Letters 190–197

Basil of Caesarea · Letters · ca. 357–378 · Caesarea · 7 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 190

190PG 32:697a–704c

Ἀμφιλοχίῳ ἐπισκόπῳ Ἰκονίου. Α 1. Ἀξίως τῆς σεαυτοῦ ἐμμελείας καὶ σπουδῆς, ἧς ἀεὶ ἐπαινέτης εἰμὶ ἐγὼ, ἐμερίμνησας τὰ περὶ τῆς Ἐκκλησίας Ἰσαῦρων. Ὅτι μὲν οὖν τῷ παντὶ λυσιτελέστερον ἦν εἰς πλείονας ἐπισκόπους καταδιαιρεθῆναι τὴν μέριμναν, αὐτόθεν εἶναι δῆλον καί τῷ τυχόντι νομίζω· οὐδὲ γὰρ τὴν σὴν σύνεσιν τοῦτο ἔλαθεν, ἀλλʼ ὡς ἔχει καὶ ἐπεσημήνω καλῶς, καὶ ἐγνώρισας ἡμῖν· ἐπεὶ δε οὐκ εὔκολον εὑρεῖν ἄνδρας ἀξίους, μήπου ἓως βουλόμεθα τὸ ἐκ τοῦ πλήθους ἀξιόπιστον ἔχειν, καὶ ὑπὸ πλειόνων ἀκριβέστερον ποιεῖν τὴν Ἐκκλησίαν τοῦ Θεοῦ οἰκονομεῖσθαι, λάθωμεν διὰ τό τῶν καλουμένων ἀδόκιμον εἰς εὐτέλειαν τὸν λόγον καταβαλόντες, ἀδιαφορίας μελέτην τοῖς λαοῖς ἐμποιεῖν; Οἶδας γὰρ καὶ αὐτὸς, ὃτι ὁποῖοι δʼ ἄν ὦσιν οἱ προεστῶτες, τοιαῦτα ὡς ἐπὶ τὸ πολὺ καὶ τὰ ἢθη τῶν ἀρχομένων γίνεσθαι εἴωθεν. Ὥστε τάχα βέλτιον ἕνα τινὰ δόκιμον, εἴπερ καὶ τοῦτο ῥᾴδιον, προβαλέσθαι τῆς πόλεως προστάτην, καὶ ἐπιτρέψαι τῷ ἐκείνου κινδύνῳ οἰκονομεῖσθαι τὰ καθʼ ἕκαστον· μόνον ἔστω τις δοῦλος Θεοῦ, ἐργάτης ἁνεπαίσχυντος, μὴ σκοπῶν τό ἑαυτοῦ, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν· ὃς, ἐὰν εἰδῇ ἑαυτὸν μικρότερον πρὸς τὴν φροντίδα, προσλήψεται ἐργάτας εἰς τὸν θερισμόν. Ἐὰν οὖν εὕρωμεν τοιοῦτον, ὁμολογῶ πολλῶν ἀντάξιον εἶναι τὸν ἕνα, καὶ ταῖς Ἐκκλησίαις λυσιτελέστερον, καὶ ἡμῖν δὲ ἀκινδυνότερον, οὗτως οἰκονομῆσαι τῶν ψυχῶν τὴν ἐπιμέλειαν. Ἐὰν δὲ τοῦτο μὴ ῥᾴδιονῇ, σπουδὴ γενέσθω ἡμῖν πρότερον ταῖς μικροπολιτείαις ἤτοι μικροκωμίαις ταῖς ἐκ παλαιοῦ ἐπισκόπων θρόνον ἐχούσαις δοῦναι τοὺς προῑσταμένουςʼ καὶ τοτε τὸν τῆς πόλεως ἀναστήσομεν, μήποτε ἐμπόδιον ἡμῖν πρὸς τὴν μετὰ ταῦτα οἰκονομίαν γένηταιόπροβαλλόμενος, καὶ εὐθὺς ἀρξώμεθα ἡμεῖς τοῖς οἶκοι πολεμεῖν, διὰ τὸ πλειόνων βούλεσθαι ἄρχειν· καὶ μὴ καταδέχηται τὰς χειροτονίας τῶν ἐπισκόπων. Ἐὰν δὲ τοῦτο βαρύ ᾖ, καὶὸ χρόνος μὴ ἓπιτρέπῇ, ἐκεῖνο σπουδασάτω ἡ σὴ σύνεσις, τοῦ ποιῆσαι περιγράψαι τῷ Ἰσαύρων τὸν ἴδιον κύκλον, διὰ τὸ χειροτο· νῆσαι αὑτὸν προσοίκους τινάς. Τό δὲ ἐφεξῆς ἡμῖν ὑπάρξει τεταμιευμένον, εἰς τὸ κατά τὸν προσήκοντα καιρὸν δοῦναι πᾶσι τοῖς λοιποῖς ἐπισκόπους, οὓς οἷς κυριωτέρους εἶναι κρίνωμεν αὐτοὶ, διά πολλῆς ἐξετάσεως δ οκιμάσαντες. 2. Ἠρωτήσαμεν Γεωργιον, ὡς ἐκέλευσεν ἡ θεοσέ βειά σου, καὶ εἶπεν ἃ καὶ ἡ σὴ εὐλάβεια ἀνήνεγκεν. ἐφʼ οἷς ἀνάγκη ἡμᾶς την ἡσυχίαν ἄγειν, ἐπιρῥίψαντας ἐπὶ Κύριον τὴν μέριμναν τοῦ οῖκου. Πιστεύω γὰρ τῷ ἁγίῳ Θεῳ, ότι δώσει σὺν ἡμῖν, πρὸς τὶ ἑτέρῳ τρόπῳ ἐξελέσθαι τῶν ἀναγκῶν, καὶ ἡμῖν οἶλυπον τὴν ζωὴν προξενῆσαι. Ἐάν οὖν ού δοκῇ τοῦτο, αὐτὸς καταξίωσον ὑπομνηστικόν μοι ἀποστεῖλαι, περὶ τίνος χρὴ ἀξιώματος σπουδὴν εἰσενέκασθαι, ἵνα ἀρξώμεθα αἰτεῖν ἕκαστον τῶν ἓν δυνάμει φίλων τὴν χάριν ταύτην, εἴτε προῖκα, εἴτε και μετρίου τιμήματος, ὡς οἷν ἡμᾶς Κύριος εύοδώσῃ. Ἐπέστειλα τῷ ἀδελφῷ Οὐαλερίῳ, ὡς προσέταξας. Τά Νύσσης πράγματα ὅμοιά ἐστι τοῖς παρά τῆς σῆς θεοσεβείας καταλειφθεῖσι, καὶ προκόπτειέπὶ τὸ βέλτιον τῇ συνεργίᾳ τῶν σῶν προσευχῶν. Οἱ μέντοι τότε ἀπορραγέντες ἡμῶν, οἱ μὲν ἀπῆλθον ἐπὶ τὸ στρατόπεδον, οἱ δε μένουσι, τὴν ἐκεῖθεν ἀναμένοντες φήμην. Δυνατὸς δε ὁ Κύριος καὶ τούτων ματαιῶσαι τὰς ἐλπίδας, κάκείνοις ἀπρακτον τὴν ἐπάνοδον ποιῆ σαι. 3. Τὸ μάννα ὁ Φίλων ἑρμηνεύων ἔφη, ὥσπερ ἐκ παραδόσεως τινος Ἰουδαϊκῆς δεδιδαγμένος, τοιαύτην αὐτοῦ εἶναι τὴν ποιότητα, ὥστε κατά τὴν φαντασίαν τοῦ ἐσθίοντος μετακίρνασθαιʼ καὶ εἶναι μὲν καθʼ ἑαυτό οἱονεὶ κέγχρον εψημένον ἐν μέλιτι, παρέχειν δὲ νῦν μὲν ἄρτου, νῦν δὲ κρέως· καὶ κρέως τοιοῦδε, ἦ πετεινοῦ ἧ χερσαίουʼ νῦν δὲ λαχάνου, καὶ λαχάνου τοῦ κατά τὴν ἐπιθυμίαν ἑκάστου· καὶ ἰχθύος, ὡς τὸ ἰδίωμα τῆς καθʼ ἕκαστον γένος ποιότητος ἀκριβῶς ἐν τῇ γεύσει τοῦ ἐσθίοντος ὃιασώζεσθαι,”Αρματαʼ ἀναβάτας τριστάτας ἔχοντα οἶδεν ἡ Γραφὴ, διὰ τὸ τῶν λοιπῶν ἁρμάτων δύο εἶναι τοὺς ἐπιβάτας, τόν τε ἡνίοχον καὶ τὸν ὁπλίτην ' τὰ δέ τοῦ Φαραὼ δύο μὲν εἶχε τοῦς πολεμοῦντας, ἕνα δὲ τὸν τὰς ἡνίας τῶν ἳππων ἔχοντα. Σῦμπιος ἡμῖν ἐπέστειλε θεραπευτικὴν ἐπιστολὴν καὶ κοινωνικὴν, ἡμεῖς ἀντιγράψαντες ἐπέμψαμεν τῇ εὐλαβείᾳ σου τὰ γράμματα, ἵνα ἄγαν ἐγκρίνας κελεύσῃς αὐτῷ ἀποσταλῆναι, δηλονότι μετὰ προσθήκης καὶ σῶν γραμμάτων. Ἐρρωμένος, εὔθυμος ἓν Κυρίῳ,ῦπερευχόμενός μου χαρισθείης μοικαὶ τῇ τοῦ Θεοῦ Ἐκκλησία τῇ τοῦ Ἀγίου φιλανθρωπίᾳ. Ἀμφιλοχίῳ, ἐπισκὸπῳ Ἰκονίου. Ἐντυχόντες τοῖς γράμμασι τῆς εὐλαβείας σου, πολλὴν τῷ Θεῶ τὴν χάριν ἔσχομεν, ὅτι ἀρχαίας ἀγάπης ἴχνη εὕρομεν ἐν τοῖς ῥήμασι τῆς ἐπιστολῆς ὃς γε οῦκ ἔπαθες τὸ τῶν πολλῶν, οῦδὲ φιλονείκως ἔσχες πρὸς τὸ μὴ καὶ αὐτὸς κατάρξαι τῆς ἀγαπητικῆς ὁμιλίας · ἀλλʼ ὡς πεπαιδευμένος τὸ ἐκ ταπεινοφροσῦνης μεγαλεῖον περιγινόμενον τοῖς ἁγίοις, οὕτως εἰλου διὰ τῶν δευτερείων ἔμπροσθεν ἡμῶν ἀποφανθῆναι. Καὶ γὰρ οὗτος νόμος τῆς ἐν Χριπιανοίς νίκης, και ὁ ὓαττον ἔχειν καταδεξάμενος στεφανοῦται· Ἵνα οὖν μὴ ἀπολειφθῶμεν τοῦ ἀγαθοῦ ζήλου, ἱδοὺ καὶ αὐτοὶ ἀντιφθεγγόμεθά σου τὴν σεμνότητα, καὶ δείκνυμεν τὴν προαίρεσιν ἡμῶν, ὅτι, Θεοῦ χάριτι τῆς κατὰ τὴν πίστιν συμφωνίας ἐρρωμένης ἡμῖν, οὐδὲν ἕτερόν ἐστι τὸ ἐμποδίζον πρὸς τὸ εἶναι ἡμᾶς ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς ἐκλήθημεν ἐν μιᾷ ἐλπίδι διὰ τῆς κλήσεως. Τῆς οὖν σῆς ἐστιν ἀγάπης τῇ ἀγαθῇ ἀρχῇ καὶ τὰ ἐφεξῆς ἀποδοῦναι, συστατεῐν μὲν περὶ σεαυτὸν τοὺς ὁμοψύχους, δηλῶσαι δὶ καὶ χρόνον καὶ τόπον τῆς συντυχίας, ἵνα οὕτω, τῇ τοῦ Θεοῦ χάριτι ἀπολαβόντες ἀλλήλους, τῷ ἀρχαίῳ εῖδει τῆς ἀγάπης τὰς Ἐκκλησίας οἰκονομήσωμεν τοῦς παρʼ ἐκατέρου μέρους βαδίζοντας τῶν ἀδελφῶν ὡς ’ίδια μέλη προσιέμενοι, προπέμποντες ὡς ἐπὶ οἰκείους, καὶ ὑποδεχόμενοι πάλιν ὡς παρʼ oiκείων. Τοῦτο γὰρ ἧν ποτε τῆς Ἐκκλησίας τὸ καύο χημα, ὅτι ἀπὸ τῶν περάτων τῆς οἰκουμένης ἐπὶ τά πέρατα μικροῖς συμβολοις ἐφοδιαζόμενοι οἱ ἐξ ἑκάστης Ἐκκλησίας ἀδελφοὶ πάντας πατέρας καὶ ἀδελφοὺς εὕρισκον ὃ νῦν μετὰ τῶν ἄλλων ἀφῄρηται ἡμῶν ὁ ἐχθρὸς τῶν Ἐκκλησιῶν τοῦ Χριστοῦ, καὶ κατά πόλεις περιγεγράμμεθα, καὶ ἕκαστος διʼ ὑποψίας ἔχομεν τὸν πλησίον. Καὶ τί γὰρ ἄλλο, ἦ ἐψύξαμεν τὴν ἀγάπην, ἀφʼ ἧς μόνης τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ἡμῶν εἶπε χαρακτηρίζεσθαι; Καὶ εἰ δοκεῖ, πρότερον αὐτοὶ μετʼ ἀλλήλων γνωρίσατε ἑαυτοὺς, ἶνα γνῶμεν πρὸς τίνας ἡμῖν ἔσται ἡ συμφωνία. Καὶ οὕτως ἐκ κοινῆς συγκαταθέσεως τόπον τινὰ τοῖς ἀμφοτέροις ἀνεπαχῆ, θκαὶ χρονον ταῖς ὀδλοιποι ριαις πρέποντα ἐκλεξάμενοι, δραμούμεθα παρʼ ἀλλήλοις, καὶ ὁ Κύριος ἡμᾶς κατευοὸώσει. Ἐῥρωμένος καὶ ιῦθυμος εἴης, ὑπερευχόμενός μου, καὶ χαρισθείης μοι τῇ τοῦ Ἀγίου φιλανθρωπίᾳ.

