· ἑκπεσῇ δὲ καὶ τοῦ Θεοῦ μετὰ τῶν μελῶν σου καὶ τῆς στολῆς, οἷς ἄγεις τὰς νέας οὐ πρὸς Θεὸν, ἀλλʼ εἰς βάραθρον.

Glyker iǭ. A Mechri tinos aponoę̄, kai kakōs min bouleuē peri seautou, kineis de hēmas, aischyneis de to koinon tagma tōn monastōn ? Epanelthe oun tǭ Theǭ tharrōn kai hēmin, hou tēn philanthrōpian mimoumetha, Ei gar kai patrikōs epetimēsamen, alla kai syngnōsometha patrikōs. Tauta soi parʼ hēmōno epeidē polloi te hiketeuousin alloi, kai pro tōn allōn ho sos presbyteros, hou tēn polian aidoumetha kai tēn eusplanchnian. Ei de makryneis aphʼ hēmōn, tou bathmou min pantōs ekpeptōkas; hekpesę̄ de kai tou Theou meta tōn melōn sou kai tēs stolēs, hois ageis tas neas ou pros Theon, allʼ eis barathron.

To Glycerius. How long will you be out of your mind, and plan badly for yourself, and provoke us, and disgrace the common order of monks? Come back, then, trusting in God and in us, who imitate his kindness. For if we rebuked you as a father, we will also pardon you as a father. This is what you have from us, since many others are entreating for you, and before the others your own presbyter, whose grey hair and compassion we respect. But if you keep far from us, you have certainly fallen from your rank; and you will fall from God too, with your songs and your dress, by which you lead the young women not to God, but into the pit.

Notes and citation

Summary: Basil calls the runaway deacon Glycerius to return, promising fatherly pardon and warning of deposition.

Letter 170.

Topics: Church office

Cite (SBL): Basil, Ep. 170 (PG 32:645a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-170). (abbreviation not yet checked)

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Chapter 171

171PG 32:645a

Γρηγορίῳ. Ἐπέσταλκά σοι καὶ πρώην περὶ Γλυκερίον καὶ τῶν παρθένων. Οἱ δέ οὐδέπω καὶ τήμερον ἐπανηκασιν, ἀλλʼ ἔτι μέλλουσιν, οὑκ οἶδα ὅθεν καὶ ὅπως. Οὐ γὰρ ἂν ἐκείνὸ σου καταγνοίην, ὡς ἐφʼ ἡμετέρᾳ διαβολῇ τοῦτο ποιεῖς, ἣ αὐτὸς πάσχων τι πρὸς ἡμᾶς. ἢ ἄλλοις χαριζόμενος. Ἦκέτωσαν οὖν μηδὲν δεδοικότες· σὺ γενοῦ τούτου ἐγγυητὴς. Καὶ γὰρ ἁλγοῦμεν τεμνομένων τῶν μελῶν, εἰ καὶ καλῶς ἐτμήθησαν. Εἰ δὲ ἁντιτιίνοιεν, ἐπʼ ἄλλους τὸ βάρος, ἡμεῖς δὲ ἀποπλυνόμεθα.

Grēgoriǭ. Epestalka soi kai prōēn peri Glykerion kai tōn parthenōn. Hoi de oudepō kai tēmeron epanēkasin, allʼ eti mellousin, houk oida hothen kai hopōs. Ou gar an ekeino sou katagnoiēn, hōs ephʼ hēmeterą diabolę̄ touto poieis, hē autos paschōn ti pros hēmas. ē allois charizomenos. Ēketōsan oun mēden dedoikotes; sy genou toutou engyētēs. Kai gar halgoumen temnomenōn tōn melōn, ei kai kalōs etmēthēsan. Ei de hantitiinoien, epʼ allous to baros, hēmeis de apoplynometha.

To Gregory. I wrote to you recently too about Glycerius and the virgins. But they have not yet returned even today, but still delay, I do not know why or how. For I would not condemn you of doing this to slander us, or because you yourself have some grievance against us, or to please others. Let them come, then, fearing nothing; you be the guarantor of this. For we grieve when members are cut off, even if they were rightly cut off. But if they resist, the burden falls on others, and we wash our hands of it.

Notes and citation

Summary: Basil asks Gregory again to send back Glycerius and the virgins, guaranteeing them safety.

Letter 171.

Cite (SBL): Basil, Ep. 171 (PG 32:645a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-171). (abbreviation not yet checked)

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Chapter 172

172PG 32:645a–648b

Σωφρονίῳ ἐπισκὸπῳ. Ὅπως ηὔφρανας ἡμᾶς τοῖς γράμμασιν, οὐδὲν δεόμεθα γράφειν. Εἱκάξεις γὰρ πάντως αὐτοῖς οἷς ἐπέστειλας τοιούτοις οὖσι. Τὸν γὰρ πρῶτον καρπὸν τοῦ Πνεύματος, τὴν ἀγάπην, ἔδειξας ἡμῖν διὰ τοῦ γράμματος. Τούτου δε τι ἆν γένοιτο τιμιώτερον ἡμῖν ἐν τῇ παρούσῃ τῶν καιρῶν καταστάσει, ἡνίκα, διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ἐψύγη τῶν πολλῶν ἡ ἀγάπης Οὐδὲν γὰρ οὕτω σπάνιον νῦν ὡς ἀδελφοῦ συντυχία πνευματικοῦ, καὶ ῥῆμα εἰρηνικὸν, καὶ πνευματική κοινωνία3 ἦν εὑρόντες ἐν τῇ σῇ τελειότητι ὕπερευχαριστήσαμεν τῷ Κυρίῳ, δεόμενοι καὶ τῆς τελείας ἐπὶ σοὶ μετασχεῖν εὐφροσύνης. Εἰ γὰρ ἐπιστολαὶ τοιαῦται, ὁποία ἡ συντυχία; Καὶ εἰ πόρῥωθεν οὕτως αἱρεῖς, πόσου ἄξιος ἔσῃ ἐγγύθεν ἡμῖν ἐπιφανείς Εὖ δι ἴσθι, εἰ μὴ μυρίων ἀσχολιων περιεῖχε πλῆθος, καὶ αἱ ἀπαραίτητοι αὗται ἀνάγκαι αἶς ἐνδεδέμεθα, αὐτόν με ἕπειχθῆναι πρός τὴν σὴν τελειότητα. Καίτοιγε μέγα μοι ἐμπόδιόν ἐστι πρὸς τὰς κινήσεις ἡ παλαιά αὕτη τοῦ σώματος αρρωστία, ἀλλʼ ὅμως οὐκ ἂν ὑπελογισάμην τοῦτο ἐμπόδιον τῆς προσδοκωμένης ἕνεκεν ὡφελείας. Τὸ γὰρ ἀνδρὶ τὰ αὖτά φρονοῦντι, καὶ τὴν τῶν Πατέρων πρεσβεύοντι πίστιν, ὡς ὁ τῶν τιμίων ἀδελφῶν καὶ συμπρεσβυτέρων λόγος, καταξιωθῆναι περιτυχεῖν, όʼντως ἐστὶν εἰς τὴν ἀρχαίαν μακαριότητα τῶν Ἐκκλησιῶν ἐπανελθεῖν, ὅτε ὀλίγοι ἦσαν οἱ νοσούντες περὶ ζητήσεις, ἐν ἠσυχίᾳ δὲ ἦσαν πάντες, ἐργάται ὄντες τῶν ἐντολῶν ἀνεπαίσχυντοι, διὰ τῆς ἁπλῆς καὶ ἀπεριέργου ὁμολογίας λατρεύοντες τῷ Κυρίῳ, καὶ ἄσυλον τὴν πίστιν καὶ ἀπερίεργον την εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα διαφυλάσσοντες.

Sōphroniǭ episkopǭ. Hopōs ēuphranas hēmas tois grammasin, ouden deometha graphein. Heikaxeis gar pantōs autois hois epesteilas toioutois ousi. Ton gar prōton karpon tou Pneumatos, tēn agapēn, edeixas hēmin dia tou grammatos. Toutou de ti an genoito timiōteron hēmin en tę̄ parousę̄ tōn kairōn katastasei, hēnika, dia to plēthynthēnai tēn anomian, epsygē tōn pollōn hē agapēs Ouden gar houtō spanion nyn hōs adelphou syntychia pneumatikou, kai rhēma eirēnikon, kai pneumatikē koinōnia3 ēn heurontes en tę̄ sę̄ teleiotēti hypereucharistēsamen tǭ Kyriǭ, deomenoi kai tēs teleias epi soi metaschein euphrosynēs. Ei gar epistolai toiautai, hopoia hē syntychia? Kai ei porrhōthen houtōs haireis, posou axios esę̄ engythen hēmin epiphaneis Eu di isthi, ei mē myriōn ascholiōn perieiche plēthos, kai hai aparaitētoi hautai anankai ais endedemetha, auton me hepeichthēnai pros tēn sēn teleiotēta. Kaitoige mega moi empodion esti pros tas kinēseis hē palaia hautē tou sōmatos arrōstia, allʼ homōs ouk an hypelogisamēn touto empodion tēs prosdokōmenēs heneken hōpheleias. To gar andri ta auta phronounti, kai tēn tōn Paterōn presbeuonti pistin, hōs ho tōn timiōn adelphōn kai sympresbyterōn logos, kataxiōthēnai peritychein, oʼntōs estin eis tēn archaian makariotēta tōn Ekklēsiōn epanelthein, hote oligoi ēsan hoi nosountes peri zētēseis, en ēsychią de ēsan pantes, ergatai ontes tōn entolōn anepaischyntoi, dia tēs haplēs kai aperiergou homologias latreuontes tǭ Kyriǭ, kai asylon tēn pistin kai aperiergon tēn eis Patera kai Huion kai hagion Pneuma diaphylassontes.