Amphilochiǭ episkopǭ Ikoniou. A 1. Axiōs tēs seautou emmeleias kai spoudēs, hēs aei epainetēs eimi egō, emerimnēsas ta peri tēs Ekklēsias Isaurōn. Hoti men oun tǭ panti lysitelesteron ēn eis pleionas episkopous katadiairethēnai tēn merimnan, autothen einai dēlon kai tǭ tychonti nomizō; oude gar tēn sēn synesin touto elathen, allʼ hōs echei kai epesēmēnō kalōs, kai egnōrisas hēmin; epei de ouk eukolon heurein andras axious, mēpou heōs boulometha to ek tou plēthous axiopiston echein, kai hypo pleionōn akribesteron poiein tēn Ekklēsian tou Theou oikonomeisthai, lathōmen dia to tōn kaloumenōn adokimon eis euteleian ton logon katabalontes, adiaphorias meletēn tois laois empoiein? Oidas gar kai autos, hoti hopoioi dʼ an ōsin hoi proestōtes, toiauta hōs epi to poly kai ta ēthē tōn archomenōn ginesthai eiōthen. Hōste tacha beltion hena tina dokimon, eiper kai touto rhądion, probalesthai tēs poleōs prostatēn, kai epitrepsai tǭ ekeinou kindynǭ oikonomeisthai ta kathʼ hekaston; monon estō tis doulos Theou, ergatēs hanepaischyntos, mē skopōn to heautou, alla to tōn pollōn, hina sōthōsin; hos, ean eidę̄ heauton mikroteron pros tēn phrontida, proslēpsetai ergatas eis ton therismon. Ean oun heurōmen toiouton, homologō pollōn antaxion einai ton hena, kai tais Ekklēsiais lysitelesteron, kai hēmin de akindynoteron, houtōs oikonomēsai tōn psychōn tēn epimeleian. Ean de touto mē rhądionę̄, spoudē genesthō hēmin proteron tais mikropoliteiais ētoi mikrokōmiais tais ek palaiou episkopōn thronon echousais dounai tous proistamenousʼ kai tote ton tēs poleōs anastēsomen, mēpote empodion hēmin pros tēn meta tauta oikonomian genētaioproballomenos, kai euthys arxōmetha hēmeis tois oikoi polemein, dia to pleionōn boulesthai archein; kai mē katadechētai tas cheirotonias tōn episkopōn. Ean de touto bary ę̄, kaio chronos mē hepitrepę̄, ekeino spoudasatō hē sē synesis, tou poiēsai perigrapsai tǭ Isaurōn ton idion kyklon, dia to cheiroto; nēsai hauton prosoikous tinas. To de ephexēs hēmin hyparxei tetamieumenon, eis to kata ton prosēkonta kairon dounai pasi tois loipois episkopous, hous hois kyriōterous einai krinōmen autoi, dia pollēs exetaseōs d okimasantes. 2. Ērōtēsamen Geōrgion, hōs ekeleusen hē theose beia sou, kai eipen ha kai hē sē eulabeia anēnenken. ephʼ hois anankē hēmas tēn hēsychian agein, epirrhipsantas epi Kyrion tēn merimnan tou oikou. Pisteuō gar tǭ hagiǭ Theǭ, oti dōsei syn hēmin, pros ti heterǭ tropǭ exelesthai tōn anankōn, kai hēmin oilypon tēn zōēn proxenēsai. Ean oun ou dokę̄ touto, autos kataxiōson hypomnēstikon moi aposteilai, peri tinos chrē axiōmatos spoudēn eisenekasthai, hina arxōmetha aitein hekaston tōn hen dynamei philōn tēn charin tautēn, eite proika, eite kai metriou timēmatos, hōs hoin hēmas Kyrios euodōsę̄. Epesteila tǭ adelphǭ Oualeriǭ, hōs prosetaxas. Ta Nyssēs pragmata homoia esti tois para tēs sēs theosebeias kataleiphtheisi, kai prokopteiepi to beltion tę̄ synergią tōn sōn proseuchōn. Hoi mentoi tote aporragentes hēmōn, hoi men apēlthon epi to stratopedon, hoi de menousi, tēn ekeithen anamenontes phēmēn. Dynatos de ho Kyrios kai toutōn mataiōsai tas elpidas, kakeinois aprakton tēn epanodon poiē sai. 3. To manna ho Philōn hermēneuōn ephē, hōsper ek paradoseōs tinos Ioudaïkēs dedidagmenos, toiautēn autou einai tēn poiotēta, hōste kata tēn phantasian tou esthiontos metakirnasthaiʼ kai einai men kathʼ heauto hoionei kenchron epsēmenon en meliti, parechein de nyn men artou, nyn de kreōs; kai kreōs toioude, ē peteinou hē chersaiouʼ nyn de lachanou, kai lachanou tou kata tēn epithymian hekastou; kai ichthyos, hōs to idiōma tēs kathʼ hekaston genos poiotētos akribōs en tę̄ geusei tou esthiontos hoiasōzesthai,”Armataʼ anabatas tristatas echonta oiden hē Graphē, dia to tōn loipōn harmatōn dyo einai tous epibatas, ton te hēniochon kai ton hoplitēn ' ta de tou Pharaō dyo men eiche tous polemountas, hena de ton tas hēnias tōn hippōn echonta. Sympios hēmin epesteile therapeutikēn epistolēn kai koinōnikēn, hēmeis antigrapsantes epempsamen tę̄ eulabeią sou ta grammata, hina agan enkrinas keleusę̄s autǭ apostalēnai, dēlonoti meta prosthēkēs kai sōn grammatōn. Errōmenos, euthymos hen Kyriǭ,ypereuchomenos mou charistheiēs moikai tę̄ tou Theou Ekklēsia tę̄ tou Agiou philanthrōpią. Amphilochiǭ, episkopǭ Ikoniou. Entychontes tois grammasi tēs eulabeias sou, pollēn tǭ Theō tēn charin eschomen, hoti archaias agapēs ichnē heuromen en tois rhēmasi tēs epistolēs hos ge ouk epathes to tōn pollōn, oude philoneikōs esches pros to mē kai autos katarxai tēs agapētikēs homilias ; allʼ hōs pepaideumenos to ek tapeinophrosynēs megaleion periginomenon tois hagiois, houtōs eilou dia tōn deutereiōn emprosthen hēmōn apophanthēnai. Kai gar houtos nomos tēs en Chripianois nikēs, kai ho hyatton echein katadexamenos stephanoutai; Hina oun mē apoleiphthōmen tou agathou zēlou, hidou kai autoi antiphthengometha sou tēn semnotēta, kai deiknymen tēn proairesin hēmōn, hoti, Theou chariti tēs kata tēn pistin symphōnias errōmenēs hēmin, ouden heteron esti to empodizon pros to einai hēmas hen sōma kai hen pneuma, kathōs eklēthēmen en mią elpidi dia tēs klēseōs. Tēs oun sēs estin agapēs tę̄ agathę̄ archę̄ kai ta ephexēs apodounai, systatein men peri seauton tous homopsychous, dēlōsai di kai chronon kai topon tēs syntychias, hina houtō, tę̄ tou Theou chariti apolabontes allēlous, tǭ archaiǭ eidei tēs agapēs tas Ekklēsias oikonomēsōmen tous parʼ ekaterou merous badizontas tōn adelphōn hōs ’idia melē prosiemenoi, propempontes hōs epi oikeious, kai hypodechomenoi palin hōs parʼ oikeiōn. Touto gar hēn pote tēs Ekklēsias to kauo chēma, hoti apo tōn peratōn tēs oikoumenēs epi ta perata mikrois symbolois ephodiazomenoi hoi ex hekastēs Ekklēsias adelphoi pantas pateras kai adelphous heuriskon ho nyn meta tōn allōn aphę̄rētai hēmōn ho echthros tōn Ekklēsiōn tou Christou, kai kata poleis perigegrammetha, kai hekastos diʼ hypopsias echomen ton plēsion. Kai ti gar allo, ē epsyxamen tēn agapēn, aphʼ hēs monēs tous heautou mathētas ho Kyrios hēmōn eipe charaktērizesthai? Kai ei dokei, proteron autoi metʼ allēlōn gnōrisate heautous, ina gnōmen pros tinas hēmin estai hē symphōnia. Kai houtōs ek koinēs synkatatheseōs topon tina tois amphoterois anepachē, thkai chronon tais odloipoi riais preponta eklexamenoi, dramoumetha parʼ allēlois, kai ho Kyrios hēmas kateuooōsei. Erhrōmenos kai iythymos eiēs, hypereuchomenos mou, kai charistheiēs moi tę̄ tou Agiou philanthrōpią.