To Sophronius, bishop. How you gladdened us with your letter we need not write; for you will surely guess it from what you wrote, being what it was. For you showed us through the letter the first fruit of the Spirit, love. And what could be more precious to us in the present state of the times, when, because lawlessness has multiplied, the love of many has grown cold? For nothing is now so rare as meeting a spiritual brother, a peaceable word, and spiritual communion; finding which in your perfection we gave abundant thanks to the Lord, asking also to share in perfect joy in you. For if the letters are such, what will the meeting be? And if you so win us from afar, how much will you be worth when you appear to us close at hand? Know well that, if a multitude of countless occupations and these inexorable necessities by which we are bound did not hold me, I would myself have hastened to your perfection. Indeed this old illness of my body is a great hindrance to movement, but I would not have counted it a hindrance for the sake of the expected benefit. For to be deemed worthy to meet a man of the same mind, who holds in honour the faith of the fathers, as the report of the honoured brothers and fellow presbyters says, is truly to return to the ancient blessedness of the churches, when few were sick with questionings, and all were at peace, workmen of the commandments who had no need to be ashamed, serving the Lord through the simple and unelaborate confession, and preserving inviolate and unelaborate the faith in Father and Son and Holy Spirit.

Gal 5:22 (allusion, high confidence) · Matt 24:12 (quotation, high confidence) · 1 Tim 6:4 (allusion, medium confidence) · 2 Tim 2:15 (allusion, medium confidence)

Notes and citation

Summary: Basil thanks bishop Sophronius for a loving letter and recalls the ancient peace of the churches when the faith in Father, Son, and Spirit was kept simply.

Letter 172. Allusions: Gal 5:22; Matt 24:12; 1 Tim 6:4; 2 Tim 2:15.

Topics: Trinity

Cite (SBL): Basil, Ep. 172 (PG 32:645a–648b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-172). (abbreviation not yet checked)

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Chapter 173

173PG 32:648b–649b

Πρὸς Θεοδώραν κανονικήν. Ὀκνηροὺς ἡμᾶς ποιεῖ πρὸς τὸ γράφειν το μὴ πεπεῖσθαι τὰς ἐπιστολὰς ἡμῶν πάντως ἐγχειρίζεσθαι τῇ σῇ ἀγάπη ἀλλά κακίᾳ τῶν διακονούντων μυρίους προεντυγχάνειν ἐτέρους, καὶ μάλιστα νῦν οὕτω τεταραγμένων τῶν κατὰ τὴν οἰκουμένην πραγμάτων. Διόπερ ἀναμένω τρόπον τινὰ μεμφθῆναι, καὶ ἀπαιτηθῆναι βιαίως τὰς ἐπιστολὰς, ὥστε αὗτῳ τούτῳ τεκμηρίῳ χρήσασθαι τῆς ἀποδόσεως. Καὶ γράφοντες μεν οὖν καὶ σιωπῶντες ἓν ἔργον ἔχομεν, ἐν ταῖς καρδίαις ἡμῶν φνλάσσειν τὴν μνήμην τῆς κοσμιότητός σου, καὶ προσεύχεσθαι τῷ Κυρίῳ δοῦναί σοι τελέσαι τόν δρόμον τῆς ἀγαθῆς πολιτείας, καθά προείλου. Τῷ ὄντι γὰρ οὐ μικρὸς (Ern/city όμὲογουντι ‘ τῆς ἐπαγγελίας τὰ ἐφεξῆς ἐπάγειν. Τὸ μὲν γὰρ προελέσθαι τὴν κατά τό Εὐαγγέλιον πολιτείαν παντὸς. τὸ δε καὶ μέχρι τῶν μικροτάτων ἄγειν τὴν παρατήρησιν, καὶ μηδὲν τῶν εκεῖ γεγραμμένων παρορᾷν, τοῦτο πάνυ ὀλίγοις τῶν εις ἡμετέραν γνῶσιν ἡκόντων κατώρθωται· ὥστε καὶ γλώσσῃ πεπεδημένη κεχρῆσθαι καὶ ὀφθαλμῷ πεπαιδαγωγημένῳ κατά τὸ βούλημα τού Εύαγγελίου, καὶ χερσὶν ἐνεργεῖν κατά τὸν σκοπόν τῆς εὐαρεστήσεως τοῦ Θεοῦ, καὶ πόδας κινεῖν, καὶ ἑκάστῳ τῶν μελῶν οὕτω κεχρῆσθαι, ὡς ἐξ ἀρχῆς ό Δημιουργός ήμῶν ᾠκονόμησε· τὸ ἓν τῇ καταστολῇ κόσμιον, τὸ ἓν ταῖς συντυχίαις τῶν ἀνδρῶν πεφυλαγμένον, τὸ ἐν βρώμασιν αὔταρκες, τό ἐν τῇ κτήσει τῶν ἀναγκαίων , ἀπέριττον. Ταῦτα πάντα μικρά μὲν ἁπλῶς οὕτω λεγόμενα, μεγάλου δὲ ἀγῶνος εἰς τό κατορθωθῆναι χρῄζοντα, ὡς ἐπʼ αὐτῆς τῆς ἀληθείας εὕρομεν. Καὶ μὲν καὶ τὸ έν τῇ ταπεινοφροσύνῃ τέλειον, ὡς μέτε προγόνων περιφανείας μεμνῆσθαι, μήτε, εἶ τι ὑπάρχει ἡμῖν ἐκ φύσεως πλεονέκτημα ή κατά σῶμα ἤ κατά ψυχὴν, τούτῳ ἐπαίρεσθαι, μήτε τάς ἔξωθεν περὶ ἡμῶν ύπόλήψεις ἀφορμὴν έπάρσεὼς τι καὶ φυσιώσεως ποιεῖσθαι, ταῦτα τοῦ εύαγγελικοῦ ἔχεται βίον. Τὸ έν ἐγκρατείᾳ εὔτονον, τὸ ἐν προσευχαῖς φιλόπονον, τὸ ἐν φιλαδελφίᾳ συμπαθὲς, τό πρὸς τοὺς δεομένους κοινωνικὸν, τὸ τοῦ φρονήματος καταβεβλημένον, ό συντριμμός τῆς καρδίας, τὸ τῆς πίστεως ὑγιὲς, τό εν σκυθρωπότητι ὁμαλόν, μηδέποτε τῆς ἐν·

Pros Theodōran kanonikēn. Oknērous hēmas poiei pros to graphein to mē pepeisthai tas epistolas hēmōn pantōs encheirizesthai tę̄ sę̄ agapē alla kakią tōn diakonountōn myrious proentynchanein eterous, kai malista nyn houtō tetaragmenōn tōn kata tēn oikoumenēn pragmatōn. Dioper anamenō tropon tina memphthēnai, kai apaitēthēnai biaiōs tas epistolas, hōste hautǭ toutǭ tekmēriǭ chrēsasthai tēs apodoseōs. Kai graphontes men oun kai siōpōntes hen ergon echomen, en tais kardiais hēmōn phnlassein tēn mnēmēn tēs kosmiotētos sou, kai proseuchesthai tǭ Kyriǭ dounai soi telesai ton dromon tēs agathēs politeias, katha proeilou. Tǭ onti gar ou mikros (Ern/city omeogounti ‘ tēs epangelias ta ephexēs epagein. To men gar proelesthai tēn kata to Euangelion politeian pantos. to de kai mechri tōn mikrotatōn agein tēn paratērēsin, kai mēden tōn ekei gegrammenōn parorąn, touto pany oligois tōn eis hēmeteran gnōsin hēkontōn katōrthōtai; hōste kai glōssę̄ pepedēmenē kechrēsthai kai ophthalmǭ pepaidagōgēmenǭ kata to boulēma tou Euangeliou, kai chersin energein kata ton skopon tēs euarestēseōs tou Theou, kai podas kinein, kai hekastǭ tōn melōn houtō kechrēsthai, hōs ex archēs o Dēmiourgos ēmōn ǭkonomēse; to hen tę̄ katastolę̄ kosmion, to hen tais syntychiais tōn andrōn pephylagmenon, to en brōmasin autarkes, to en tę̄ ktēsei tōn anankaiōn , aperitton. Tauta panta mikra men haplōs houtō legomena, megalou de agōnos eis to katorthōthēnai chrę̄zonta, hōs epʼ autēs tēs alētheias heuromen. Kai men kai to en tę̄ tapeinophrosynę̄ teleion, hōs mete progonōn periphaneias memnēsthai, mēte, ei ti hyparchei hēmin ek physeōs pleonektēma ē kata sōma ē kata psychēn, toutǭ epairesthai, mēte tas exōthen peri hēmōn ypolēpseis aphormēn eparseōs ti kai physiōseōs poieisthai, tauta tou euangelikou echetai bion. To en enkrateią eutonon, to en proseuchais philoponon, to en philadelphią sympathes, to pros tous deomenous koinōnikon, to tou phronēmatos katabeblēmenon, o syntrimmos tēs kardias, to tēs pisteōs hygies, to en skythrōpotēti homalon, mēdepote tēs en;

To Theodora, a canoness. What makes us slow to write is that we are not persuaded that our letters are surely delivered into the hands of your love, but rather that, through the wickedness of those who carry them, countless others read them first, especially now when the affairs of the world are so disturbed. Therefore I am waiting, in a way, to be blamed and to have letters forcibly demanded, so as to use this very thing as proof of their delivery. Whether we write or keep silent, we have one task: to keep in our hearts the remembrance of your decorum, and to pray the Lord to grant you to finish the course of the good life, as you have chosen. For truly it is no small struggle for one who has made the profession to carry out what follows from the promise. For anyone may choose the life according to the gospel; but to carry the observance even to the smallest things and to overlook nothing of what is written there has been achieved by very few of those who have come to our knowledge: to use a tongue fettered and an eye disciplined according to the will of the gospel, to work with the hands for the purpose of pleasing God, to move the feet, and to use each of the members as our Creator arranged from the beginning; decorum in dress, guardedness in meeting men, sufficiency in food, absence of superfluity in acquiring necessities. All these, said simply like this, are small, but they need a great struggle to be achieved, as we have found in reality. And also perfection in humility, so as neither to remember the distinction of ancestors, nor, if we have any natural advantage of body or soul, to be lifted up by it, nor to make the opinions others hold of us an occasion of elation and conceit: these belong to the gospel life. Vigour in self-control, diligence in prayers, sympathy in brotherly love, sharing with those in need, lowliness of mind, contrition of heart, soundness of faith, evenness in sadness, never …

Notes and citation

Summary: Basil tells the canoness Theodora that the gospel life requires faithful attention to the smallest commandments, and lists the virtues it demands.

Letter 173. "Canoness" (κανονική) is a woman enrolled in the church's list of virgins. A few words are garbled in the scan and translated by sense; the scan breaks off before the end of the letter (marked "…").

Notes on the original text

Digital text corrected (OCR slip): τό ἐν τῇ κυήσει τῶν ἀναγκαίων → τό ἐν τῇ κτήσει τῶν ἀναγκαίων.

Topics: Ethics, Prayer

Cite (SBL): Basil, Ep. 173 (PG 32:648b–649b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-173). (abbreviation not yet checked)

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Chapter 174

174PG 32:649c–652b

Πρὸς ἐλευθέραν. Ἐγὼ, καὶ πάνυ βουλόμενος συνεχῶς ἐπιστέλλειν τῇ εὐγενείᾳ ὑμῶν, ἐπέσχον ἐμαυτὸν ἀεὶ, μήπως δόξω τινὰς ύμῖν πειρασμοὺς ἐπεγείρειν, διὰ τοὺς φιλέχθρως πρός ἡμᾶς διακειμένους· καί, ὡς ἀκούω, μέχρι καὶ τούτων τήν ἔχθραν ἐλαύνοντας, ᾧστε πο· λυπραγμονεῖν εἴ πού τις καὶ γράμμα ἡμέτερον δέχοιτο. Ἐπειδὴ δὲ αὐτὴ, καλῶς ποιοῦσα, κατῆρξας τοῡ γράμματος, καὶ ἐπέστειλας ἡμῖν ἃ ἐχρῆν περὶ τῶν κατά τὴν ψυχὴν σου πραγμάτων ἀνακοινουμένη, προιτράπην εἰς τὸ ἀντεπιστεῖλαι · ὁμοῦ μὲν τά έν τῷ παρελθόντι χρόνῳ ἐλλειφθέντα ἐπανορθούμενος, ὁμοῦ δε καὶ πρὸς τά ἐπεσταλμένα παρά τῆς σῆς εὐγενείας ἀποκρινόμενος. Ὀτι μακαρία ἐστὶ ψυχή, ή νυκτός καὶ ἡμέρας μηδεμίαν ἄλλην μέριμναν στρέφουσα, ή πῶς ἐπὶ τῆς μεγάλης ἡμέρας, καθʼ ἣν πᾶσα ἠ κτίσις περιστήσεται τόν κριτήν, τὰς εὐθύνας τῶν πεπραγμένων ἀποδιδοῦσα, καὶ αύτή δυνηθῇ κούφως ἀποθέσθαι τὸν λόγον τῶν βεβιωμένωνξ ὀ γὰρ ἐκείνην τήν ἡμέραν καὶ τὴν ὥραν πρὸ ὄφθαλμῶν τιθέμενος, καὶ ἀεὶ μελετῶν τὴν ἐπὶ τοῦ ἆπαραλογίστου κριτηρίου ἀπολογίαν, ό τοιοῦτος ἢ οὐδὲν παντελῶς ἣ ἐλάχιστα ἁμαρτήσεται· διότι τὸ ἁμαρτάνειν ἡμῖν κατὰ ἀπουσίαν τοῦ φόβου τοῦ Θεοῦ γίνεται. οἷς δʼ ἂν ἐναργὴς παρῇ τῶν ἀπειλουμένων ἡ προσδοκία, οὐδένα καιρὸν δώσει τοίς τοιούτοις ὁ σύνοικος φόβος εἰς ἀβουλήτους πράξεις ὴ ἐνθυμήσεις ἐκπεσεῖν. Καὶ μέμνησο τοίνυν τοῦ Θεοῦ, καὶ ἔχε τὸν αὐτοῦ φόβον ἂν τῇ καρδίᾳ, καὶ πάντας εὶς τὴν κοινωνίαν τῶν εὐχῶν παραλάμβανε. Μεγάλη γὰρ καὶ ἡ τῶν δυναμένων δυσωπεῖν τὸν Θεὸν βοή θεια. Καὶ μὴ διαλίπῃς ταῦτα ποιοῦσα. Καὶ γὰρ καὶ ζῶσιν ἡμῖν τὴν ἐν σαρκὶ ταύτῃ ζωὴν ἀγαθὴ ἔσται βοηθὸς ἡ προσευχή- και ἀπερχομένοις ἐντεῦθεν ἐφόδιον διαρκὲς πρὸς τὸν αἰῶνα τὸν μελλοντα. Ὠσπερ δὲ ὴ φροντὶς πρᾶγμά ἐστιν ἀγαθὸν, οὕτω πάλιν ἡ ἀθυμία καὶ ἡ ἀπόγνωσις, καὶ τὸ δυσελπίστως ἔχειν πρὸς σωτηρίαν, τῶν βλαπτόντων ἐστὶ τὴν ψυχήν. Ἐπελπιζε τοίνυν τῇ ἀγαθότητι τοῦ Θεοῦ, καὶ ἑκδέχου αὐτοϋ τὴν ἀντίληψιν, γινωσκονσα, ὅτι, ἐὰν καλῶς καὶ γνησίως πρὸς αὐτὸν ἐπιστραφῶμεν, οὐ μόνον οὐκ ἀπορρίψει ἡμᾶς εἰς τὸ παντελὲς, ἀλλʼ ἔτι λαλούντων ἡμῶν τὰ Δῥήματα τῆς προσευχῆς ἐρεῖ· Ἰδοὺ πάρειμι,

Pros eleutheran. Egō, kai pany boulomenos synechōs epistellein tę̄ eugeneią hymōn, epeschon emauton aei, mēpōs doxō tinas ymin peirasmous epegeirein, dia tous philechthrōs pros hēmas diakeimenous; kai, hōs akouō, mechri kai toutōn tēn echthran elaunontas, hǭste po; lypragmonein ei pou tis kai gramma hēmeteron dechoito. Epeidē de autē, kalōs poiousa, katērxas tou grammatos, kai epesteilas hēmin ha echrēn peri tōn kata tēn psychēn sou pragmatōn anakoinoumenē, proitrapēn eis to antepisteilai ; homou men ta en tǭ parelthonti chronǭ elleiphthenta epanorthoumenos, homou de kai pros ta epestalmena para tēs sēs eugeneias apokrinomenos. Oti makaria esti psychē, ē nyktos kai hēmeras mēdemian allēn merimnan strephousa, ē pōs epi tēs megalēs hēmeras, kathʼ hēn pasa ē ktisis peristēsetai ton kritēn, tas euthynas tōn pepragmenōn apodidousa, kai autē dynēthę̄ kouphōs apothesthai ton logon tōn bebiōmenōnx o gar ekeinēn tēn hēmeran kai tēn hōran pro ophthalmōn tithemenos, kai aei meletōn tēn epi tou aparalogistou kritēriou apologian, o toioutos ē ouden pantelōs hē elachista hamartēsetai; dioti to hamartanein hēmin kata apousian tou phobou tou Theou ginetai. hois dʼ an enargēs parę̄ tōn apeiloumenōn hē prosdokia, oudena kairon dōsei tois toioutois ho synoikos phobos eis aboulētous praxeis ē enthymēseis ekpesein. Kai memnēso toinyn tou Theou, kai eche ton autou phobon an tę̄ kardią, kai pantas eis tēn koinōnian tōn euchōn paralambane. Megalē gar kai hē tōn dynamenōn dysōpein ton Theon boē theia. Kai mē dialipę̄s tauta poiousa. Kai gar kai zōsin hēmin tēn en sarki tautę̄ zōēn agathē estai boēthos hē proseuchē- kai aperchomenois enteuthen ephodion diarkes pros ton aiōna ton mellonta. Ōsper de ē phrontis pragma estin agathon, houtō palin hē athymia kai hē apognōsis, kai to dyselpistōs echein pros sōtērian, tōn blaptontōn esti tēn psychēn. Epelpize toinyn tę̄ agathotēti tou Theou, kai hekdechou autoÿ tēn antilēpsin, ginōskonsa, hoti, ean kalōs kai gnēsiōs pros auton epistraphōmen, ou monon ouk aporripsei hēmas eis to panteles, allʼ eti lalountōn hēmōn ta Drhēmata tēs proseuchēs erei; Idou pareimi,

To a widow. Though I very much wished to write continually to your nobility, I always restrained myself, lest I should seem to stir up trials for you because of those hostilely disposed toward us, who, as I hear, push their enmity even so far as to pry whether anyone receives a letter from us. But since you yourself, doing well, began the correspondence and wrote to us what was needed, sharing the affairs of your soul, I was moved to write in reply, both making up for what was neglected in past time and answering what your nobility wrote. Blessed is the soul that night and day turns over no other care than how, on the great day when all creation will stand around the Judge, rendering account of deeds, it too may be able to give account of its life lightly. For he who sets that day and hour before his eyes, and always practises his defence before the tribunal that cannot be deceived, will sin either not at all or very little; because sinning happens to us through absence of the fear of God. But those in whom the expectation of what is threatened is vividly present, the fear dwelling with them will give no occasion to fall into unwanted actions or thoughts. Remember God, then, and keep his fear in your heart, and take everyone into the fellowship of your prayers. For great too is the help of those who are able to move God. And do not cease doing these things. For prayer will be a good helper to us while we live this life in the flesh, and a sufficient provision for the age to come when we depart hence. As care is a good thing, so again despondency, despair, and hopelessness about salvation are among the things that harm the soul. Hope, then, in the goodness of God, and wait for his help, knowing that, if we turn to him rightly and sincerely, not only will he not cast us off utterly, but while we are still speaking the words of prayer he will say, 'Behold, I am here.'

Isa 58:9 (quotation, high confidence) · Isa 65:24 (allusion, medium confidence)

Notes and citation

Summary: Basil counsels a widow to keep the day of judgment before her eyes, to pray, and not to despair of God's goodness.

Letter 174. Quotation: Isa 58:9; allusion: Isa 65:24.