To Amphilochius, bishop of Iconium. 1. Worthily of your carefulness and zeal, which I always praise, you have been concerned about the affairs of the church of the Isaurians. That it was altogether more profitable for the care to be divided among several bishops is plain at once, I think, even to an ordinary person; nor did this escape your intelligence, but you rightly noted how things stand and made it known to us. But since it is not easy to find worthy men, let us beware lest, while we wish to have the credibility that comes from numbers and to have the church of God managed more exactly by several, we unawares bring the word into contempt through the unfitness of those called, and create in the peoples a practice of indifference. For you know yourself that as those who preside are, so for the most part the characters of those governed tend to become. So perhaps it is better to put forward one approved man, if even this is easy, as leader of the city, and to entrust to his responsibility the management of particulars; only let him be a servant of God, a workman who has no need to be ashamed, not seeking his own good but that of the many, that they may be saved; who, if he knows himself too small for the care, will take on workers for the harvest. If, then, we find such a man, I confess that the one is worth as much as many, and that it is more profitable for the churches and less dangerous for us to arrange the care of souls in this way. But if this is not easy, let us take care first to give leaders to the small towns or villages which have had episcopal sees from of old; and then we will appoint the bishop of the city, lest the one appointed become a hindrance to our later arrangements, and we at once begin to fight with those at home, because he wishes to rule over more and does not accept the ordinations of the bishops. But if this is difficult and time does not permit, let your intelligence take care to have the bishop of Isaura mark out his own district, by ordaining some neighbouring bishops for it. The rest will be kept in reserve for us, to give at the proper time to all the others bishops whom we ourselves judge more suitable, having tested them by much examination. 2. We questioned George, as your piety ordered, and he said what your reverence also reported; at which we must keep quiet, casting on the Lord the care of the household. For I trust in the holy God that he will grant us some other way of escaping these pressures and will procure us a life without grief. If, then, this does not seem right, deign yourself to send me a memorandum about which office we should take pains for, so that we may begin to ask each of our friends in power for this favour, either free or at a moderate price, as the Lord may prosper us. I have written to brother Valerius, as you instructed. The affairs of Nyssa are as your piety left them, and are advancing for the better with the help of your prayers. Of those who then broke away from us, some went off to the court, and others remain, awaiting the news from there. But the Lord is able to make their hopes vain too, and to make the others' return fruitless. 3. Philo, interpreting the manna, said, as though he had learned it from some Jewish tradition, that its quality was such that it changed according to the imagination of the eater; that in itself it was like millet boiled in honey, but it gave now the taste of bread, now of meat, and of meat of this or that kind, bird or land animal; now of vegetables, and of the vegetable each desired; and of fish, so that the peculiar quality of each kind was exactly preserved in the taste of the eater. Scripture knows of chariots with riders three to a chariot, because other chariots have two riders, the charioteer and the armed man; but Pharaoh's had two fighters and one who held the reins of the horses. Sympius has written us a courteous letter of communion; we have written in reply and have sent the letter to your reverence, so that, if you approve it, you may order it to be sent to him, clearly with the addition of a letter from you as well. May you be granted to me and to the church of God, strong and cheerful in the Lord, praying for me, by the kindness of the Holy One. [Letter 191] To Amphilochius, bishop of Iconium. Having read the letter of your reverence, we gave much thanks to God that we found traces of ancient love in the words of the letter; for you did not do what the many do, nor were you contentious about not beginning the loving correspondence yourself; but as one taught the greatness that comes to the saints from humility, so you chose to be shown before us by taking second place. For this is the law of victory among Christians: he who has consented to have less is crowned. So that we may not fall behind in good zeal, see, we too greet your dignity in return and show our intention: that, the agreement in faith being by God's grace firm among us, nothing else hinders us from being one body and one spirit, as we were called in one hope by our calling. It is for your love, then, to add what follows to the good beginning: to gather around yourself those of like mind, and to indicate the time and place of a meeting, so that, receiving one another by the grace of God, we may manage the churches in the ancient form of love, accepting the brothers who come from either side as our own members, sending them on as to our own, and receiving them again as from our own. For this was once the boast of the church, that the brothers from each church, furnished with little tokens, went from the ends of the world to its ends and found all men fathers and brothers; which now, along with other things, the enemy of the churches of Christ has taken from us, and we are confined within our cities, and each of us holds his neighbour in suspicion. What else is this but that we have let love grow cold, by which alone our Lord said his disciples would be marked out? And if it seems good, first make yourselves known to one another, so that we may know with whom our agreement will be. And so, choosing by common consent a place not burdensome to both and a time suitable for travel, we will hasten to one another, and the Lord will prosper us. May you be strong and cheerful, praying for me, and may you be granted to me by the kindness of the Holy One.