Topics: Prayer, Eschatology

Cite (SBL): Basil, Ep. 174 (PG 32:649c–652b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-174). (abbreviation not yet checked)

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Chapter 175

175PG 32:652b–653a

Μαγνηνιανῷ κόμητι. Πρώην ἐπέστελλε μοι ἡ σεμνότης σου ἄλλα τινὰ, καὶ περὶ πίστεως γράψαι ἡμᾶς ἐναργῶς προστάσσουσα. Ἀλλʼ ἐγὼ τὴν μεν σὴν περὶ τὸ πρᾶγμα ἄγαμαι σπονδὴν, καὶ εὔχομαι τῷ Θεῷ ἀνενδότως σοι τῶν ἀγαθῶν τὴν αἰρεσιν ἐνυπάρχειν, καὶ ἀεί σε προκόπτοντα καὶ γνώσει καὶ ἔργοις ἀγαθοῖς τελειοῦσθαι· διὰ δὲ τὸ μὴ βούλεσθαι περὶ πίστεως σύνταγμα καταλιμπάνειν, μηδὲ γράφειν διαφόρους πίστεις, παρετηρησάμην ἀποστεῖλαι οἶ ἐπεζητήσατε. Πλὴν δοκεῖτέ μοι περιηχεῖσθαι παρὰ τῶν αὐτόθι, τῶν μηδὲν ἐργαζομένων, οἳ ἐπὶ διαβολῇ ἠμετέρᾳ λέγουσί τινα, ὡς ἐκ τούτου ἑαυτοὺς συστήσοντες, ἐὰν ἡμῶν τὰ. αῖσχιστα καταῲεὺσωνται. Ἐκείνους μὲν γὰρ φανεροῖ ὁ παρελθὼν χρόνος, καὶ προϊοῦσα ἡ πεῖρα φανερωτέρους ποιήσει· ἡμεῖς δί παρακαλοῦμεν τοὺς ὴλπικὸτας εἰς Χριστόν, μηδὲν παρὰ τὴν ἀρχαίαν περιεργάζεσθαι πίστιν· (DX ὡς πιστεύομεν, οὕτω καὶ βαπτίζεσθαι, ὡς δὲ βαπτιζόμιθα, οὕτω καὶ δοξολογεῖν. Ὀνόματα di ἡμῖν ἀρκεῖ ἐκεῖνα ὁμολογεῖν, ἃ παρελάβομεν παρὰ τῆς ἁγίας Γραςοῆς, καὶ τὴν ἐπὶ τούτοις καινοτομίαν διαφεύγέιν. Οὐ γὰρ ἓν τῆ ἐφευρέσει τῶν προσηγοριῶν ἡ σωτηρία ἡμῶν, ἀλλʼ ἐν τῇ ὑγιεῖ περὶ τῆς θεότητος εἰς ἢν πεπιστεύκαμεν ὁμολογίᾳ.

Magnēnianǭ komēti. Prōēn epestelle moi hē semnotēs sou alla tina, kai peri pisteōs grapsai hēmas enargōs prostassousa. Allʼ egō tēn men sēn peri to pragma agamai spondēn, kai euchomai tǭ Theǭ anendotōs soi tōn agathōn tēn airesin enyparchein, kai aei se prokoptonta kai gnōsei kai ergois agathois teleiousthai; dia de to mē boulesthai peri pisteōs syntagma katalimpanein, mēde graphein diaphorous pisteis, paretērēsamēn aposteilai oi epezētēsate. Plēn dokeite moi periēcheisthai para tōn autothi, tōn mēden ergazomenōn, hoi epi diabolę̄ ēmeterą legousi tina, hōs ek toutou heautous systēsontes, ean hēmōn ta. aischista kataǭeusōntai. Ekeinous men gar phaneroi ho parelthōn chronos, kai proïousa hē peira phanerōterous poiēsei; hēmeis di parakaloumen tous ēlpikotas eis Christon, mēden para tēn archaian periergazesthai pistin; (DX hōs pisteuomen, houtō kai baptizesthai, hōs de baptizomitha, houtō kai doxologein. Onomata di hēmin arkei ekeina homologein, ha parelabomen para tēs hagias Grasoēs, kai tēn epi toutois kainotomian diapheugein. Ou gar hen tē epheuresei tōn prosēgoriōn hē sōtēria hēmōn, allʼ en tę̄ hygiei peri tēs theotētos eis ēn pepisteukamen homologią.

To Count Magnenianus. Recently your dignity wrote to me about some other things, and enjoined us to write clearly about the faith. I admire your zeal for the matter, and I pray God that the choice of good things may remain in you unyieldingly, and that you may always advance and be made perfect in knowledge and good works; but because I do not wish to leave behind a treatise on the faith nor to write various creeds, I have refrained from sending what you asked. But you seem to me to be deafened by people there who do nothing, who say things to slander us, as if they would commend themselves by telling the most shameful lies about us. Past time reveals them, and experience as it goes on will make them more evident; but we urge those who have hoped in Christ to meddle with nothing beyond the ancient faith, but as we believe, so also to be baptized, and as we are baptized, so also to give glory. As for names, it is enough for us to confess those which we received from holy Scripture, and to avoid innovation in them. For our salvation is not in the invention of names, but in the sound confession of the Godhead in which we have believed.

Notes and citation

Summary: Basil declines to write a new creed for Count Magnenianus, urging him to keep the ancient faith: believe as baptized, give glory as believing.

Letter 175.

Topics: Trinity, Baptism

Cite (SBL): Basil, Ep. 175 (PG 32:652b–653a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-175). (abbreviation not yet checked)

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Chapter 176

176PG 32:653b

Ἀμφιλοχίῳ, ἐπισκόπῳ Ἰκονίου. Παράσχοι ὁ ἆγιος Θεὸς ἐρῥῶμένῳ σοι τὸ σῶμα, καὶ ἀπὸ πάσης ἀσχολίας ἀνειμένῳ, καὶ δπάντα πράττοντι κατά νοῦν, την ἐπιπτολὴν ημῶν ταύτην εἰς χεῖρας ἐλθεῖν, ἵνα μὴ ἄπρακτος ἡμῶν ἡ παράκλησις γένηται, ἦν παρακαλοῦμεν νῦν ἐπιφανῆναι- σε ἡμῶν τῇ πόλει, ἐπὶ τῷ σεμνοτέραν γενέσθαι τὴν πανήγυριν, ἣν διʼ ἔτους ἄγειν ἐπὶ τοῖς μάρτυσιν ἔθος ἐστὶν ἡμῶν τῇ Ἐκκλησία, Πέπεισο γὰρ, τιμιώτατέ μοι καὶ ποθεινότατε ὡς ἀληθῶς ὅτι πολλῶν εἰς πεῖραν ῦοὼν ὁ παι-’ἡμῖν λαός, τῆς οὐδενὸς οὕτως ἀντέχεται ἐπιτυχίας, ὡς τῆς σῆςπαρουσίαςʼ τοιοῦτον κέντρον ἀγάπης ἐκ τῆς μικρᾶς ἐκείνης συντυχίας θ τ ι 1 ε ἱ εναφῆκας. Ινα ουν και ο Κυριος ὃοξασθη, και λαοὶ εὐφρανθῶσι, καὶ τιμηθῶσι μάρτυρες, καὶ ἡμεῖς οἱ γέροντες τῆς ὀφειλομένης ημῖν παρὰ τέκνον γνησίου τύχωμεν θεραπείας, καταξίωσον ἀόκνως μέχρις ἡμῶν διαβῆναι, καὶ προλαβεῖν τὰς ἡμέρας τῆς συνόδου. ὥστε ἐπὶ σχολῆς ἡμᾶς ἀλλήλοις συγγενέσθαι, καὶ συμπαρακληθῆναι διὰ τῆς κοινωνίας τῶν πνευματικῶν χαρισμάτων. Ἐστι δὲ ἡ ἡμέρα τῇ πέμπτῃ τοῦ Σεπτεμβρίου. Διό παρακαλοῦμεν πρὸ τριῶν ἡμερῶν ἐπιστῆναι, ἵνα καὶ τοῦ πτωχοτροφειου τὴν μνήμην μεγάλην ποιήσῃς τῇ παρουσίᾳ. Ἐῤῥωμένος καὶ εὔθυμος ἐν Κυρίῳ ὑπερευχόμενός μου διαφυλαχθείης μοι καὶ τῇ τοῦ Θεοῦ Ἐκκλησιᾳ χάριτι τοῦ Κυρίου.

Amphilochiǭ, episkopǭ Ikoniou. Paraschoi ho agios Theos errhōmenǭ soi to sōma, kai apo pasēs ascholias aneimenǭ, kai dpanta prattonti kata noun, tēn epiptolēn ēmōn tautēn eis cheiras elthein, hina mē apraktos hēmōn hē paraklēsis genētai, ēn parakaloumen nyn epiphanēnai- se hēmōn tę̄ polei, epi tǭ semnoteran genesthai tēn panēgyrin, hēn diʼ etous agein epi tois martysin ethos estin hēmōn tę̄ Ekklēsia, Pepeiso gar, timiōtate moi kai potheinotate hōs alēthōs hoti pollōn eis peiran yoōn ho pai-’hēmin laos, tēs oudenos houtōs antechetai epitychias, hōs tēs sēsparousiasʼ toiouton kentron agapēs ek tēs mikras ekeinēs syntychias th t i 1 e hi enaphēkas. Ina oun kai o Kyrios hooxasthē, kai laoi euphranthōsi, kai timēthōsi martyres, kai hēmeis hoi gerontes tēs opheilomenēs ēmin para teknon gnēsiou tychōmen therapeias, kataxiōson aoknōs mechris hēmōn diabēnai, kai prolabein tas hēmeras tēs synodou. hōste epi scholēs hēmas allēlois syngenesthai, kai symparaklēthēnai dia tēs koinōnias tōn pneumatikōn charismatōn. Esti de hē hēmera tę̄ pemptę̄ tou Septembriou. Dio parakaloumen pro triōn hēmerōn epistēnai, hina kai tou ptōchotropheiou tēn mnēmēn megalēn poiēsę̄s tę̄ parousią. Errhōmenos kai euthymos en Kyriǭ hypereuchomenos mou diaphylachtheiēs moi kai tę̄ tou Theou Ekklēsią chariti tou Kyriou.