2 Tim 2:15 (allusion, medium confidence) · 1 Cor 10:33 (allusion, high confidence) · Matt 9:38 (allusion, medium confidence) · Ps 55:22 (54:23 LXX) (allusion, medium confidence) · Exod 16:31 (allusion, high confidence) · Exod 14:7 (allusion, high confidence) · Exod 15:4 (allusion, medium confidence) · Eph 4:4 (quotation, high confidence) · Matt 24:12 (echo, medium confidence) · John 13:35 (allusion, high confidence)

Notes and citation

Summary: Basil advises Amphilochius on providing bishops for Isauria, reports on Nyssa, answers questions on the manna and Pharaoh's chariots; then (Letter 191) he welcomes Amphilochius's first letter of communion and proposes a meeting of the like-minded.

This staged ref holds Letter 190 and Letter 191, both to Amphilochius of Iconium (not, as an earlier note supposed, the First Canonical Letter). Letter 190: Philo's account of the manna (Philo, Leg. 3.169–176; Wisdom 16:20–21 has a similar tradition), Exod 16:31; Pharaoh's chariots with "third men": Exod 14:7; 15:4 (LXX τριστάται). Allusions: 2 Tim 2:15; 1 Cor 10:33; Matt 9:38; Ps 55:22. Letter 191: Eph 4:4; Matt 24:12; John 13:35.

Notes on the original text

Digital text corrected (OCR slip; OCR slip (Latin letters)): μόνον aevi; τις δοῦλος → μόνον ἔστω τις δοῦλος; 51%ξαμεν → ἐψύξαμεν; iacuτοὺς → ἑαυτοὺς.

Extrabiblical texts: Philo (Philo of Alexandria (works); allusion)

Topics: Church office

Cite (SBL): Basil, Ep. 190 (PG 32:697a–704c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-190). (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 192

192PG 32:704d–705a

Σωφρονίῳ μαγίστρῳ. Εἰ αὐτὸς διπλῆν ἔλαβες χάριν, ὡς αὐτὸς τῇ ἁν· υπερβλήτῳ προθυμίᾳ περὶ τὰ ἀγαθὰ ἔργα ἐπέστειλας ἡμῖν, μίαν μὲν τῷ δέξασθαι γράμματα, δευτέραν δὲ τῷ ὑπουργῆσαι τῇ χρείᾳ ἡμῶν πόσην τινὰ χρὴ νομίζειν ἡμᾶς ἔχειν τὴν χάριν, γράμμασί τε τῆς ἡδίστης φωνῆς ἐντυχόντας, καὶ τήν έπιζητηθεῑσαν χρείαν τοσουτῳ ταχιι πληρωθεῖσαν ὁρῶντας l Ὥστε, ἡδέως δεξάμενοι τὸ ἀποσταλεν διὰ τὴν οἰκείαν αὐτοῦ φύσιν, πολλῷ ἣδιον αῦτό προσηκάμεθα τῷ σε εἶναι τὸν τῆς κατασκευῆς αὑτοῦ προεστῶτα. Παράσχοι δὲ ἡμῖν ὁ Κύριος ἰδεῖν σε ἐν τάχει, ὥστε ἀπὸ γλώττης ὁμολογῆσαι τήν χάριν, καὶ πάντων ὁμοῦ τῶν ἐν σοὶ καλῶν ἁπολαῦ σαι.

Sōphroniǭ magistrǭ. Ei autos diplēn elabes charin, hōs autos tę̄ han; yperblētǭ prothymią peri ta agatha erga epesteilas hēmin, mian men tǭ dexasthai grammata, deuteran de tǭ hypourgēsai tę̄ chreią hēmōn posēn tina chrē nomizein hēmas echein tēn charin, grammasi te tēs hēdistēs phōnēs entychontas, kai tēn epizētētheisan chreian tosoutǭ tachii plērōtheisan horōntas l Hōste, hēdeōs dexamenoi to apostalen dia tēn oikeian autou physin, pollǭ hēdion auto prosēkametha tǭ se einai ton tēs kataskeuēs hautou proestōta. Paraschoi de hēmin ho Kyrios idein se en tachei, hōste apo glōttēs homologēsai tēn charin, kai pantōn homou tōn en soi kalōn hapolau sai.

To Sophronius the master. If you yourself received a double favour, as you wrote to us with your unsurpassed eagerness for good works, one in receiving a letter and a second in serving our need, how great a favour must we think we have, who have both read a letter from your most sweet voice and seen the need we asked about fulfilled so quickly? So, while we gladly received what was sent for its own nature, we accepted it much more gladly because you were the one who presided over its making. May the Lord grant us to see you soon, so as to confess the favour by word of mouth and to enjoy all your good qualities together.

Notes and citation

Summary: Basil thanks Sophronius for a letter and for quickly meeting a need of his.

This staged ref is Letter 192.

Cite (SBL): Basil, Ep. 192 (PG 32:704d–705a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-192). (abbreviation not yet checked)

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Chapter 193

193PG 32:705b–705d

Μελετίῳ ἀρχιάτρῳ. Ημῖν οὐδʼ ὅσον ταῖς γεράνοις ὑπάρχει τὰ δυσχερῆ τοῦ χειμῶνος διαφυγεῖν ' ἀλλʼ ἕνεκα μὲν τοῦ προϊδέσθαι τὸ μέλλον, οὐδὲν ῖσως τῶν γεράνων χείρους ἐσμέν· τῷ δὲ κατὰ τὸν βίον αὐτεξουσίῳ τοσοῦτον τῶν ὀρνίθων ἀπολιμπανόμεθα, ὅσον καὶ τοῦ πέτεσθαι δύνασθαι, μικροῦ δεῖν. Πρῶτον μὲν ’γὰρ με ἀσχολίαι τινες τῶν κατὰ τὸν βίον πραγμάτων ἐπέσχον ’ ἔπειτα δὲ πυρετοὶ συνεχεῖς καὶ λάβροι οὕτω μου τὸ σῶμα κατεδαπάνησαν, ὥστε ἐφάνη τι καὶ ἐμοῦ λεπτότερον, αὐτὸς ἐγὼ ἐμαυτοῦ· εἶτα τεταρταίων προσβολαὶ πρὸς πλεῖον ἡ εἴκοσι διαρκέσασαι κύκλους, Νυνὶ δὲ, ὅτε δοκῶ τῶν πυρετῶν ἀπηλλάχθαι, οὕτως ὑπὸ τῆς ἀδυναμίας διάκειμαι, ὥστε μηδὲν εν τούτῳ , ἀποδεῖν ἀραχνίου. Ὀθεν μοι πᾶσα μὲν ὁδὸς ἄβατος, πᾶσα δὲ πνεῦματος προσβολὴ πλείονα φέρει τὸν κίνδυνον ἦ αἱ τρικυμίαι τοῖς πλέουσιν. Ἀνάγκη τοίνυν ὑπὸ δωματίῳ κεκρύφθαι, καὶ ἀναμένειν τό ἔαρ, ἐάνπερ διαρκέσαι πρὸς αὐτὸ δυνηθῶμεν, ἀλλὰ μὴ προδιαμάρτοιμεν ὑπὸ τοῦ κακοῦ τοῦ τοῖς σπλάγχνοις ἐνιδρυμένου. Ἐὰν δὲ διασώσῃ ἡμᾶς ὁ Κύριος τῇ μεγάλη αὐτοῦ χειρὶ, ἀσμενέστατα μὲν τὴν ἐσχατιὰν ὑμῶν καταληψόμεθασ ἀσμενέστατα δὲ σε τὴν φίλην ἡμῖν κεφαλὴν περιπτυξόμεθα. Μόνον εὔχου πρὸς τὸ συμφέρον τῇ ψυχῇ τὴν ζωὴν ἡμῶν οἰκονομεῖσθαι.