To Amphilochius, bishop of Iconium. May the holy God grant that this letter of ours come into your hands while you are strong in body, free from all business, and doing everything according to your mind, so that our appeal may not be fruitless, in which we now beg you to appear in our city, to make more solemn the festival which our church is accustomed to hold every year for the martyrs. For be persuaded, my most honoured and truly beloved friend, that our people, having made trial of many, cling to no one's coming as much as to yours: such a sting of love you left in them from that short meeting. So that the Lord may be glorified, the peoples gladdened, the martyrs honoured, and we old men may receive the attention owed us by a genuine child, deign to cross over to us without hesitation and to come before the days of the synod, so that we may be together at leisure and be comforted together through the communion of spiritual gifts. The day is the fifth of September. Therefore we ask you to arrive three days before, so that you may also make the memorial of the poorhouse great by your presence. May you be kept for me and for the church of God, strong and cheerful in the Lord, praying for me, by the grace of the Lord.

Rom 1:12 (echo, medium confidence)

Notes and citation

Summary: Basil invites Amphilochius to the annual festival of the martyrs at Caesarea on 5 September and to the poorhouse's commemoration.

Letter 176. Echo: Rom 1:12 (comforted together).

Topics: Martyrdom

Cite (SBL): Basil, Ep. 176 (PG 32:653b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-176). (abbreviation not yet checked)

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Chapter 177

177PG 32:656a

γράμματος ἡμῶν τυγχάνει, ὁ αἱδςσιμωτατος ἁδελφὸς Εὐσέβιος, παραλόγῳ συκοφαντίᾳ περιπεσὼν, ἢν maneam μόνης ἐστὶ τῆς σῆς ὀρθὸτητος. Διὸ παρακαλοῦμεν, καὶ τῷ δίκαίῳ χαριζόμενον, καὶ πρὸς τὸ ἀνθρώπινον ἀφορῶντα, καὶ ἡμῖν τὰς συνήθεις παρεχόμενον χάριτας, ἀντὶ πάντων γενέσθαι τῷ ἀνδρὶ, καὶ προστῆναι αὐτοῦ [μετὰ τῆς ἀληθείας. ’Ἐχεὶ γὰρ οὐ μικρὰν συμμαχίαν τήν ἀπὸ τοῦ δικαίου. ἣν, εἰ μὴ ὀ παρὼν καιρὸς καταελᾶψιιι, πάνυ ῥᾴδιον σαφῶς καὶ ὰναντιῤῥήτῳς ἕπιδειχθησεο-θαι.

grammatos hēmōn tynchanei, ho haidssimōtatos hadelphos Eusebios, paralogǭ sykophantią peripesōn, ēn maneam monēs esti tēs sēs orthotētos. Dio parakaloumen, kai tǭ dikaiǭ charizomenon, kai pros to anthrōpinon aphorōnta, kai hēmin tas synētheis parechomenon charitas, anti pantōn genesthai tǭ andri, kai prostēnai autou [meta tēs alētheias. ’Echei gar ou mikran symmachian tēn apo tou dikaiou. hēn, ei mē o parōn kairos kataelapsiii, pany rhądion saphōs kai anantirrhētǭs hepideichthēseo-thai.

… of our letter, is the most revered brother Eusebius, who has fallen into an unreasonable calumny, which it lies with your uprightness alone to destroy. Therefore we ask you, granting a favour to justice, looking to humanity, and giving us your usual favours, to be everything to the man and to stand by him together with the truth. For he has no small ally in justice, which, unless the present time crushes him, will very easily be shown clearly and incontrovertibly.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Basil asks Sophronius to defend the reverend Eusebius against a calumny.

This staged ref is Letter 177, to Sophronius the master of offices; its opening sentence is lost in the scan and marked "…". One word is garbled in the scan and translated by sense ("to destroy").

Cite (SBL): Basil, Ep. 177 (PG 32:656a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-177). (abbreviation not yet checked)

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Chapter 178

178PG 32:656b–656c

Ἀβουργίῳ. Πολλοὺς οἶδα πολλάκις συστήσας τῇ τιμιοτητί σου, καὶ γενόμενος ἐπὶ μεγίστων καιρῶν χρήσιμος ἱκανῶς τοῖς καταπονουμένοις. Οὐ μὴν τιμιὼτερον γε ἔμοι, οὐδʼ ὑπερ μειζόνων ἀγωνιζόμενον οἶδα πρότερον παραπέμψας τῇ κοσμιότητί σοῦ τοῦ ποθεινοτάταν uio-3 Εὐσεβίου, τοῦ νῦν τὴν ἐπιστολῆν ταύτὴν ἐγχειρίζοντος σοι παρʼ ἡμῶν.ος ποταπῷ μὶν συμπέπλεκται πράγματι, αὐτὸς, ἂν τύχοι τινὸς καιροῦ, διηγήσεταί σου τῇ σεμνότητι· ἅ δὲ παρʼ ἡμῶν λεχθῆναι προσῆκε, ταῦτα ἐστιʼ μὴ παρασυρῆναῖ τὸν ἄνδρα, μηδὲ τῷ πολλοὺς πεφηνέναι τοὺς ἐπὶ ταῖς χαλεπωτάταις πράξεσιν ἑαλωκότας, καὶ αὐτόν τι τῆς τῶν πολλῶν ὑπονοίας παραπολαῦσαίʼ ἀλλᾶ τυχεῖν δικαστηρίου, καὶ εἰς ἐξέτασιν αὐτοῦ τὸν βίον ἀχθῆναι. Ῥᾁστα γὰρ οὕτω καὶ ἡ συκοφαντία φανερὰ γενήσεται, καὶ ὁ ἀνὴρ τυχών τῆς δικαιοτατης προστασίας κήρυξ ἔσται ὃιηνεκὴςτῶι ὑπηργμένων αὐτῷ παρά τῆς σῆς ἡμερότητος.

Abourgiǭ. Pollous oida pollakis systēsas tę̄ timiotēti sou, kai genomenos epi megistōn kairōn chrēsimos hikanōs tois kataponoumenois. Ou mēn timiōteron ge emoi, oudʼ hyper meizonōn agōnizomenon oida proteron parapempsas tę̄ kosmiotēti sou tou potheinotatan uio-3 Eusebiou, tou nyn tēn epistolēn tautēn encheirizontos soi parʼ hēmōn.os potapǭ min sympeplektai pragmati, autos, an tychoi tinos kairou, diēgēsetai sou tę̄ semnotēti; ha de parʼ hēmōn lechthēnai prosēke, tauta estiʼ mē parasyrēnai ton andra, mēde tǭ pollous pephēnenai tous epi tais chalepōtatais praxesin healōkotas, kai auton ti tēs tōn pollōn hyponoias parapolausaiʼ alla tychein dikastēriou, kai eis exetasin autou ton bion achthēnai. Rhąsta gar houtō kai hē sykophantia phanera genēsetai, kai ho anēr tychōn tēs dikaiotatēs prostasias kēryx estai hoiēnekēstōi hypērgmenōn autǭ para tēs sēs hēmerotētos.

To Aburgius. I know that I have often commended many to your honour, and have been of sufficient use at the most critical times to those in distress. But I do not know that I have ever before sent to your decorum anyone more precious to me, or contending for greater things, than our most beloved son Eusebius, who now delivers this letter to you from us. In what kind of affair he is entangled he himself will tell your dignity, if he finds an opportunity; what it is fitting for us to say is this: that the man should not be swept along, nor, because many have been shown to be caught in the most grievous deeds, should he share in the suspicion that attaches to the many; but that he should obtain a trial and his life be brought to examination. For in this way the calumny will very easily be made plain, and the man, having obtained most just protection, will be a perpetual herald of what has been done for him by your gentleness.

Notes and citation

Summary: Basil asks Aburgius to secure a fair trial for Eusebius, falsely suspected along with others.

Letter 178.

Cite (SBL): Basil, Ep. 178 (PG 32:656b–656c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-178). (abbreviation not yet checked)

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Chapter 179

179PG 32:656d–657a

Ἀρινθαιῳ. Καὶ φιλελεύθερον σε εἶναι καὶ φιλάνθρωπον τό τι τῆς φύσεως εὐγενὲς καὶ τὸ πρὸς πάντας κοινωνικὸν ἱκανῶς ἡμᾶς ἐκδιδάσκει. Διὸ θαρρούντως πρεσβεῦομεν ὑπὲρ ἀνδρὸς λαμπροῦ μὲν ἄνωθεν καὶ ἐκ προγόνων (Η), πλείονος δὲ διʼ ἑαυτὸν τιμῆςκαὶ αἰδοῦς ἀξίου διὰ τὴν ἐνυπάρχουσαν αὐτῷ τῶν τρόπων ἡμερότητα· ὦο-τε σε παρακληθέντα ὑφʼ ἡμῶν παραστῆναι αὐτῷ ἀγωνιζομένῳ δίκην, τῆς μὲν ἄλη θείας ἕνεκεν ιῦκαταφρόνητον, ἐναγώνιον 6“ ἄλλως διὰ τὸ τῆς συκοφαντίας βαρύ, Μεγάλη γὰρ ἂν γένοιτο αὖτῷ ῥοπὴ πρὸς σωτηρίαν, εἰ χαταξιώσειάς τι ῥῇμα φιλάνθρωπον ὑπὲρ αὐτοῦ προέσθαι, προηγουμένως μὲν τῷ δικαίῳ χαριζόμενος, ἔπειτα καὶ ἡμῖν τοίς ἐξαιρέτοις σου τήν συνήθη τιμὴν καὶ χάριν καὶ ἐν τούτῳ χαριζόμενος.

Arinthaiǭ. Kai phileleutheron se einai kai philanthrōpon to ti tēs physeōs eugenes kai to pros pantas koinōnikon hikanōs hēmas ekdidaskei. Dio tharrountōs presbeuomen hyper andros lamprou men anōthen kai ek progonōn (Ē), pleionos de diʼ heauton timēskai aidous axiou dia tēn enyparchousan autǭ tōn tropōn hēmerotēta; ōo-te se paraklēthenta hyphʼ hēmōn parastēnai autǭ agōnizomenǭ dikēn, tēs men alē theias heneken iykataphronēton, enagōnion 6“ allōs dia to tēs sykophantias bary, Megalē gar an genoito autǭ rhopē pros sōtērian, ei chataxiōseias ti rhę̄ma philanthrōpon hyper autou proesthai, proēgoumenōs men tǭ dikaiǭ charizomenos, epeita kai hēmin tois exairetois sou tēn synēthē timēn kai charin kai en toutǭ charizomenos.

To Arinthaeus. That you are liberal and humane, the nobility of your nature and your sociability toward all sufficiently teach us. Therefore we confidently intercede for a man illustrious from of old and from his ancestors, but worthy of greater honour and respect for his own sake, because of the gentleness of character that is in him; so that you, being entreated by us, may stand by him as he contends in a lawsuit, which, for the sake of the truth, is not to be despised, but is otherwise anxious because of the weight of the calumny. For it would be a great weight toward his safety if you would deign to put forth some kind word on his behalf, granting a favour first to justice, and then to us too, your chosen friends, giving us in this also your usual honour and favour.

Notes and citation

Summary: Basil asks the general Arinthaeus to speak for a well-born man facing a calumnious lawsuit.

Letter 179.

Cite (SBL): Basil, Ep. 179 (PG 32:656d–657a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-179). (abbreviation not yet checked)

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Chapter 180

180PG 32:657a–657c

Σωφρονίῳ μαγίστρῳ, Εὗμαθιου ἓνεκεν. ’Δνδρὶ ἀξιολόγῳ περιτυχὼν περιστάσει οὐκ ἀνεκτῆ κεχρημένῳ, ἔπαθον τὴν ψυχήν. Τί γὰρ οὐκ έμιλλον, ἅνθρωπος ὢν, ἀνθρώπῳ ἐλευθέρῳ παρʼ ἀξίαν ίμπεπλεγμένω πράγμασι συναλγεῖν; Καὶ βουλευσάμενος πῶς ἂν γενοίμην αὐτῷ χρήσιμος, μίαν εὖρον λύσιν τῆς κατεχοῦσης αὐτὸν δυσχερείας, εἰ τῇ κοσμιότητι ποιήσαιμι γνώριμον. Σόν οὖν τὸ ἰφεξῆς, τὴν σαυτοῦ σπουδὴν, ἢν εἰς πολλοὺς ἐφʼ ἡμῖν μάρτυσιν ἐπιδέδειξαι, καὶ αὐτῷ παρασχέσθαι· Τό δί πρᾶγμα γνωρίσει ὴ ἐπιδοθεῐσα παρʼ αὗτοῦ δέησις τοῖς βασιλεῦσιν, ἦν καὶ λαβεῖν εἰς χεῖρας, καὶ συμπρᾶξαι τῷ ἀνδρὶ τὰ δυνατὰ παρακλὴθητι. Καὶ γὰρ Χριστιανῷ χαρίζῃ καὶ εὐγενεῖ, καὶ ἀπὸ λόγου πολλοῦ τὸ αἰδέσιμον ἐπαγομένῳ. Ἐὰν δε προσθῶμεν, ὃτι καὶ ἡμεῖς μεγάλην διὰ τῆς εὶς αὐτόν εὐποιίας ὖποδεχόμεθα χάριν, πάντως κᾶν μικρὸν ᾖ ἄλλως τὸ ἡμέτερον, ἀλλὰ τῆς σῆς σεμνότητος ἀεὶ ἔν λόγῳ ποιεῖσθαι τὰ καθʼ ἡμᾶς ἀνεχομένης, οὐ μικρὸν φανεῖται τὸ χαρισθὲν ἡμῖν.

Sōphroniǭ magistrǭ, Heumathiou heneken. ’Dndri axiologǭ peritychōn peristasei ouk anektē kechrēmenǭ, epathon tēn psychēn. Ti gar ouk emillon, hanthrōpos ōn, anthrōpǭ eleutherǭ parʼ axian impeplegmenō pragmasi synalgein? Kai bouleusamenos pōs an genoimēn autǭ chrēsimos, mian euron lysin tēs katechousēs auton dyschereias, ei tę̄ kosmiotēti poiēsaimi gnōrimon. Son oun to iphexēs, tēn sautou spoudēn, ēn eis pollous ephʼ hēmin martysin epidedeixai, kai autǭ paraschesthai; To di pragma gnōrisei ē epidotheisa parʼ hautou deēsis tois basileusin, ēn kai labein eis cheiras, kai sympraxai tǭ andri ta dynata paraklēthēti. Kai gar Christianǭ charizę̄ kai eugenei, kai apo logou pollou to aidesimon epagomenǭ. Ean de prosthōmen, hoti kai hēmeis megalēn dia tēs eis auton eupoiias ypodechometha charin, pantōs kan mikron ę̄ allōs to hēmeteron, alla tēs sēs semnotētos aei en logǭ poieisthai ta kathʼ hēmas anechomenēs, ou mikron phaneitai to charisthen hēmin.

To Sophronius the master, on behalf of Eumathius. Having met a man of note in an unbearable plight, I was grieved in soul. For how could I not, being a man, grieve with a free man undeservedly entangled in troubles? And considering how I might be useful to him, I found one release from the difficulty that holds him: if I should make him known to your decorum. Yours, then, is what follows: to show him too the zeal which you have shown to many, with us as witnesses. The affair will be made known by the petition he has presented to the emperors; be pleased to take it into your hands and to help the man as far as possible. For you will be favouring a Christian, a man of good birth, and one who brings with him the respect due to much learning. And if we add that we too receive a great favour through your kindness to him, surely, even if our part is otherwise small, yet since your dignity always consents to take account of our affairs, the favour done to us will not seem small.

Notes and citation

Summary: Basil commends Eumathius and his petition to the emperors to Sophronius.

Letter 180.

Cite (SBL): Basil, Ep. 180 (PG 32:657a–657c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-180). (abbreviation not yet checked)

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Chapter 181

181PG 32:657c–657d

Ὀτρηίῳ Μελητίνη ς. οἶδα, ὃτι καὶ τῆς σῆς εὐλαβείας τοσοῦτον ἄπτεται ὅ χωρισμός τοῦ θεοφιλεστάτου ἐπισκόπου Εὐσεβίου, ὅσον καὶ ἡμῶν αὐτῶν. Ἐπεὶ οὖν ἀμφότεροι χρῇζομιν” παρακλήσεως, ἀλλήλοις γενώμεθα παραμυθία-Καὶ σύ τε ἡμῖν ἐπίστελλε τὰ ἐκ Σαμοσάτων, ἡμεῖς τι οἷπερ οἶν μάθωμεν ἀπὸ τῆς Θρᾴκης, ἀπαγγελοῦμεν. Φέρει γὰρ ἐμοὶ μὲν τὸ γινώσκειν τοῦ λαοῦ τὴν ἲνστασιν οὗ μικρὰν ῥᾳστώνην ἐκ τῶν παρόντων λυπηρῶν, τῇ δί σῇ χρηστότητι τὸ διδάσκεσθαι ἐν οἷς ἐστιν ὁ κοινὸς ἡμῶν πατήρ.Δμελει καὶ νῦν οὐ γρήμμασι σημαίνειν ἔχομεν· ἀλλʼ αὐτὸν παρεστήσαμέν σοι τὸν ἀκριβῶς εἰδότα καὶ ἀπαγγέλλοντα ὲν οἷς αὐτόν κατίλιπι, καὶ ὅπως καὶ φέροντα τὰ συμπίπτοντα. Εὗχου τοίνυν καὶ ὑπὲρ αὐτοῦ, καὶ ὑπὲρ ἡμῶν, ἰναὸ Κύριος ταχεῖαν ἀπαγάγῃ τῶν δεινῶν τούτων τὴν λύσιν.

Otrēiǭ Melētinē s. oida, hoti kai tēs sēs eulabeias tosouton aptetai ho chōrismos tou theophilestatou episkopou Eusebiou, hoson kai hēmōn autōn. Epei oun amphoteroi chrę̄zomin” paraklēseōs, allēlois genōmetha paramythia-Kai sy te hēmin epistelle ta ek Samosatōn, hēmeis ti hoiper oin mathōmen apo tēs Thrąkēs, apangeloumen. Pherei gar emoi men to ginōskein tou laou tēn instasin hou mikran rhąstōnēn ek tōn parontōn lypērōn, tę̄ di sę̄ chrēstotēti to didaskesthai en hois estin ho koinos hēmōn patēr.Dmelei kai nyn ou grēmmasi sēmainein echomen; allʼ auton parestēsamen soi ton akribōs eidota kai apangellonta en hois auton katilipi, kai hopōs kai pheronta ta sympiptonta. Heuchou toinyn kai hyper autou, kai hyper hēmōn, inao Kyrios tacheian apagagę̄ tōn deinōn toutōn tēn lysin.

To Otreius of Melitene. I know that the separation from the most God-beloved bishop Eusebius touches your reverence as much as us. Since, then, both of us need comfort, let us be a consolation to one another. You write to us the news from Samosata, and we will report whatever we learn from Thrace. For to know the steadfastness of the people brings me no small relief from present sorrows, and to your kindness it brings comfort to learn in what condition our common father is. Indeed now too we cannot inform you by letter; but we have presented to you the man himself who knows exactly and reports in what state he left him, and how he bears what befalls him. Pray, then, both for him and for us, that the Lord may bring a speedy release from these terrible things.

Notes and citation

Summary: Basil proposes to Otreius that they exchange news of Samosata and of the exiled Eusebius in Thrace.

Letter 181.

Topics: Persecution

Cite (SBL): Basil, Ep. 181 (PG 32:657c–657d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-181). (abbreviation not yet checked)

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Chapter 182

182PG 32:660a

Τοῖς πρεσβυτέροις Σαμοσάτων. Ὀο-ον λυπούμεοα ἐνθυμούμενοι τὴν ἐρημίαν τῆς Ἐκκλησίας, τοσοῦτον μακαρίζομεν ὑμᾶς, εἰς τοῦτο φθάσαντας τὸ μέτρον τῆς ἀθλήσεως, ὁ παράσχοι ὑμῖν ὁ Κύριος μακροθύμως παρελθεῖν, ἵνα καὶ τῆς πιστῆς οἰκονομίας, καῖ τῆς γενναίας ὲνστᾴσιως, ἣν ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ ἐπεδείξασθε, τὸν μέγαν μισθὸν ὑποδέξῃ σθε.