Meletiǭ archiatrǭ. Ēmin oudʼ hoson tais geranois hyparchei ta dyscherē tou cheimōnos diaphygein ' allʼ heneka men tou proïdesthai to mellon, ouden isōs tōn geranōn cheirous esmen; tǭ de kata ton bion autexousiǭ tosouton tōn ornithōn apolimpanometha, hoson kai tou petesthai dynasthai, mikrou dein. Prōton men ’gar me ascholiai tines tōn kata ton bion pragmatōn epeschon ’ epeita de pyretoi synecheis kai labroi houtō mou to sōma katedapanēsan, hōste ephanē ti kai emou leptoteron, autos egō emautou; eita tetartaiōn prosbolai pros pleion hē eikosi diarkesasai kyklous, Nyni de, hote dokō tōn pyretōn apēllachthai, houtōs hypo tēs adynamias diakeimai, hōste mēden en toutǭ , apodein arachniou. Othen moi pasa men hodos abatos, pasa de pneumatos prosbolē pleiona pherei ton kindynon ē hai trikymiai tois pleousin. Anankē toinyn hypo dōmatiǭ kekryphthai, kai anamenein to ear, eanper diarkesai pros auto dynēthōmen, alla mē prodiamartoimen hypo tou kakou tou tois splanchnois enidrymenou. Ean de diasōsę̄ hēmas ho Kyrios tę̄ megalē autou cheiri, asmenestata men tēn eschatian hymōn katalēpsomethas asmenestata de se tēn philēn hēmin kephalēn periptyxometha. Monon euchou pros to sympheron tę̄ psychę̄ tēn zōēn hēmōn oikonomeisthai.

To Meletius the chief physician. We have not even what the cranes have, to escape the hardships of winter; in foreseeing the future perhaps we are no worse than the cranes, but in freedom of life we fall as far behind the birds as we do, very nearly, in the ability to fly. For first some business of life's affairs held me back; then continuous and violent fevers so consumed my body that something appeared thinner than me, namely I myself; then attacks of quartan fever lasting more than twenty cycles. Now, when I seem to be rid of the fevers, I am in such a state of weakness that in this I fall nothing short of a spider's web. Hence every road is impassable to me, and every gust of wind brings more danger than heavy seas do to sailors. I must stay hidden in my room and wait for spring, if we are able to last until it and do not first succumb to the evil settled in my bowels. And if the Lord preserves us by his great hand, most gladly will we come to your remote country, and most gladly embrace you, dear head. Only pray that our life may be ordered for the good of the soul.

Notes and citation

Summary: Basil tells the physician Meletius that fevers have left him too weak to travel before spring.

This staged ref is Letter 193.

Cite (SBL): Basil, Ep. 193 (PG 32:705b–705d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-193). (abbreviation not yet checked)

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Chapter 194

194PG 32:705d–708b

Ζωὶλῳ. Οἷα ποιεῖς, ὦ θαυμάσιε, προλαμβάνων ἡμᾶς εἰς τὸ τῆς ταπεινώσεως μέτρονς ὃς γε, τοιοῦτος ὢν τὴν παίδευσιν, καὶ οὕτως εἰδὼς ἐπιστέλλειν, ὡς δηλοῖ τὰ γράμματα, ὅμως ἀξιοῖς, ὡς ἐπὶ τολμηροτέρᾳ τινὶ ἐγχειρήσει καὶ ὑπερβαινούσῃ σου τὴν ἀξίαν, συαγγνώμης παρʼ ἡμῶν τυγχάνειν. Ἀλλὰ, τῆς εἰρωνείας ταύτης ἀφέμενος, ἐπίστελλε ὑμῖν διὰ πάσης προφάσεως. Εἴτε γὰρ ἡμῖν λόγων μέτεστιν, ἣδιστα λογίου ἀνδρὸς γράμμασιν ἐντευξόμεθα εἴτε καὶ τὸ τῆς ἀγάπης καλὸν ὅσον ἐστὶ, παρὰ τῆς Γραφῆς πεπαιδεύμεθα, τοῦ παντὸς ἀξίαν τιθέμεθα ἀνδρὸς ἀγαπῶντος ἡμᾶς ὁμιλίαν. Εἶη δέ σε γράφεινξᾶ εὐχόμεθά σοι ἀγαθὰ, ὑγείαν σώματος, καὶ εὐθηνίαν οἴκου παντοςῐ Τὰ δὲ ἡμέτερα μηδὲν ἁνεκτὸτερα γίνωσκε τῆς συνηθείας εἶναι. Ἀρκεῖ δὲ τοσοῦτον εἰπεῖν, καὶ ἐνδείξασθαί σοι τοῦ σώματος ἡμῶν τὴν ἀσθένειαν. Τὴν γὰρ νῦν κατέχουσαν ἡμᾶς εἰς τὸ ἀρρωστεῖν ὑπερβολὴν, οὔτε λόγῳ ἐδείξασθαι ῥᾴδιον, οὔτε ἔργῳ πεισθῆναι · εἴπερ ἐκείνων, ὧν αὐτὸς ᾔδεις, εὑρέθη τι πλεῖον παρʼ ἡμῶν εἰς ἀρρωστίαν. Θεοῦ δέ τοῦ ἀγαθοῦ ἔργον δοῦναι ἡμῖν δύναμιν, πρὸς τὸ ἐν ὑπομονῇ φέρειν τὰς ἐπὶ συμφέροντι ημῖν ἐπαγομένας εἰς τὸ σῶμα πληγὰς παρὰ τοῦ εὐεργετοῦντος ἡμᾶς Κυρίου.

Zōilǭ. Hoia poieis, ō thaumasie, prolambanōn hēmas eis to tēs tapeinōseōs metrons hos ge, toioutos ōn tēn paideusin, kai houtōs eidōs epistellein, hōs dēloi ta grammata, homōs axiois, hōs epi tolmēroterą tini encheirēsei kai hyperbainousę̄ sou tēn axian, syangnōmēs parʼ hēmōn tynchanein. Alla, tēs eirōneias tautēs aphemenos, epistelle hymin dia pasēs prophaseōs. Eite gar hēmin logōn metestin, hēdista logiou andros grammasin enteuxometha eite kai to tēs agapēs kalon hoson esti, para tēs Graphēs pepaideumetha, tou pantos axian tithemetha andros agapōntos hēmas homilian. Eiē de se grapheinxa euchometha soi agatha, hygeian sōmatos, kai euthēnian oikou pantosi Ta de hēmetera mēden hanektotera ginōske tēs synētheias einai. Arkei de tosouton eipein, kai endeixasthai soi tou sōmatos hēmōn tēn astheneian. Tēn gar nyn katechousan hēmas eis to arrōstein hyperbolēn, oute logǭ edeixasthai rhądion, oute ergǭ peisthēnai ; eiper ekeinōn, hōn autos ę̄deis, heurethē ti pleion parʼ hēmōn eis arrōstian. Theou de tou agathou ergon dounai hēmin dynamin, pros to en hypomonę̄ pherein tas epi sympheronti ēmin epagomenas eis to sōma plēgas para tou euergetountos hēmas Kyriou.

To Zoilus. What are you doing, admirable friend, getting ahead of us in the measure of humility? You, who are so educated and know so well how to write, as your letter shows, nevertheless ask to receive pardon from us, as though for some too daring undertaking beyond your rank. But give up this irony and write to us on every occasion. For whether we have a share in letters, we will most gladly read the letters of a learned man; or whether we have been taught by Scripture how great the beauty of love is, we count above everything the converse of a man who loves us. And may you write to tell us the good things we pray for you: health of body and prosperity of your whole house. As for our affairs, know that they are in no way more bearable than usual. It is enough to say this much and to show you the weakness of our body. For the extreme of sickness that now holds us is neither easy to show in words nor to be believed in fact, if indeed anything more in the way of sickness could be found in us beyond what you yourself knew. But it is the work of the good God to give us power to bear patiently the blows brought upon our body for our good by the Lord who is our benefactor.

Notes and citation

Summary: Basil chides Zoilus for his excessive humility, asks him to write often, and speaks of his own grave illness.

This staged ref is Letter 194.