Tois presbyterois Samosatōn. Oo-on lypoumeoa enthymoumenoi tēn erēmian tēs Ekklēsias, tosouton makarizomen hymas, eis touto phthasantas to metron tēs athlēseōs, ho paraschoi hymin ho Kyrios makrothymōs parelthein, hina kai tēs pistēs oikonomias, kai tēs gennaias enstąsiōs, hēn hyper tou onomatos tou Christou epedeixasthe, ton megan misthon hypodexę̄ sthe.

To the presbyters of Samosata. As much as we grieve, considering the desolation of the church, so much do we count you blessed, having reached this measure of contest, which may the Lord grant you to pass through with long-suffering, so that you may receive the great reward both of your faithful stewardship and of the noble steadfastness which you have shown for the name of Christ.

Notes and citation

Summary: Basil counts the presbyters of Samosata blessed in their steadfastness while their bishop is in exile.

Letter 182.

Topics: Persecution

Cite (SBL): Basil, Ep. 182 (PG 32:660a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-182). (abbreviation not yet checked)

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Chapter 183

183PG 32:660b–660d

Πολιτευομένοις Σαμοσάτων. ’Ὸταν ἀπίδω, ὅτι ὁμὲν πειρασμὸς κατα πάσης ἤδη κέχυται τῆς οἰκουμένης, παὶ αἱ μέγισται τῶν ἐπὶ Συρίας πόλεων τῶν ἰσων ὑμῖν πεπείρανται παθημάτων, οὐ πανταχοῦ δὲ οὕτω δόκιμον καὶ διαπρεπὲς ἐπʼ ἀγαθοῖς ξογοις τὸ βουλευτήριον, ὡς τὸ ὑμέτερον νῦν ἐπὶ τῇ σπουδῇ τῶν ἀγαθῶν ᾗογων διαβεβόηται- ἐγγύς εἰμι καὶ χάριν ἔχειν τοῖς οἰκονομηβεῐσιν. Εἰ γὰρ μὴ ἐγεγόνει ἠ θλίψις αὕτη, οὐκ ἂν ὑμῶν διεφάνη τὸ δόκιμον. Ὠστέ ἔοικεν, ὅπη ἐστὶ κάμινος χρυσῷ, τοῦτο εἶναι ἡ ὑπὲρ τῆς εἰς Θεὸν ἐλπίδος θλίψις τοῖς ἀντιποιουμένοις τινὸς ἄριτῆς. Ἀγε οὖν, ὦ Θαυμάσιοι, ὅπως τοῖς προπεπονημένοις οἰξια ἐπαγάγητε τὰ ἑπόμενα, καὶ φανῆτε μεγάλῃ κρηπῖδι ἀξιολογωτέραν ἐπιτιθέντες τὴν κορυφήν· καὶ περίστητε μὲν τὸν ποιμένα τῆς ἐκκλησίας, ὅταν δῷ ὅ Κύριος αὐτὸν ἐπὶ τῶν ίδὶωνη φανῆναι θρόνων, ἄλλος ἄλλο τι τῶν ὑπὲρ τῆς Ἐκκλησίας τοῦ Θεοῦ πεπολιτευμένων ἡμῖν διηγούμενοι, ἐν δὲ τῇ μεγάλῃ τοῦ Κυρίου ἡμέρᾳ ἕκαστος κατὰ τήν ἀναλογίαν τῶν πεπονημένων παρὰ τοῦ μεγαλοδώρου Θεοῦ δεχόμενοι τὴν ἀντίδοσιν Ἣμῶν (iis μεμνημένοι, καὶέπιστέλλοντες ὁσάκις ἂν δυνατὸν, δίκαιά τε ποιήσετε τοῖς ἴσοις ἡμᾶς ἀμειβόμενοι, καὶ ἅμα οὐ μικρῶς ἡμᾶς εὐφρανεῖτε, τῆς ἡδίστης ἡμῖν φωνῆς ὑμῶν ἐναργῆ σύμβολα διὰ τῶν γραμμάτων διαπεμπόμενοι.

Politeuomenois Samosatōn. ’Otan apidō, hoti homen peirasmos kata pasēs ēdē kechytai tēs oikoumenēs, pai hai megistai tōn epi Syrias poleōn tōn isōn hymin pepeirantai pathēmatōn, ou pantachou de houtō dokimon kai diaprepes epʼ agathois xogois to bouleutērion, hōs to hymeteron nyn epi tę̄ spoudę̄ tōn agathōn hę̄ogōn diabeboētai- engys eimi kai charin echein tois oikonomēbeisin. Ei gar mē egegonei ē thlipsis hautē, ouk an hymōn diephanē to dokimon. Ōste eoiken, hopē esti kaminos chrysǭ, touto einai hē hyper tēs eis Theon elpidos thlipsis tois antipoioumenois tinos aritēs. Age oun, ō Thaumasioi, hopōs tois propeponēmenois oixia epagagēte ta hepomena, kai phanēte megalę̄ krēpidi axiologōteran epitithentes tēn koryphēn; kai peristēte men ton poimena tēs ekklēsias, hotan dǭ ho Kyrios auton epi tōn idiōnē phanēnai thronōn, allos allo ti tōn hyper tēs Ekklēsias tou Theou pepoliteumenōn hēmin diēgoumenoi, en de tę̄ megalę̄ tou Kyriou hēmerą hekastos kata tēn analogian tōn peponēmenōn para tou megalodōrou Theou dechomenoi tēn antidosin Hēmōn (iis memnēmenoi, kaiepistellontes hosakis an dynaton, dikaia te poiēsete tois isois hēmas ameibomenoi, kai hama ou mikrōs hēmas euphraneite, tēs hēdistēs hēmin phōnēs hymōn enargē symbola dia tōn grammatōn diapempomenoi.

To the councillors of Samosata. When I see that the trial has now been poured over the whole world, and the greatest cities of Syria have experienced the same sufferings as you, but nowhere is the council so approved and distinguished for good works as yours is now proclaimed to be for its zeal in good works, I am near to being grateful for what has been arranged. For if this affliction had not happened, your worth would not have been shown. So it seems that what the furnace is to gold, affliction for the sake of hope in God is to those who lay claim to any virtue. Come, then, admirable men, see that you add to what you have already laboured what is worthy of it, and appear as men who set on a great foundation a still more notable top; and stand around the shepherd of the church, when the Lord grants that he appear on his own throne, each telling one or another of the things done for the church of God; and on the great day of the Lord may each receive from the bountiful God a recompense in proportion to what has been laboured. And by remembering us and writing as often as possible, you will both do justly in repaying us with the like and gladden us not a little, sending us through letters vivid tokens of your most sweet voice.

Prov 17:3 (echo, medium confidence)

Notes and citation

Summary: Basil praises the councillors of Samosata for their steadfastness under persecution, which, like a furnace, has proved their worth.

Letter 183. A Migne note leaked into the end of the text and is removed by a logged correction. Echo: Prov 17:3 (the furnace for gold).

Notes on the original text

Digital text corrected (Migne's note leaked into the text): ἰσων ἡ αἷν. ’”Εχειν τοῖς οικονομηθείσιν. Nititur haec seri: → .

Topics: Persecution

Cite (SBL): Basil, Ep. 183 (PG 32:660b–660d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-183). (abbreviation not yet checked)

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Chapter 184

184PG 32:661a–661b

Εὗσταθίῳ, ἔπισχόπῳ Ἰμμεριας. Οἶδα, ὅτι στυγνοποιὸν πρᾶγμα ἡ ὀρφανία, καὶ πολυάσχολον, διὰ τὸ ἐρημίαν ἐπάγειν τῶν προεστώτων. ὀθιν λογίζομαι καὶ τὴν σὴν εὐλάβειαν ἐπιστυγνάζουσαν τοῖς συμβεβηκόσι μὴ ἑπιστελλειν ἡμῖν, καὶ ὁμοῦ ἐν πλείονι εἶναι νῦν ἀσχολίᾳ, περιτρέχειν τὰ τοῦ Χριστοῦ ποίμνια, διὰ τὴν πανταχόθεν τῶν ἐχθρῶν ἕπανάστασιν. Ἀλλʼ ἐπειδὴ πάσης λύπης παρηγορία ἠ πρὸς τοὺς ὁμο-φύκους ἐστὶν ὁμιλία, καταξίου, ὁσάκις ἂν δυνατόν σοι, ἐπιστέλλειν ἡμῖν, καὶ αὐτὸς τε ἀνα, παύεσθαι ἐν *ᾧ φθέγγεσθαι πρὸς ἡμᾶς, καὶ ἡμᾶς παρηγορεῖν ἐντῶ μεταδιδόναι ἡμῖν τʼῖιν σεαυτοῦ ῥημάτων. Τοῦτο δὲ καὶ ἡμεῖς σπονδάσομεν ποιῆσαι, ὁσάκις ἂν ἡμῖν ἐνδιδῷ τὰ πράγματα. Εὒχου δὲ καὶ αὐτὸς καὶ πᾶσαν τὴν adsignatum παρακάλεσον σπουδαίως δυσωπεῖν τὸν Κύριον, ἵνα δείξῃ ποτε ἡμῖν λύσιν τῆς περιεχοὺση ς ἡμᾶς κατηφείας.

Heustathiǭ, epischopǭ Immerias. Oida, hoti stygnopoion pragma hē orphania, kai polyascholon, dia to erēmian epagein tōn proestōtōn. othin logizomai kai tēn sēn eulabeian epistygnazousan tois symbebēkosi mē hepistellein hēmin, kai homou en pleioni einai nyn ascholią, peritrechein ta tou Christou poimnia, dia tēn pantachothen tōn echthrōn hepanastasin. Allʼ epeidē pasēs lypēs parēgoria ē pros tous homo-phykous estin homilia, kataxiou, hosakis an dynaton soi, epistellein hēmin, kai autos te ana, pauesthai en *hǭ phthengesthai pros hēmas, kai hēmas parēgorein entō metadidonai hēmin tʼiin seautou rhēmatōn. Touto de kai hēmeis spondasomen poiēsai, hosakis an hēmin endidǭ ta pragmata. Euchou de kai autos kai pasan tēn adsignatum parakaleson spoudaiōs dysōpein ton Kyrion, hina deixę̄ pote hēmin lysin tēs periechousē s hēmas katēpheias.

To Eustathius, bishop of Himmeria. I know that bereavement is a gloomy thing and brings much business, because it leaves people without those who preside over them. So I reckon that your reverence, saddened at what has happened, does not write to us, and at the same time is now in greater occupation, going round the flocks of Christ because of the uprising of the enemies on all sides. But since the solace of every grief is conversation with those of like mind, deign, as often as you can, to write to us, both to refresh yourself in speaking to us and to comfort us by sharing your words. This we too will be eager to do, as often as affairs allow. Pray yourself, and urge the whole brotherhood to beseech the Lord earnestly that he may show us at last a release from the dejection that surrounds us.

Notes and citation

Summary: Basil asks Eustathius of Himmeria, bereft of the exiled Eusebius, to keep writing to him.

Letter 184. One word ("brotherhood") is garbled in the scan and translated by sense.

Cite (SBL): Basil, Ep. 184 (PG 32:661a–661b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-184). (abbreviation not yet checked)

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Chapter 185

185PG 32:661b–661c

Θεοδότῳ, ἑπισκοπῳ Βεροίας. Οἶδα, ὅτι, εἰ καὶ μὴ ἐπιστέλλεις ἡμῖν, ἀλλʼ ἐν τῇ καρδίᾳ σου ὑπάρχει ἡ μνήμη ἡμῶν. Καὶ τοῦτο τεκμαίρομαι, οὐχ ὅτι αὐτὸς diu}; εἰμι μνήμης τι.νὸς δεξιᾶς, ἀλλʼ ὅτι ἡ σὴ ψυχὴ πλουτεῖ ἐν τῆς ἀγάπης περιουσίᾳ. Πλὴν ἀλλʼ ὅσον δυνατόν σοι, ταῖς παρεμπιπτοὺσαις προφάσεσι κέχρησο εἰς τὸ ἐπιστελλειν ἡμῖν, ἵνα καὶ ἡμεῖς μᾶλλον εὗψνχῶμεν μανθάνοντες τὰ περὶ ὑμῶν, καὶ ἀφορμὴν λαμβάνῶμεν εὶς τὸ καὶ αὐτοὶ σημαίνειν ὑμῖν τὰ ἡμέτερα. Οὗτος γάρ εστιν ὁ τρόπος τῆς ὁμιλίας τοῖς τοσοῦτον διεζευγμένοις ’τῷ σώματι, ὁ διʼ ἐπιστολῶν, οὗ μὴ ἀποστερῶμιν ἀλλήλους, καθόσον ἄν ἐνδιδῷ τὰ πράγματα. Παράσχοι δὲ ὁ Κύριος καὶ τὴν κατʼ ὀφθαλμοὺς ἡμῖν συντυχίαν, ἵνα καὶ τὴν ἀγάπην αὐξήσωμεν, καὶ τὴν εἰς τὸν Δεσπότην ἡμῶν εὐχαριστίαν πλεονάσωμεν, ἐπὶ μείζοσι ταῖς παρʼ αὐτοῦ δωρεαῖς.

Theodotǭ, hepiskopǭ Beroias. Oida, hoti, ei kai mē epistelleis hēmin, allʼ en tę̄ kardią sou hyparchei hē mnēmē hēmōn. Kai touto tekmairomai, ouch hoti autos diu}? eimi mnēmēs ti.nos dexias, allʼ hoti hē sē psychē ploutei en tēs agapēs periousią. Plēn allʼ hoson dynaton soi, tais parempiptousais prophasesi kechrēso eis to epistellein hēmin, hina kai hēmeis mallon heupsnchōmen manthanontes ta peri hymōn, kai aphormēn lambanōmen eis to kai autoi sēmainein hymin ta hēmetera. Houtos gar estin ho tropos tēs homilias tois tosouton diezeugmenois ’tǭ sōmati, ho diʼ epistolōn, hou mē aposterōmin allēlous, kathoson an endidǭ ta pragmata. Paraschoi de ho Kyrios kai tēn katʼ ophthalmous hēmin syntychian, hina kai tēn agapēn auxēsōmen, kai tēn eis ton Despotēn hēmōn eucharistian pleonasōmen, epi meizosi tais parʼ autou dōreais.

To Theodotus, bishop of Beroea. I know that, even if you do not write to us, the remembrance of us is in your heart. And I infer this, not because I am myself worthy of any favourable remembrance, but because your soul is rich in the abundance of love. Nevertheless, as far as you can, use the occasions that offer to write to us, so that we may be of better heart learning about you, and may take occasion ourselves to tell you our own affairs. For this is the manner of conversation for those so far separated in body, by letters; let us not deprive each other of it, as far as affairs allow. And may the Lord grant us a meeting face to face, so that we may increase our love and multiply our thanksgiving to our Master for greater gifts from him.

Notes and citation

Summary: Basil asks Theodotus of Beroea to write to him.

Letter 185.

Cite (SBL): Basil, Ep. 185 (PG 32:661b–661c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-185). (abbreviation not yet checked)

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Chapter 186

186PG 32:661c–664b

Ἀντιπάτρῳ ἡγεμόνι, Ὡς ἑαλὴ ἡ φιλοσοφία, τά τε ἄλλα, καὶ ὅτι οὐδὲ -ἰατριύισθαι πολυτελῶς τοῖς τροφίμοις αὐτῆς ἑπιτρέπει· ἀλλὰ τὸ αὐτὸ καὶ ante» ἐστὶ παρʼ αὐτῇ, καὶ πρός ὑγίειαν ἀρκεῖ. Τὰς γάρ τοι ὀρέξεις ἀποκα- , μούσας, ὡς ἐπυθόμην, κράμβαις ἐν ὄξει ταριχευθείquas ἀνικαλέσωʼ ἃς ἐγὼ πρότερον μὲν ἐδυσχέραινον καὶ - διὰ ταν παροιμίαν, καὶ ὅτι ὑπόμνημα ἦσαν τῆς συντρόφου πενίας νῦν δέ μοι δοκῶ καὶ ἐμαυτὸν μεταπείσειν, καὶ τῆς παροιμίας καταγιλοξσισθαι, ὁρῶν αὐτὴν οὕτως ἀγαθὴν κουροτρόφον, ἦ τὸν ἄρχοντα ἡμῶν εἰς ἀκμὴν ἐπανήγαγε. Καὶ οὐδὲν εἶναι τοῦ λοιποῦ κατʼ αὐτὴν ἡγήσομαι, οὐχ ὅπως τὸν Ὁμηρικὸν λωτὸν, ἀλλʼ οὐδὲ τὴν ἀμβροσίαν ἐκείνην, ἣτις ποτʼ ἄρα ἦν, ἦ τοὺς Ὀλυμπίους χορτάζου σα.

Antipatrǭ hēgemoni, Hōs healē hē philosophia, ta te alla, kai hoti oude -iatriuisthai polytelōs tois trophimois autēs hepitrepei; alla to auto kai ante» esti parʼ autę̄, kai pros hygieian arkei. Tas gar toi orexeis apoka- , mousas, hōs epythomēn, krambais en oxei taricheutheiquas anikalesōʼ has egō proteron men edyscherainon kai - dia tan paroimian, kai hoti hypomnēma ēsan tēs syntrophou penias nyn de moi dokō kai emauton metapeisein, kai tēs paroimias katagiloxsisthai, horōn autēn houtōs agathēn kourotrophon, ē ton archonta hēmōn eis akmēn epanēgage. Kai ouden einai tou loipou katʼ autēn hēgēsomai, ouch hopōs ton Homērikon lōton, allʼ oude tēn ambrosian ekeinēn, hētis potʼ ara ēn, ē tous Olympious chortazou sa.

To Antipater the governor. How happy is philosophy, among other things because it does not allow its nurslings to be doctored expensively; with it the same thing is both a delicacy and enough for health. For you called back your exhausted appetite, as I learn, with cabbage pickled in vinegar; which I formerly disliked, both because of the proverb and because it reminded me of the poverty I was brought up with; but now I think I shall change my own mind and laugh at the proverb, seeing it so good a nurse of youth, which has brought our governor back to his prime. And henceforth I shall think nothing comparable to it, not only the Homeric lotus, but not even that ambrosia, whatever it was, that fed the Olympians.

Notes and citation

Summary: Basil playfully praises the pickled cabbage that restored the governor Antipater's appetite.

Letter 186. The proverb is the one quoted in Letter 187 ("cabbage twice is death"). The Homeric lotus: Odyssey 9.

Extrabiblical texts: Homer, Od. 9.94 (Homer, Odyssey; allusion)

Cite (SBL): Basil, Ep. 186 (PG 32:661c–664b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-186). (abbreviation not yet checked)

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Chapter 187

187PG 32:664c–664b

Ἀντίπατρος Βασιλειῳ. Δὶς κράμβη θάνατος, ἡ βάσκανος φησι παροιμία. Ἐγὼ δὲ, πολλάκις αἰτήσας, ἅπαξ ἆπόθανοῦμαιι πάντως δὲ καὶ μὴ αἰτήσας. Εἰ δὲ πάντως, μὴ κατὀκνει ἐσθίειν ὄψον ἡδὺ, μάτην ὑπὸ τῆς παροιμίας λοιδορηθέν.

Antipatros Basileiǭ. Dis krambē thanatos, hē baskanos phēsi paroimia. Egō de, pollakis aitēsas, hapax apothanoumaii pantōs de kai mē aitēsas. Ei de pantōs, mē katoknei esthiein opson hēdy, matēn hypo tēs paroimias loidorēthen.

Antipater to Basil. 'Cabbage twice is death,' says the spiteful proverb. But I, though I have asked for it often, shall die once; and surely I shall die even if I had not asked. If, then, I surely must, do not hesitate to eat a sweet relish, slandered in vain by the proverb.

Notes and citation

Summary: The governor Antipater replies to Basil with a joke about the proverb on cabbage.

Letter 187, from Antipater to Basil. The proverb "cabbage twice is death" is quoted as a proverb.

Cite (SBL): Basil, Ep. 187 (PG 32:664c–664b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-187). (abbreviation not yet checked)

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