Cite (SBL): Basil, Ep. 194 (PG 32:705d–708b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-194). (abbreviation not yet checked)

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Chapter 195

195PG 32:708b–708d

Εὐφρονίῳ, ἐπισκὸπῳ Κολωνείας Ἀρμενίας. Διὰ τὸ μακρὰν ἀπῳκίσθαι τῶν ὀδευομένων τόπων τὴν Κολώνειαν, ἥν ὁ Κύριος ἔδωκεν ύπό σοὶ διιθύνεσθαι, πολλάκις κᾶν τοῖς α”λλοις ἀδελφοῖς ἕπιστέλλωμεν τοῖς κατὰ τὴν μικρὰν Ἀρμενίαν, ὀκνηρῶς πέμπομεν γράμματα πρὸς τὴν εύλάβειάν σου, μηδένα ἐλπίζοντες εἶναι τὸν μέχρις ἐκείνων διακομίζοντα, Ἀλλὰ νῦν ἣ αὐτόν σε παρέσεσθαι προσδοκῶντες, ἢ διαπεμφθὴσεσθαι τὴν ἐπιστολὴν παρὰ τῶν ἐπισκόπων οἷς ἐπεστείλαμεν, καὶ γράφομεν τῇ εὐλαβείᾳ σου, καὶ προσαγορεύομεν σε διὰ τοῦ γράμματος, ὁμοῦ μὲν σημαίνοντες, ὅτι δοκοῦμεν ἔτι εἶναι ὑπὲρ τῆς γῆς, ὁμοῦ δὲ παρακαλοῦντες προσεύχεσθαι ὑπὲρ ἡμῶν, ἵνα ὁ Κύριος ἐλαττώσῃ τὰς θλίψεις, καὶ τὸ πολὺ τοῦτο βάρος τῆς ὀδύνης τῆς νῦν ἐπικειμένης ταῖς καρδίαις ἡ μῶν, οἷον τι νέφος, ἀφʼ ἡμῶν ἀπαγάγῃ. Ἔσται δὲ τοῦτο ἐὰν ταχεῖαν δ ῷ τὴν ἐπάνοδον τοῖς θεοφιλεστάτοις ἐπισκόποις, οἳ νῦν εἰσιν ἐν τῇ διασπορᾷ, δ ικας διδόντες ὑπὲρ τῆς εὐσεβείας.

Euphroniǭ, episkopǭ Kolōneias Armenias. Dia to makran apǭkisthai tōn odeuomenōn topōn tēn Kolōneian, hēn ho Kyrios edōken ypo soi diithynesthai, pollakis kan tois a”llois adelphois hepistellōmen tois kata tēn mikran Armenian, oknērōs pempomen grammata pros tēn eulabeian sou, mēdena elpizontes einai ton mechris ekeinōn diakomizonta, Alla nyn hē auton se paresesthai prosdokōntes, ē diapemphthēsesthai tēn epistolēn para tōn episkopōn hois epesteilamen, kai graphomen tę̄ eulabeią sou, kai prosagoreuomen se dia tou grammatos, homou men sēmainontes, hoti dokoumen eti einai hyper tēs gēs, homou de parakalountes proseuchesthai hyper hēmōn, hina ho Kyrios elattōsę̄ tas thlipseis, kai to poly touto baros tēs odynēs tēs nyn epikeimenēs tais kardiais hē mōn, hoion ti nephos, aphʼ hēmōn apagagę̄. Estai de touto ean tacheian d ǭ tēn epanodon tois theophilestatois episkopois, hoi nyn eisin en tę̄ diasporą, d ikas didontes hyper tēs eusebeias.

To Euphronius, bishop of Colonia in Armenia. Because Colonia, which the Lord has given you to govern, lies far away from the travelled roads, often, even when we write to the other brothers in Lesser Armenia, we hesitate to send letters to your reverence, expecting that there is no one to carry them so far. But now, expecting either that you will come yourself or that the letter will be sent on by the bishops to whom we have written, we write to your reverence and greet you by letter, both to let you know that we still seem to be on earth and to beg you to pray for us, that the Lord may lessen the afflictions and take from us, like a cloud, this great weight of pain that now lies on our hearts. This will happen if he grants a speedy return to the most God-beloved bishops who are now in dispersion, paying the penalty for godliness.

Notes and citation

Summary: Basil greets Euphronius of Colonia and asks his prayers for the return of the exiled bishops.

This staged ref is Letter 195.

Topics: Persecution, Prayer

Cite (SBL): Basil, Ep. 195 (PG 32:708b–708d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-195). (abbreviation not yet checked)

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Chapter 196

196PG 32:708d–709a

Ἀβουργίῳ. Διάττειν σε ως τοὺς ἀστέρας, άλλοτε κατʼ ἄλλο μέρος τῆς βαρβαρικῆς ἀνίσχοντα, νῦν μὲν σιτηρέσια στρατιωτικὰ παρέχοντα, νῦν δὲ βασιλεί φαινόμενον μετὰ λαμπροῦ τοῦ σχήματος, ἠ τῶν ἀγαθῶν ἅγγελος φήμη ἀγγέλλουσα ημῖν οὐ διαλείπει. Εὗχόμεθα δὲ τῷ Θεῷ, κατ-ἐι λόγον σοι προίοῦσαν τήν τήν ἐπιχείρησιν, ἐπὶ μέγα σε προελθεῖν, καὶ φανῆναί ποτε τῇ πατρίδι ἕως ἐσμεν ὑπὲρ γῆς, καὶ τὸν ἀέρα τοῦτον ἀνέλκομεν. Τοσοῦτον γὰρ μέτεστιν ἡμῖν τοῦ βίου, ὅσον ἀναπνεῖν μόνον.

Abourgiǭ. Diattein se ōs tous asteras, allote katʼ allo meros tēs barbarikēs anischonta, nyn men sitēresia stratiōtika parechonta, nyn de basilei phainomenon meta lamprou tou schēmatos, ē tōn agathōn hangelos phēmē angellousa ēmin ou dialeipei. Heuchometha de tǭ Theǭ, kat-ei logon soi proiousan tēn tēn epicheirēsin, epi mega se proelthein, kai phanēnai pote tę̄ patridi heōs esmen hyper gēs, kai ton aera touton anelkomen. Tosouton gar metestin hēmin tou biou, hoson anapnein monon.

To Aburgius. Report, the messenger of good things, never ceases telling us that you dart like the stars, rising now in one part of the barbarian land and now in another, now providing soldiers' rations, now appearing before the emperor in brilliant array. We pray God that, as your undertaking advances as it should, you may go on to great things, and appear some time in your homeland while we are still on earth and draw this air. For we share in life only so far as to breathe.

Notes and citation

Summary: Basil congratulates Aburgius on his successes in imperial service and hopes to see him before he dies.

This staged ref is Letter 196.

Cite (SBL): Basil, Ep. 196 (PG 32:708d–709a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-196). (abbreviation not yet checked)

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Chapter 197

197PG 32:709b–713a

’Λμβροσίῳ, ἐπισκόπῳ Med ιο) άνων. 1. Μεγάλαι ἀεὶ καὶ πολλαὶ τοῦ Δεσπότου ἡμῶν αἱ δωρεαὶ, καὶ οὔτε τὸ μέγεθος αὐτῶν μετρητὸν, οὔτε τὸ πλῆθος ἀριθμητὸν. Μία δὲ τῶν μεγίστων δωρεῶν ἐστι τοῖς εὐαισθήτως δεχομένοις τὰς χάριτας καὶ ἡ παροῦσα αὕτη, ὅτι πλεῖστον ἡμᾶς τῇ θέσει τοῦ τόπου διῃρημένους ἔδωκεν ἀλλήλοίς συνάπτεσθαι δία τῆς ἐν τοῖς γράμμασι προσφωνήσεως. Καὶ γνώσεως τρόπον διττὸν ἡμῖν ἐχαρίσατοʼ ἕνα μεν δίὰ τῆς σνντυχίας, ἕτερον δὶ τὸν διὰ τῆς τοῦ γράμματος ὁμιλίας. Ἐπεὶ οὖν ἐγνωρίσαμεν σε διʼ ὧν ἐφθέγξω. καὶ ἐγνωρίσαμεν, οὐ τὸν σωματικόν χαρακτῆρα ταῖς μνήμαις ἠμῶν ἐνττπωσάμενοι, ἀλλὰ τοῦ ἔσω ἆνθρὼπου τὸ κάλλος τῇ ποικιλίᾳ τῶν λογων καταμαθόντες, ὅτι ἕκαστος ἡμῶν ἐκ τοῦ περισσεύματος τῆς καρδίας λαλεῖο ἐδοξάσαμεν τὸν Θεὸν ἡμῶν, τόν καθʼ ἑκάστην γενεὰν ἐκλεγόμενον τοὺς αὐτῷ εὐαρεστοῦνταςʼ ὃς πρότερον μεν ἐκ τῶν ποιμνίων τῶν προβάτων ἤγειρεν ἄρχοντα τῷ λαῷ αὐτοῦʼ καὶτὸν Ἀμώς ἐκ τοῦ αἰπολίου ἐνδυναμώσας διὰ τοῦ Πνεύματος, ὕψωσεν εἰς ιιι-ροφήτην νῦν δὲ ἄνδρα ἐκ τῆς βασιλευούσης πόλεως, ἀρχὴν ὃλου ἔθνους πεπιστευμένον, ὑψηλὸν τῷ φρονήματι, γένους λαμπρότητι, περιφανείᾳ βίου, λόγων δυνάμει, πᾶσι τοῖς κατὰ τόν βίον περίβλεπτον, εἵλκυσεν εἰς τήν τῶν ποιμνίων τοῦ Χριστοῦ ἐπιμέλειαν· Ὃς, πάντα ῥίψας τὰ τοῦ βίου πλεονεκτήματα, καὶ ἡγησάμενος αὐτὰ ζημίαν ἶνα Χριστὸν κερδήσῃ τοὺς οῖακας δέξασθαι ἐπετράπη τῆς μεγάλης καὶ περιβοήτου νηὸς ἐπὶ τῇ εἰς Θεὸν πίστει, τοῦ Χριστοῦ Ἐκκλησίας. Ἀγε τοίνυν, ὦ Θεοῦ ἄνθρωπε, ἐπειδὴ οὐ παρʼ ἀνθρώπων παρέλαβες ἦ ἐδιδάχθης τὸ Εὐαγγελιον τοῦ Χριστοῦ, ἀλλʼ αὐτός σε ό Κύριος ἀπὸ τῶν κριτῶν τῆς γῆς ἐπὶ τήν καθέδραν τῶν ἀποστόλων μετέθηκεν, ἀγωνίζου τὸν καλὸν ἀγῶνα, διόρθωσαι τὰ ἀρῥωστήματα τού λαοῦ, εἶ τινος ἄρα τὸ πάθος τῆς ’Δρειοινῆς μανίας ἣψατό· ἁνανέωσαι τὰ ἀρχαῖα τῶν Ιῐατέρων ἴχνη, καὶ τῆς πρός ἡμᾶς ἀγάπης όν κοιτεβάλου θεμέλιον ἐποικοδομεῖν σπούδαζε τῇ συνεχείᾳ τῶν προσρήσεων. Ούτω γὰρ δυνησόμεθα ἐγγὺς ἀλλήλων εῖναι τῷ πνεύματι. εἰ καὶ τῇ οἰκήσει τῇ ἐπὶ τῆς γῆς παμπληθὲς ἆπῳκίσμεθα. 2. Ἡ δὲ περὶ τὸν μακαριώτατον Διονύσιον τὸν ἐπίσκοπον φιλοτιμία σου καὶ σπουδὴ πᾶσαν σοι μοιρτυρεῖάγάπην πρὸς τὸν Κύριον, τιμὴν εἰς τοὺς προλαβόντας, σπουδὴν περὶ τὴν πίστιν, Ἠ γὰρ πρὸς τούς εὔνους τῶν ὁμοδούλων διάθεσις τὴν ἀναφορὰν ἐπὶ τὸν Δεσπότην ἔχει, ᾧ δεδουλιιύκασι καὶ ό τοὺς διὰ πίστιν ἠθληκότας τιμῶν δῆλός ἐστι τὸν ἶσον ζῆλον ἔχων τῆς πίστεως· ὥστε μία αὕτη πρᾶξις πολλῆς ἀρετῆς ἔχει τὴν μαρτυρίαν. Γνωρίζομεν δέ σου τῇ ἐν Χριστῷ ἀγάπη, ὅτι οἱ σπουδαιότατοι ἀδελφοὶ, οἱ παρὰ τῆς εὐλαβείας σου εἰς τὴν τοῦ ἀγαθοῦ ἔργου διακονίαν προτιμηθέντες, πρῶτον μεν παντὶ τῷ κλήρῳ ἔπαινον ἤνεγκαν διὰ τῆς ἐμμελείας τῶν τρόπων· ἐν γὰρ τῇ καθʼ ἑαυτούς εὖ· σχημοσύνῃ τὸ κοινὸνλποίντων εύσταθες κατεμήνυον· ἔπειτα, πάσῃ σπουδῇ καὶ ἐμμελείᾳ χρησάμενοι, κατετόλμησαν μεν χειμῶνος ἀβάτου, ἔπεισαν δε μετὰ πάσης εὐτονίας τοὺς πιστοὺς φύλακας τοῦ μακαρίου σωματος τὰ φυλακτήρια τῆς ἑαυτῶν ζωῆς παραχωρῆσαι τούτοις. Καὶ γίνωσκε, ὅτι οὔτε ἀρχαὶ, ούτε δυναστεῖαι ἀνθρώπων ἐξίσχυσαν οἶν ποτε βιαία σασθαι τοὺς ἀνθρώπους ἐκείνους· εἰ μὴ τὸ εὔτονον τῆς προαιρέσεως τῶν ἀδελφῶν τούτων ἐξεδυσώπησεν αύτούς πρὸς την συγχώρησιν. Συνήργησε δε μαʼλιστα πρός τὸ καταπραχθῆναι τὰ σπουδαζόμενα καὶ ἠ παρουσία τοῦ ποθεινοτάτου καὶ εύλαβεστοίτου υἱοῦ ἡμῶν. Θηρασίου τοῦ συμπρεσβυτέρου, ὃς, αύθαιρέτως τόν κόπον τῆς ὁδοιπορίας ὑποδεξάμενος, ἔπαυσε μὲν τὸ σφοδρὸν τῆς ὁρμῆς τῶν ἐκεῖ πιστῶν, λόγῳ δὲ συμπείσας τοὺς ἀντεχομένους, ἐπὶ πρεσβυτέρων καὶ ιακόνων καὶ ἄλλων πολλῶν τῶν φοβουμένων τὸν Κύριον μετὰ τῆς πρεπούσης εὐλαβείας ἀνελόμενος τὰ λείψανα, συνδιέσωσε τοῖς ἀδελφοιςο ἂ μετὰ τοσαύτης χαρᾶς ὑποδέξασθε, μεθʼ ὅσης λύπης προεπεμψαν οἱ φυλάσσοντες. Μηδεὶς διακρινέσθω μηδεὶς ἀμφιβαλλέτω· οὗτός ἐστιν ἐκεῖνος ὁ ἀήττητος ἀθλητής. Ταῦτα γνωρίζει τὰ ὀστᾶ ό Κύιριος, τὰ συνδιαθλησαντα τῇ μακαρίᾳ ψυχῇ, Ταῦτα μετʼ αύτῆς στεφανώσει ἐν τῇ ἡμέρᾳ τῆς ἀνταποδόσεως αύτού τῇ δικαίᾳ κατὰ τὸ γεγραμμένον ο ὅτι δεῖ ἡμᾶς παραστῆναι τῷ βήματι”τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἂ ἔπραξε διὰ τοῦ σώματος. Μία λάρναξ ἦν ἡ ὑποδεξαμένη τὸ τίμίον ἐκεῖνο σῶμα· οὐδεὶς ὁ πλησίον αὐτοῦ κατακείμενοςο ἐπίσημος ἠ ταφή· μάρτυρος η τιμή. Χριστιανοὶ, οἱ ξενίσαντες, καὶ ταῖς ἰδίαις χερσὶ κατέθεντο τότε, καὶ ἀνείλοντο νῦν. Οὗτοι ἔκλαυσαν μὲν ὡς πατέρος καὶ προστάτου στερούμενοίʼ προέπεμψαν δὲ, τὴν ὑμετέραν χαρὰν τῆς- ἰδίας παρακλήσεως προτιμοτέραν ἡμεῖς · ἀσυκοφάντητος ἔστω παρʼ ὑμῶν ἡ ἀλήθεια.

’Lmbrosiǭ, episkopǭ Med io) anōn. 1. Megalai aei kai pollai tou Despotou hēmōn hai dōreai, kai oute to megethos autōn metrēton, oute to plēthos arithmēton. Mia de tōn megistōn dōreōn esti tois euaisthētōs dechomenois tas charitas kai hē parousa hautē, hoti pleiston hēmas tę̄ thesei tou topou dię̄rēmenous edōken allēlois synaptesthai dia tēs en tois grammasi prosphōnēseōs. Kai gnōseōs tropon ditton hēmin echarisatoʼ hena men dia tēs snntychias, heteron di ton dia tēs tou grammatos homilias. Epei oun egnōrisamen se diʼ hōn ephthenxō. kai egnōrisamen, ou ton sōmatikon charaktēra tais mnēmais ēmōn enttpōsamenoi, alla tou esō anthrōpou to kallos tę̄ poikilią tōn logōn katamathontes, hoti hekastos hēmōn ek tou perisseumatos tēs kardias laleio edoxasamen ton Theon hēmōn, ton kathʼ hekastēn genean eklegomenon tous autǭ euarestountasʼ hos proteron men ek tōn poimniōn tōn probatōn ēgeiren archonta tǭ laǭ autouʼ kaiton Amōs ek tou aipoliou endynamōsas dia tou Pneumatos, hypsōsen eis iii-rophētēn nyn de andra ek tēs basileuousēs poleōs, archēn holou ethnous pepisteumenon, hypsēlon tǭ phronēmati, genous lamprotēti, periphaneią biou, logōn dynamei, pasi tois kata ton bion periblepton, heilkysen eis tēn tōn poimniōn tou Christou epimeleian; Hos, panta rhipsas ta tou biou pleonektēmata, kai hēgēsamenos auta zēmian ina Christon kerdēsę̄ tous oiakas dexasthai epetrapē tēs megalēs kai periboētou nēos epi tę̄ eis Theon pistei, tou Christou Ekklēsias. Age toinyn, ō Theou anthrōpe, epeidē ou parʼ anthrōpōn parelabes ē edidachthēs to Euangelion tou Christou, allʼ autos se o Kyrios apo tōn kritōn tēs gēs epi tēn kathedran tōn apostolōn metethēken, agōnizou ton kalon agōna, diorthōsai ta arrhōstēmata tou laou, ei tinos ara to pathos tēs ’Dreioinēs manias hēpsato; hananeōsai ta archaia tōn Iiaterōn ichnē, kai tēs pros hēmas agapēs on koitebalou themelion epoikodomein spoudaze tę̄ synecheią tōn prosrēseōn. Outō gar dynēsometha engys allēlōn einai tǭ pneumati. ei kai tę̄ oikēsei tę̄ epi tēs gēs pamplēthes apǭkismetha. 2. Hē de peri ton makariōtaton Dionysion ton episkopon philotimia sou kai spoudē pasan soi moirtyreiagapēn pros ton Kyrion, timēn eis tous prolabontas, spoudēn peri tēn pistin, Ē gar pros tous eunous tōn homodoulōn diathesis tēn anaphoran epi ton Despotēn echei, hǭ dedouliiykasi kai o tous dia pistin ēthlēkotas timōn dēlos esti ton ison zēlon echōn tēs pisteōs; hōste mia hautē praxis pollēs aretēs echei tēn martyrian. Gnōrizomen de sou tę̄ en Christǭ agapē, hoti hoi spoudaiotatoi adelphoi, hoi para tēs eulabeias sou eis tēn tou agathou ergou diakonian protimēthentes, prōton men panti tǭ klērǭ epainon ēnenkan dia tēs emmeleias tōn tropōn; en gar tę̄ kathʼ heautous eu; schēmosynę̄ to koinonlpointōn eustathes katemēnyon; epeita, pasę̄ spoudę̄ kai emmeleią chrēsamenoi, katetolmēsan men cheimōnos abatou, epeisan de meta pasēs eutonias tous pistous phylakas tou makariou sōmatos ta phylaktēria tēs heautōn zōēs parachōrēsai toutois. Kai ginōske, hoti oute archai, oute dynasteiai anthrōpōn exischysan oin pote biaia sasthai tous anthrōpous ekeinous; ei mē to eutonon tēs proaireseōs tōn adelphōn toutōn exedysōpēsen autous pros tēn synchōrēsin. Synērgēse de maʼlista pros to kataprachthēnai ta spoudazomena kai ē parousia tou potheinotatou kai eulabestoitou huiou hēmōn. Thērasiou tou sympresbyterou, hos, authairetōs ton kopon tēs hodoiporias hypodexamenos, epause men to sphodron tēs hormēs tōn ekei pistōn, logǭ de sympeisas tous antechomenous, epi presbyterōn kai iakonōn kai allōn pollōn tōn phoboumenōn ton Kyrion meta tēs prepousēs eulabeias anelomenos ta leipsana, syndiesōse tois adelphoiso a meta tosautēs charas hypodexasthe, methʼ hosēs lypēs proepempsan hoi phylassontes. Mēdeis diakrinesthō mēdeis amphiballetō; houtos estin ekeinos ho aēttētos athlētēs. Tauta gnōrizei ta osta o Kuirios, ta syndiathlēsanta tę̄ makarią psychę̄, Tauta metʼ autēs stephanōsei en tę̄ hēmerą tēs antapodoseōs autou tę̄ dikaią kata to gegrammenon o hoti dei hēmas parastēnai tǭ bēmati”tou Christou, hina komisētai hekastos pros a epraxe dia tou sōmatos. Mia larnax ēn hē hypodexamenē to timion ekeino sōma; oudeis ho plēsion autou katakeimenoso episēmos ē taphē; martyros ē timē. Christianoi, hoi xenisantes, kai tais idiais chersi katethento tote, kai aneilonto nyn. Houtoi eklausan men hōs pateros kai prostatou steroumenoiʼ proepempsan de, tēn hymeteran charan tēs- idias paraklēseōs protimoteran hēmeis ; asykophantētos estō parʼ hymōn hē alētheia.

To Ambrose, bishop of Milan. 1. Great always and many are the gifts of our Master, and their greatness cannot be measured nor their number counted. One of the greatest gifts, for those who receive his graces with perception, is this present one: that he has granted us, who are separated very widely by our places, to be joined to one another through address in letters. And he has given us a twofold way of knowing: one through meeting, the other through converse by letter. Since, then, we have come to know you from what you said, and have known you, not by imprinting your bodily features on our memories, but by learning the beauty of the inner man from the variety of your words, because each of us speaks from the abundance of the heart, we glorified our God, who in each generation chooses those who please him; who formerly raised up from the flocks of sheep a ruler for his people, and, strengthening Amos from the goatherd's flock through the Spirit, raised him up to be a prophet; and who now has drawn to the care of the flocks of Christ a man from the imperial city, entrusted with the government of a whole nation, lofty in mind, brilliant in birth, distinguished in life, powerful in speech, admired in every respect in this life. He, casting away all the advantages of life and counting them loss that he might gain Christ, has been entrusted with the helm of the great and famous ship, renowned for faith in God, the church of Christ. Come, then, man of God, since you did not receive or learn the gospel of Christ from men, but the Lord himself transferred you from the judges of the earth to the chair of the apostles, fight the good fight, correct the sicknesses of the people, if the disease of the Arian madness has touched any; renew the ancient footsteps of the fathers, and be eager to build, by frequent greetings, on the foundation of love toward us which you have laid. For so we shall be able to be near one another in spirit, even if in our dwelling on earth we live very far apart. 2. Your munificence and zeal concerning the most blessed bishop Dionysius bear witness to your whole love toward the Lord, your honour toward those who went before, and your zeal for the faith. For disposition toward the loyal among our fellow servants is referred to the Master whom they have served; and he who honours those who have contended for the faith plainly has equal zeal for the faith; so that this one act bears witness to much virtue. We make known to your love in Christ that the most zealous brothers whom your reverence chose for the service of this good work first brought praise on the whole clergy by the gracefulness of their manners, for by their own decorum they showed the steadfastness of all in common; and then, using all zeal and care, they braved an impassable winter, and with all vigour persuaded the faithful guardians of the blessed body to yield to them what had been the safeguard of their own life. And know that neither rulers nor powers of men could ever have forced those men, unless the vigour of these brothers' resolve had prevailed on them to consent. Most of all, the presence of our most beloved and pious son Therasius the fellow presbyter helped to accomplish what was sought. He took on the labour of the journey of his own accord, checked the vehemence of the faithful there, and having persuaded the resisters by argument, took up the remains with fitting reverence in the presence of presbyters and deacons and many others who fear the Lord, and helped the brothers to bring them safely. Receive them with as much joy as the sorrow with which their guardians sent them on their way. Let no one doubt, let no one hesitate: this is that unconquered athlete. These bones, which contended together with the blessed soul, the Lord knows. These he will crown together with it on the day of his just recompense, according to what is written: that we must stand before the judgment seat of Christ, so that each may receive according to what he has done through the body. One coffin received that precious body; no one lay near it; the burial was distinguished; the honour that of a martyr. Christians who had shown him hospitality laid him down then with their own hands and have taken him up now. They wept as men deprived of a father and protector; but they sent him on, putting your joy before their own consolation. … We bear witness. Let the truth be held free of all calumny among you.

Textual problem in this passage: see the notes.

Matt 12:34 (allusion, high confidence) · Ps 78:70 (77:70 LXX) (allusion, high confidence) · Amos 7:15 (allusion, high confidence) · Phil 3:8 (allusion, high confidence) · Gal 1:12 (allusion, high confidence) · 1 Tim 6:12 (allusion, high confidence) · 2 Cor 5:10 (quotation, high confidence)

Notes and citation

Summary: Basil welcomes Ambrose's election as bishop of Milan from the governor's office and reports the sending of the relics of bishop Dionysius of Milan from Cappadocia, vouching for their genuineness.

This staged ref is Letter 197. Dionysius of Milan had died in exile in Cappadocia. A line is lost in the scan near the end, before "We bear witness" (marked "…"); it said that the remains were given and received with care, leaving no room for deceit. Allusions and quotations: Matt 12:34; Ps 78:70–71; Amos 7:14–15; Phil 3:7–8; Gal 1:12; 1 Tim 6:12; 2 Tim 2:19 (the Lord knows); 2 Cor 5:10.

Topics: Church office, Martyrdom, Heresy

Cite (SBL): Basil, Ep. 197 (PG 32:709b–713a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-197). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-epistulae-197) · Report an error